Panarion (Medicine Chest Against Heresies), Haer. 1-64
The whole work on one page. Select a passage number to open that passage with its notes, Scripture references, and citation.
Haer. 1, chapter 1
1.1.1Holl GCS 25/31:172
<A.> Καὶ γὰρ ἀπʼ ἀρχῆς Ἀδὰμ τῇ ἕκτῃ ἡμέρᾳ πλασθεὶς ἀπὸ γῆς καὶ λαβὼν τὸ ἐμφύσημα ἐζωογονήθη οὐ γάρ, ὥς τινες οἴονται, ἀπὸ πέμπτης ἤρξατο καὶ τῇ ἕκτῃ ἐτελειώθη· ἔσφαλται γὰρ ἡ τῶν λεγόντων τοῦτο διάνοια), ἁπλοῦς τε ἦν καὶ ἄκακος, οὐκ ὄνομά τι κεκτημένος ἕτερον, οὐ δόξης οὐ γνώμης οὐ βίου διακρίσεως ἐπίκλησιν κεκτημένος <ἀλλʼ> ἢ Ἀδὰμ μόνον κληθείς, τὸ ἑρμηνευόμενον τούτῳ πλάττεται ἐξ αὐτοῦ γυνὴ ὁμοία αὐτῷ,
<A.> Kai gar apʼ archēs Adam tę̄ hektę̄ hēmerą plastheis apo gēs kai labōn to emphysēma ezōogonēthē ou gar, hōs tines oiontai, apo pemptēs ērxato kai tę̄ hektę̄ eteleiōthē; esphaltai gar hē tōn legontōn touto dianoia), haplous te ēn kai akakos, ouk onoma ti kektēmenos heteron, ou doxēs ou gnōmēs ou biou diakriseōs epiklēsin kektēmenos <allʼ> ē Adam monon klētheis, to hermēneuomenon toutǭ plattetai ex autou gynē homoia autǭ,
For from the beginning Adam, formed from the earth on the sixth day and receiving the breath, was brought to life (for he did not, as some suppose, begin on the fifth day and was completed on the sixth; the opinion of those who say this is mistaken). He was simple and innocent, possessing no other name, no designation of opinion, belief, or distinctive way of life, but called only Adam, which is interpreted … A woman like him is formed for him out of him,
1.1.2Holl GCS 25/31:172
ἐκ τοῦ αὐτοῦ σώματος, Ε; τοῦ αὐτοῦ ἐμφυσήματος. παῖδες δὲ γεννῶνται τούτῳ ἄρρενές τε καὶ θήλειαι. καὶ βιώσας ἴτη ἐννακόσια τριάκοντα τὸ χρεὼν ἀπέδωκε.
ek tou autou sōmatos, E? tou autou emphysēmatos. paides de gennōntai toutǭ arrenes te kai thēleiai. kai biōsas itē ennakosia triakonta to chreōn apedōke.
from the same body [and] of the same breath. Children are born to him, male and female. And after living nine hundred and thirty years he paid the debt of nature.
1.1.3Holl GCS 25/31:172
τούτου παῖς Σήθ, υἱὸς δὲ τούτου Ἐνώς, καὶ κατὰ διαδοχὴν Καινάν, Μαλελεήλ, Ἰάρεδ. ὡς δὲ ἡ παράδοσις ἡ εἰς ἡμᾶς ἐλθοῦσα <περι>έχει, ἐντεῦθεν ἤρξατο ἡ κακομηχανία ἐν γίνεσθαι, καὶ ἀπʼ ἀρχῆς μὲν διὰ τῆς τοῦ Ἀδὰμ παρακοῆς, ἔπειτα δὲ διὰ τῆς τοῦ Κάϊν ἀδελφοκτονίας, νῦν δὲ ἐν χρόνοις τοῦ Ἰάρεδ καὶ ἐπέκεινα φαρμακεία καὶ μαγεία, ἀσελγεια, μοιχεία τε καὶ ἀδικία.
toutou pais Sēth, huios de toutou Enōs, kai kata diadochēn Kainan, Maleleēl, Iared. hōs de hē paradosis hē eis hēmas elthousa <peri>echei, enteuthen ērxato hē kakomēchania en ginesthai, kai apʼ archēs men dia tēs tou Adam parakoēs, epeita de dia tēs tou Kaïn adelphoktonias, nyn de en chronois tou Iared kai epekeina pharmakeia kai mageia, aselgeia, moicheia te kai adikia.
His son was Seth, Seth's son Enosh, and in succession Kenan, Mahalalel, Jared. And as the tradition that has come down to us holds, from here wickedness began to arise: at first through Adam's disobedience, then through Cain's murder of his brother, and now in the times of Jared and after, sorcery and magic, licentiousness, adultery and injustice.
1.1.4Holl GCS 25/31:172–173
οὐ γνώμη <δέ> τις ἑτέρα, οὐ δόξα μετηλλαγμένη, ἀλλὰ μία γλῶττα γένος ἓν ἐπὶ γῆς κατʼ ἐκεῖνο καιροῦ ἐσπαρμένον.
ou gnōmē <de> tis hetera, ou doxa metēllagmenē, alla mia glōtta genos hen epi gēs katʼ ekeino kairou esparmenon.
But there was no other opinion, no altered belief; one language, one race was sown on the earth at that time.
1.1.5Holl GCS 25/31:173
τούτῳ δὲ τῷ Ἰάρεδ γίνεται παῖς τοὔνομα Ἐνώχ, ὃς »εὐηρέστησε τῷ θεῷ καὶ οὐχ ηὑρίσκετο· μετέθηκεν γὰρ αὐτὸν ὁ θεός‘ καὶ « καὶ » οὐκ εἶδεν θάνατον‘. Ἐνὼχ δὲ γεννᾷ τὸν Μαθουσάλα, Μαθουσάλα τὸν Λάμεχ, Λάμεχ τὸν Νῶε.
toutǭ de tǭ Iared ginetai pais tounoma Enōch, hos »euērestēse tǭ theǭ kai ouch hēurisketo; metethēken gar auton ho theos‘ kai « kai » ouk eiden thanaton‘. Enōch de genną ton Mathousala, Mathousala ton Lamech, Lamech ton Nōe.
To this Jared a son is born named Enoch, who “pleased God and was not found, for God took him,” and “did not see death.” Enoch begets Methuselah, Methuselah Lamech, Lamech Noah.
1.1.6Holl GCS 25/31:173
καὶ ἡ τοῦ θεοῦ δικαιοκρισία κατακλυσμὸν ὕδατος ἐπενέγκασα τῇ οἰκουμένῃ πᾶσαν σάρκα ἀνθρώπων τε καὶ τῶν ἄλλων * ἐξήλειψεν, ἐφύλαξε δὲ ἐν λάρνακι διὰ προστάγματος τὸν Νῶε, εὐαρεστήσαντα ἐνώπιον αὐτοῦ καὶ εὑρόντα χάριν, αὐτόν τε τὸν προδεδηλωμένον Νῶε καὶ τοὺς τρεῖς υἱοὺς αὐτοῦ, Σὴμ Χὰμ Ἰάφεθ, τήν τε ἰδίαν σύζυγον καὶ τῶν τριῶν υἱῶν τὰς τρεῖς γυναῖκας,
kai hē tou theou dikaiokrisia kataklysmon hydatos epenenkasa tę̄ oikoumenę̄ pasan sarka anthrōpōn te kai tōn allōn * exēleipsen, ephylaxe de en larnaki dia prostagmatos ton Nōe, euarestēsanta enōpion autou kai heuronta charin, auton te ton prodedēlōmenon Nōe kai tous treis huious autou, Sēm Cham Iapheth, tēn te idian syzygon kai tōn triōn huiōn tas treis gynaikas,
And God's righteous judgment brought a flood of water on the world and wiped out all flesh of human beings and of the other [creatures], … but by his command preserved Noah in an ark, since he had pleased him and found favor: Noah himself, already mentioned, and his three sons, Shem, Ham, Japheth, his own wife, and the three wives of the three sons,
1.1.7Holl GCS 25/31:173
ὥστε ἀνθρώπων ψυχὰς ὀκτὼ ἐν τῇ τότε λάρνακι διασεσῶσθαι ἀπὸ τοῦ ὕδατος τοῦ κατακλυσμοῦ, καὶ ἀπὸ παντὸς γένους θηρίων τε καὶ ζῴων, κτηνῶν τε καὶ τῶν ἄλλων τῶν ἐπὶ γῆς πρὸς σύστασιν πάλιν τῆς ἐν κόσμῳ πάντων ὑποστάσεως ἀπὸ τινῶν μὲν δύο δύο ἀπὸ δὲ ἄλλων ἑπτὰ ἑπτά.
hōste anthrōpōn psychas oktō en tę̄ tote larnaki diasesōsthai apo tou hydatos tou kataklysmou, kai apo pantos genous thēriōn te kai zǭōn, ktēnōn te kai tōn allōn tōn epi gēs pros systasin palin tēs en kosmǭ pantōn hypostaseōs apo tinōn men dyo dyo apo de allōn hepta hepta.
so that eight human souls were saved from the water of the flood in the ark of that time, and of every kind of wild beast and animal, of cattle and the other creatures on the earth, for the renewed existence of all things in the world, two by two of some and seven by seven of others.
1.1.8Holl GCS 25/31:173
καὶ οὕτως παρῆλθε δεκάτη γενεὰ ἐτῶν δισχιλίων διακοσίων ἐξήκοντα δύο. καὶ ὁ κατακλυσμὸς πέπαυται καὶ Νῶε καὶ ὁ αὐτοῦ οἶκος λείψανον τῷ κόσμῳ γεγένηται.
kai houtōs parēlthe dekatē genea etōn dischiliōn diakosiōn exēkonta dyo. kai ho kataklysmos pepautai kai Nōe kai ho autou oikos leipsanon tǭ kosmǭ gegenētai.
And so ten generations passed, of 2,262 years. The flood ceased, and Noah and his household became a remnant for the world.
1.1.9Holl GCS 25/31:173
οὔπω δὲ οὐχ ἑτεροδοξία, οὐκ ἔθνος τι διαφερόμενον, οὐκ ὄνομα αἱρέσεως, ἀλλʼ οὐδὲ εἰδωλολατρεία. ἐπειδὴ δὲ ἕκαστος ἀνθρώπων ἰδίᾳ γνώμῃ ἐστοίχει νόμος γὰρ οὐδὲ εἰς ἐτύγχανεν· ἕκαστος γὰρ ἑαυτῷ νόμος ἐγίνετο καὶ τῇ ἰδίᾳ γνώμῃ ἐστοίχει, καθὼς παρὰ τῷ ἀποστόλῳ ἡ χρῆσις, οὐ μόνον Βαρβαρισμοῦ, ἀλλὰ καὶ τῶν ἄλλων· φησὶ γάρ »ἐν Χριστῷ Ἰησοῦ οὐ βάρβαρος, οὐ Σκύθης, οὐχ Ἕλλην, οὐκ Ἰουδαῖος«), Βαρβαρισμὸς τότε ἐκαλεῖτο ἐν ταῖς δέκα γενεαῖς τοῦ χρόνου τὸ ἐπώνυμον.
oupō de ouch heterodoxia, ouk ethnos ti diapheromenon, ouk onoma haireseōs, allʼ oude eidōlolatreia. epeidē de hekastos anthrōpōn idią gnōmę̄ estoichei nomos gar oude eis etynchanen; hekastos gar heautǭ nomos egineto kai tę̄ idią gnōmę̄ estoichei, kathōs para tǭ apostolǭ hē chrēsis, ou monon Barbarismou, alla kai tōn allōn; phēsi gar »en Christǭ Iēsou ou barbaros, ou Skythēs, ouch Hellēn, ouk Ioudaios«), Barbarismos tote ekaleito en tais deka geneais tou chronou to epōnymon.
There was not yet any divergent opinion, no distinct nation, no name of a sect, not even idolatry. But since each person followed his own judgment (for there was not a single law; each became a law to himself and followed his own judgment), the name of that period through its ten generations was then “Barbarism,” as the apostle uses the term, not only “Barbarism” but the others too; for he says, “In Christ Jesus there is no barbarian, no Scythian, no Greek, no Jew.”
Haer. 2, chapter 1
2.1.1Holl GCS 25/31:174
<Β.> Μετὰ δὲ τὸν κατακλυσμὸν ἐπιστάσης τῆς λάρνακος τοῦ Νῶε ἐν τοῖς ὄρεσι τοῦ Ἀραρὰτ ἀνὰ μέσον Ἀρμενίων καὶ Καρδοπίων ἐν τῷ Λουβὰρ ὄρει καλουμένῳ, ἐκεῖσε πρώτως κατοίκησις γίνεται μετὰ τὸν κατακλυσμὸν τῶν ἀνθρώπων κἀκεῖ φυτεύει ἀμπελῶνα Νῶε ὁ προφήτης, οἰκιστής τε γίνεται τοῦ τόπου.
<B.> Meta de ton kataklysmon epistasēs tēs larnakos tou Nōe en tois oresi tou Ararat ana meson Armeniōn kai Kardopiōn en tǭ Loubar orei kaloumenǭ, ekeise prōtōs katoikēsis ginetai meta ton kataklysmon tōn anthrōpōn kakei phyteuei ampelōna Nōe ho prophētēs, oikistēs te ginetai tou topou.
After the flood, when Noah's ark had come to rest in the mountains of Ararat, between the Armenians and the Kardyeni, on the mountain called Lubar, there the first settlement of human beings after the flood took place; and there Noah the prophet planted a vineyard and became the founder of the place.
2.1.2Holl GCS 25/31:174
γίνονται δὲ τοῖς αὐτοῦ παισὶν ( οὐ γὰρ ἔτι αὐτὸν ἐμφαίνει γεγεννηκέναι) παῖδες καὶ παίδων παῖδες ἴως πέμπτης γενεᾶς ἐτῶν ἑξακοσίων πεντήκοντα ἐννέα, πάρεξ τοῦ Σήμ. κατὰ ἀκολουθίαν δὲ τοῦ ἑνὸς υἱοῦ διέξειμι τὴν γενεαλογίαν· Σὴμ τοίνυν γεννᾷ τὸν Ἀρφαξάδ, Ἀρφαξὰδ τὸν Κηνᾶ, Κηνᾶ τὸν Σάλα, Σάλα τὸν Ἔβερ, εὐλαβῆ καὶ θεοσεβῆ, Ἔβερ τὸν Φαλέκ.
ginontai de tois autou paisin ( ou gar eti auton emphainei gegennēkenai) paides kai paidōn paides iōs pemptēs geneas etōn hexakosiōn pentēkonta ennea, parex tou Sēm. kata akolouthian de tou henos huiou diexeimi tēn genealogian; Sēm toinyn genną ton Arphaxad, Arphaxad ton Kēna, Kēna ton Sala, Sala ton Eber, eulabē kai theosebē, Eber ton Phalek.
Children and children's children are born to his sons (for Scripture no longer shows him begetting) up to the fifth generation, over 659 years, apart from Shem. I will trace the genealogy following the line of one son: Shem, then, begets Arphaxad, Arphaxad Cainan, Cainan Shelah, Shelah Eber, a devout and God-fearing man, Eber Peleg.
2.1.3Holl GCS 25/31:174
καὶ οὐδὲν ἠν ἐπὶ τῆς γῆς οὐχ αἵρεσις, οὐ γνώμη ἑτέρα καὶ ἑτέρα, ἀλλʼ ἤ μόνον ἄνθρωποι ἐκαλοῦντο, »ἑνὸς χείλους καὶ μιᾶς γλώττης«. ἦν δὲ μόνον ἀσέβεια καὶ εὐσέβεια ὁ κατὰ φύσιν νόμος καὶ ἡ κατὰ φύσιν ἑκάστου θελήματος οὐκ ἀπὸ διδασκαλίας οὔτε ἀπὸ συγγραμμέτων [ συγγραφέων] πλάνη, οὐκ Ἰουδαϊσμὸς οὐχ Ἑλληνισμὸς οὐχ αἴρεσις ἑτέρα τις, ἀλλʼ ὡς εἰπεῖν ἡ νῦν πίστις ἐμπολιτευο μένη ἐν τῇ ἄρτι ἁγίᾳ τοῦ θεοῦ καθολικῇ ἐκκλησίᾳ, ἀπʼ ἀρχῆς οὖσα καὶ ὕστερον πάλιν ἀποκαλυφθεῖσα.
kai ouden ēn epi tēs gēs ouch hairesis, ou gnōmē hetera kai hetera, allʼ ē monon anthrōpoi ekalounto, »henos cheilous kai mias glōttēs«. ēn de monon asebeia kai eusebeia ho kata physin nomos kai hē kata physin hekastou thelēmatos ouk apo didaskalias oute apo syngrammetōn [ syngrapheōn] planē, ouk Ioudaïsmos ouch Hellēnismos ouch airesis hetera tis, allʼ hōs eipein hē nyn pistis empoliteuo menē en tę̄ arti hagią tou theou katholikę̄ ekklēsią, apʼ archēs ousa kai hysteron palin apokalyphtheisa.
And there was nothing on earth, no sect, no differing opinions, but they were called only human beings, “of one lip and one tongue.” There was only impiety and piety: the natural law, and the error natural to each one's will, not from teaching nor from writings; not Judaism, not Hellenism, nor any other sect, but, so to speak, the faith that is now the way of life in the present holy catholic church of God, which existed from the beginning and was later revealed again.
2.1.4Holl GCS 25/31:174–175
τῷ γὰρ βουλομένῳ φιλαλήθως * ἰδεῖν * ἀρχὴ πάντων ἐστὶν ἡ καθολικὴ καὶ ἁγία ἐκκλησία, ἐξ αὐτοῦ τοῦ σκοποῦ. Ἀδὰμ γὰρ Ε; πρωτόπλαστος πέπλασται οὐκ ἐμπερίτομος, ἀλλʼ ἀκροβύστης μὲν τῇ σαρκί, οὐκ εἰδωλογάτρης δὲ ἦν καὶ ᾔδει πατέρα θεὸν καὶ υἱὸν καὶ ἅγιον πνεῦμα· προφήτης γὰρ ἠν.
tǭ gar boulomenǭ philalēthōs * idein * archē pantōn estin hē katholikē kai hagia ekklēsia, ex autou tou skopou. Adam gar E? prōtoplastos peplastai ouk emperitomos, allʼ akrobystēs men tę̄ sarki, ouk eidōlogatrēs de ēn kai ę̄dei patera theon kai huion kai hagion pneuma; prophētēs gar ēn.
For to anyone who wishes to see it with love of the truth, … the catholic and holy church is the beginning of all things, from its very purpose. For Adam, the first-formed, was formed not circumcised but uncircumcised in the flesh; yet he was no idolater, and he knew the Father as God, and the Son and the Holy Spirit; for he was a prophet.
2.1.5Holl GCS 25/31:175
οὐκ ἔχων τοίνυν περιτομὴν οὐκ ἠν Ἰουδαῖος, ξόανα δὲ μὴ προσκυνῶν ἢ ἄλλο τι οὐκ ἦν εἰδωλολάτρης· προφήτης γὰρ <ἦν> ὁ Ἀδὰμ καὶ ὅτι ὁ πατὴρ εἶπε τῷ υἱῷ ποιήσωμεν ἄνθρωπον«. τί οὖν ἦν, μήτε περιτομὴν ἔχων μήτε εἴδωλα σέβων, ἀλλʼ ὅτι τοῦ Χριστιανισμοῦ τὸν χαρακτῆρα ὑποφαίνων ἐδείκνυτο;
ouk echōn toinyn peritomēn ouk ēn Ioudaios, xoana de mē proskynōn ē allo ti ouk ēn eidōlolatrēs; prophētēs gar <ēn> ho Adam kai hoti ho patēr eipe tǭ huiǭ poiēsōmen anthrōpon«. ti oun ēn, mēte peritomēn echōn mēte eidōla sebōn, allʼ hoti tou Christianismou ton charaktēra hypophainōn edeiknyto?
Not having circumcision, then, he was no Jew; not worshipping carved images or anything else, he was no idolater. For Adam was a prophet, and [knew] that the Father said to the Son, “Let us make man.” What then was he, neither having circumcision nor worshipping idols? Was he not shown to bear in outline the character of Christianity?
2.1.6Holl GCS 25/31:175
οὕτως καὶ ἐπὶ τοῦ Ἄβελ καὶ ἐπὶ τοῦ Σὴθ καὶ ἐπὶ τοῦ Ἐνὼς καὶ ἐπὶ τοῦ Ἐνὼχ καὶ ἐπὶ τοῦ Μαθουσάλα καὶ ἐπὶ τοῦ Νῶε καὶ ἐπὶ τοῦ Ἔβερ ἄχρι τοῦ Ἀβραάμ διαληπτέον.
houtōs kai epi tou Abel kai epi tou Sēth kai epi tou Enōs kai epi tou Enōch kai epi tou Mathousala kai epi tou Nōe kai epi tou Eber achri tou Abraam dialēpteon.
So too one must understand it of Abel, Seth, Enosh, Enoch, Methuselah, Noah, and Eber, down to Abraham.
2.1.7Holl GCS 25/31:175
ἐνήργει δὲ τότε εὐσέβειά τε καὶ ἀσέβεια, πίστις καὶ ἀπιστία· πίστις μὲν ἐπέχουσα τοῦ Χριστιανισμοῦ τὴν εἰκόνα, ἀπιστία δὲ ἐπέχουσα ἀσεβείας τὸν χαρακτῆρα καὶ παρανομίας, ἐναντία τοῦ κατὰ φύσιν νόμου, ἕως τοῦ προδεδηλωμένου χρόνου.
enērgei de tote eusebeia te kai asebeia, pistis kai apistia; pistis men epechousa tou Christianismou tēn eikona, apistia de epechousa asebeias ton charaktēra kai paranomias, enantia tou kata physin nomou, heōs tou prodedēlōmenou chronou.
At that time piety and impiety, faith and unbelief, were at work: faith bearing the image of Christianity, unbelief bearing the character of impiety and lawlessness, contrary to the natural law, down to the time already indicated.
2.1.8Holl GCS 25/31:175
πέμπτῃ τοίνυν γενεᾷ μετὰ τὸν κατακλυσμόν, πληθυνόντων ἄρτι τῶν ἀνθρώπων ἀπὸ τῶν τριῶν υἱῶν τοῦ Νῶε, κατὰ διαδοχὴν παίδων παῖδες καὶ τούτων παῖδες γεγόνασιν ἐβδομήκοντα δύο τὸν ἀριθμὸν ἐν κόσμῳ ἀρχηγέται καὶ κεφαλαιωταί.
pemptę̄ toinyn geneą meta ton kataklysmon, plēthynontōn arti tōn anthrōpōn apo tōn triōn huiōn tou Nōe, kata diadochēn paidōn paides kai toutōn paides gegonasin ebdomēkonta dyo ton arithmon en kosmǭ archēgetai kai kephalaiōtai.
In the fifth generation after the flood, then, as human beings were now multiplying from Noah's three sons, children's children and their children in succession came to seventy-two in number, chiefs and heads in the world.
2.1.9Holl GCS 25/31:175
ἐπεκτεινόμενοι δὲ καὶ πρόσω βαίνοντες ἀπὸ τοῦ Λουβὰρ ἄρους καὶ ὁρίων τῆς Ἀρμενίας τουτέστιν Ἀραρὰτ τῆς χώρας γίνονται ἐν πεδίῳ Σεναάρ, ἔνθα που * ἐπελέξαντο· κεῖται δὲ αὕτη ἡ Σεναὰρ νυνὶ ἐν χώρᾳ τῇ Περσίδι· ἦν δὲ πάλαι Ἀσσυρίων.
epekteinomenoi de kai prosō bainontes apo tou Loubar arous kai horiōn tēs Armenias toutestin Ararat tēs chōras ginontai en pediǭ Senaar, entha pou * epelexanto; keitai de hautē hē Senaar nyni en chōrą tę̄ Persidi; ēn de palai Assyriōn.
Spreading out and moving forward from Mount Lubar and the borders of Armenia, that is, the land of Ararat, they came into the plain of Shinar, where they chose … This Shinar now lies in the land of Persia, but formerly belonged to the Assyrians.
2.1.10Holl GCS 25/31:175–176
ἐκεῖσε τοίνυν συνδυάσαντες συμβούλιον λαμβάνουσι μετʼ ἀλλήλων πύργον καὶ πόλιν οἰκοδομῆσαι· ἀπὸ δὲ τοῦ κλίματος τοῦ πρὸς Εὐρώπην εἰς Ἀσίαν κεκλικότες ἐπωνομάσθησαν χάντες κατὰ τὴν τοῦ χρόνου ἐπίκλησιν Σκύθαι.
ekeise toinyn syndyasantes symboulion lambanousi metʼ allēlōn pyrgon kai polin oikodomēsai; apo de tou klimatos tou pros Eurōpēn eis Asian keklikotes epōnomasthēsan chantes kata tēn tou chronou epiklēsin Skythai.
There they joined together and took counsel with one another to build a tower and a city. Having moved from the region toward Europe into Asia, they were all named Scythians, after the designation of that period.
2.1.11Holl GCS 25/31:176
κτίζουσι δὲ τὴν πυργοποιίαν καὶ οἰκοδομοῦσι τὴν Βαβυλῶνα. καὶ οὐκ ηὐδόκησεν ὁ θεὸς ἐπὶ τῷ ἔργῳ τῆς αὐτῶν ἀνοίας· διεσκέδασε γὰρ αὐτῶν τὰς γλώττας καὶ ἀπὸ μιᾶς εἰς ἑβδομήκοντα δύο διένειμεν κατὰ τὸν τῶν τότε ἀνδρῶν ἀριθμὸν εὑρεθέντων, ὅθεν καὶ Μέρο πες οὗτοι κέκληνται διὰ τὴν μεμερισμένην φωνήν, καὶ τὸν πύργον ἀνέμων βολὴ κατέστρεψεν.
ktizousi de tēn pyrgopoiian kai oikodomousi tēn Babylōna. kai ouk ēudokēsen ho theos epi tǭ ergǭ tēs autōn anoias; dieskedase gar autōn tas glōttas kai apo mias eis hebdomēkonta dyo dieneimen kata ton tōn tote andrōn arithmon heurethentōn, hothen kai Mero pes houtoi keklēntai dia tēn memerismenēn phōnēn, kai ton pyrgon anemōn bolē katestrepsen.
They set about the tower-building and build Babylon. And God was not pleased with the work of their folly; for he confused their tongues and divided them from one into seventy-two, according to the number of the men found at that time. Hence they are called Meropes, because of their divided speech; and a blast of winds overthrew the tower.
2.1.12Holl GCS 25/31:176
ἐμερίσθησαν γοῦν ἐπὶ πᾶσαν τὴν γῆν δεξιά τε καὶ εὐώνυμα, οἱ μὲν παλίνορσοι ὅθεν ἐκβεβήκασιν. ἄλλοι δὲ ἐπὶ τὰ πρόσω τῆς ἀνατολῆς κεχωρηκότες, ἕτεροι δὲ τὴν Λιβύην κατειλήφασιν·
emeristhēsan goun epi pasan tēn gēn dexia te kai euōnyma, hoi men palinorsoi hothen ekbebēkasin. alloi de epi ta prosō tēs anatolēs kechōrēkotes, heteroi de tēn Libyēn kateilēphasin;
So they were scattered over the whole earth, to right and left: some went back to where they had come from, others went further into the east, and others took possession of Libya.
2.1.13Holl GCS 25/31:176
ὡς καὶ περὶ τούτων τὴν ἀκρίβειαν εἴ τις ἐθέλοι καταλαβέσθαι, εὕροι ἄν ἕκαστον τῶν προκεχωρηκότων καθʼ ἑκάστην τινὰ πατρίδα πῶς εἴληχε τὸν κλῆρον, ὡς ὁ Μιστρὲμ μὲν διαδέχεται τὸν τῆς Αἰγύπτου κλῆρον, Χοὺς δὲ τὴν Αἰθιοπίδα, Ψοῦς τὰ Ἀξωμιτικὰ μέρη, Ῥέγμα καὶ Σαβακαθὰ καὶ † Θωϋὰν καὶ † Λοὺδ τὰ πρὸς τῇ Γαραμῶν χώρᾳ. καὶ ἴνα μὴ εἰς πολὺ πλάτος ποιήσωμαι τὴν ἐνταῦθα σύνταξιν τοῦ προοιμίου, ἐλεύσομαι πάλιν ἐπὶ τὸ προκείμενον καὶ κατὰ τὴν διαδοχὴν αὖθις ἐπιλήψομαι τῆς ἀκολουθίας.
hōs kai peri toutōn tēn akribeian ei tis etheloi katalabesthai, heuroi an hekaston tōn prokechōrēkotōn kathʼ hekastēn tina patrida pōs eilēche ton klēron, hōs ho Mistrem men diadechetai ton tēs Aigyptou klēron, Chous de tēn Aithiopida, Psous ta Axōmitika merē, Rhegma kai Sabakatha kai † Thōÿan kai † Loud ta pros tę̄ Garamōn chōrą. kai ina mē eis poly platos poiēsōmai tēn entautha syntaxin tou prooimiou, eleusomai palin epi to prokeimenon kai kata tēn diadochēn authis epilēpsomai tēs akolouthias.
If anyone wishes to learn the details about these too, he would find how each of those who went out received his lot in each homeland: Mizraim received the lot of Egypt, Cush Ethiopia, Put the region of Axum, Raamah, Sabteca, …, and Lud the parts near the land of the Garamantes. But so as not to make the arrangement of this preface too broad, I shall return to the subject and take up the sequence of the succession again.
Haer. 3, chapter 1
3.1.1Holl GCS 25/31:176–177
<Γݲ.> Μεταξὺ γοῦν τοῦ Ἔβερ καὶ τοῦ Φαλὲκ καὶ τῆς πυργοποιίας καὶ πρώτης πόλεως μετὰ τὸν κατακλυσμὸν κτισθείσης ἐπʼ αὐτῇ τῇ οἰκοδομῇ ἀρχὴ λοιπὸν συμβουλίας ἀθροισμοῦ καὶ τυραννίδος γίνεται. Νεβρὼδ γὰρ βασιλεύει υἱὸς τοῦ Χοὺς τοῦ Αἰθίοπος,
<Gݲ.> Metaxy goun tou Eber kai tou Phalek kai tēs pyrgopoiias kai prōtēs poleōs meta ton kataklysmon ktistheisēs epʼ autę̄ tę̄ oikodomę̄ archē loipon symboulias athroismou kai tyrannidos ginetai. Nebrōd gar basileuei huios tou Chous tou Aithiopos,
Between Eber and Peleg, the tower-building, and the first city built after the flood, at that very building began the beginning of counsel, assembly, and tyranny. For Nimrod, son of Cush the Ethiopian, became king,
3.1.2Holl GCS 25/31:177
ἐξ οὗ Ἀσοὺρ γεγέννηται. τούτου ἡ βασιλεία ἐν Ὀρὲχ γεγένηται καὶ ἐν Ἀρφὰλ καὶ Χαλαννῃ· κτίζει δὲ καὶ τὴν Θειρὰς καὶ τὴν Θοβὲλ καὶ Λόβον ἐν τῇ Ἀσσυρίων χώρᾳ. τοῦτόν φασι παῖδες Ἑλλήνων εἶναι τὸν Ζωροάστρην, ὃς πρόσω χωρήσας ἐπὶ τὰ ἀνατολικὰ μέρη οἰκιστὴς γίνεται Βάκτρων.
ex hou Asour gegennētai. toutou hē basileia en Orech gegenētai kai en Arphal kai Chalannę̄; ktizei de kai tēn Theiras kai tēn Thobel kai Lobon en tę̄ Assyriōn chōrą. touton phasi paides Hellēnōn einai ton Zōroastrēn, hos prosō chōrēsas epi ta anatolika merē oikistēs ginetai Baktrōn.
from whom Asshur was born. His kingdom was in Erech, Arphal and Calneh; he also founded Thiras, Thobel and Lobon in the land of the Assyrians. The Greeks say that he was Zoroaster, who went on to the eastern parts and became the founder of Bactra.
3.1.3Holl GCS 25/31:177
ἐντεῦθεν τὰ κατὰ τὴν γῆν παράνομα διανενέμηται· ἐφευρετὴς γὰρ οὑτος γεγένηται κακῆς διδαχῆς, ἀστρολογίας καὶ μαγείας, ὥς τινές φασι περὶ τούτου τοῦ Ζωροάστρου· πλήν, ὡς ἡ ἀκρίβεια περιέχει, τοῦ Νεβρὼδ τοῦ γίγαντος οὗτος ἦν ὁ χρόνος, πολὺ δὲ ἀλλήλων τῷ χρόνῳ διεστήκασιν ἄμφω, ὅ τε Νεβρὼδ καὶ ὁ Ζωροάστρης.
enteuthen ta kata tēn gēn paranoma dianenemētai; epheuretēs gar houtos gegenētai kakēs didachēs, astrologias kai mageias, hōs tines phasi peri toutou tou Zōroastrou; plēn, hōs hē akribeia periechei, tou Nebrōd tou gigantos houtos ēn ho chronos, poly de allēlōn tǭ chronǭ diestēkasin amphō, ho te Nebrōd kai ho Zōroastrēs.
From here lawless practices were spread over the earth; for he became the inventor of evil teaching, astrology and magic, as some say of this Zoroaster. But, as precise knowledge holds, this was the time of Nimrod the giant, and the two, Nimrod and Zoroaster, stood far apart in time.
3.1.4Holl GCS 25/31:177
Φαλὲκ δὲ γεννᾷ τὸν Ῥαγαῦ, Ῥαγαῦ τὸν Σεροὺχ τὸν ἑρμηνευόμενον ἐρεθισμόν, ἀφʼ οὗ ἤρξατο εἰς ἀνθρώπους ἡ εἰδωλολατρεία τε καὶ ὁ Ἑλληνισμός, ὡς ἡ ἐλθοῦσα εἰς ἡμᾶς γνῶσις περιέχει. οὔπω δὲ ἐν ξοάνοις καὶ ἐν τορείαις λίθων ἢ ξύλων ἢ ἀργυροτεύκτων ἢ <ἐκ> χρυσοῦ ἢ ἄλλης τινὸς ὕλης πεποιημέναις, μόνον δὲ διὰ χρωμάτων καὶ εἰκόνων ἠ τοῦ ἀνθρώπου διάνοια ἑαυτῇ ἐφηύρατο τὴν κακίαν καὶ διὰ τοῦ αὐτεξουσίου καὶ λογιότητος καὶ νοῦ ἀντὶ τῆς ἀγαθότητος τὸ παράνομον ἐφηύρατο.
Phalek de genną ton Rhagau, Rhagau ton Serouch ton hermēneuomenon erethismon, aphʼ hou ērxato eis anthrōpous hē eidōlolatreia te kai ho Hellēnismos, hōs hē elthousa eis hēmas gnōsis periechei. oupō de en xoanois kai en toreiais lithōn ē xylōn ē argyroteuktōn ē <ek> chrysou ē allēs tinos hylēs pepoiēmenais, monon de dia chrōmatōn kai eikonōn ē tou anthrōpou dianoia heautę̄ ephēurato tēn kakian kai dia tou autexousiou kai logiotētos kai nou anti tēs agathotētos to paranomon ephēurato.
Peleg begets Reu, Reu Serug, whose name means “provocation,” from whom idolatry and Hellenism began among human beings, as the knowledge that has come down to us holds. Not yet in carved images, nor in reliefs of stone or wood or made of silver or gold or any other material; only by paints and pictures did the human mind invent wickedness for itself, and through its free will, eloquence and intellect it invented lawlessness instead of goodness.
3.1.5Holl GCS 25/31:177–178
γίνεται δὲ τῷ Σεροὺχ παῖς ὁ Ναχώρ, Ναχὼρ δὲ γεννᾷ τὸν Θάρρα. ἐντεῦθεν γέγονεν ἀνδριαντοπλασία ἀπὸ πηλουργίας καὶ κεραμικῆς ἐπιστήμης ἐκ τῆς τοῦ Θάρρα τούτου τέχνης. περιέστη δὲ ὁ αἰὼν εἰς εἰκοστὴν γενεὰν ἕως τούτου, ἐτῶν τρισχιλίων τριακοσίων τριάκοντα δύο.
ginetai de tǭ Serouch pais ho Nachōr, Nachōr de genną ton Tharra. enteuthen gegonen andriantoplasia apo pēlourgias kai keramikēs epistēmēs ek tēs tou Tharra toutou technēs. periestē de ho aiōn eis eikostēn genean heōs toutou, etōn trischiliōn triakosiōn triakonta dyo.
Serug has a son, Nahor, and Nahor begets Terah. From here came the making of statues from clay-work and the potter's craft, from the art of this Terah. The age had come round to the twentieth generation up to this man, 3,332 years.
3.1.6Holl GCS 25/31:178
καὶ οὐδεὶς πώποτε τῶν προτέρων πρὸ πατρὸς υἱὸς ἐτελεύτα, ἀλλὰ πατέρες πρὸ παίδων τελευτῶντες τοὺς υἱοὺς διαδόχους κατελίμπανον καὶ μή τις λεγέτω περὶ τοῦ Ἄβελ· οὐ γὰρ θανάτῳ ἰδίῳ τέθνηκεν)·
kai oudeis pōpote tōn proterōn pro patros huios eteleuta, alla pateres pro paidōn teleutōntes tous huious diadochous katelimpanon kai mē tis legetō peri tou Abel; ou gar thanatǭ idiǭ tethnēken);
And no son of the earlier generations ever died before his father; fathers died before their children and left their sons as their successors (and let no one speak of Abel, for he did not die a death of his own).
3.1.7Holl GCS 25/31:178
ἐξότε δὲ Θάρρα ἀντίζηλον τῷ θεῷ προεστήσατο διὰ τῆς ἰδίας πηλουργίας τεχνησάμενος, τὰ ὅμοια οἷς ἔπραξαν ἀπὸ τῆς δίκης ἀπείληφε καὶ αὐτὸς παραζηλωθεὶς διὰ τοῦ ἰδίου τέκνου.
exote de Tharra antizēlon tǭ theǭ proestēsato dia tēs idias pēlourgias technēsamenos, ta homoia hois epraxan apo tēs dikēs apeilēphe kai autos parazēlōtheis dia tou idiou teknou.
But once Terah had set up a rival to God, fashioned by his own clay-work, he received from justice the like of what they had done, and was himself provoked to jealousy through his own child.
3.1.8Holl GCS 25/31:178
ὅθεν θαυμάσασα ἡ θεία γραφὴ ἐπεσημήνατο λέγουσα καὶ ἀπέθανεν Ἀρρὰν ἐνώπιον Θάρρα τοῦ πατρὸς αὐτοῦ ἐν τῇ τῆς τῆς γεννήσεως αὐτοῦ‘.
hothen thaumasasa hē theia graphē epesēmēnato legousa kai apethanen Arran enōpion Tharra tou patros autou en tę̄ tēs tēs gennēseōs autou‘.
So divine Scripture, marveling, noted it, saying, “And Haran died before Terah his father in the [land] of his birth.”
3.1.9Holl GCS 25/31:178
ἕως τούτου ἔμεινε Σκυθική τις διαδοχὴ καὶ ἐπίκλησις. οὔπω δὲ ἦν τις αἵρεσις, οὔπω μηχανή τις ἑτέρα ἢ μόνον » <πρώτη> πορνεία, εἰδώλων«. καὶ ἔνθεν ἐθεοποιήσαντο ἢ κακοδαίμονας τυράννους ἢ γόητας φαντάσαντας τὴν οἰκουμένην, τιμήσαντες τὰ τούτων μνήματα,
heōs toutou emeine Skythikē tis diadochē kai epiklēsis. oupō de ēn tis hairesis, oupō mēchanē tis hetera ē monon » <prōtē> porneia, eidōlōn«. kai enthen etheopoiēsanto ē kakodaimonas tyrannous ē goētas phantasantas tēn oikoumenēn, timēsantes ta toutōn mnēmata,
Up to this time a Scythian succession and name remained. There was not yet any sect, not yet any other device, but only “the first sexual immorality, that of idols.” From then on they deified either wicked tyrants or sorcerers who had deluded the world, honoring their tombs,
3.1.10Holl GCS 25/31:178
καὶ μετέπειτα πολλῷ τῷ χρόνῳ τοὺς περὶ Κρόνον καὶ Δία Ῥέαν τε καὶ Ἡραν καὶ τοῖς ἀμφʼ αὐτούς, ἔπειτα δὲ Ἀκινάκην σέβοντες οἵ τε τῶν Σκυθῶν Σαυρομάται Ὄδρυσόν τε τῶν Θρᾳκῶν προπάτορα, ἐξ οὗ τὸ γένος κατάγεται Φρυγῶν· ὅθεν καὶ Θρᾷκες ἀπὸ τοῦ Θήρας ἐπίκλην τοῦ ἐν τῇ πυργοποιίᾳ γεγενημένου καλοῦνται.
kai metepeita pollǭ tǭ chronǭ tous peri Kronon kai Dia Rhean te kai Hēran kai tois amphʼ autous, epeita de Akinakēn sebontes hoi te tōn Skythōn Sauromatai Odryson te tōn Thrąkōn propatora, ex hou to genos katagetai Phrygōn; hothen kai Thrąkes apo tou Thēras epiklēn tou en tę̄ pyrgopoiią gegenēmenou kalountai.
and, much later, Cronus and Zeus, Rhea and Hera and those around them; and afterwards the Sauromatae among the Scythians worshipped Acinaces, and [the Thracians] Odrysus, forefather of the Thracians, from whom the race of the Phrygians is descended; hence the Thracians too are named after Thiras, who took part in the tower-building.
3.1.11Holl GCS 25/31:178–179
περιέστη δὲ πᾶς ὁ χρόνος ἐντεῦθεν λαβούσης τῆς πλάνης ἀρχὴν εἰς τὸν προδηλούμενον καιρόν, * φύρων λοιπὸν τὰς ὁδούς· συγγραφεῖς τε ἔνθεν καὶ ἱστοριογράφοι ἀπὸ τῆς τῶν Αἰγυπτίων ἐρανισάμενοι ἐθνούμθου πλάνης *, ὅθεν δὴ τὰ τῆς φαρμακείας καὶ μαγείας ηὑρέθη.
periestē de pas ho chronos enteuthen labousēs tēs planēs archēn eis ton prodēloumenon kairon, * phyrōn loipon tas hodous; syngrapheis te enthen kai historiographoi apo tēs tōn Aigyptiōn eranisamenoi ethnoumthou planēs *, hothen dē ta tēs pharmakeias kai mageias hēurethē.
The whole time from when the error took its beginning came round to the period indicated, … confusing the ways thereafter. From then on writers and historians, gathering from the Egyptians' error of national myth …, from which sorcery and magic were discovered.
3.1.12Holl GCS 25/31:179
μετηνέχθη δὲ ταῦτα εἰς Ἕλληνας ἀπὸ τῆς ἡλικίας Κέκροπος. καὶ ἦν μὲν κατὰ τοῦτον τὸν καιρὸν Νίνος ἐν Ἀσσυρίοις καὶ Σεμίραμις, σύγχρονοι ὄντες τῷ Ἀβραάμ, Αἰγυπτίων δὲ ἑκκαιδεκάτη δυναστεία· οἱ ἐν Σικυῶνι δὲ τότε μόνοι ἐβασιλεύοντο, ἡς βασιλείας ἀρχὴ γέγονεν Εὔρωψ.
metēnechthē de tauta eis Hellēnas apo tēs hēlikias Kekropos. kai ēn men kata touton ton kairon Ninos en Assyriois kai Semiramis, synchronoi ontes tǭ Abraam, Aigyptiōn de hekkaidekatē dynasteia; hoi en Sikyōni de tote monoi ebasileuonto, hēs basileias archē gegonen Eurōps.
These things were carried over to the Greeks from the age of Cecrops. At this time Ninus and Semiramis were among the Assyrians, contemporaries of Abraham, and among the Egyptians the sixteenth dynasty; the Sicyonians alone then had kings, and the beginning of their kingdom was Europs.
Haer. 4, chapter 1
4.1.1Holl GCS 25/31:179
<Δݲ.> Καὶ ὀ θεὸς ἐπιλέγεται τὸν Ἀβραὰμ τῷ αὐτῷ χαρακτῆρι τῆς ἁγίας καθολικῆς ἐκκλησίας ἐν ἀκροβυστίᾳ πιστὸν καὶ ἐν εὐσεβείᾳ τελειότατον, ἐν γνώσει προφήτην ἐν βίῳ εὐαγγελικὴν κεκτημένον ἀναστροφήν.
<Dݲ.> Kai o theos epilegetai ton Abraam tǭ autǭ charaktēri tēs hagias katholikēs ekklēsias en akrobystią piston kai en eusebeią teleiotaton, en gnōsei prophētēn en biǭ euangelikēn kektēmenon anastrophēn.
And God chose Abraham, with the same character as the holy catholic church: faithful in uncircumcision and most perfect in piety, a prophet in knowledge, possessing a gospel way of life.
4.1.2Holl GCS 25/31:179
οἴκοι γὰρ γέγονε πατέρα τιμῶν, καλούμενος <δὲ> ὑπὸ τοῦ λόγου καὶ τῶν οἰκείων ἀπετάσσετο, πειθόμενος δὲ] τῷ καλοῦντι, ὥσπερ οἱ περὶ Πέτρον καὶ Ἀνδρέαν καὶ Ἰάκωβον καὶ Ἱωάννην.
oikoi gar gegone patera timōn, kaloumenos <de> hypo tou logou kai tōn oikeiōn apetasseto, peithomenos de] tǭ kalounti, hōsper hoi peri Petron kai Andrean kai Iakōbon kai Hiōannēn.
For at home he honored his father, but when called by the Word he renounced even his kin, obeying the one who called him, like Peter, Andrew, James and John.
4.1.3Holl GCS 25/31:179
καὶ ἵνα μὴ πόλιν μηκύνω τὸν λόγον, συνελὼν ἐρῶ εἰς ἔτη γὰρ ἐλάσας οὑτος ὁ πατριάρχης ἐνενήκοντα ἐννέα ὑπὸ τοῦ θεοῦ χρηματίζεται εἰς περιτομὴν καὶ ἄρχεται ἔνθεν ὁ χαρακτὴρ τοῦ Ἱουδαϊσμοῦ μετὰ τὸν Ἑλληνισμόν· καὶ ἠν 〈ἀπὸ〉 τῆς τοῦ κόσμου καταβολῆς εἰκοστὴ πρώτη γενεά, ἔτη τρισχίλια τετρακόσια τριάκοντα ἕν.
kai hina mē polin mēkynō ton logon, synelōn erō eis etē gar elasas houtos ho patriarchēs enenēkonta ennea hypo tou theou chrēmatizetai eis peritomēn kai archetai enthen ho charaktēr tou Hioudaïsmou meta ton Hellēnismon; kai ēn 〈apo〉 tēs tou kosmou katabolēs eikostē prōtē genea, etē trischilia tetrakosia triakonta hen.
And, not to lengthen the discussion, I will say it briefly: when this patriarch reached ninety-nine years he was instructed by God to be circumcised, and from here begins the character of Judaism after Hellenism. It was the twenty-first generation from the foundation of the world, 3,431 years.
4.1.4Holl GCS 25/31:179–180
Σκυθισμὸς γὰρ ἀπὸ τοῦ κατακλυσμοῦ ἄχρι τοῦ πύργου καὶ τοῦ Σερούχ, ἀπὸ δὲ τοῦ Σεροὺχ ἕως τοῦ Ἀβραὰμ καὶ δεῦρο Ἑλληνισμός, ἀπὸ δὲ Ἀβραὰμ οὔπω ἐπώνυμον ἦν αἱρέσεως ἀλλʼ ἢ μόνον τῆς αὐτοῦ θεοσεβείας τοὔνομα· Ἀβράμιοι τοίνυν οἱ ἀπὸ Ἀβραὰμ ἐκαλοῦντο.
Skythismos gar apo tou kataklysmou achri tou pyrgou kai tou Serouch, apo de tou Serouch heōs tou Abraam kai deuro Hellēnismos, apo de Abraam oupō epōnymon ēn haireseōs allʼ ē monon tēs autou theosebeias tounoma; Abramioi toinyn hoi apo Abraam ekalounto.
For Scythism ran from the flood to the tower and Serug, Hellenism from Serug to Abraham and down to now; from Abraham there was not yet the name of a sect, but only the name of his piety: those descended from Abraham were called Abrahamites.
4.1.5Holl GCS 25/31:180
παῖδες γὰρ ὑπῆρξαν τούτῳ ἀκτώ, Ἰσαὰκ δὲ ὁ κληρονόμος μόνος ἠν, διότι καὶ κατὰ γνώμην πατρὸς ἐβίου θεοσεβείᾳ προσανέχων καὶ κατʼ ἐπαγγελίαν θεοῦ τῷ πατρὶ ἐδεδώρητο.
paides gar hypērxan toutǭ aktō, Isaak de ho klēronomos monos ēn, dioti kai kata gnōmēn patros ebiou theosebeią prosanechōn kai katʼ epangelian theou tǭ patri ededōrēto.
He had eight sons, but Isaac alone was heir, because he lived according to his father's mind, devoted to piety, and had been given to his father by God's promise.
4.1.6Holl GCS 25/31:180
ἴσχε δὲ πρὸ τούτου τὸν Ἰσμαὴλ ἀπὸ παιδίσκης τῆς Ἄγαρ, Χεττούρα δὲ τούτῳ τίκτει παῖδας ἕξ. διεμερίσθησαν δὲ οὐτοι ἐπὶ τὴν εὐδαίμονα Ἀραβίαν λεγομένην· Ζεμβρὰν καὶ Ἰεζὰν καὶ Ἰεσβὸκ καὶ Σωυὲ καὶ Ἐμαδὲμ καὶ Μαδία.
ische de pro toutou ton Ismaēl apo paidiskēs tēs Agar, Chettoura de toutǭ tiktei paidas hex. diemeristhēsan de outoi epi tēn eudaimona Arabian legomenēn; Zembran kai Iezan kai Iesbok kai Sōye kai Emadem kai Madia.
Before him he had Ishmael by the slave woman Hagar, and Keturah bore him six sons. These were distributed over the so-called Arabia Felix: Zimran, Jokshan, Ishbak, Shuah, Medan and Midian.
4.1.7Holl GCS 25/31:180
καὶ ὁ τῆς παιδίσκης‘ Ἰσμαὴλ δὲ ὡς ἔφην τούτῳ ἠν ὄνομα), καταλαμβάνει δὲ οὑτος * καὶ κτίζει τὴν Φαρὰν καλουμένην ἐν τῇ ἐρήμῳ. τούτῳ παῖδες γίνονται δεκαδύο τὸν ἀριθμόν, ἐξ ὡν αἱ φυλαὶ τῶν Ἀγαρηνῶν τῶν καὶ Ἰσμαηλιτῶν, Σαρακηνῶν δὲ τανῦν καλουμένων.
kai ho tēs paidiskēs‘ Ismaēl de hōs ephēn toutǭ ēn onoma), katalambanei de houtos * kai ktizei tēn Pharan kaloumenēn en tę̄ erēmǭ. toutǭ paides ginontai dekadyo ton arithmon, ex hōn hai phylai tōn Agarēnōn tōn kai Ismaēlitōn, Sarakēnōn de tanyn kaloumenōn.
And the son of the slave woman (Ishmael, as I said, was his name) occupies … and founds the place called Paran in the desert. He has twelve sons, from whom come the tribes of the Hagarenes, also called Ishmaelites, and now called Saracens.
4.1.8Holl GCS 25/31:180
γεννᾷ δὲ Ἰσαὰκ δύο παῖδας, Ἠσαῦ τε καὶ Ἰακώβ, καὶ ἐκαλεῖτο τότε τὸ γένος τῶν θεοσεβῶν Ἀβράμιοί τε καὶ Ἰσάκιοι. διορισθέντας δὲ τοῦ Ἠσαῦ ἐπὶ τὴν Ἰδουμαίαν πρὸς τῇ μεσημβρίᾳ τῆς Χαναὰν κειμένην χώραν καὶ ἀνατολῇ οἰκιστὴς γίνεται τοῦ Σηεὶρ ὄροις καὶ πόλιν κτίζει τὴν] Ἐδώμ, τὴν Ῥοκὸμ καὶ Πέτραν καλουμένην.
genną de Isaak dyo paidas, Ēsau te kai Iakōb, kai ekaleito tote to genos tōn theosebōn Abramioi te kai Isakioi. dioristhentas de tou Ēsau epi tēn Idoumaian pros tę̄ mesēmbrią tēs Chanaan keimenēn chōran kai anatolę̄ oikistēs ginetai tou Sēeir orois kai polin ktizei tēn] Edōm, tēn Rhokom kai Petran kaloumenēn.
Isaac begets two sons, Esau and Jacob, and the race of the God-fearing was then called Abrahamites and Isaacites. Esau, assigned to Idumea, the land lying to the south and east of Canaan, became the founder of Mount Seir and built the city of Edom, called Rekem and Petra.
4.1.9Holl GCS 25/31:180
γίνονται δὲ τούτῳ παῖδες καὶ ἡγεμονεύουσιν ἐν τῇ Ἰδουμαίᾳ ἕκαστος κατὰ διαδοχήν, οἵ καὶ ἐκαλοῦντο ἡγεμόνες Ἐδώμ. ἐξ οὗπερ πέμπτος κατὰ διαδοχὴν ὁ Ἰώβ, ὑπεξαιρουμένου τοῦ Ἀβραὰμ τοῦ ἀριθμοῦ τούτου, ἀπὸ δὲ Ἰσαὰκ ἀριθμουμένου·
ginontai de toutǭ paides kai hēgemoneuousin en tę̄ Idoumaią hekastos kata diadochēn, hoi kai ekalounto hēgemones Edōm. ex houper pemptos kata diadochēn ho Iōb, hypexairoumenou tou Abraam tou arithmou toutou, apo de Isaak arithmoumenou;
Sons are born to him and rule in Idumea, each in succession; they were called the chiefs of Edom. From him, fifth in succession, came Job, leaving Abraham out of this count and counting from Isaac.
4.1.10Holl GCS 25/31:180–181
Ἰσαὰκ γὰρ γεννᾷ τὸν Ησαῦ, Ἠασῦ τὸν Ῥαγουήλ, Ῥαγουὴλ τὸν Ζαρá, Ζαρὰ τὸν Ἰώβ, πρὶν μὲν καλούμενον Ἰωβὰβ ὔστερον δὲ κληθέντα Ἰώβ, ὀλίγον ἔμπροσθεν πρὸ τοῦ γενομένου αὐτῷ πειρασμοῦ. ἠν δὲ περιτομὴ πολιτευομένη.
Isaak gar genną ton Ēsau, Ēasy ton Rhagouēl, Rhagouēl ton Zara, Zara ton Iōb, prin men kaloumenon Iōbab ysteron de klēthenta Iōb, oligon emprosthen pro tou genomenou autǭ peirasmou. ēn de peritomē politeuomenē.
For Isaac begets Esau, Esau Reuel, Reuel Zerah, Zerah Job, formerly called Jobab and later called Job, a little before the trial that befell him. Circumcision was then in practice.
4.1.11Holl GCS 25/31:181
Ἰακὼβ δὲ ἀποδιδράσκει ἀπὸ προσώπου Ἠσαῦ τοῦ ἀδελφοῦ διὰ μῆνιν αὐτοῦ κατὰ συμβουλίαν πατρὸς καὶ μητρὸς ἐπὶ τὴν Μεσοποταμίαν Φαδάν, ἐπέκεινα τῆς Μεσοποταμίας Σουβά· ὅς ἄγεται ἐκεεῖθεν τῆς ἰδίας συγγενείας γαμετὰς τέσσαρας τὸν ἀριθμὸν καὶ κυΐσκουσιν αὐτῷ παῖδας δεκαδύο, τοὺς καὶ πατριάρχας ἐπικληθέντας.
Iakōb de apodidraskei apo prosōpou Ēsau tou adelphou dia mēnin autou kata symboulian patros kai mētros epi tēn Mesopotamian Phadan, epekeina tēs Mesopotamias Souba; hos agetai ekeeithen tēs idias syngeneias gametas tessaras ton arithmon kai kyïskousin autǭ paidas dekadyo, tous kai patriarchas epiklēthentas.
Jacob flees from the face of his brother Esau because of his anger, on the advice of his father and mother, to Mesopotamia, [to] Paddan, beyond Mesopotamia, [to] Souba. From there he takes wives of his own kin, four in number, and they bear him twelve sons, who were also called patriarchs.
4.1.12Holl GCS 25/31:181
παλινδρομοῦντι δὲ αὐτῷ ἐπὶ τὴν Χανανῖτιν γῆν πρὸς τὸν ἴδιον αὐτοῦ πατέρα Ἰσαὰκ καὶ μητέρα Ῥεβέκκαν γίνεταί τις αὐτῷ ὀπτασία ἐκ θεοῦ παρὰ τὰς τοῦ Ἰορδάνου διεκβολάς Ἰαβὸκ δὲ τὸν χειμάρρουν καλοῦσιν), ἔνθα που ἐθεάσατο παρεμβολὰς ἀγγέλων.
palindromounti de autǭ epi tēn Chananitin gēn pros ton idion autou patera Isaak kai mētera Rhebekkan ginetai tis autǭ optasia ek theou para tas tou Iordanou diekbolas Iabok de ton cheimarroun kalousin), entha pou etheasato parembolas angelōn.
As he was returning to the land of Canaan to his own father Isaac and his mother Rebecca, a vision from God came to him by the outlets of the Jordan (they call the torrent the Jabbok), where he saw camps of angels.
4.1.13Holl GCS 25/31:181
»καὶ ἰδού, φησίν, ἄνθρωπος ἀφʼ ἑσπέρας καὶ συνεπάλαιεν αὐτῷ ἄχρι τῆς ἕω«, ὃν ἄγγελον ἐπεσημήνατο ἡ γραφή· ὃς κατʼ εὐλογίαν δίδωσι τῷ Ἰακὼβ ἀξιώματος ὄνομα τὸ Ἰσραήλ.
»kai idou, phēsin, anthrōpos aphʼ hesperas kai synepalaien autǭ achri tēs heō«, hon angelon epesēmēnato hē graphē; hos katʼ eulogian didōsi tǭ Iakōb axiōmatos onoma to Israēl.
“And behold,” it says, “a man [came] from evening and wrestled with him until dawn,” whom Scripture indicated to be an angel. He, by way of blessing, gives Jacob the honorable name Israel.
4.1.14Holl GCS 25/31:181
διαναστὰς δὲ ἐκεῖθεν Ἰακὼβ ἐπωνόμασε τὸ ὄνομα τοῦ τόπου εἶδος θεοῦ. ἐπειδὴ <δὲ> ὁ πρὸς αὐτὸν διὰ τῆς εὐλογίας »οὐκέτι κληθήσεται τὸ ὄνομά σου Ἰακώβ, ἀλλʼ Ἰσραὴλ κληθήσεται« * καὶ διέστειλε λέγων ὅτι ἐνίσχυσας μετὰ θεοῦ καὶ μετὰ ἀνθρώπων δυνατὸς ἔσῃ«, ἀπὸ τούτου τοῦ χρόνου Ἰσραηλῖται καλοῦνται.
dianastas de ekeithen Iakōb epōnomase to onoma tou topou eidos theou. epeidē <de> ho pros auton dia tēs eulogias »ouketi klēthēsetai to onoma sou Iakōb, allʼ Israēl klēthēsetai« * kai diesteile legōn hoti enischysas meta theou kai meta anthrōpōn dynatos esę̄«, apo toutou tou chronou Israēlitai kalountai.
Rising from there, Jacob named the place “Form of God.” And since the one who spoke to him in the blessing [said], “Your name shall no longer be called Jacob, but Israel shall be your name,” … and declared, “You have prevailed with God, and with men you shall be mighty,” from that time they are called Israelites.
Haer. 4, chapter 2
4.2.1Holl GCS 25/31:181
2. Καὶ ὁ Ἰσραὴλ μετὰ τὴν τοῦ Ἰωσὴφ εἰς Αἴγυπτον κάθοδον κάτεισι καὶ αὐτὸς σὺν παντὶ τῷ οἴκῳ αὐτοῦ υἱῶν τε καὶ ἐκγόνων, γυναικῶν τε τῶν προειρημένων καὶ ἄλλων, ἐν ἑβδομήκοντα ψυχαῖς τὸν ἀριθμόν.
2. Kai ho Israēl meta tēn tou Iōsēph eis Aigypton kathodon kateisi kai autos syn panti tǭ oikǭ autou huiōn te kai ekgonōn, gynaikōn te tōn proeirēmenōn kai allōn, en hebdomēkonta psychais ton arithmon.
And Israel, after Joseph's descent into Egypt, himself also goes down with all his house, sons and descendants, the wives already mentioned and others, seventy souls in number.
4.2.2Holl GCS 25/31:181–182
διατρίβει δὲ τὸ γένος τοῦ Ἰσραὴλ ἐν τῇ τῶν Αἰγυπτίων χώρᾳ γενεὰς πέντε. Ἰακὼς γὰρ γεννᾷ τὸν Λευὶ καὶ τὸν Ἰούδαν καὶ τοὺς ἄλλους δέκα πατριάρχας. Λευὶ γεννᾷ τὸν Καάθ, Ἰούδας γεννᾷ τὸν Φαρές· Καὰθ γεννᾷ τὸν Ἀμράμ, Ἀμρὰμ γεννᾷ τὸν Μωυσέα· Φαρὲς γεννᾷ τὸν Ἐσρώμ, Ἐσρὼμ γεννᾷ τὸν Ἀράμ, Ἀρὰμ γεννᾷ τὸν Ἀμιναδάβ, Ἀμιναδὰβ τὸν Ναασσών.
diatribei de to genos tou Israēl en tę̄ tōn Aigyptiōn chōrą geneas pente. Iakōs gar genną ton Leui kai ton Ioudan kai tous allous deka patriarchas. Leui genną ton Kaath, Ioudas genną ton Phares; Kaath genną ton Amram, Amram genną ton Mōysea; Phares genną ton Esrōm, Esrōm genną ton Aram, Aram genną ton Aminadab, Aminadab ton Naassōn.
The race of Israel spends five generations in the land of the Egyptians. For Jacob begets Levi and Judah and the ten other patriarchs. Levi begets Kohath, Judah begets Perez; Kohath begets Amram, Amram begets Moses; Perez begets Hezron, Hezron begets Ram, Ram begets Amminadab, Amminadab Nahshon.
4.2.3Holl GCS 25/31:182
ἐν χρόνοις Νωυσέως καὶ Ναασσῶν πέμπτῃ γενεᾷ κατὰ τὸν Λευὶ ἔξεισιν Ἰσραὴλ ἐκ τῆς Αἰγύπτου διὰ τῆς ἐρυθρὰς θαλάσσης ἐν θεοσημείοις καὶ στρατοπεδεύει ἐν τῇ ἐρήμῳ Σινᾶ.
en chronois Nōyseōs kai Naassōn pemptę̄ geneą kata ton Leui exeisin Israēl ek tēs Aigyptou dia tēs erythras thalassēs en theosēmeiois kai stratopedeuei en tę̄ erēmǭ Sina.
In the times of Moses and Nahshon, in the fifth generation counting by Levi, Israel goes out of Egypt through the Red Sea with divine signs and encamps in the desert of Sinai.
4.2.4Holl GCS 25/31:182
καὶ χρησμῶν δοθέντων ἐκ θεοῦ τῷ θεράποντι αὐτοῦ Μωυσῇ ἀριθμήσασθαι ἀπὸ εἴκοσι ἐτῶν καὶ ἕως πεντήκοντα ἄνδρας δυναμένους σπάσασθαι ῥομφαίαν καὶ λαμβάνειν ὅπλα πολεμικά, εἰς ἑξήκοντα δύο μυριάδας καὶ ἀκτακισχιλίους πεντακοσίους ηὗρεν.
kai chrēsmōn dothentōn ek theou tǭ theraponti autou Mōysę̄ arithmēsasthai apo eikosi etōn kai heōs pentēkonta andras dynamenous spasasthai rhomphaian kai lambanein hopla polemika, eis hexēkonta dyo myriadas kai aktakischilious pentakosious hēuren.
And when oracles were given by God to his servant Moses to number the men from twenty years old up to fifty who could draw the sword and take up weapons of war, he found 628,500.
4.2.5Holl GCS 25/31:182
ἦν δὲ κατʼ ἐκεῖνο καιροῦ Ἴναχος παρʼ Ἕλλησι γνωριζόμενος, οὗ θυγάτηρ Ἰώ, ἡ καὶ Ἀτθὶς καλουμένη, διʼ ἥν καὶ ἡ νῦν Ἀττική· ἐξ ἧς καὶ ὁ Βόσπορος, οὑ ἐπώνυμος πόλις Βόσπορος ἐν τῷ Εὐξείνῳ πόντῳ καλουμένη· καλοῦσι δὲ αὐτὴν Αἰγύπτιοι Ἰσιν, ἥν καὶ ὡς θεὰν προσκυνοῦσιν. ὁμώνυμος δὲ τούτῳ καὶ ποταμός ἐστιν Ἴναχος οὕτω καλούμενος.
ēn de katʼ ekeino kairou Inachos parʼ Hellēsi gnōrizomenos, hou thygatēr Iō, hē kai Atthis kaloumenē, diʼ hēn kai hē nyn Attikē; ex hēs kai ho Bosporos, hou epōnymos polis Bosporos en tǭ Euxeinǭ pontǭ kaloumenē; kalousi de autēn Aigyptioi Isin, hēn kai hōs thean proskynousin. homōnymos de toutǭ kai potamos estin Inachos houtō kaloumenos.
At that time Inachus was known among the Greeks. His daughter was Io, also called Atthis, after whom the present Attica [is named]; from her too comes the Bosporus, after whom the city of Bosporus on the Euxine Sea is named. The Egyptians call her Isis and worship her as a goddess. There is also a river of the same name as he, called Inachus.
4.2.6Holl GCS 25/31:182
ἐκεῖθεν ἀρχὴν ἴσχεν τὰ παρʼ Ἕλλησι μυστήριά τε καὶ τελεταί, πρότερον παρʼ Αἰγυπτίοις καὶ παρὰ Φρυξὶ καὶ Φοίνιξι καὶ Βαβυλωνίοιςκακῶς ἐπινενοημένα, μετενεχθένατ δὲ εἰς Ἕλληνας ἀπὸ τῆς τῶν Αἰγυπτίων χώρας ὑπὸ Κάδμου καὶ αὐτοῦ τοῦ Ἰνάχου, Ἄπιδος πρότερον κληθέντος καὶ οἰκοδομήσαντος τὴν Μἐμφιν,
ekeithen archēn ischen ta parʼ Hellēsi mystēria te kai teletai, proteron parʼ Aigyptiois kai para Phryxi kai Phoinixi kai Babylōnioiskakōs epinenoēmena, metenechthenat de eis Hellēnas apo tēs tōn Aigyptiōn chōras hypo Kadmou kai autou tou Inachou, Apidos proteron klēthentos kai oikodomēsantos tēn Memphin,
From there the Greek mysteries and initiations took their beginning. They had first been wickedly devised among the Egyptians, Phrygians, Phoenicians and Babylonians, and were brought to the Greeks from the land of the Egyptians by Cadmus and by Inachus himself, who was earlier called Apis and built Memphis,
4.2.7Holl GCS 25/31:182–183
ἀλλὰ καὶ παρ Ὁρφέως καὶ ἄλλων τινῶν τὴν ἀρχὴν λαβόντα καὶ εἰς αἱρέσεις συσταθέντα ὕστερον ἐν Ἐπικούρῳ καὶ Ζήνωνι τῷ Στωϊκῷ καὶ Πυθαγόρᾳ καὶ Πλάτωνι ἐξ οὑπερ ἤρξαντο χρόνου κρατυνθείσας ἕως τῶν Μακεδονικῶν χρόνων καὶ Ξέρξου τοῦ βασιλέως τῶν Περσῶν μετὰ τὴν ἅλωσιν τῶν Ἰεροσολύμων τὸ πρῶτον καὶ Ναβουχοδονόσορ αἰχμαλωσίαν καὶ Δαρείου καὶ τῶν κατὰ Άλέξανδρον τὸν Μακεδόνα χρόνον.
alla kai par Horpheōs kai allōn tinōn tēn archēn labonta kai eis haireseis systathenta hysteron en Epikourǭ kai Zēnōni tǭ Stōïkǭ kai Pythagorą kai Platōni ex houper ērxanto chronou kratyntheisas heōs tōn Makedonikōn chronōn kai Xerxou tou basileōs tōn Persōn meta tēn halōsin tōn Ierosolymōn to prōton kai Nabouchodonosor aichmalōsian kai Dareiou kai tōn kata Alexandron ton Makedona chronon.
and they also took their beginning from Orpheus and certain others, and were later organized into sects in Epicurus, Zeno the Stoic, Pythagoras and Plato, having grown strong from the time they began down to the Macedonian period, and that of Xerxes king of the Persians, after the first capture of Jerusalem and the captivity under Nebuchadnezzar, and of Darius, and the time of Alexander the Macedonian.
4.2.8Holl GCS 25/31:183
Πλάτων γὰρ κατʼ ἐκεῖνον τὸν καιρὸν ἐγνωρίζετο καὶ οἱ πρὸ αὐτοῦ Πυθαγόρας τε καὶ Ἐπίκουρος ὁ μετέπειτα. ὅθεν δὴ ὡ. ς προεῖπον τὴν πρόφασιν εἴληφεν καὶ εἰς κατάστασιν ἠλθε τὰ πὰρʼ Ἕλλησι συγγράμματα καὶ μετὰ τοῦτον τὸν χρόνον αἱ βοώμεναι αἱρέσεις τῶν φιλοσόφων,
Platōn gar katʼ ekeinon ton kairon egnōrizeto kai hoi pro autou Pythagoras te kai Epikouros ho metepeita. hothen dē hō. s proeipon tēn prophasin eilēphen kai eis katastasin ēlthe ta parʼ Hellēsi syngrammata kai meta touton ton chronon hai boōmenai haireseis tōn philosophōn,
For Plato was known at that time, and before him Pythagoras, and Epicurus afterwards. From there, as I said before, Greek writings took their occasion and came into being, and after this time the celebrated sects of the philosophers,
4.2.9Holl GCS 25/31:183
πρὸς ἀλλήλας τῇ μὲν πλάνῃ συνᾴδουσαι καὶ ὁμόστοιχον γνῶσιν συνυφαίνουσαι εἰδωλολατρείας τε καὶ ἀσεβείας καὶ ἀθεΐας, τῇ δὲ αὐτῇ πλάνῃ εἰς ἑαυτὰς συγκλώμεναι διαφέρονται] ἑτέρα πρὸς τὴν ἑτέραν.
pros allēlas tę̄ men planę̄ synądousai kai homostoichon gnōsin synyphainousai eidōlolatreias te kai asebeias kai atheïas, tę̄ de autę̄ planę̄ eis heautas synklōmenai diapherontai] hetera pros tēn heteran.
agreeing with one another in error and weaving together a common knowledge of idolatry, impiety and godlessness, yet breaking against one another in that same error and differing one from another.
Haer. 5, chapter 1
5.1.1Holl GCS 25/31:183
Καὶ Στωϊκοὶ μὲν φρονοῦσι περὶ θεότητος τοῦτο· φάσκουσιν εἶναι νοῦν τὸν θεὸν ἢ παντὸς τοῦ ὁρωμένου κύτους, οὐρανοῦ δέ φημι καὶ γῆς καὶ τῶν ἄλλων, ὡς έν σώματι ψυχήν.
Kai Stōïkoi men phronousi peri theotētos touto; phaskousin einai noun ton theon ē pantos tou horōmenou kytous, ouranou de phēmi kai gēs kai tōn allōn, hōs en sōmati psychēn.
The Stoics hold this about the deity: they say that God is mind, or [the mind] of the whole visible vault, I mean heaven and earth and the rest, as a soul in a body.
5.1.2Holl GCS 25/31:183
μερίζουσι δὲ οἱ αὐτοὶ τὴν μίαν θεότητα εἰς πολλὰς μερικὰς οὐσίας, εἰς ἥλιον καὶ σελήνην καὶ ἄστρα, εἰς ψυχὴν καὶ ἀέρα καὶ τὰ ἄλλα·
merizousi de hoi autoi tēn mian theotēta eis pollas merikas ousias, eis hēlion kai selēnēn kai astra, eis psychēn kai aera kai ta alla;
They also divide the one deity into many partial substances: sun, moon and stars, soul, air and the rest;
5.1.3Holl GCS 25/31:183
μεταγγισμούς τε ψυχῶν * καὶ μετενσωματώσεις ἀπὸ σώματος εἰς σῶμα, καθαιρομένων <ψυχῶν ἀπὸ> σωμάτων ἠδʼ αὖ πάλιν εἰσδυουσῶν καὶ ἀνάπαλιν γεννωμένων, διὰ πολλῆς αὐτῶν πλάνης ταύτην τὴν ἀσέβειαν παρυφαίνοντες. μέρος δὲ θεοῦ καὶ ἀθάνατον τὴν ψυχὴν ἡγοῦνται.
metangismous te psychōn * kai metensōmatōseis apo sōmatos eis sōma, kathairomenōn <psychōn apo> sōmatōn ēdʼ au palin eisdyousōn kai anapalin gennōmenōn, dia pollēs autōn planēs tautēn tēn asebeian paryphainontes. meros de theou kai athanaton tēn psychēn hēgountai.
and [they teach] transfers of souls and reincarnations from body to body, souls being purged from bodies, entering them again and being born anew; through their great error they weave in this impiety. They regard the soul as a part of God and immortal.
5.1.4Holl GCS 25/31:183–184
ἔσχον δὲ Ζήνωνα ἀρχηγὸν τῆς Στοᾶς, περὶ οὑ πολὺς θρυλεῖται λόγος. οἱ μὲν γὰρ αὐτὸν ἔφασαν Κλεάνθου<ς> τινὸς * τοῦ ἀπὸ Τύρου ἄλλοι δὲ φάσκουσιν αὐτὸν Κιτιέα τῆς Κύπρου νησιώτην, ἐν Ῥώμῃ δὲ βεβιωκέναι χρόνον, ὕστερον δὲ ἐν Ἀθήναις προστησάμενον τουτὶ τὸ δόγμα ἐν τῇ Στοᾷ οὕτω καλουμένῃ, τινὲς δὲ φασι δύο Ζήνωνας εἶναι, τόν τε Ἐλεάτην καὶ τὸν προειρημένον· ὅμως οἱ ἀμφότεροι ἴσως ἐδογμάτισαν, εἰ καὶ δύο εἶεν.
eschon de Zēnōna archēgon tēs Stoas, peri hou polys thryleitai logos. hoi men gar auton ephasan Kleanthou<s> tinos * tou apo Tyrou alloi de phaskousin auton Kitiea tēs Kyprou nēsiōtēn, en Rhōmę̄ de bebiōkenai chronon, hysteron de en Athēnais prostēsamenon touti to dogma en tę̄ Stoą houtō kaloumenę̄, tines de phasi dyo Zēnōnas einai, ton te Eleatēn kai ton proeirēmenon; homōs hoi amphoteroi isōs edogmatisan, ei kai dyo eien.
They had Zeno as founder of the Stoa, about whom much is said. Some said he was the son of one Cleanthes of Tyre; others say he was a Citian, an islander from Cyprus, who lived for a time in Rome and later established this doctrine at Athens in the so-called Stoa. Some say there were two Zenos, the Eleatic and the one just mentioned; but perhaps both taught alike, even if there were two.
5.1.5Holl GCS 25/31:184
φάσκει οὐν καὶ οὗτος τὴν ὕλην σύγχρονον εἶναι τῷ θεῷ, ἴσα ταῖς ἄλλαις αἱρέσεσιν, εἱμαρμένην τε εἶναι καὶ γένεσιν, ἐξ ἠς τὰ πάντα διοικεῖται καὶ πάσχει.
phaskei oun kai houtos tēn hylēn synchronon einai tǭ theǭ, isa tais allais hairesesin, heimarmenēn te einai kai genesin, ex ēs ta panta dioikeitai kai paschei.
He too says that matter is coeval with God, like the other sects, and that there is fate and nativity, by which all things are governed and undergo what they do.
5.1.6Holl GCS 25/31:184
πόσα τοίνυν ἰσχύει ἡ σύντομος ἡμῶν αὕτη σὐνταξις, πρὸς τὴν τούτου φαυλότητα ἀλεξητήριον φάρμακον διεξιέναι καὶ οὐχὶ μᾶλλον εἰς ὄγκον πολὺν ἐλάσω τῆς πραγματείας τὸ ἐχέγγυον· ἀκροθιγῶς δέ, ἵνα μὴ ἐν παραδρομῇ γένωμαι, πρὸς τοῦτον ἐρῶ.
posa toinyn ischyei hē syntomos hēmōn hautē syntaxis, pros tēn toutou phaulotēta alexētērion pharmakon diexienai kai ouchi mallon eis onkon polyn elasō tēs pragmateias to echengyon; akrothigōs de, hina mē en paradromę̄ genōmai, pros touton erō.
How far, then, does this brief treatise of mine avail to set out a medicine against his worthlessness, without swelling the pledge of the work into a great bulk? I shall speak against him briefly, so as not merely to pass him by.
Haer. 5, chapter 2
5.2.1Holl GCS 25/31:184
2. Πόθεν εἴληφας, ὠ οὑτος, τὴν τῆς διδασκαλίας ὑφήγησιν; ἢ ποῖον πνεῦμα ἅγιον οὐρανόθεν λελάληκέ σοι περὶ τῆς σοῦ πλάνης; δύο μὲν γὰρ ἐπὶ τὸ αὐτὸ σύγχρονα, ὕλην καὶ θεόν, βεβιασμένως λέγεις·
2. Pothen eilēphas, ō houtos, tēn tēs didaskalias hyphēgēsin? ē poion pneuma hagion ouranothen lelalēke soi peri tēs sou planēs? dyo men gar epi to auto synchrona, hylēn kai theon, bebiasmenōs legeis;
Where did you get your guidance for this teaching, sir? Or what Holy Spirit from heaven has spoken to you about your error? You forcibly assert two things coeval together, matter and God;
5.2.2Holl GCS 25/31:184
πεσεῖται γάρ σου ὁ λόγος καὶ ἀσύστατος ἔσται. ὁμολογεῖς μὲν γάρ τινα εἶναι δημιουργόν, ὃν καὶ παντοκράτορα φῄς, τοῦτον δὲ μερίζεις εἰς πολυθεΐαν. τίνος δʼ ἂν εἴη δημιουργός, εἰ σύγχρονος εἴη ἡ ὕλη; έσται γὰρ καθʼ ἑαυτὴν ἑαυτῆς δεσπόζουσα ἡ μὴ ἀπὸ αἰτίου τινὸς λαβοῦσα τὴν ἀρχὴν καὶ οὐχ ὑποτασσομένη.
peseitai gar sou ho logos kai asystatos estai. homologeis men gar tina einai dēmiourgon, hon kai pantokratora phę̄s, touton de merizeis eis polytheïan. tinos dʼ an eiē dēmiourgos, ei synchronos eiē hē hylē? estai gar kathʼ heautēn heautēs despozousa hē mē apo aitiou tinos labousa tēn archēn kai ouch hypotassomenē.
but your argument will fall and not stand. You acknowledge that there is a creator, whom you also call almighty, but you divide him into polytheism. Of what would he be creator, if matter were coeval? For matter, which took its beginning from no cause and is subject to none, will be mistress of itself by itself.
5.2.3Holl GCS 25/31:184
εἰ δὲ ὁ δημιουργὸς παρὰ ταύτης λαμβάνει, προβολὴν ταύτην εὑράμενος, ἀδράνειά τις ἄν εἴη καὶ ἔρανος διʼ ἀπορίαν τῷ προσπορισαμένῳ οὐκ ἀπὸ τῶν ἰδίων ἀλλʼ ἐξ ὑποκειμένων ἀλλοτρίων; ὅπως τὸ ἴδιον ὑποστήσεται δημιούργημα.
ei de ho dēmiourgos para tautēs lambanei, probolēn tautēn heuramenos, adraneia tis an eiē kai eranos diʼ aporian tǭ prosporisamenǭ ouk apo tōn idiōn allʼ ex hypokeimenōn allotriōn? hopōs to idion hypostēsetai dēmiourgēma.
But if the creator takes from it, finding it as a supply, would this not be a kind of impotence, a collection made out of want by one who provided it not from his own resources but from alien materials lying ready, in order to bring his own work into being?
5.2.4Holl GCS 25/31:184
καὶ περὶ τοῦ τῶν ψυχῶν μεταγγισμοῦ πολλή τις ἡ φαυλότης τῆς παραπεποιημένης σου διανοίας, ἐθελόσοφε καὶ γνῶσιν ἀνθρώποις ἐπαγγελλόμενε. εἰ γὰρ μέρος θεοῦ ὑπάρχει καὶ ἀθάνατος, σώματα δὲ οἰκτρὰ οὐ μόνον εἴποιμι * θηρίων δὲ καὶ ἑρπετῶν καὶ κνωδάλων δυσγενῶν τῇ πλάσει αὐτῆς συνάπτεις τῇ ἀπὸ θεοῦ κατὰ σὲ τὴν οὐσίαν κεκτημένῃ, καὶ τί ἂν γένοιτο τούτου μοχθηρότερον;
kai peri tou tōn psychōn metangismou pollē tis hē phaulotēs tēs parapepoiēmenēs sou dianoias, ethelosophe kai gnōsin anthrōpois epangellomene. ei gar meros theou hyparchei kai athanatos, sōmata de oiktra ou monon eipoimi * thēriōn de kai herpetōn kai knōdalōn dysgenōn tę̄ plasei autēs synapteis tę̄ apo theou kata se tēn ousian kektēmenę̄, kai ti an genoito toutou mochthēroteron?
And about the transfer of souls, great is the worthlessness of your distorted mind, you would-be philosopher who promise people knowledge. If the soul is part of God and immortal, you join to wretched bodies, not only [human ones] I might say, but those of wild beasts, reptiles and ignoble creatures, the formation of that which, by your account, has its substance from God; and what could be more wretched than this?
Haer. 5, chapter 3
5.3.1Holl GCS 25/31:184–185
3. Εἱμαρμένην δὲ παρεισάγεις, ὡς ἐξ αὐτῆς γίνεσθαι τὰ τῷ ἀνθρώπῳ συμβαίνοντα καὶ ἄλλοις. ἐξ ἑνὸς δὲ ῥητοῦ διʼ ἐπιτομῆς τοῦ λόγου ἀνατραπήσεται ἡ δὴ μυθοποιία. εἰ γὰρ εἱμαρμένης τὸ σοφίζεσθαι τὸ συνετίζεσθαι τὸ λογικὸν γεννᾶσθαι καὶ ἄλογον καὶ τὰ ἄλλα πάντα, παυσάσθωσαν νόμοι· ἐπικρατεῖ γὰρ ἡ εἱμαρμένη μοιχῶν τε καὶ ἄλλων· δίκην δὲ μᾶλλον τίσουσιν οἱ ἀνάγκην ἐπιτιθέντες ἀστέρες ἤπερ ὁ ἀναγκαζόμενος δρᾶσαι τὸ ἐπιχείρημα.
3. Heimarmenēn de pareisageis, hōs ex autēs ginesthai ta tǭ anthrōpǭ symbainonta kai allois. ex henos de rhētou diʼ epitomēs tou logou anatrapēsetai hē dē mythopoiia. ei gar heimarmenēs to sophizesthai to synetizesthai to logikon gennasthai kai alogon kai ta alla panta, pausasthōsan nomoi; epikratei gar hē heimarmenē moichōn te kai allōn; dikēn de mallon tisousin hoi anankēn epitithentes asteres ēper ho anankazomenos drasai to epicheirēma.
You introduce fate, so that what happens to man and to others comes from it. The mythmaking will be overturned with one statement, briefly put. If being wise, being intelligent, being born rational or irrational, and everything else belong to fate, let laws cease; for fate rules adulterers and the rest; and the stars that impose necessity would deserve punishment more than the one compelled to commit the deed.
5.3.2Holl GCS 25/31:185
ἀλλὰ καὶ ἄλλως ἔτι περὶ τούτων ἐρῶ· ἀργείτωσαν αἱ διατριβαί, παυσάσθωσαν σοφισταί τε καὶ ῤήτορες καὶ γραμματικοί, ἰατροί τε καὶ ἄλλαι ἐπιστῆμαι βαναύσων τε τεχνῶν ἀμύθητον πλῆθος, καὶ μηκέτι μηδεὶς παιδευέτω, ειπερ ἐξ εἱμαρμένης τυγχάνει τῶν ἐπιστημῶν καὶ μὴ ἐκ γραμμάτων μαθήσεως ὁ πορισμὸς τῇ ἀνθρωπείᾳ φύσει. εἰ γὰρ εἱμαρμένη τὸν πεπαιδευμένον καὶ λογιώτατον παρεσκεύασε, μὴ μανθανέτω τις παρὰ τοῦ διδάσκοντος, ἀλλὰ τῇ φύσει † λαμβανέτωσαν τὴν εἴδησιν αἱ τοὺς μίτους κλώθουσαι Μοῖραι κατὰ τὸ φθέγμα τῆς κομπώδους σου διὰ λόγων πλάνης.
alla kai allōs eti peri toutōn erō; argeitōsan hai diatribai, pausasthōsan sophistai te kai rētores kai grammatikoi, iatroi te kai allai epistēmai banausōn te technōn amythēton plēthos, kai mēketi mēdeis paideuetō, eiper ex heimarmenēs tynchanei tōn epistēmōn kai mē ek grammatōn mathēseōs ho porismos tę̄ anthrōpeią physei. ei gar heimarmenē ton pepaideumenon kai logiōtaton pareskeuase, mē manthanetō tis para tou didaskontos, alla tę̄ physei † lambanetōsan tēn eidēsin hai tous mitous klōthousai Moirai kata to phthegma tēs kompōdous sou dia logōn planēs.
But I will speak about this in another way too: let the schools be idle, let sophists, orators and grammarians cease, doctors too and the other sciences and the countless host of manual crafts, and let no one teach any longer, if the gaining of knowledge comes to human nature from fate and not from learning letters. For if fate has made the educated and most learned man, let no one learn from a teacher, but … let the Fates who spin the threads receive the knowledge by nature, according to the utterance of your pompous error of words.
Haer. 6, chapter 1
6.1.1Holl GCS 25/31:185
ἀλλὰ ταῦτα πρὸς Ζήνωνα καὶ τοὺς Στωϊκούς μοι λελέχθω. Πλάτων δὲ ἅμα καὶ αὐτὸς κατὰ τὰ αὐτὰ φερόμενος, τῇ μετενσωματώσει καὶ μεταγγισμῷ τῶν ψυχῶν καὶ πολυθείαις καὶ ταῖς ἄλλαις εἰδωλολατρείαις καὶ δεισιδαιμονίαις *, οὐ περὶ τῆς ὕλης πάντῃ ἴσως κατὰ Ζήνωνα καὶ τοὺς Στωϊκοὺς ἐφρόνησεν.
alla tauta pros Zēnōna kai tous Stōïkous moi lelechthō. Platōn de hama kai autos kata ta auta pheromenos, tę̄ metensōmatōsei kai metangismǭ tōn psychōn kai polytheiais kai tais allais eidōlolatreiais kai deisidaimoniais *, ou peri tēs hylēs pantę̄ isōs kata Zēnōna kai tous Stōïkous ephronēsen.
Let this be said by me against Zeno and the Stoics. Plato too, borne along in the same way, in the reincarnation and transfer of souls, polytheism and the other idolatries and superstitions …, did not perhaps think entirely as Zeno and the Stoics did about matter.
6.1.2Holl GCS 25/31:185
οἶδεν γὰρ αὐτὸς θεόν, τὰ δὲ γεγενημένα πάντα ἐκ τοῦ ὄντος θεοῦ γεγενῆσθαι· εἶναι δὲ πρῶτον αἴτιον καὶ δεύτερον καὶ τρίτον· καὶ τὸ μὲν πρῶτον αἴτιον θεόν, τὸ δὲ δεύτερον αἴτιον ἐκ θεοῦ γεγενῆσθαι * τινὰς δυνάμεις, δέ αὐτοῦ δὲ καὶ τῶν δυνάμεων γεγενῆσθαι τὴν ὕλην.
oiden gar autos theon, ta de gegenēmena panta ek tou ontos theou gegenēsthai; einai de prōton aition kai deuteron kai triton; kai to men prōton aition theon, to de deuteron aition ek theou gegenēsthai * tinas dynameis, de autou de kai tōn dynameōn gegenēsthai tēn hylēn.
For he knows God, and [holds] that all things that have come into being came into being from the God who is; that there is a first cause, a second and a third; the first cause is God, the second cause … certain powers that came into being from God, and through him and the powers matter came into being.
6.1.3Holl GCS 25/31:185
φάσκει γὰρ οὕτως· »οὐρανὸς ἅμα χρόνῳ γεγένηται, ὁμοῦ ὄρα καὶ λυθήσεται«, τὰ πρότερα ἑαυτοῦ τὰ περὶ ὕλης ἀνασκευάσας. εἶπε γάρ ποτε καὶ σύγχρονον εἶναι τῷ θεῷ τὴν ὕλην.
phaskei gar houtōs; »ouranos hama chronǭ gegenētai, homou ora kai lythēsetai«, ta protera heautou ta peri hylēs anaskeuasas. eipe gar pote kai synchronon einai tǭ theǭ tēn hylēn.
For he says thus: “Heaven came into being together with time, so that it may also be dissolved together with it,” having overturned his earlier views about matter. For he once said that matter was coeval with God.
Haer. 7, chapter 1
7.1.1Holl GCS 25/31:186
Πρὸ δὲ τούτου Πυθαγόρας καὶ οἱ Περιπατητικὴν ἐπαγγελλόμενοι χαρακτηρίζουσιν ἴνα θεόν, φιλοσοφίαις δὲ ἄλλαις * καὶ τοῖς * φιλοσοφουμένοις προσανέχουσι. τὰ ἴσα μὲν τούτοις πάλιν τὰ τῆς ἀθεμίτου γνώμης καὶ ἀσεβεστάτης, τῶν ψυχῶν ἀπαθανατισμούς τε καὶ μετενσωματώσεις καὶ σωμάτων φθοράς, αὐτός τε καὶ οἱ σὺν αὐτῶ̣ ἀγορεύουσιν. οὗτος δὲ τέλος ἐν τῇ Μηδίᾳ τὸν βίον καταστρέφει.
Pro de toutou Pythagoras kai hoi Peripatētikēn epangellomenoi charaktērizousin ina theon, philosophiais de allais * kai tois * philosophoumenois prosanechousi. ta isa men toutois palin ta tēs athemitou gnōmēs kai asebestatēs, tōn psychōn apathanatismous te kai metensōmatōseis kai sōmatōn phthoras, autos te kai hoi syn autō agoreuousin. houtos de telos en tę̄ Mēdią ton bion katastrephei.
Before him Pythagoras and those who profess the Peripatetic [school] describe God as one, but they devote themselves to other philosophies and … philosophical doctrines. Like these again, he and those with him proclaim the tenets of the unlawful and most impious opinion: immortalizations of souls, reincarnations, and corruptions of bodies. He ends his life in Media.
7.1.2Holl GCS 25/31:186
σῶμα δὲ λέγει εἶναι τὸν θεὸν τουτέστιν οὐρανόν, ὀφθαλμοὺς δὲ αὐτοῦ καὶ τὰ ἄλλα ὥσπερ ἐν ἀνθρώπῳ, ἥλιον καὶ σελήνην καὶ τὰ ἄλλα ἄστρα καὶ τὰ κατʼ οὐρανὸν στοιχεῖα.
sōma de legei einai ton theon toutestin ouranon, ophthalmous de autou kai ta alla hōsper en anthrōpǭ, hēlion kai selēnēn kai ta alla astra kai ta katʼ ouranon stoicheia.
He says that God is a body, that is, heaven, and that his eyes and other [members], as in a man, are the sun, moon, the other stars, and the heavenly elements.
Haer. 8, chapter 1
8.1.1Holl GCS 25/31:186
Ἐπίκουρος δὲ καθεξῆς μετὰ τούτους ἀπρονοησίαν τῷ κόσμῳ εἰσηγήσατο· ἐξ ἀτόμων δὲ συνεστάναι τὰ πάντα ἠδʼ αὖ πάλιν εἰς ἄτομα χωρεῖν καὶ ἐξ αὐτοματισμοῦ εἶναι τὰ ὅλα καὶ τὸν κόσμον ὑφεστάναι, ἀεὶ γεννώσης τῆς φύσεως ἠδʼ αὖ πάλιν δαπανωμένης καὶ ἐξ αὑτῆς πάλιν ἐπιγινομένης, μηδέποτε δὲ ληγούσης, ἀφʼ ἑαυτῆς φυομένης καὶ εἰς ἑαυτὴν συντριβομένης.
Epikouros de kathexēs meta toutous apronoēsian tǭ kosmǭ eisēgēsato; ex atomōn de synestanai ta panta ēdʼ au palin eis atoma chōrein kai ex automatismou einai ta hola kai ton kosmon hyphestanai, aei gennōsēs tēs physeōs ēdʼ au palin dapanōmenēs kai ex hautēs palin epiginomenēs, mēdepote de lēgousēs, aphʼ heautēs phyomenēs kai eis heautēn syntribomenēs.
Next after these, Epicurus introduced the absence of providence in the world, [holding] that all things are composed of atoms and go back again into atoms, that the universe exists by chance and the world subsists so, nature always generating, then being used up again and arising again from itself, never ceasing, growing from itself and crushed back into itself.
8.1.2Holl GCS 25/31:186
εἶναι δὲ ἐξ ὑπαρχῆς ᾠοῦ δίκην τὸ σύμπαν, τὸ δὲ πνεῦμα δρακοντοειδῶς περὶ τὸ ᾠὸν ὡς στέφανον ἢ ὡς ζώνην περισφίγγειν τότε τὴν φύσιν.
einai de ex hyparchēs ǭou dikēn to sympan, to de pneuma drakontoeidōs peri to ǭon hōs stephanon ē hōs zōnēn perisphingein tote tēn physin.
[He says] that in the beginning the universe was like an egg, and the spirit, like a serpent, was then coiled about the egg like a wreath or a belt, binding nature tightly.
8.1.3Holl GCS 25/31:186–187
θελῆσαν δὲ βιασμῷ τινὶ καιρῷ περισσοτέρως σφίγξαι τὴν πᾶσαν ὕλην εἴτʼ οὖν φύσιν τῶν πάντων οὕτως διχάσαι μὲν τὰ ὄντα εἰς τὰ δύο ἡμισφαίρια καὶ λοιπὸν ἐκ τούτου τὰ ἄτομα διακεκρίσθαι.
thelēsan de biasmǭ tini kairǭ perissoterōs sphinxai tēn pasan hylēn eitʼ oun physin tōn pantōn houtōs dichasai men ta onta eis ta dyo hēmisphairia kai loipon ek toutou ta atoma diakekristhai.
And [that] at a certain moment, wishing to squeeze the whole of matter, that is, the nature of all things, more tightly by some force, it thus split existing things into the two hemispheres, and from this the atoms were then separated.
8.1.4Holl GCS 25/31:187
τὰ μὲν γὰρ κοῦφα καὶ λεπτότερα τῆς πάσης φύσεως ἐπιπολάσαι ἄνω τουτέστιν φῶς καὶ αἰθέρα καὶ τὸ λεπτότατον τοῦ πνεύματος, τὰ δὲ βαρύτατα καὶ σκυβαλώδη κάτω νενευκέναι, τουτέστι γῆν (ὅπερ ἐστὶ τὸ ξηρόν) καὶ τὴν ὑγρὰν ὑδάτων οὐσίαν.
ta men gar koupha kai leptotera tēs pasēs physeōs epipolasai anō toutestin phōs kai aithera kai to leptotaton tou pneumatos, ta de barytata kai skybalōdē katō neneukenai, toutesti gēn (hoper esti to xēron) kai tēn hygran hydatōn ousian.
The light and finer parts of all nature rose to the top, that is, light and ether and the finest part of the spirit, while the heaviest and dregs sank downward, that is, earth (which is the dry land) and the moist substance of the waters.
8.1.5Holl GCS 25/31:187
τὰ δὲ ὅλα ἀφʼ ἑαυτῶν κινεῖσθαι καὶ διʼ ἑαυτῶν ἐν τῇ περιδινήσει τοῦ πόλου καὶ τῶν ἄστρων ὡς ἀπὸ τοῦ δρακοντοειδοῦς ἔτι τὰ πάντα ἐλαύνεσθαι πνεύματος. Καὶ ἀπὸ μέρους μὲν περὶ τούτων ἔφημεν· τῷ δὲ αὐτῷ τρόπῳ τὰς τέσσαρας ταύτας αἱρέσεις ἀνατρεπτέον· * διὰ τὴν συντομίαν τῆς αναγνωσεως.
ta de hola aphʼ heautōn kineisthai kai diʼ heautōn en tę̄ peridinēsei tou polou kai tōn astrōn hōs apo tou drakontoeidous eti ta panta elaunesthai pneumatos. Kai apo merous men peri toutōn ephēmen; tǭ de autǭ tropǭ tas tessaras tautas haireseis anatrepteon; * dia tēn syntomian tēs anagnōseōs.
And all things are moved of themselves and through themselves in the revolution of the pole and the stars, as though everything were still driven by the serpent-like spirit. We have spoken of these things in part; in the same way these four sects must be refuted; … for the sake of brevity in the reading.
Haer. 8, chapter 2
8.2.1Holl GCS 25/31:187
2. Ἐντεῦθεν ὡς καὶ ἀνωτέρω λοιπὸν ἔφην ποιηταὶ λογογράφοι ἱστοριογράφοι ἀστρονόμοι τε καὶ οἱ τὰ ἄλλα τῆς πλάνης εἰσηγησάμενοι οἱ] παρασκευάσαντες τὸν νοῦν ἐπὶ μυρίας κακὰς αἰτίας καὶ ἀγωγὰς ἐσκότωσαν καὶ ἐθόλωσαν τὴν τῆς ἀνθρωπότητος ὑπόληψιν. καὶ γέγονεν αὕτη »πρώτη πλάνη ἐπίνοια εἰδώλων« καὶ κακοδαιμονία διδασκαλίας.
2. Enteuthen hōs kai anōterō loipon ephēn poiētai logographoi historiographoi astronomoi te kai hoi ta alla tēs planēs eisēgēsamenoi hoi] paraskeuasantes ton noun epi myrias kakas aitias kai agōgas eskotōsan kai etholōsan tēn tēs anthrōpotētos hypolēpsin. kai gegonen hautē »prōtē planē epinoia eidōlōn« kai kakodaimonia didaskalias.
From here, as I said above, poets, prose-writers, historians, astronomers and those who introduced the rest of the error, preparing the mind for countless evil causes and ways of life, darkened and muddied humanity's understanding. And this became “the first error, the invention of idols,” and the wretched superstition of teaching.
8.2.2Holl GCS 25/31:187
ἦν δὲ τὰ πάντα μεμερισμένα Ἑλληνισμός τε καὶ Ἰουδαϊσμός· Ἰουδαϊσμὸς δὲ οὔπω πρότερον καλούμενος, ἀλλὰ διὰ τοῦ Ἰσραὴλ τὸ ἐπώνυμον τῆς θεοσεβοῦς θρῃσκείας ἐπικεκτημένος, ἕως ὅτε <εݲ> διαδοχαὶ γεγένηνται.
ēn de ta panta memerismena Hellēnismos te kai Ioudaïsmos; Ioudaïsmos de oupō proteron kaloumenos, alla dia tou Israēl to epōnymon tēs theosebous thrę̄skeias epikektēmenos, heōs hote <eݲ> diadochai gegenēntai.
All things were divided into Hellenism and Judaism; but Judaism was not yet so called earlier: it had acquired the name of the God-fearing religion through Israel, until five successions had passed.
8.2.3Holl GCS 25/31:187
ὁ γὰρ Ναασσὼν ὁ έν τῇ ἐρήμῳ γεγονὼς φύλαρχος τῆς φυλῆς Ἰούδα γεννᾷ τὸν Σαλμών, Σαλμὼν γεννᾷ τὸν Βοόζ, Βοὸζ γεννᾷ τὸν Ὠβήδ, Ὠβὴδ γεννᾷ τὸν Ἰεσσαί, ἔτι τῶν θεοσεβῶν Ἰσραηλιτῶν καλουμένων, Ἰεσσαὶ γεννᾷ τὸν Δαυὶδ τὸν βασιλέα, ὃς πρῶτος ἐβασίλευσεν ἐκ φυλῆς Ἰούδα· ἐξ οὗ λοιπὸν οἱ κατὰ διαδοχὴν βασιλεῖς ἐκ τοῦ σπέρματος αὐτοῦ, υἱὸς διαδεχόμενος πατέρα, καθεξῆς συνεστήκασιν.
ho gar Naassōn ho en tę̄ erēmǭ gegonōs phylarchos tēs phylēs Iouda genną ton Salmōn, Salmōn genną ton Booz, Booz genną ton Ōbēd, Ōbēd genną ton Iessai, eti tōn theosebōn Israēlitōn kaloumenōn, Iessai genną ton Dauid ton basilea, hos prōtos ebasileusen ek phylēs Iouda; ex hou loipon hoi kata diadochēn basileis ek tou spermatos autou, huios diadechomenos patera, kathexēs synestēkasin.
For Nahshon, who was tribal leader of the tribe of Judah in the wilderness, begets Salmon, Salmon begets Boaz, Boaz begets Obed, Obed begets Jesse, while the God-fearing were still called Israelites; Jesse begets David the king, who was the first to reign from the tribe of Judah. From him the kings in succession from his seed followed one after another, son succeeding father.
8.2.4Holl GCS 25/31:187
ἠν δὲ πρὸ αὐτοῦ τοῦ Δαυὶδ ὁ φύσει πρῶτος βασιλεύσας ἐν Ἰσραὴλ Σαοὺλ υἱὸς Κεὶς ἐκ φυλῆς Βενιαμίν, * καὶ οὐκέτι αὐτὸν διεδέξατο υἱός, ἀλλὰ μετέστη τὸ βασίλειον αὐτοῦ εἰς Δαυίδ, διὰ δὲ Δαυὶδ πρώτου εἰς τὴν φυλὴν Ἰούδα.
ēn de pro autou tou Dauid ho physei prōtos basileusas en Israēl Saoul huios Keis ek phylēs Beniamin, * kai ouketi auton diedexato huios, alla metestē to basileion autou eis Dauid, dia de Dauid prōtou eis tēn phylēn Iouda.
Before David himself, the one who in fact reigned first in Israel was Saul son of Kish, of the tribe of Benjamin, … and no son of his succeeded him, but his kingdom passed to David, and through David first to the tribe of Judah.
8.2.5Holl GCS 25/31:187–188
πρῶτος γὰρ τῷ αὐτῷ Ἰακὼβ παῖς γίνεται Ῥουβήν, δεύτερος Συμεών, τρίτος Λευί, τέταρτος Ἰούδας, ὅθεν Ἰουδαῖοι καλοῦνται διὰ τὴν φυλὴν Ἰούδα, τοῦ γένους τῶν θεοσεβῶν εἰς τὸ ὄνομα τοῦτο μεταπεσόντος. ἐκαλοῦντο γοῦν Ἰσραηλῖται καὶ Ἰουδαῖοι.
prōtos gar tǭ autǭ Iakōb pais ginetai Rhoubēn, deuteros Symeōn, tritos Leui, tetartos Ioudas, hothen Ioudaioi kalountai dia tēn phylēn Iouda, tou genous tōn theosebōn eis to onoma touto metapesontos. ekalounto goun Israēlitai kai Ioudaioi.
For Jacob's first son is Reuben, the second Simeon, the third Levi, the fourth Judah, from whom they are called Jews because of the tribe of Judah, the race of the God-fearing having passed into this name. So they were called Israelites and Jews.
Haer. 8, chapter 3
8.3.1Holl GCS 25/31:188
3. Ἕως τούτου τοῦ χρόνου συνήφθησαν αἱ τέσσαρες γενεαὶ τῆς γῆς, τῶν τεσσάρων τμηματων τούτων διαιρεθέντων κατὰ τοὺς Πρώην χρόνους ἕως τοῦ καιροῦ τούτου τοῦ ἐνταῦθά μοι δεδηλωμένου καὶ ἐπέκεινα·
3. Heōs toutou tou chronou synēphthēsan hai tessares geneai tēs gēs, tōn tessarōn tmēmatōn toutōn diairethentōn kata tous Prōēn chronous heōs tou kairou toutou tou entautha moi dedēlōmenou kai epekeina;
Up to this time the four generations of the earth were joined together, these four divisions having been distinguished in the former times up to the period I have indicated here and beyond;
8.3.2Holl GCS 25/31:188
τουτέστιν ἀπὸ Ἀδὰμ ἴως τοῦ Νῶε Βαρβαρισμός, ἀπὸ τοῦ Νῶε ἴως τοῦ πύργου καὶ τοῦ Σεροὺχ μετὰ δύο γενεὰς τοῦ πύργου ἡ Σκυθικὴ δεισιδαιμονία καὶ μετέπειτα ἀπὸ τοῦ πύργου καὶ Σεροὺχ καὶ † Ἀρὰμ ἕως τοῦ Ἀβραὰμ Ἑλληνισμός, ἀπὸ τούτου καὶ μετέπειτα θεοσέβεια συναπτομένη τῷ αὐτῷ Ἀβραάμ, ἀπὸ τοῦ κατὰ διαδοχὴν σπέρματος αὐτοῦ τουτέστιν τοῦ Ἰούδα Ἰουδαϊσμός·
toutestin apo Adam iōs tou Nōe Barbarismos, apo tou Nōe iōs tou pyrgou kai tou Serouch meta dyo geneas tou pyrgou hē Skythikē deisidaimonia kai metepeita apo tou pyrgou kai Serouch kai † Aram heōs tou Abraam Hellēnismos, apo toutou kai metepeita theosebeia synaptomenē tǭ autǭ Abraam, apo tou kata diadochēn spermatos autou toutestin tou Iouda Ioudaïsmos;
that is, from Adam to Noah, Barbarism; from Noah to the tower and to Serug, two generations after the tower, Scythian superstition; then from the tower, Serug and … Aram to Abraham, Hellenism; from him onward, the piety attached to Abraham himself; and from his seed in succession, that is, from Judah, Judaism.
8.3.3Holl GCS 25/31:188
ὡς ἐπιμαρτυρεῖ μοι ὁ πνευματοφόρος καὶ ἅγιος τοῦ θεοῦ ἀπόστολος Παῦλος ὧδέ πως λέγων ὅτι »ἐν Χριστῷ Ἰησοῦ οὐ βάρβαρος, οὐ Σκύθης, οὐχ Ἕλλην, οὐκ Ἰουδαῖος, ἀλλὰ καινὴ κτίσις‘, ἐπειδὴ ἐξ ὑπαρχῆς, ὅτε ἔκτιστο ἡ κτίσις, καινὴ οὖσα οὐδέν τι διαφορώτερον ἴσχεν ὄνομα.
hōs epimartyrei moi ho pneumatophoros kai hagios tou theou apostolos Paulos hōde pōs legōn hoti »en Christǭ Iēsou ou barbaros, ou Skythēs, ouch Hellēn, ouk Ioudaios, alla kainē ktisis‘, epeidē ex hyparchēs, hote ektisto hē ktisis, kainē ousa ouden ti diaphorōteron ischen onoma.
As the Spirit-bearing and holy apostle of God, Paul, bears me witness, saying something like this: “In Christ Jesus there is no barbarian, no Scythian, no Greek, no Jew, but a new creation,” since from the beginning, when the creation was made, being new it had no name of distinction.
8.3.4Holl GCS 25/31:188
συνῳδὰ δὲ τούτοις πάλιν ἐν ἑτέρῳ τόπῳ λέγει οὕτως »ὀφειλέτης εἰμὶ Ἕλλησί τε καὶ βαρβάροις, σοφοῖς τε καὶ ἀνοήτοις«, ἵνα δείξῃ σοφοὺς μὲν τοὺς Ἰουδαίους, ἀνοήτους δὲ τοὺς Σκύθας. καί φησιν »ὁφειλέτης εἰμί‘ *,
synǭda de toutois palin en heterǭ topǭ legei houtōs »opheiletēs eimi Hellēsi te kai barbarois, sophois te kai anoētois«, hina deixę̄ sophous men tous Ioudaious, anoētous de tous Skythas. kai phēsin »hopheiletēs eimi‘ *,
In agreement with this he says again in another place: “I am a debtor both to Greeks and to barbarians, both to the wise and to the foolish,” to show the Jews as wise and the Scythians as foolish. And he says, “I am a debtor” …,
8.3.5Holl GCS 25/31:188
ἐντεῦθεν τὸ πᾶν γένος τοῦ Ἰσραὴλ Ἰουδαῖοι ἐκαλοῦντο ἀπὸ χρόνου τοῦ Δαυὶδ καὶ διήρκεσεν ἐπωνύμως καλούμενον Ἰσραηλιτῶν τε καὶ Ἰουδαίων ἔχον τὴν ἐπίκλησιν] τὸ πᾶν γένος τοῦ Ἰσραὴλ ἀπὸ τῶν χρόνων τοῦ Δαυὶδ καὶ τοῦ υἱοῦ αὐτοῦ Σολομῶντος καὶ υἱοῦ τοῦ Σολομῶντος, φημὶ δὲ τοῦ Ῥοβοὰμ τοῦ μετὰ τὸν Σολομῶντα βασιλεύσαντος ἐν Ἱερουσαλήμ.
enteuthen to pan genos tou Israēl Ioudaioi ekalounto apo chronou tou Dauid kai diērkesen epōnymōs kaloumenon Israēlitōn te kai Ioudaiōn echon tēn epiklēsin] to pan genos tou Israēl apo tōn chronōn tou Dauid kai tou huiou autou Solomōntos kai huiou tou Solomōntos, phēmi de tou Rhoboam tou meta ton Solomōnta basileusantos en Hierousalēm.
From then on the whole race of Israel was called Jews, from the time of David, and the whole race of Israel continued to be called by the names of both Israelites and Jews from the times of David, of his son Solomon, and of Solomon's son, I mean Rehoboam, who reigned in Jerusalem after Solomon.
8.3.6Holl GCS 25/31:188–189
ἵνα δὲ μὴ ἐν παρεξόδῳ γένωμαι, παρερχόμενος τὰ κατὰ τὴν τῶν Ἰουδαίων θρῃσκείαν καὶ μὴ ὑποσημαινόμενος τῆς κατʼ αὐτοὺς δόξης τὴν ὑπόθεσιν ὀλίγα ἀπὸ πολλῶν παραθήσομαι. πᾶσι γὰρ ὡς εἰπεῖν φενερώτατα ὑπάρχει τὰ κατὰ τοὺς Ἰουδαίους. διὸ οὐ πάνυ κάματον ἀναδέξομαι περὶ ταύτης τῆς ὑποθέσεως κατὰ τὸ λεπτότατον διηγήσασθαι, ἀλλʼ ὅμως ἠν ἀναγκαῖον ὀλίγα ἀπὸ πολλῶν ἐνταῦθα παραθέσθαι.
hina de mē en parexodǭ genōmai, parerchomenos ta kata tēn tōn Ioudaiōn thrę̄skeian kai mē hyposēmainomenos tēs katʼ autous doxēs tēn hypothesin oliga apo pollōn parathēsomai. pasi gar hōs eipein phenerōtata hyparchei ta kata tous Ioudaious. dio ou pany kamaton anadexomai peri tautēs tēs hypotheseōs kata to leptotaton diēgēsasthai, allʼ homōs ēn anankaion oliga apo pollōn entautha parathesthai.
But so as not to digress, passing over the particulars of the Jews' religion and not setting out the basis of their belief, I shall set down a few things out of many. For the things concerning the Jews are, so to speak, very plain to everyone. Therefore I will not take great pains to relate this subject in the finest detail; but still it was necessary to set down a few things out of many here.
Haer. 8, chapter 4
8.4.1Holl GCS 25/31:189
4. Ἰουδαῖοι τοίνυν οἱ ἀπὸ τοῦ Ἀβραὰμ κατὰ διαδοχὴν ὑπάρχοντες καὶ τὴν αὐτοῦ θεοσέβειαν διαδεξάμενοι περιτομὴν μὲν τοῦ Ἀβραὰμ ἔχουσιν, ἣν κατὰ πρόσταξιν θεοῦ εἴληφεν ἐνενηκοστὸν ἔνατον ἔτος κατάγων δέ αἰτίαν ἣν ἄνω προεῖπον, εἰς τὸ τούτου σπέρμα πάροικον γινόμενον ἐν γῇ ἀλλοτρίᾳ μὴ ἀποστραφῆναι τὸ ὄνομα τοῦ θεοῦ, ἐπὶ σώματος δὲ φέρειν σφραγῖδα ὑπομνήσεως χάριν καὶ ἐλέγχου εἰς τὸ ἐμμένειν τῇ τοῦ πατρὸς αὐτῶν θεοσεβείᾳ.
4. Ioudaioi toinyn hoi apo tou Abraam kata diadochēn hyparchontes kai tēn autou theosebeian diadexamenoi peritomēn men tou Abraam echousin, hēn kata prostaxin theou eilēphen enenēkoston enaton etos katagōn de aitian hēn anō proeipon, eis to toutou sperma paroikon ginomenon en gę̄ allotrią mē apostraphēnai to onoma tou theou, epi sōmatos de pherein sphragida hypomnēseōs charin kai elenchou eis to emmenein tę̄ tou patros autōn theosebeią.
The Jews, then, who descend from Abraham in succession and have inherited his piety, have the circumcision of Abraham, which he received by God's command in his ninety-ninth year, for the reason I gave above: so that his seed, sojourning in a foreign land, might not turn away from the name of God, but might bear a seal on the body as a reminder and a reproof, so as to remain in their father's piety.
8.4.2Holl GCS 25/31:189
ὁ δὲ τούτου παῖς Ἰσαὰκ ὀκταήμερος περιτέμνεται, ὡς τὸ τοῦ θεοῦ εἶχεν θέσπισμα. καὶ ὡμολόγηται μὲν ὅτι ἐκ προστάγματος θεοῦ ἡ περιτομὴ τότε ὑπῆρχεν, τύπῳ δὲ ἦν αὕτη διατεταγμένη τότε, ὡς κατὰ ἀκολουθίαν προβαίνοντες ὕστερον περὶ τούτου δείξομεν.
ho de toutou pais Isaak oktaēmeros peritemnetai, hōs to tou theou eichen thespisma. kai hōmologētai men hoti ek prostagmatos theou hē peritomē tote hypērchen, typǭ de ēn hautē diatetagmenē tote, hōs kata akolouthian probainontes hysteron peri toutou deixomen.
His son Isaac is circumcised at eight days, as God's decree required. And it is agreed that circumcision was then by God's command, but it was then appointed as a type, as we shall show later, proceeding in order.
8.4.3Holl GCS 25/31:189
διήρκεσαν τοίνυν περιτεμνόμενοι καὶ θεοσεβείᾳ προσανέχοντες οἱ αὐτοῦ τοῦ Ἀβραὰμ κατὰ διαδοχὴν παῖδες, ἀπʼ αὐτοῦ φημι καὶ καθεξῆς Ἰσαὰκ καὶ Ἰακὼβ καὶ οἱ τούτου παῖδες, ἔν τε τῇ Χανανίτιδι γῇ, Ἰουδαίᾳ καὶ Φυλιστιεὶμ οὕτως κληθείσῃ τότε, τανῦν δὲ Παλαιστίνῃ καλουμένῃ, ἀλλὰ καὶ έν Αἰγύπτῳ.
diērkesan toinyn peritemnomenoi kai theosebeią prosanechontes hoi autou tou Abraam kata diadochēn paides, apʼ autou phēmi kai kathexēs Isaak kai Iakōb kai hoi toutou paides, en te tę̄ Chananitidi gę̄, Ioudaią kai Phylistieim houtōs klētheisę̄ tote, tanyn de Palaistinę̄ kaloumenę̄, alla kai en Aigyptǭ.
So the children of Abraham in succession continued to be circumcised and devoted to piety, I mean from him onward, Isaac and Jacob and his children, both in the land of Canaan, then called Judea and Philistia and now called Palestine, and also in Egypt.
8.4.4Holl GCS 25/31:189
Ἰακὼβ γὰρ ὁ καὶ Ἰσραὴλ κάτεισιν ἅμα τοῖς ἕνδεκα αὐτοῦ παισὶν εἰς Αἴγυπτον. ἔτος κατάγων ἑκατοστὸν τριακοστὸν τῆς αὐτοῦ ζωῆς. Ἰωσὴφ δὲ ὁ ἕτερος αὐτοῦ υἱὸς ἤδη ἐν Αἰγύπτῳ προϋπῆρχεν βασιλεύων, πραθεὶς ὑπὸ τῶν ἀδελφῶν αὐτοῦ διὰ φθόνον. ἡ δὲ τοῦ θεοῦ οἰκονομία τὰ ἀγαθὰ συνεργοῦσα τῷ δικαίῳ, εἰς θαυμασμὸν μετήγαγεν τὴν κατὰ τοῦ αὐτοῦ Ἰωσήφ ἐπιβουλήν.
Iakōb gar ho kai Israēl kateisin hama tois hendeka autou paisin eis Aigypton. etos katagōn hekatoston triakoston tēs autou zōēs. Iōsēph de ho heteros autou huios ēdē en Aigyptǭ proÿpērchen basileuōn, pratheis hypo tōn adelphōn autou dia phthonon. hē de tou theou oikonomia ta agatha synergousa tǭ dikaiǭ, eis thaumasmon metēgagen tēn kata tou autou Iōsēph epiboulēn.
For Jacob, also called Israel, goes down with his eleven sons into Egypt, in the hundred and thirtieth year of his life. Joseph, his other son, was already in Egypt before him, reigning, having been sold by his brothers out of envy. But God's providence, working good things together for the righteous man, turned the plot against Joseph into a wonder.
8.4.5Holl GCS 25/31:189–190
κάτεισι τοίνυν ὡς προεῖπον ὁ Ἰακὼβ εἰς Αἴγυπτον καὶ οἱ αὐτοῦ υἱοὶ καὶ γυναῖκες καὶ ἔκγονοι ἐν ἑβδομήκοντα πέντε ψυχαῖς ἀριθμηθέντες, ὡς περιέχει ἡ πρώτη βίβλος τῆς κατὰ τὸν Μωυσέα πεντατεύχου, περὶ τούτων πάντων σαφῶς δηλοῦσα.
kateisi toinyn hōs proeipon ho Iakōb eis Aigypton kai hoi autou huioi kai gynaikes kai ekgonoi en hebdomēkonta pente psychais arithmēthentes, hōs periechei hē prōtē biblos tēs kata ton Mōysea pentateuchou, peri toutōn pantōn saphōs dēlousa.
So Jacob goes down into Egypt, as I said before, with his sons, wives and descendants, numbered at seventy-five souls, as the first book of the Pentateuch of Moses contains, making all these things clear.
8.4.6Holl GCS 25/31:190
διετέλεσαν δὲ ἐκεῖσε ἐπὶ πέντε γενεαῖς, ὡς καὶ πολλάκις εἶπον, νῦν δὲ ἀνάγκην ἔσχον ταῦτα δευτερῶσαι. ἔμειναν γὰρ ἀπὸ τοῦ Ἰακὼβ αἱ γενεαὶ ἀριθμούμεναι διὰ τοῦ Λευί, ἐξ οὗπερ οἱ ἱερεῖς κατέστησαν, καὶ διὰ τοῦ Ἰούδα, ἐξ οὗ μετὰ χρόνον ὁ βασιλεὺς ἠρξε Δαυίδ.
dietelesan de ekeise epi pente geneais, hōs kai pollakis eipon, nyn de anankēn eschon tauta deuterōsai. emeinan gar apo tou Iakōb hai geneai arithmoumenai dia tou Leui, ex houper hoi hiereis katestēsan, kai dia tou Iouda, ex hou meta chronon ho basileus ērxe Dauid.
They remained there for five generations, as I have often said, but now I have had to repeat it. For the generations from Jacob continued, counted through Levi, from whom the priests were appointed, and through Judah, from whom King David later ruled.
8.4.7Holl GCS 25/31:190
καὶ ὁ μὲν Λευὶ γεννᾷ τὸν Καὰθ καὶ τοὺς ἄλλους, Καὰθ γεννᾷ τὸν Ἀμράμ, Ἀμρὰμ γεννᾷ τὸν Μωυσέα καὶ Ἀαρὼν τὸν ἀρχιερέα. οὗτος ὁ Μωυσῆς ἐκβάλλει τοὺς υἱοὺς Ἰσραὴλ ἐν δυνάμει θεοῦ ἐκ γῆς Αἰγύπτου. ὡς ἔχει ἡ δευτέρα βίβλος κατὰ τὴν νομοθεσίαν.
kai ho men Leui genną ton Kaath kai tous allous, Kaath genną ton Amram, Amram genną ton Mōysea kai Aarōn ton archierea. houtos ho Mōysēs ekballei tous huious Israēl en dynamei theou ek gēs Aigyptou. hōs echei hē deutera biblos kata tēn nomothesian.
And Levi begets Kohath and the others, Kohath begets Amram, Amram begets Moses and Aaron the high priest. This Moses leads the children of Israel out of the land of Egypt by the power of God, as the second book of the legislation contains.
Haer. 8, chapter 5
8.5.1Holl GCS 25/31:190
5. Τίς μέντοι γε ἦν ἡ τῶν υἱῶν Ἰσραὴλ πολιτέία ἄχρι τούτου τοῦ χρόνου, οὐ πάνυ σαφῶς κατὰ τὸ φανερώτατον ἔστιν εἰπεῖν ἢ μόνον ὅτι ἐν θεοσεβείᾳ καὶ περιτομῇ ὑπῆρχον· εἰ καὶ γέγραπται ὅτι ἐπληθύνθησαν οἱ υἱοὶ Ἰσραὴλ ἐν γῆ Αἰγύπτῳ καὶ χυδαῖοι ἐγένοντο«. πάντως γὰρ που ὁ χρόνος τῆς αὐτῶν παροικίας καὶ ἐπιμιξίας διὰ ῥᾳθυμίαν τὸ χυδαῖον εἰργάσατο.
5. Tis mentoi ge ēn hē tōn huiōn Israēl politeia achri toutou tou chronou, ou pany saphōs kata to phanerōtaton estin eipein ē monon hoti en theosebeią kai peritomę̄ hypērchon; ei kai gegraptai hoti eplēthynthēsan hoi huioi Israēl en gē Aigyptǭ kai chydaioi egenonto«. pantōs gar pou ho chronos tēs autōn paroikias kai epimixias dia rhąthymian to chydaion eirgasato.
What the way of life of the children of Israel was up to this time cannot be stated with full clarity, except only that they lived in piety and circumcision; even though it is written that “the children of Israel multiplied in the land of Egypt and became numerous.” For surely the time of their sojourn and intermingling, through carelessness, produced the commonness.
8.5.2Holl GCS 25/31:190
τίνων μέντοι γεύεσθαι ἢ τίνα ἀπαγορεύειν ἢ τἀλλα ὅσα κατὰ διαστολὴν τοῦ νόμου φυλάττειν προσετάχθησαν, οὔπω κατὰ τὸ φανερώτατον ἐπεσημήνατο.
tinōn mentoi geuesthai ē tina apagoreuein ē talla hosa kata diastolēn tou nomou phylattein prosetachthēsan, oupō kata to phanerōtaton epesēmēnato.
What they were to eat, what to refuse, or the other things they were commanded to keep by the distinctions of the law, had not yet been indicated with full clarity.
8.5.3Holl GCS 25/31:190
ἐξιόντων δὲ ἐκ γῆς Αἰγύπτου ἐν τῷ δευτέρῳ ἔτει τῆς αὐτῶν ἐξόδου νομοθεσίας θεοῦ καταξιοῦνται διὰ χειρὸς αὐτοῦ τοῦ Μωυσέως.
exiontōn de ek gēs Aigyptou en tǭ deuterǭ etei tēs autōn exodou nomothesias theou kataxiountai dia cheiros autou tou Mōyseōs.
But when they came out of the land of Egypt, in the second year of their exodus, they were counted worthy of God's legislation through the hand of Moses himself.
8.5.4Holl GCS 25/31:190
ἡ δὲ νομοθεσία ἡ ἐκ θεοῦ αὐτοῖς δοθεῖσα παιδαγωγοῦ δίκην (ὡς καὶ παιδαγωγὸς ἠν ὁ νόμος σωματικῶς μὲν διαστελλόμενος, πνευματικὴν δὲ ἔχων τὴν προσδοκίαν) ἐδίδαξε περιτέμνεσθαι σαββατίζειν ἀποδεκατοῦν πάντα τὰ αὐτῶν γεννήματα καὶ ὅσαπερ παρʼ αὐτοῖς ἐτίκτετο ἀπὸ ἀνθρώπου ἕως κτήνους, ἀπαρχάς τε διδόναι καὶ πεντηκοστὴν καὶ τριακοστήν, εἰδέναι δὲ θεὸν μόνον καὶ αὐτῷ λατρεύειν.
hē de nomothesia hē ek theou autois dotheisa paidagōgou dikēn (hōs kai paidagōgos ēn ho nomos sōmatikōs men diastellomenos, pneumatikēn de echōn tēn prosdokian) edidaxe peritemnesthai sabbatizein apodekatoun panta ta autōn gennēmata kai hosaper parʼ autois etikteto apo anthrōpou heōs ktēnous, aparchas te didonai kai pentēkostēn kai triakostēn, eidenai de theon monon kai autǭ latreuein.
And the legislation given them by God, like a tutor (for the law was a tutor, making distinctions bodily but holding a spiritual expectation), taught them to be circumcised, to keep the sabbath, to tithe all their produce and whatever was born among them, from man to beast, to give first fruits and a fiftieth and a thirtieth, and to know God alone and to worship him.
8.5.5Holl GCS 25/31:190–191
ἐν μοναρχίᾳ μὲν οὐν <ἠν> κηρυττόμενον τὸ ὄνομα, ἐν δὲ τῇ μοναρχίᾳ ἡ τριὰς ἀεὶ κατηγγέλλετο καὶ ἐπιστεύετο παρὰ τοῖς ἐξοχωτάτοις αὐτῶν, τουτέστιν προφήταις καὶ ἡγιασμένοις. θυσίας τε καὶ λατρείας διαφόρους τῷ παμβασιλεῖ θεῷ ἐν τῇ ἐρήμῳ προσέφερον ἐν τῇ λατρείᾳ τῆς σκηνῆς τῆς ἁγίας ὑπὸ Μωυσέως διὰ τύπων δηλωθέντων αὐτῷ ὑπὸ θεοῦ κατασκευασθείσης.
en monarchią men oun <ēn> kēryttomenon to onoma, en de tę̄ monarchią hē trias aei katēngelleto kai episteueto para tois exochōtatois autōn, toutestin prophētais kai hēgiasmenois. thysias te kai latreias diaphorous tǭ pambasilei theǭ en tę̄ erēmǭ prosepheron en tę̄ latreią tēs skēnēs tēs hagias hypo Mōyseōs dia typōn dēlōthentōn autǭ hypo theou kataskeuastheisēs.
So the name was proclaimed in the monarchy [of God], but within the monarchy the Trinity was always announced and believed by the most eminent among them, that is, the prophets and the sanctified. And they offered various sacrifices and acts of worship to God the king of all in the wilderness, in the worship of the holy tabernacle built by Moses after the patterns shown him by God.
8.5.6Holl GCS 25/31:191
ἐδέξαντο γοῦν οἱ αὐτοὶ Ἰουδαῖοι καὶ προφητικὰς φωνὰς περὶ τοῦ Χριστοῦ ἐρχομένου, λεγομένου μὲν προφήτου ὄντος δὲ θεοῦ καὶ ἀγγέλου μὲν κληθέντος υἱοῦ δὲ ὄντος θεοῦ, μέλλοντος δὲ ἐνανθρωπήσειν καὶ ἐν ἀδελφοῖς αὐτοῦ ἐγκαταλέγεσθαι, ὡς ἔχουσι πᾶσαι αἱ θεῖαι γραφαί, μάλιστα ἡ τοῦ Δευτερονομίου κατὰ τὴν νομοθεσίαν πέμπτη βίβλος καὶ <αἱ> καθεξῆς.
edexanto goun hoi autoi Ioudaioi kai prophētikas phōnas peri tou Christou erchomenou, legomenou men prophētou ontos de theou kai angelou men klēthentos huiou de ontos theou, mellontos de enanthrōpēsein kai en adelphois autou enkatalegesthai, hōs echousi pasai hai theiai graphai, malista hē tou Deuteronomiou kata tēn nomothesian pemptē biblos kai <hai> kathexēs.
So these Jews also received prophetic utterances about the Christ who was to come, who is called a prophet but is God, and was called an angel but is the Son of God, and who was to become man and be counted among his brothers, as all the divine Scriptures contain, especially Deuteronomy, the fifth book of the legislation, and those that follow.
Haer. 8, chapter 6
8.6.1Holl GCS 25/31:191
6. Ἔσχον δὲ οὗτοι οἱ Ἰουδαῖοι ἄχρι τῆς ἀπὸ Βαβυλῶνος τῆς αἰχμαλωσίας ἐπανόδου βίβλους τε καὶ προφήτας τούτους καὶ προφητῶν βίβλους ταύτας·
6. Eschon de houtoi hoi Ioudaioi achri tēs apo Babylōnos tēs aichmalōsias epanodou biblous te kai prophētas toutous kai prophētōn biblous tautas;
These Jews had, up to the return from the captivity in Babylon, the following books and prophets, and these books of the prophets:
8.6.2Holl GCS 25/31:191–192
πρώτην μὲν Γένεσιν δευτέραν Ἔξοδον τρίτην Λευιτικὸν τετάρτην Ἀριθμοὺς πέμπτην Δευτερονόμιον ἕκτη βίβλος Ἰησοῦ τοῦ Ναυῆ ἑβδόμη τῶν Κριτῶν ὀγδόη τῆς Ῥουθ ἐνάτη τοῦ Ἰὼβ δεκάτη τὸ Ψαλτήριον ἑνδεκάτη Παροιμίαι Σολομῶντος δωδεκάτη Ἐκκλησιαστὴς τρισκαιδεκάτη τὸ ᾆσμα τῶν ᾀσμάτων τεσσαρεσκαιδεκάτη Βασιλειῶν πρώτη πεντεκαιδεκάτη Βασιλειῶν δευτέρα ἑκκαιδεκάτη Βασιλειῶν τρίτη ἑπτακαιδεκάτη Βασιλειῶν τετάρτη ὀκτωκαιδεκάτη Παραλειπομένων πρώτη ἐννεακαιδεκάτη Παραλειπομένων δευτέρα εἰκοστὴ τὸ Δωδεκαπρόφητον εἰκοστὴ πρώτη Ἠσαΐας ὁ προφήτης εἰκοστὴ δευτέρα Ἰερεμίας ὁ προφήτης μετὰ τῶν Θρήνων καὶ ἐπιστολῶν αὐτοῦ τε καὶ > Βαροὺχ εἰκοστὴ τρίτη Ἰεζεκιὴλ ὁ προφήτης εἰκοστὴ τετάρτη Δανιὴλ ὁ προφήτης εἰκοστὴ πέμπτη Εσδρας αݲ εἰκοστὴ ἕκτη Ἔσδρας ݲ, εἰκοστὴ ἑβδόμη Ἐσθήρ.
prōtēn men Genesin deuteran Exodon tritēn Leuitikon tetartēn Arithmous pemptēn Deuteronomion hektē biblos Iēsou tou Nauē hebdomē tōn Kritōn ogdoē tēs Rhouth enatē tou Iōb dekatē to Psaltērion hendekatē Paroimiai Solomōntos dōdekatē Ekklēsiastēs triskaidekatē to ąsma tōn ąsmatōn tessareskaidekatē Basileiōn prōtē pentekaidekatē Basileiōn deutera hekkaidekatē Basileiōn tritē heptakaidekatē Basileiōn tetartē oktōkaidekatē Paraleipomenōn prōtē enneakaidekatē Paraleipomenōn deutera eikostē to Dōdekaprophēton eikostē prōtē Ēsaïas ho prophētēs eikostē deutera Ieremias ho prophētēs meta tōn Thrēnōn kai epistolōn autou te kai > Barouch eikostē tritē Iezekiēl ho prophētēs eikostē tetartē Daniēl ho prophētēs eikostē pemptē Esdras aݲ eikostē hektē Esdras ݲ, eikostē hebdomē Esthēr.
first Genesis, second Exodus, third Leviticus, fourth Numbers, fifth Deuteronomy; the sixth book, that of Joshua son of Nun; seventh, Judges; eighth, Ruth; ninth, Job; tenth, the Psalter; eleventh, the Proverbs of Solomon; twelfth, Ecclesiastes; thirteenth, the Song of Songs; fourteenth, First Kingdoms; fifteenth, Second Kingdoms; sixteenth, Third Kingdoms; seventeenth, Fourth Kingdoms; eighteenth, First Paralipomena; nineteenth, Second Paralipomena; twentieth, the Twelve Prophets; twenty-first, Isaiah the prophet; twenty-second, Jeremiah the prophet, with the Lamentations and his letters and Baruch; twenty-third, Ezekiel the prophet; twenty-fourth, Daniel the prophet; twenty-fifth, 1 Esdras; twenty-sixth, 2 Esdras; twenty-seventh, Esther.
8.6.3Holl GCS 25/31:192
αὗταί εἰσιν αἱ εἴκοσι ἑπτὰ βίβλοι ἐκ θεοῦ δοθεῖσαι τοῖς Ἰουδαίοις· εἴκοσιδύο δέ εἰσιν ὡς τὰ παρʼ αὐτοῖς στοιχεῖα τῶν Ἑβραϊκῶν γραμμάτων ἀριθμούμεναι διὰ τὸ διπλοῦσθαι δέκα βίβλους εἰς πέντε λογιζομένας.
hautai eisin hai eikosi hepta bibloi ek theou dotheisai tois Ioudaiois; eikosidyo de eisin hōs ta parʼ autois stoicheia tōn Hebraïkōn grammatōn arithmoumenai dia to diplousthai deka biblous eis pente logizomenas.
These are the twenty-seven books given by God to the Jews; but they are counted as twenty-two, like the letters of their Hebrew alphabet, because ten books are doubled and reckoned as five.
8.6.4Holl GCS 25/31:192
περὶ τούτου δὲ ἄλλῃ που σαφῶς εἰρήκαμεν. σἰσὶ δὲ καὶ ἄλλαι δύο βίβλοι παρʼ αὐτοῖς ἐν ἀμφιλέκτῳ, ἡ Σοφία τοῦ Σιρὰχ καὶ ἡ τοῦ Σολομῶντος, χωρὶς ἄλλων τινῶν βιβλίων ἐναποκρύφων.
peri toutou de allę̄ pou saphōs eirēkamen. sisi de kai allai dyo bibloi parʼ autois en amphilektǭ, hē Sophia tou Sirach kai hē tou Solomōntos, chōris allōn tinōn bibliōn enapokryphōn.
We have spoken clearly about this elsewhere. They also have two other books of disputed standing, the Wisdom of Sirach and that of Solomon, apart from certain other apocryphal books.
8.6.5Holl GCS 25/31:192
πᾶσαι δε αὗται αἱ ἱεραὶ βίβλοι τὸν Ἰουδαϊσμὸν ἐδίδασκον καὶ τὰ τοῦ νόμου φυλάγματα ἕως τῆς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ παρουσίας.
pasai de hautai hai hierai bibloi ton Ioudaïsmon edidaskon kai ta tou nomou phylagmata heōs tēs tou kyriou hēmōn Iēsou Christou parousias.
All these sacred books taught Judaism and the observances of the law until the coming of our Lord Jesus Christ.
8.6.6Holl GCS 25/31:192
καὶ καλῶς ἐφέροντο παιδαγωγούμενοι ἐν τῷ νόμῳ, εἰ ἐδέξαντο τὸν Χριστὸν τὸν ὑπὸ τοῦ παιδαγωγοῦ, φημὶ δὲ τοῦ νόμου, αὐτοῖς προκηρυχθέντα τε καὶ προφητευθέντα, ἴνα δεξάμενοι αὐτοῦ τὴν θεότητα καὶ τὴν ἔνσαρκον αὐτοῦ παρουσίαν μάθωσιν οὐ κατάλυσιν νόμου, ἀλλὰ τὴν τοῦ νόμου πλήρωσιν, ἐπειδὴ οἱ τύποι ἐν τῷ νόμῳ ἦσαν, ἡ δὲ ἀλήθεια ἐν τῷ εὐαγγελίῳ.
kai kalōs epheronto paidagōgoumenoi en tǭ nomǭ, ei edexanto ton Christon ton hypo tou paidagōgou, phēmi de tou nomou, autois prokērychthenta te kai prophēteuthenta, ina dexamenoi autou tēn theotēta kai tēn ensarkon autou parousian mathōsin ou katalysin nomou, alla tēn tou nomou plērōsin, epeidē hoi typoi en tǭ nomǭ ēsan, hē de alētheia en tǭ euangeliǭ.
And they would have fared well, being tutored in the law, if they had received the Christ proclaimed beforehand and prophesied to them by the tutor, I mean the law, so that, receiving his divinity and his coming in the flesh, they might learn not the abolition of the law but its fulfilment, since the types were in the law, but the truth in the gospel.
8.6.7Holl GCS 25/31:192
ἐκεῖ γὰρ περιτομὴ σαρκική, ὑπηρετήσασα χρόνῳ ἴως τῆς μεγάλης περιτομῆς, τουτέστι τοῦ βαπτίσματος τοῦ περιτέμνοντος ἡμᾶς ἀπὸ ἁμαρτημάτων καὶ σφραγίσαντος ἡμᾶς εἰς ὄνομα θεοῦ.
ekei gar peritomē sarkikē, hypēretēsasa chronǭ iōs tēs megalēs peritomēs, toutesti tou baptismatos tou peritemnontos hēmas apo hamartēmatōn kai sphragisantos hēmas eis onoma theou.
For there was circumcision of the flesh, serving for a time until the great circumcision, that is, baptism, which circumcises us from sins and seals us in the name of God.
8.6.8Holl GCS 25/31:192
καὶ ἦν ἐκεῖ σάββατον κατέχον ἡμᾶς εἰς τὸ μέγα σάββατον, τουτέστιν εἰς ἀνάπαυσιν Χριστοῦ, ἵνα ἐν Χριστῷ σαββατίσωμεν ἀπὸ ἁμαρτημάτων.
kai ēn ekei sabbaton katechon hēmas eis to mega sabbaton, toutestin eis anapausin Christou, hina en Christǭ sabbatisōmen apo hamartēmatōn.
And there was the sabbath, keeping us for the great sabbath, that is, the rest of Christ, so that in Christ we might keep sabbath from sins.
8.6.9Holl GCS 25/31:192
καὶ ἦν ἐκεῖ πρόβατον ἄλογον θυόμενον, καθοδηγοῦν ἡμᾶς εἰς τὸ μέγα πρόβατον καὶ ἐπουράνιον ὑπὲρ ἡμῶν καὶ» ὑπὲρ ὅλου τοῦ κόσμου« τυθέν.
kai ēn ekei probaton alogon thyomenon, kathodēgoun hēmas eis to mega probaton kai epouranion hyper hēmōn kai» hyper holou tou kosmou« tythen.
And there was a brute sheep sacrificed, guiding us to the great and heavenly Lamb, sacrificed for us and “for the whole world.”
8.6.10Holl GCS 25/31:192–193
καὶ ἦν ἐκεῖ ἀποδεκάτωσις ἀσφαλιζομένη, ἵνα μὴ λάθῃ ἡμᾶς τὸ ἰῶτα, ἡ δεκάς, τὸ πρῶτον στοιχεῖον τοῦ Ἰησοῦ ὀνόματος.
kai ēn ekei apodekatōsis asphalizomenē, hina mē lathę̄ hēmas to iōta, hē dekas, to prōton stoicheion tou Iēsou onomatos.
And there was the tithe secured, so that the iota might not escape us, the ten, the first letter of the name of Jesus.
Haer. 8, chapter 7
8.7.1Holl GCS 25/31:193
7. Ἐπεὶ οὖν τῷ τύπῳ ἤχθησαν καὶ οὐκ ἔφθασαν εἰς τελείωσιν τὴν διὰ νόμου καὶ προφητῶν καὶ ἄλλων καὶ πάσης βίβλου κεκηρυγμένην, ἐξεβλήθησαν ἀπὸ τῆς γεωργίας καὶ εἰσῆλθεν τὰ ἔθνη, ἐκείνων μηκέτι δυναμένων σωθῆναι, εἰ μή τι ἀνακάμψωσιν εἰς τὴν χάριν τοῦ εὐαγγελίου. πάντα γὰρ αὐτοῖς τὰ δικαιώματα κατήργηται, ἑκάστης μαρτυρίας τοῦτο λεγούσης, ὡς ἔχει ἐν πάσῃ γραφῇ.
7. Epei oun tǭ typǭ ēchthēsan kai ouk ephthasan eis teleiōsin tēn dia nomou kai prophētōn kai allōn kai pasēs biblou kekērygmenēn, exeblēthēsan apo tēs geōrgias kai eisēlthen ta ethnē, ekeinōn mēketi dynamenōn sōthēnai, ei mē ti anakampsōsin eis tēn charin tou euangeliou. panta gar autois ta dikaiōmata katērgētai, hekastēs martyrias touto legousēs, hōs echei en pasę̄ graphę̄.
Since, then, they were led by the type and did not attain the perfection proclaimed through the law, the prophets, the others and every book, they were cast out of the husbandry, and the Gentiles came in, while they can no longer be saved unless they return to the grace of the gospel. For all their ordinances have been abolished for them, as every testimony says, as it stands in all Scripture.
8.7.2Holl GCS 25/31:193
συντόμως δὲ ἀπὸ μιᾶς μαρτυρίας τὸ ἀνυπέρθετον καὶ ἀπαράβατον τῆς κατʼ αὐτῶν ἀποφάσεως ἐροῦμεν, ὡς ἔστιν ἰδεῖν ἀκριβῶς τὴν κατʼ αὐτῶν ψῆφον, καθώς φησιν »ἥτις ψυχὴ οὐχ ἀκούσεται τοῦ προφήτου ἐκείνου, ἐξολοθρευθήσεται ἀπὸ τῆς φυλῆς αὐτῆς καὶ ἐξ Ἰσραὴλ καὶ ὑποκάτωθεν τοῦ οὐρανοῦ«·
syntomōs de apo mias martyrias to anypertheton kai aparabaton tēs katʼ autōn apophaseōs eroumen, hōs estin idein akribōs tēn katʼ autōn psēphon, kathōs phēsin »hētis psychē ouch akousetai tou prophētou ekeinou, exolothreuthēsetai apo tēs phylēs autēs kai ex Israēl kai hypokatōthen tou ouranou«;
We shall briefly state from one testimony the finality and irreversibility of the sentence against them, so that the verdict against them can be seen exactly, as it says: “Whatever soul will not hear that prophet shall be utterly destroyed from its tribe, from Israel, and from under heaven.”
8.7.3Holl GCS 25/31:193
ὡς τοῦ κυρίου μέλλοντος τὰ διὰ τοῦ νόμου μυστικῶς παραδοθέντα τελείως καὶ σωτηριωδῶς ἐπασφαλίζεσθαι, τὸν δὲ μὴ ἀκούοντα αὐτοῦ καὶ μὴ ἀνεχόμενον μὴ ἔχειν σωτηρίαν, κἄν τε τὸν νόμον ποιήσῃ, τοῦ νόμου μὴ δυναμένου τελειοῦν τὸν ἄνθρωπον διὰ τὸ σωματικῶς τὰ ἐν αὐτῷ δικαιώματα γεγράφθαι καὶ ἐν Χριστῷ ἀληθινῶς πληροῦσθαι.
hōs tou kyriou mellontos ta dia tou nomou mystikōs paradothenta teleiōs kai sōtēriōdōs epasphalizesthai, ton de mē akouonta autou kai mē anechomenon mē echein sōtērian, kan te ton nomon poiēsę̄, tou nomou mē dynamenou teleioun ton anthrōpon dia to sōmatikōs ta en autǭ dikaiōmata gegraphthai kai en Christǭ alēthinōs plērousthai.
For the Lord was to secure perfectly and savingly what had been handed down in mystery through the law, and the one who does not hear him or bear with him has no salvation, even if he keeps the law, since the law cannot make a man perfect, because its ordinances were written in bodily form and are truly fulfilled in Christ.
8.7.4Holl GCS 25/31:193
Εως τούτου μοι λελέχθω περὶ τοῦ Ἰουδαϊσμοῦ. καὶ γὰρ ὀλίγων ἐμνημόνευσα εἰς τὸ μὴ τὸ πᾶν αὐτῶν παρασιωπῆσαι, ἀλλὰ ἐν μέρει ὑποδεῖξαι. πᾶσι γὰρ ὡς εἰπεῖν πρόδηλός ἐστιν ἡ κατʼ αὐτοὺς ὑπόθεσις καὶ ὁ πρὸς αὐτοὺς ἔλεγχος.
Eōs toutou moi lelechthō peri tou Ioudaïsmou. kai gar oligōn emnēmoneusa eis to mē to pan autōn parasiōpēsai, alla en merei hypodeixai. pasi gar hōs eipein prodēlos estin hē katʼ autous hypothesis kai ho pros autous elenchos.
Let this much be said by me about Judaism. I have mentioned a few things so as not to pass them over entirely, but to point them out in part. For the basis of their position and its refutation are, so to speak, obvious to all.
8.7.5Holl GCS 25/31:193
ἐδείξαμεν δὲ καὶ τὴν ἀρχήν, πόθεν ἔσχον τὴν εἰσαγωγήν, ὅτι ἐξ ἀρχῆς ἐκ τῆς τοῦ Άβραὰμ τοῦ πατριάρχου θεοσεβείας > καλοῦνται > θεοσεβεῖς διὰ τὸ εἶναι αὐτοὺς ἐκ σπέρματος αὐτοῦ, ἀπὸ δὲ τοῦ ἐκγόνου αὐτοῦ, φημὶ δὲ Ἰακὼβ τοῦ καὶ Ἰσραήλ, Ἰσραηλῖται·
edeixamen de kai tēn archēn, pothen eschon tēn eisagōgēn, hoti ex archēs ek tēs tou Abraam tou patriarchou theosebeias > kalountai > theosebeis dia to einai autous ek spermatos autou, apo de tou ekgonou autou, phēmi de Iakōb tou kai Israēl, Israēlitai;
We have also shown the beginning, where they took their introduction: that from the beginning, from the piety of the patriarch Abraham, they are called God-fearing, because they are of his seed, and from his descendant, I mean Jacob, also called Israel, Israelites;
8.7.6Holl GCS 25/31:193
ἐξ ἡμερῶν δὲ Δαυὶδ τοῦ βασιλεύσαντος ἐκ φυλῆς Ἰούδα ἐκαλοῦντο Ἰουδαῖοί τε καὶ Ἰσραηλῖται πᾶσαι αἱ δώδεκα φυλαὶ καὶ ἕως Σολομῶντος τοῦ υἱοῦ Δαυὶδ καὶ ἕως τοῦ Ῥοβοάμ, υἱοῦ Σολομῶντος, ἐκγόνου δὲ τοῦ Δαυίδ.
ex hēmerōn de Dauid tou basileusantos ek phylēs Iouda ekalounto Ioudaioi te kai Israēlitai pasai hai dōdeka phylai kai heōs Solomōntos tou huiou Dauid kai heōs tou Rhoboam, huiou Solomōntos, ekgonou de tou Dauid.
and from the days of David, who reigned from the tribe of Judah, all twelve tribes were called Jews and Israelites, up to Solomon son of David and up to Rehoboam son of Solomon and descendant of David.
8.7.7Holl GCS 25/31:193
καὶ κατὰ ἐπιτίμησιν θεοῦ καὶ ἀναξιότητα τοῦ Ῥοβοὰμ ἐσχίσθησαν αἱ δεκαδύο φυλαὶ καὶ γεγόνασι δύο ἥμισυ μετὰ τοῦ Ἰούδα τουτέστι μετὰ Ῥοβοὰμ καὶ ἐννέα ἥμισυ μετὰ Ἱεροβοάμ.
kai kata epitimēsin theou kai anaxiotēta tou Rhoboam eschisthēsan hai dekadyo phylai kai gegonasi dyo hēmisy meta tou Iouda toutesti meta Rhoboam kai ennea hēmisy meta Hieroboam.
And by God's rebuke and Rehoboam's unworthiness the twelve tribes were split, and became two and a half with Judah, that is, with Rehoboam, and nine and a half with Jeroboam.
8.7.8Holl GCS 25/31:193–194
ἐκαλοῦντο δὲ αἱ ἐννέα ἥμισυ Ἰσραηλῖταί τε καὶ Ἱσραήλ, βασιλευόμεναι ὑπὸ τοῦ Ἱεροβοὰμ υἱοῦ Ναβὰτ ἐν Σαμαρείᾳ· αἱ δὲ δύο ἥμισυ εἰς Ἱερουσαλὴμ Ἰουδαῖοι ἐκαλοῦντο, βασιλευόμεναι ὑπὸ Ῥοβοὰμ υἱοῦ Σολομῶντος.
ekalounto de hai ennea hēmisy Israēlitai te kai Hisraēl, basileuomenai hypo tou Hieroboam huiou Nabat en Samareią; hai de dyo hēmisy eis Hierousalēm Ioudaioi ekalounto, basileuomenai hypo Rhoboam huiou Solomōntos.
The nine and a half were called Israelites and Israel, ruled by Jeroboam son of Nebat in Samaria; the two and a half in Jerusalem were called Jews, ruled by Rehoboam son of Solomon.
8.7.9Holl GCS 25/31:194
καὶ γεγόνασι πάλιν διαδοχαὶ βασιλέων· Ῥοβοὰμ γεννᾷ τὸν Ἀβιά, Ἀβιὰ γεννᾷ τὸν Ἀσά, Ἀσὰ γεννᾷ τὸν Ἰωσαφάτ, Ἰωσαφὰτ γεννᾷ τὸν Ἰωράμ, Ἰωρὰμ γεννᾷ τὸν Ὀχοζίαν, Ὀχοζίας γεννᾷ τὸν Ἰωάς, Ἰωὰς γεννᾷ τὸν Ἀμεσσίαν, Ἀμεσσίας γεννᾷ τὸν Ἀζαρίαν τὸν καλούμενον Ὀζίαν, Ἀζαρίας ὁ καὶ Ὀζίας γεννᾷ τὸν Ἰωάθαμ, Ἰωάθαμ γεννᾷ τὸν Ἄχαζ, Ἄχαζ γεννᾷ τὸν Ἐζεκίαν· ἐν χρόνοις δὲ Εζεκίου καὶ Ἄχαζ ᾐχμαλωτεύθησαν φυλαὶ ἐκ τοῦ Ἰσραὴλ εἰς τὰ ὅρια Μήδων.
kai gegonasi palin diadochai basileōn; Rhoboam genną ton Abia, Abia genną ton Asa, Asa genną ton Iōsaphat, Iōsaphat genną ton Iōram, Iōram genną ton Ochozian, Ochozias genną ton Iōas, Iōas genną ton Amessian, Amessias genną ton Azarian ton kaloumenon Ozian, Azarias ho kai Ozias genną ton Iōatham, Iōatham genną ton Achaz, Achaz genną ton Ezekian; en chronois de Ezekiou kai Achaz ę̄chmalōteuthēsan phylai ek tou Israēl eis ta horia Mēdōn.
And again there were successions of kings: Rehoboam begets Abijah, Abijah begets Asa, Asa begets Jehoshaphat, Jehoshaphat begets Joram, Joram begets Ahaziah, Ahaziah begets Joash, Joash begets Amaziah, Amaziah begets Azariah, called Uzziah, Azariah also called Uzziah begets Jotham, Jotham begets Ahaz, Ahaz begets Hezekiah; and in the times of Hezekiah and Ahaz tribes of Israel were taken captive to the borders of the Medes.
8.7.10Holl GCS 25/31:194
μετὰ τοῦτο Ἐζεκίας γεννᾷ τὸν Μανασσῆ, Μανασσῆς γεννᾷ τὸν Ἀμώς, Ἀμὼς γεννᾷ τὸν Ἰωσίαν, Ἰωσίας γεννᾷ τὸν Ἰεχονίαν, τὸν καὶ Σελοὺμ καλούμενον, ὃς καὶ Ἀμασίας ἐλέγετο. ὁ Ἰεχονίας οὗτος γεννᾷ τὸν Ἰεχονίαν τὸν καλούμενον Σεδεκίαν καὶ Ἰωακείμ.
meta touto Ezekias genną ton Manassē, Manassēs genną ton Amōs, Amōs genną ton Iōsian, Iōsias genną ton Iechonian, ton kai Seloum kaloumenon, hos kai Amasias elegeto. ho Iechonias houtos genną ton Iechonian ton kaloumenon Sedekian kai Iōakeim.
After this Hezekiah begets Manasseh, Manasseh begets Amon, Amon begets Josiah, Josiah begets Jeconiah, also called Shallum, who was also called Amasias. This Jeconiah begets the Jeconiah called Zedekiah and Jehoiakim.
Haer. 8, chapter 8
8.8.1Holl GCS 25/31:194
8. Καὶ μηδεὶς περὶ τούτου ἀμφιβαλλέτω, θαυμαζέτω δὲ μᾶλλον τὴν ἀκριβολογίαν, ὠφελίμως ἐνταῦθα κειμένην τοῖς σπουδαίοις χρηστομαθίας ἕνεκα τὰ ἀκριβῆ τῶν γραφῶν καταλαμβάνειν ἐθέλουσιν, οἵτινες εὐθὺς μετὰ τῆς ὠφελείας εὐγνωμονεῖν ἀναγκασθήσονται, κερδήσαντες τὸ ὑπό τινων ἀμαθῶν ἐν τῷ εὐαγγελίῳ διʼ ἀμφιβολίαν ὡς κατὰ διόρθωσιν ἀφανισθὲν ῥητόν.
8. Kai mēdeis peri toutou amphiballetō, thaumazetō de mallon tēn akribologian, ōphelimōs entautha keimenēn tois spoudaiois chrēstomathias heneka ta akribē tōn graphōn katalambanein ethelousin, hoitines euthys meta tēs ōpheleias eugnōmonein anankasthēsontai, kerdēsantes to hypo tinōn amathōn en tǭ euangeliǭ diʼ amphibolian hōs kata diorthōsin aphanisthen rhēton.
And let no one doubt this, but rather let him admire the precision, usefully set down here for the diligent who wish to grasp the exact details of the Scriptures for the sake of learning; they will at once, along with the benefit, be bound to be grateful, having recovered the verse in the Gospel that certain ignorant people did away with because of a doubt, as if by way of correction.
8.8.2Holl GCS 25/31:194
τριχῶς γὰρ ἀριθμήσαντος τοῦ ἁγίου Ματθαίου τὰς γενεάς, ἀπὸ τοῦ Ἀβραὰμ μέχρι τοῦ Δαυὶδ φήσαντος γενεὰς δεκατέσσαρας καὶ ἀπὸ τοῦ Δαυὶδ ἕως τῆς αἰχμαλωσίας γενεὰς δεκατέσσαρας καὶ ἀπὸ τῆς αἰχμαλωσίας ἕως τοῦ Χριστοῦ γενεὰς δεκατέσσαρας, οἱ δύο ἀνώτεροι ἀριθμοὶ σαφεῖς εὑρίσκονται, μηδεμίαν ἔλλειψιν ἀριθμοῦ περιέχοντες· ἴως γὰρ τοῦ Ἰεχονίου περιέχουσι τοὺς χρόνους·
trichōs gar arithmēsantos tou hagiou Matthaiou tas geneas, apo tou Abraam mechri tou Dauid phēsantos geneas dekatessaras kai apo tou Dauid heōs tēs aichmalōsias geneas dekatessaras kai apo tēs aichmalōsias heōs tou Christou geneas dekatessaras, hoi dyo anōteroi arithmoi sapheis heuriskontai, mēdemian elleipsin arithmou periechontes; iōs gar tou Iechoniou periechousi tous chronous;
For since holy Matthew counted the generations in three groups, saying there were fourteen generations from Abraham to David, fourteen from David to the captivity, and fourteen from the captivity to Christ, the two upper numbers are found to be plain, containing no shortfall in the count; for they cover the times up to Jeconiah.
8.8.3Holl GCS 25/31:194
ὁ δὲ τρίτος ἀριθμὸς οὐδέτι δεκατεσσάρων γενεῶν εὑρίσκεται κατὰ διαδοχὴν ὀνομάτων ἔχων τὸ πλήρωμα, ἀλλὰ δεκατριῶν, ἐπειδή τινες εὑρόντες Ἰεχονίαν ἅμα Ἰεχονίᾳ ἑτέρῳ ἐπὶ τὸ αὐτὸ ἐνόμισαν τὸν ἀριθμὸν δεδισσολογημένον.
ho de tritos arithmos oudeti dekatessarōn geneōn heurisketai kata diadochēn onomatōn echōn to plērōma, alla dekatriōn, epeidē tines heurontes Iechonian hama Iechonią heterǭ epi to auto enomisan ton arithmon dedissologēmenon.
But the third number is no longer found to have its full complement of fourteen generations in the succession of names, but thirteen, because some, finding one Jeconiah together with another Jeconiah, thought the number had been repeated.
8.8.4Holl GCS 25/31:194–195
οὐκ ἠν δὲ δισσολογία, ἀλλὰ ἀριθμὸς σαφής. εἰς ὄνομα γὰρ πατρὸς ὁ παῖς ἐπεκέκλητο Ἰεχονίας τοῦ Ἰεχονίου. ἀφελόμενοι οὖν τινες ὡς κατὰ φιλοκαλίαν τὸ ἓν ὄνομα, ἀγνοίᾳ φερόμενοι, ἐλλιπῆ ἐποιήσαντο τῆς ὑποθέσεως κατὰ τὴν ὁμάδα τοῦ ἀριθμοῦ τῶν δεκατεσσάρων ὀνομάτων τὴν ὑπόσχεσιν καὶ τὸ πολύπειρον τῆς σχέσεως ἠφάνισαν.
ouk ēn de dissologia, alla arithmos saphēs. eis onoma gar patros ho pais epekeklēto Iechonias tou Iechoniou. aphelomenoi oun tines hōs kata philokalian to hen onoma, agnoią pheromenoi, ellipē epoiēsanto tēs hypotheseōs kata tēn homada tou arithmou tōn dekatessarōn onomatōn tēn hyposchesin kai to polypeiron tēs scheseōs ēphanisan.
But it was no repetition, but a plain count. For the son had been called by his father's name, Jeconiah son of Jeconiah. So some, removing the one name as if out of good taste, carried away by ignorance, made the promise of the passage defective in its group of fourteen names and destroyed the richness of its structure.
8.8.5Holl GCS 25/31:195
Γίνεται γοῦν ἐντεῦθεν ἀπὸ τοῦ χρόνου Ἰεχονίου ἡ αἰχμαλωσία ἡ εἰς Βαβυλῶνα. ἐν τούτῳ τῷ χρόνῳ τῆς αἰχμαλωσίας προσῆλθον οἱ πρεσβύτεροι τῷ Ναβουχοδονόσορ ἐν Βαβυλῶνι, παρακαλοῦντες ἀποσταλῆναί τινας τῶν ἰδίων αὐτοῦ ἐγκαθέτους εἰς τὴν Ἰσραηλῖτιν γῆν, ὅπως μὴ ἡ χώρα ὑλομανήσασα ἐρημωθείη.
Ginetai goun enteuthen apo tou chronou Iechoniou hē aichmalōsia hē eis Babylōna. en toutǭ tǭ chronǭ tēs aichmalōsias prosēlthon hoi presbyteroi tǭ Nabouchodonosor en Babylōni, parakalountes apostalēnai tinas tōn idiōn autou enkathetous eis tēn Israēlitin gēn, hopōs mē hē chōra hylomanēsasa erēmōtheiē.
From then, from the time of Jeconiah, came the captivity to Babylon. In this time of the captivity the elders came to Nebuchadnezzar in Babylon, asking that some of his own people be sent as settlers into the land of Israel, so that the country should not run wild and become a desert.
8.8.6Holl GCS 25/31:195
καὶ ἐδέξατο τὴν παρʼ αὐτῶν παράκλησιν (οὐ γὰρ ἀνεβάλλετο) καὶ ἀποστέλλει μὲν τῶν ἰδίων τέσσαρα γένη, τούς τε Κουθαίους καλουμένους καὶ Κουδαίους, Σεπφαρουραίους καὶ Ἀναγωγαυαίους, οἵτινες ἅμα τοῖς αὐτῶν εἰδώλοις ἀναβάντες κατῴκουν τὸ τηνικαῦτα τὴν Σαμάρειαν, ταύτην ἐπιλεξάμενοι ἑαυτοῖς τὴν γῆν διὰ τὸ εἶναι πίονά τε καὶ γονιμωτάτην.
kai edexato tēn parʼ autōn paraklēsin (ou gar aneballeto) kai apostellei men tōn idiōn tessara genē, tous te Kouthaious kaloumenous kai Koudaious, Seppharouraious kai Anagōgauaious, hoitines hama tois autōn eidōlois anabantes katǭkoun to tēnikauta tēn Samareian, tautēn epilexamenoi heautois tēn gēn dia to einai piona te kai gonimōtatēn.
And he accepted their request (for he did not put it off) and sends four peoples of his own, those called Cuthaeans and Cudaeans, Sepharvaim and Anagogavaeans, who went up with their idols and then settled in Samaria, choosing this land for themselves because it was rich and most fertile.
8.8.7Holl GCS 25/31:195
χρόνῳ δὲ οὑτοι ὑπὸ τῶν θηρίων διασπαραττόμενοι, λεόντων τε καὶ παρδάλεων καὶ ἄρκων καὶ τῶν ἄλλων πονηρῶν θηρίων, ἀποστέλλουσιν εἰς Βαβυλῶνα, παρακαλοῦντες καὶ ὑπερβολῇ θαυμάζοντες τὴν <τῶν> κατοικησάντων τὸ πρὶν ἐγκαθέτων διαγωγήν, πῶς ἠδύναντο ὑποστῆναι τὴν τῶν θηρῶν ἁρπαγήν τε καὶ βίαν.
chronǭ de houtoi hypo tōn thēriōn diasparattomenoi, leontōn te kai pardaleōn kai arkōn kai tōn allōn ponērōn thēriōn, apostellousin eis Babylōna, parakalountes kai hyperbolę̄ thaumazontes tēn <tōn> katoikēsantōn to prin enkathetōn diagōgēn, pōs ēdynanto hypostēnai tēn tōn thērōn harpagēn te kai bian.
In time, being torn by wild beasts, lions, leopards, bears and other harmful beasts, they send to Babylon, making a request and marveling greatly at the manner of life of the settlers who had lived there before, how they had been able to withstand the ravages and violence of the beasts.
8.8.8Holl GCS 25/31:195
ὁ δὲ βασιλεὺς μεταστειλάμενος τοὺς πρεσβυτέρους ἤρετο τὴν αὐτοῖς γενομένην ἀγωγὴν > τῆς ἐν τῇ Ἰουδαίᾳ καθέξεως, πῶς τε διελάνθανον τὴν τῶν θηρῶν ἁρπαγήν, τοσαύτης θηριοβολίας καὶ λύμης κατὰ τὴν γῆν ἑκείνην ὑπαρχούσης.
ho de basileus metasteilamenos tous presbyterous ēreto tēn autois genomenēn agōgēn > tēs en tę̄ Ioudaią kathexeōs, pōs te dielanthanon tēn tōn thērōn harpagēn, tosautēs thēriobolias kai lymēs kata tēn gēn hekeinēn hyparchousēs.
The king summoned the elders and asked them about their manner of life in their occupation of Judea, and how they had escaped the ravages of the beasts, when there was so much attack and havoc from beasts in that land.
8.8.9Holl GCS 25/31:195–196
οἱ δὲ τὴν τοῦ θεοῦ νομοθεσίαν αὐτῷ ἐδείκνουν καὶ μετὰ συνέσεως αὐτῷ ἀπεκάλυπτον τῆς εὐλόγου γνώμης τὰ καθεξῆς, φήσαντες μὴ δύνασθαι ἐκεῖσε ἔθνος καθέζεσθαι, εἰ μή τι ἂν τὸν νόμον τοῦ θεοῦ τοῦ οὐρανοῦ τὸν διὰ Μωυσέως δοθέντα ἐπιτελέσειεν· εἶναι τὸν θεὸν ὑπερασπιστὴν τῆς γῆς, μὴ βούλεσθαι δὲ παραβάσεις έν αὐτῇ παρὰ Μνῶν ἀλλοφύλων γίνεσθαι εἰδωλολατρείας καὶ τῶν ἄλλων.
hoi de tēn tou theou nomothesian autǭ edeiknoun kai meta syneseōs autǭ apekalypton tēs eulogou gnōmēs ta kathexēs, phēsantes mē dynasthai ekeise ethnos kathezesthai, ei mē ti an ton nomon tou theou tou ouranou ton dia Mōyseōs dothenta epiteleseien; einai ton theon hyperaspistēn tēs gēs, mē boulesthai de parabaseis en autę̄ para Mnōn allophylōn ginesthai eidōlolatreias kai tōn allōn.
They showed him God's legislation and wisely revealed to him the details of their reasonable view, saying that no nation could settle there unless it fulfilled the law of the God of heaven given through Moses; that God is the protector of the land and does not wish transgressions to occur in it through foreigners, of idolatry and the rest.
8.8.10Holl GCS 25/31:196
ὁ δὲ ἐπιμελόμενος καὶ πειθόμενος τῇ τῶν ἀναδιδαξάντων ἀληθεστάτῃ ἑρμηνείᾳ ἀντίγραφον τοῦ νόμου ᾔτησεν. οἱ δὲ ἀφθόνως δεδωκότες μετὰ καὶ τοῦ νόμου Ἔσδραν τινὰ ἀποστέλλουσιν παιδευτὴν τοῦ νόμου ἀπὸ Βαβυλωνίας πρὸς τὸ παιδεῦσαι τοὺς ἐν τῇ Σαμαρείᾳ καθεσθέντας Ἀσσυρίους (τοὺς προδεδηλωμένους Κουθαίους καὶ <τοὺς> ἄλλους) τὸν νόμον τὸν Μωυσέως.
ho de epimelomenos kai peithomenos tę̄ tōn anadidaxantōn alēthestatę̄ hermēneią antigraphon tou nomou ę̄tēsen. hoi de aphthonōs dedōkotes meta kai tou nomou Esdran tina apostellousin paideutēn tou nomou apo Babylōnias pros to paideusai tous en tę̄ Samareią kathesthentas Assyrious (tous prodedēlōmenous Kouthaious kai <tous> allous) ton nomon ton Mōyseōs.
He, taking care and persuaded by the most truthful explanation of those who informed him, asked for a copy of the law. They gave it ungrudgingly and, together with the law, sent from Babylonia one Ezra, a teacher of the law, to teach the law of Moses to the Assyrians settled in Samaria (the Cuthaeans and others already mentioned).
8.8.11Holl GCS 25/31:196
γίνεται δὲ τοῦτο ἐν τῷ τριακοστῷ ἔτει πλείω ἐλάσσω τῆς τοῦ Ἰσραὴλ καὶ Ἱερουσαλὴμ αἰχμαλωσίας. ἐπαίδευε τοίνυν Ἔσδρας καὶ οἱ μετʼ αὐτὸν τὸ γένος τὸ ἐν τῇ Σαμαρείᾳ καὶ ἐκλήθησαν Σαμαρεῖται οἱ τὸν νόμον διὰ τοῦ Ἔσδρα τοῦ ἀπὸ Βαβυλῶνος ἥκοντος ὑποδεξάμενοι. διῆλθεν δὲ χρόνος ἐτῶν τεσσαράκοντα ἄλλων καὶ ἡ αἰχμαλωσία ἀνέθη καὶ ἀνῆλθεν Ἰσραὴλ ἀπὸ τῆς Βαβυλῶνος.
ginetai de touto en tǭ triakostǭ etei pleiō elassō tēs tou Israēl kai Hierousalēm aichmalōsias. epaideue toinyn Esdras kai hoi metʼ auton to genos to en tę̄ Samareią kai eklēthēsan Samareitai hoi ton nomon dia tou Esdra tou apo Babylōnos hēkontos hypodexamenoi. diēlthen de chronos etōn tessarakonta allōn kai hē aichmalōsia anethē kai anēlthen Israēl apo tēs Babylōnos.
This happens in about the thirtieth year of the captivity of Israel and Jerusalem. So Ezra and those after him taught the people in Samaria, and those who received the law through Ezra, who came from Babylon, were called Samaritans. Forty more years passed, the captivity was released, and Israel went up from Babylon.
Haer. 8, chapter 9
8.9.1Holl GCS 25/31:196
9. Ἔπεισι δὲ θαυμάζειν πῶς συμβέβηκε κατὰ τὰ τέσσαρα ἔθνη καὶ τέσσαρας αἱρέσεις ἐν αὐτῷ τῷ ἔθνει γενέσθαι, φημὶ δὲ πρῶτον Ἐσσηνῶν δεύτερον Γοροθηνῶν τρίτον Σεβουαίων τέταρτον Δοσιθέων. ἐντεῦθεν ἀρχή μοι γίνεται τῆς τοῦ ἐπαγγέλματος κατὰ αἱρέσεων πραγματείας καὶ τὸ αἴτιον ὅπως * διασαφήσω ἐν βραχεῖ [ἐρῶ].
9. Epeisi de thaumazein pōs symbebēke kata ta tessara ethnē kai tessaras haireseis en autǭ tǭ ethnei genesthai, phēmi de prōton Essēnōn deuteron Gorothēnōn triton Sebouaiōn tetarton Dositheōn. enteuthen archē moi ginetai tēs tou epangelmatos kata haireseōn pragmateias kai to aition hopōs * diasaphēsō en brachei [erō].
One may well marvel how it happened that, corresponding to the four nations, four sects also arose in this one nation: I mean first the Essenes, second the Gorothenes, third the Sebuaeans, fourth the Dositheans. Here begins for me the treatise I promised against the sects, and I shall make the cause clear briefly.
8.9.2Holl GCS 25/31:196–197
τί δέ ἐστιν ἄλλο ἢ ὅτι <ὡς> ἀπὸ τῆς τῶν γλωττῶν πολυφόρου ἀλλοιοφωνίας φυλαὶ γεγόνασι, κατὰ δὲ ἑκάστην φυλήν τε καὶ πατριαρχίαν ἔθνη διάφορα προέστη, πᾶν δὲ ἔθνος ἑαυτῷ προεστήσατο βασιλέα εἰς κεφαλήν, συμβέβηκε δὲ ἀπὸ τούτου πολέμων εἶναι ἔνστασιν καὶ συμπληγάδας Μνῶν ἔθνεσι συρρηγνυένων, ἑκάστου βιαζομένου τὸ ἴδιον θέλημα προτιμᾶσθαι, εἰς ἑαυτὸν δὲ τὰ τῶν πέλας ἀποφέρεσθαι διὰ τὴν ἐν τῷ βίῳ ἐν ἡμῖν πᾶσιν ἀκόρεστον πλεονεξίαν, —
ti de estin allo ē hoti <hōs> apo tēs tōn glōttōn polyphorou alloiophōnias phylai gegonasi, kata de hekastēn phylēn te kai patriarchian ethnē diaphora proestē, pan de ethnos heautǭ proestēsato basilea eis kephalēn, symbebēke de apo toutou polemōn einai enstasin kai symplēgadas Mnōn ethnesi syrrēgnyenōn, hekastou biazomenou to idion thelēma protimasthai, eis heauton de ta tōn pelas apopheresthai dia tēn en tǭ biǭ en hēmin pasin akoreston pleonexian, —
What else is it but that, just as tribes arose from the manifold diversity of tongues, and different nations stood out in each tribe and clan, and every nation set a king over itself as its head, and from this came the outbreak of wars and clashes of nations crashing against nations, each forcing its own will to be preferred and seizing its neighbors' goods for itself because of the insatiable greed that is in all of us in this life,
8.9.3Holl GCS 25/31:197
οὕτω καὶ ἐν τούτῳ τῷ καιρῷ τῷ προδεδηλωμένῳ μεταπεσούσης τῆς μιᾶς τοῦ Ἰσραὴλ θρῃσκείας καὶ τῆς κατὰ τὸν νόμον γραφῆς εἰς ἕτερα γένη *, φημὶ δὲ εἰς Ἀσσυρίους ἐξ ὧν Σαμαρεῖται οἱ ἐγκάθετοι), συμβέβηκε καὶ τὴν γνώμην διχονοηθῆναι.
houtō kai en toutǭ tǭ kairǭ tǭ prodedēlōmenǭ metapesousēs tēs mias tou Israēl thrę̄skeias kai tēs kata ton nomon graphēs eis hetera genē *, phēmi de eis Assyrious ex hōn Samareitai hoi enkathetoi), symbebēke kai tēn gnōmēn dichonoēthēnai.
so also at this time already indicated, when the one religion of Israel and the scripture of the law passed over to other peoples, …, I mean to the Assyrians (from whom came the Samaritan settlers), it came about that opinion too was divided.
8.9.4Holl GCS 25/31:197
καὶ λοιπὸν ὥρμησεν ἡ πλάνη καὶ ἡ διχόνοια ὑποσπείρειν ἀπὸ τῆς μιᾶς θεοσεβείας εἰς πολλὰς παραπεποιημένας γνώμας, καθὼς ἑκάστῳ ἔδοξε καὶ ᾠήθη τῷ γράμματι ἐνασκεῖσθαι καὶ φράζειν ἕκαστος κατὰ τὸ ἴδιον θέλημα.
kai loipon hōrmēsen hē planē kai hē dichonoia hypospeirein apo tēs mias theosebeias eis pollas parapepoiēmenas gnōmas, kathōs hekastǭ edoxe kai ǭēthē tǭ grammati enaskeisthai kai phrazein hekastos kata to idion thelēma.
And from then error and dissension set out to sow from the one piety many distorted opinions, as each thought and supposed fit to exercise himself in the letter and to expound it according to his own will.
Haer. 9, chapter 1
9.1.1Holl GCS 25/31:197
Σαμαρεῖται μὲν οὐν ἀρχὴ τῶν αἱρέσεων ἀπὸ γραφῆς θεϊκῆς ὁρμωμένων μετὰ τὰς προειρημένας ἄνευ γραφῆς θεϊκῆς Ἑλληνικὰς αἱρέσεις ἀπʼ ἰδίων λογισμῶν ἀνθρώποις † ἐμβροντηθείσας ἀπὸ διανοίας.
Samareitai men oun archē tōn haireseōn apo graphēs theïkēs hormōmenōn meta tas proeirēmenas aneu graphēs theïkēs Hellēnikas haireseis apʼ idiōn logismōn anthrōpois † embrontētheisas apo dianoias.
The Samaritans, then, are the beginning of the sects that take their start from divine Scripture, after the Greek sects mentioned before, which were without divine Scripture and … arose among human beings from their own reasonings and thought.
9.1.2Holl GCS 25/31:197
πᾶν τοίνυν τὸ γένος Σαμαρειτῶν ἐκαλοῦντο. ἑρμηνεύονται δὲ Σαμαρεῖται φύλακες διὰ τὸ ἐν τάξει φυλάκων τετάχθαι ἐν τῇ γῇ ἢ ἀπὸ τοῦ φύλακας αὐτοὺς εἶναι τῆς κατὰ τὸν νόμον Μωυσέως διατάξεως.
pan toinyn to genos Samareitōn ekalounto. hermēneuontai de Samareitai phylakes dia to en taxei phylakōn tetachthai en tę̄ gę̄ ē apo tou phylakas autous einai tēs kata ton nomon Mōyseōs diataxeōs.
The whole race, then, was called Samaritans. “Samaritans” is interpreted “guards,” because they were stationed in the land as guards, or because they are guards of the ordinance of the law of Moses.
9.1.3Holl GCS 25/31:197
ἐκαλεῖτο δὲ καὶ τὸ ὄρος ἔνθα ἐκαθέσθησαν Σομόρων, ἅμα δὲ καὶ Σωμήρ, ἀπὸ ἀρχαίου τινὸς Σομόρωνος υἱοῦ Σωμήρ, οὕτω τοῦ ἀνδρὸς καλουμένου.
ekaleito de kai to oros entha ekathesthēsan Somorōn, hama de kai Sōmēr, apo archaiou tinos Somorōnos huiou Sōmēr, houtō tou andros kaloumenou.
The mountain where they settled was also called Someron, and also Somer, from an ancient Someron son of Somer, as the man was called.
9.1.4Holl GCS 25/31:197–198
ἦν δὲ οὗτος ὁ Σομόρων υἱὸς ἑνὸς ἀνδρὸς τῶν ἀπὸ γένους τῶν Φερεζαίων καὶ Γεργεσαίων, οἳ κατῴκουν τὸ τηνικαῦτα τὴν γῆν, ἐκ διαδοχῆς ὄντες παῖδες τοῦ Χαναὰν τοῦ τὴν γῆν ταύτην ἁρπάξαντος τὴν νῦν Ἰουδαίαν ἢ Σαμάρειαν καλουμένην, οὖσαν τῶν υἱῶν Σήμ, μὴ οὖσαν δὲ αὐτῶν ἰδίαν διὰ τὸ αὐτὸν τὸν Χαναὰν εἶναι υἱὸν τοῦ Χὰμ πατραδέλφου τοῦ Σήμ.
ēn de houtos ho Somorōn huios henos andros tōn apo genous tōn Pherezaiōn kai Gergesaiōn, hoi katǭkoun to tēnikauta tēn gēn, ek diadochēs ontes paides tou Chanaan tou tēn gēn tautēn harpaxantos tēn nyn Ioudaian ē Samareian kaloumenēn, ousan tōn huiōn Sēm, mē ousan de autōn idian dia to auton ton Chanaan einai huion tou Cham patradelphou tou Sēm.
This Someron was the son of a man of the race of the Perizzites and Girgashites, who then inhabited the land, being descendants of Canaan, who seized this land, now called Judea or Samaria, which belonged to the sons of Shem but was not his own, since Canaan was the son of Ham, Shem's brother.
9.1.5Holl GCS 25/31:198
καὶ συμβέβηκε τὸ ὄνομα ἐκ διαφόρων προφάσεων καλεῖσθαι Σαμαρείτας ἔκ τε τοῦ Σωμὴρ ἔκ τε τοῦ Σομόρων ἔκ τε τοῦ φυλάττειν τὴν γῆν ἔκ τε τοῦ φυλάττειν τὰ παιδεύματα τοῦ νόμου.
kai symbebēke to onoma ek diaphorōn prophaseōn kaleisthai Samareitas ek te tou Sōmēr ek te tou Somorōn ek te tou phylattein tēn gēn ek te tou phylattein ta paideumata tou nomou.
And so it happened that the name Samaritans is given for different reasons: from Somer, from Someron, from guarding the land, and from guarding the teachings of the law.
Haer. 9, chapter 2
9.2.1Holl GCS 25/31:198
2. Διαφέρονται δὲ οὗτοι Ἰουδαίοις κατὰ τοῦτο πρῶτον, ὅτι οὐκ ἐδόθη αὐτοῖς προφητῶν τῶν μετὰ Μωυσέα γραφὴ ἢ μόνον ἡ πεντάτευχος ἡ διὰ Μωυσέως τῷ σπέρματι Ἰσραὴλ ἐν τῇ ἐξόδω τῆς ἀπʼ Αἰγύπτου πορείας δοθεῖσα, φημὶ δὲ Γένεσις Ἔξοδος Λευιτικὸν Ἀριθμοὶ Δευτερονόμιον· ἐν δὲ τῇ Ἑβραΐδι διαλέκτῳ οὕτως καλοῦνται, Βρεσὶθ Ἐλλεσιμὼθ Οὐϊκρὰ Οὐιδαβὴρ Ἐλλεαδδεβαρίν.
2. Diapherontai de houtoi Ioudaiois kata touto prōton, hoti ouk edothē autois prophētōn tōn meta Mōysea graphē ē monon hē pentateuchos hē dia Mōyseōs tǭ spermati Israēl en tę̄ exodō tēs apʼ Aigyptou poreias dotheisa, phēmi de Genesis Exodos Leuitikon Arithmoi Deuteronomion; en de tę̄ Hebraïdi dialektǭ houtōs kalountai, Bresith Ellesimōth Ouïkra Ouidabēr Elleaddebarin.
They differ from the Jews first in this, that they were not given the writings of the prophets after Moses, but only the Pentateuch given through Moses to the seed of Israel at the exodus from Egypt, I mean Genesis, Exodus, Leviticus, Numbers, Deuteronomy; in the Hebrew language they are called thus: Breshith, Elleshimoth, Wayikra, Wayidabber, Elleaddebarim.
9.2.2Holl GCS 25/31:198
καὶ ἔσπαρται μὲν ἐν ταύταις ταῖς πέντε βίβλοις ἀναστάσεως νεκρῶν τὸ σημεῖον, οὐ μέντοι γε τηλαυγῶς κεκήρυκται, καὶ ἔσπαρται ἐν αὐταῖς περὶ τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ καὶ περὶ τοῦ ἁγίου πνεύματος καὶ κατὰ εἰδώλων· τὸ δὲ τηλαυγέστερον ἐν αὐταῖς <τὸ> περὶ μοναρχίας ἔχει τὴν ἐν δὲ τῇ μοναρχίᾳ πνευματικῶς ἡ τριὰς καταγγελλομένη ἐστίν.
kai espartai men en tautais tais pente biblois anastaseōs nekrōn to sēmeion, ou mentoi ge tēlaugōs kekēryktai, kai espartai en autais peri tou monogenous huiou tou theou kai peri tou hagiou pneumatos kai kata eidōlōn; to de tēlaugesteron en autais <to> peri monarchias echei tēn en de tę̄ monarchią pneumatikōs hē trias katangellomenē estin.
In these five books the sign of the resurrection of the dead is sown, though it is not proclaimed clearly; and there is sown in them [teaching] about the only-begotten Son of God, about the Holy Spirit, and against idols. But what is clearer in them concerns the monarchy [of God]; yet within the monarchy the Trinity is spiritually proclaimed.
9.2.3Holl GCS 25/31:198–199
οἱ δὲ δεξάμενοι τὸν νόμον εἰς τὸ μετατεθῆναι τῆς εἰδωλολατρείας καὶ τὸν ἔνα θεὸν ἐπιγνῶναι ἐσπουδάσθησαν, οἷς οὐ γέγονεν ἐπιμέλειά τις τὸ ἀκριβέστερον ἐπιγνῶναι. σφαλέντες δὲ οἱ τοιοῦτοι καὶ μὴ τηλαυγῶς τὸ πᾶν μέρος τῆς πίστεως καὶ τῆς ἡμετέρας ζωῆς τὸ ἀκρίβασμα κατειληφότες ἠγνόησαν μὲν νεκρῶν ἀνάστασιν καὶ ἀπιστοῦσι, πνεῦμα δὲ ἅγιον οὐ παραδέχονται· καὶ γὰρ ἠγνόησαν.
hoi de dexamenoi ton nomon eis to metatethēnai tēs eidōlolatreias kai ton ena theon epignōnai espoudasthēsan, hois ou gegonen epimeleia tis to akribesteron epignōnai. sphalentes de hoi toioutoi kai mē tēlaugōs to pan meros tēs pisteōs kai tēs hēmeteras zōēs to akribasma kateilēphotes ēgnoēsan men nekrōn anastasin kai apistousi, pneuma de hagion ou paradechontai; kai gar ēgnoēsan.
Those who received the law were eager to turn from idolatry and to know the one God, but they took no care to know more precisely. Such people went astray and, not having clearly grasped every part of the faith and the precision of our life, were ignorant of the resurrection of the dead and disbelieve it; nor do they accept the Holy Spirit, for they were ignorant [of it].
9.2.4Holl GCS 25/31:199
καὶ αὕτη ἡ αἵρεσις ἀθετοῦσα μὲν νεκρῶν ἀνάστασιν, ἀπωθουμένη δὲ εἰδωλολατρείαν, ἐν ἑαυτῇ δὲ εἰδωλολατροῦσα κατʼ ἄγνοιαν διὰ τὸ ἀποκεκρύφθαι τὰ εἴδωλα τῶν τεσσάρων ἐθνῶν ἐν τῷ ὄρει τῷ παρ αὐτοῖς Γαριζὶν σεσυκοφαντημένως καλουμένῳ.
kai hautē hē hairesis athetousa men nekrōn anastasin, apōthoumenē de eidōlolatreian, en heautę̄ de eidōlolatrousa katʼ agnoian dia to apokekryphthai ta eidōla tōn tessarōn ethnōn en tǭ orei tǭ par autois Garizin sesykophantēmenōs kaloumenǭ.
And this sect rejects the resurrection of the dead and repudiates idolatry, yet itself practices idolatry in ignorance, because the idols of the four nations are hidden in the mountain they falsely call Gerizim.
9.2.5Holl GCS 25/31:199
τῷ γὰρ βουλομένῳ ἀκριβῶς περὶ τοῦ ὄρους Γαριζὶν ἐρευνᾶσθαι ἰστέον ὅτι πρὸς τῇ Ἱεριχῷ κεῖνται τὰ δύο ὄρη, τό τε τοῦ Γαριζὶν καὶ τὸ τοῦ Γεβάλ, πέραν τοῦ Ἰορδάνου πρὸς τῇ ἀνατολῇ τῆς Ἱεριχώ, ὡς ἔχει τὸ Δευτερονόμιον καὶ Ἰησοῦ τοῦ Ναυῆ ἡ βίβλος.
tǭ gar boulomenǭ akribōs peri tou orous Garizin ereunasthai isteon hoti pros tę̄ Hierichǭ keintai ta dyo orē, to te tou Garizin kai to tou Gebal, peran tou Iordanou pros tę̄ anatolę̄ tēs Hierichō, hōs echei to Deuteronomion kai Iēsou tou Nauē hē biblos.
For anyone who wishes to investigate Mount Gerizim precisely should know that the two mountains, Gerizim and Ebal, lie near Jericho, beyond the Jordan to the east of Jericho, as Deuteronomy and the book of Joshua son of Nun say.
9.2.6Holl GCS 25/31:199
εἰδωλολατροῦσιν οὐν ἀγνοοῦντες ἐκ τοῦ πανταχόθεν προσέχειν πρὸς τὸ ὄρος ἐν τῷ αὐτοὺς εὔχεσθαι * δῆθεν ὅτι ἡγίασται. ἀδύνατον γὰρ τὴν γραφὴν ψεύσασθαι φάσκουσαν »ἔμειναν ποιοῦντες τὸν νόμον καὶ προσκυνοῦντες τὰ αὐτῶν εἴδωλα ἕως τῆς σήμερον ἡμέρας«, ὡς ἐμφέρεται ἐν τῇ τετάρτῃ τῶν Βασιλειῶν.
eidōlolatrousin oun agnoountes ek tou pantachothen prosechein pros to oros en tǭ autous euchesthai * dēthen hoti hēgiastai. adynaton gar tēn graphēn pseusasthai phaskousan »emeinan poiountes ton nomon kai proskynountes ta autōn eidōla heōs tēs sēmeron hēmeras«, hōs empheretai en tę̄ tetartę̄ tōn Basileiōn.
So they commit idolatry unknowingly by facing the mountain from everywhere when they pray, … supposedly because it has been sanctified. For Scripture cannot lie when it says, “They continued doing the law and worshipping their idols to this very day,” as it stands in the fourth book of Kingdoms.
Haer. 9, chapter 3
9.3.1Holl GCS 25/31:199
3. Ἐλέγχονται δὲ οὑτοι πανταχόθεν περὶ νεκρῶν ἀναστάσεως· πρῶτον ἀπὸ τοῦ Ἄβελ, ὅτι μετὰ τὸ ἀποθανεῖν τὸ αἷμα προσδιαλέγεται τῷ δεσπότῃ. αἷμα δὲ οὐ ψυχὴ τυγχάνει, ἀλλʼ ἐν αἵματι ἡ ψυχή, καὶ οὐκ εἶπεν »ἡ ψυχὴ βοᾷ πρός με«, ἀλλὰ »τὸ αἷμα βοᾷ πρός με« δεικνὺς ὅτι ἔστιν ἐλπὶς ἀναστάσεως τῶν σωμάτων·
3. Elenchontai de houtoi pantachothen peri nekrōn anastaseōs; prōton apo tou Abel, hoti meta to apothanein to haima prosdialegetai tǭ despotę̄. haima de ou psychē tynchanei, allʼ en haimati hē psychē, kai ouk eipen »hē psychē boą pros me«, alla »to haima boą pros me« deiknys hoti estin elpis anastaseōs tōn sōmatōn;
They are refuted from every side concerning the resurrection of the dead: first from Abel, because after his death his blood still speaks to the Master. Blood is not the soul, but the soul is in the blood; and he did not say, “The soul cries to me,” but “The blood cries to me,” showing that there is a hope of the resurrection of bodies;
9.3.2Holl GCS 25/31:199
ἀλλὰ καὶ Ἐνὼχ μετετέθη τοῦ μὴ ἰδεῖν θάνατον καὶ οὐχ ηὑρίσκετο· ἀλλὰ καὶ Σάρρα μετὰ τὸ νεκρωθῆναι αὐτῆς τὴν μήτραν καὶ τὴν πηγὴν τὴν κατʼ ἐθισμὸν ξηρανθῆναι αὖθις ἀναζωογονουμένη εἰς καταβολὴν σπέρματος καὶ ἡ πρεσβῦτις κυίσκουσα τέκνον κατʼ ἐπαγγελίαν διὰ τὴν ἐλπίδα τῆς ἀναστάσεως·
alla kai Enōch metetethē tou mē idein thanaton kai ouch hēurisketo; alla kai Sarra meta to nekrōthēnai autēs tēn mētran kai tēn pēgēn tēn katʼ ethismon xēranthēnai authis anazōogonoumenē eis katabolēn spermatos kai hē presbytis kuiskousa teknon katʼ epangelian dia tēn elpida tēs anastaseōs;
but also Enoch was taken so as not to see death, and was not found; and Sarah too, after her womb had become dead and its customary spring had dried up, was brought to life again for the conceiving of seed, and the old woman conceived a child according to promise, because of the hope of resurrection;
9.3.3Holl GCS 25/31:199–200
οὐ μὴν δὲ ἀλλὰ καὶ Ἰακὼβ ἐπιμελόμενος τῶν ἰδίων ὀστέων ὡς οὐ περὶ ἀπολλυμένων ἐνετέλλετο· οὐ μόνον δὲ ἀλλὰ καὶ Ἰωσὴφ τῇ αὐτῇ ἀκολουθίᾳ ἐντελλόμενος τῆς ἀναστάσεως ὑπέφαινε τὸ εἶδος.
ou mēn de alla kai Iakōb epimelomenos tōn idiōn osteōn hōs ou peri apollymenōn enetelleto; ou monon de alla kai Iōsēph tę̄ autę̄ akolouthią entellomenos tēs anastaseōs hypephaine to eidos.
and not only so, but Jacob too, taking care of his own bones, gave orders about them as about things not perishing; and not only he, but Joseph also, giving orders in the same way, showed the form of the resurrection.
9.3.4Holl GCS 25/31:200
οὐ μὴν δὲ ἀλλὰ καὶ ἡ ῥάβδος τοῦ Ἀαρὼν ἡ βλαστήσασα ξηρὰ οὐσα αὐθις καρπὸν ἤνεγκεν εἰς ἐλπίδα ζωῆς, τὰ νεκρὰ ἡμῶν σώματα ἀναστήσεσθαι σημαίνουσα καὶ εἰς ἀνάστασιν φέρουσα· καὶ τοῦ Μωυσέως ἡ ῥάβδος ὁμοίως ἡ ξυλίνη κατὰ θεοῦ βούλημα ἐμψυχουμένη καὶ ὄφις γινομένη ἀνάστασιν ἐδήλου.
ou mēn de alla kai hē rhabdos tou Aarōn hē blastēsasa xēra ousa authis karpon ēnenken eis elpida zōēs, ta nekra hēmōn sōmata anastēsesthai sēmainousa kai eis anastasin pherousa; kai tou Mōyseōs hē rhabdos homoiōs hē xylinē kata theou boulēma empsychoumenē kai ophis ginomenē anastasin edēlou.
Not only so, but Aaron's rod too, which budded when dry, bore fruit again in hope of life, signifying that our dead bodies will rise and leading to resurrection; and Moses' wooden rod likewise, animated by God's will and becoming a serpent, showed the resurrection.
9.3.5Holl GCS 25/31:200
ἀλλὰ καὶ Μωυσῆς εὐλογῶν τοὺς περὶ Ῥουβὴν λέγει »ζήτω Ῥουβὴν καὶ μὴ ἀποθανέτω«, τὸν ἀπὸ πάλαι τελευτήσαντα *. ἵνα δείξῃ ζωὴν εἶναι μετὰ θάνατον, κρίσιν δὲ δευτέρου θανάτου εἰς καταδίκην. διὸ δύο εὐλογίας αὐτῷ ἐπιτίθησι, τὸ »ζήτω« λέγων ἐν τῇ ἀναστάσει καὶ μὴ ἀποθανέτω« ἐν τῇ κρίσει, οὐ θάνατον τὸν διὰ σώματος ἀπαλλαγῆς λέγων, ἀλλὰ τὸν διὰ καταδίκης.
alla kai Mōysēs eulogōn tous peri Rhoubēn legei »zētō Rhoubēn kai mē apothanetō«, ton apo palai teleutēsanta *. hina deixę̄ zōēn einai meta thanaton, krisin de deuterou thanatou eis katadikēn. dio dyo eulogias autǭ epitithēsi, to »zētō« legōn en tę̄ anastasei kai mē apothanetō« en tę̄ krisei, ou thanaton ton dia sōmatos apallagēs legōn, alla ton dia katadikēs.
Moses too, blessing Reuben's descendants, says, “Let Reuben live and not die,” though Reuben had died long before …, to show that there is life after death, and a judgment of the second death for condemnation. So he gives him two blessings: saying “let him live” with reference to the resurrection, and “let him not die” with reference to the judgment, meaning not the death that comes by release from the body, but the death that comes by condemnation.
9.3.6Holl GCS 25/31:200
ἀρκέσει γοῦν τὰ ὀλίγα πρὸς ἀντίθεσιν τούτων. ἔχουσι δὲ καὶ ἄλλα τινὰ ἀνοίας ἔμπλεα, οὔρῳ κλυζόμενοι, ἐπὰν ἀπὸ ξένης ἔλθωσι <ὡς> μεμιασμένοι δῆθεν· ὕδατι ἱματίοις βαπτιζόμενοι, ἐπὰν ἅψωνται ἑτέρου τῶν ἀλλοεθνῶν. μιασμὸν γὰρ ἡγοῦνται τό τινος ἅψασθαι ἤτοι θιγεῖν ἄλλου τινὸς ἀνθρώπου ἀπὸ ἄλλου δόγματος. πολλὴ δὲ ἡ τούτων φρενοβλάβεια.
arkesei goun ta oliga pros antithesin toutōn. echousi de kai alla tina anoias emplea, ourǭ klyzomenoi, epan apo xenēs elthōsi <hōs> memiasmenoi dēthen; hydati himatiois baptizomenoi, epan hapsōntai heterou tōn alloethnōn. miasmon gar hēgountai to tinos hapsasthai ētoi thigein allou tinos anthrōpou apo allou dogmatos. pollē de hē toutōn phrenoblabeia.
These few points will suffice against them. They also have other things full of folly: they wash themselves with urine when they come from a foreign place, as though defiled, and they immerse themselves with their clothes in water when they touch someone of another nation. For they consider it a defilement to touch or handle any other person of another belief. Great is their derangement.
Haer. 9, chapter 4
9.4.1Holl GCS 25/31:200
4. Πῶς δὲ εὐθυέλεγκτος ἡ αὐτῶν ἄνοια γίνεται, ἐπίστησον τὸν νοῦν, ὠ θαυμασιώτατε, καὶ εἴσῃ. νεκρὸν μὲν γὰρ εὐθέως βδελύττονται, αὐτοὶ νεκροὶ ὄντες τοῖς ἔργοις. μαρτυροῦσι γὰρ οὐ μία μαρτυρία, ἀλλὰ πολλαὶ τῷ μὴ εἶναι τὸν νεκρὸν ἐβδελυγμένον, ἀλλʼ ὅτι αἰνιγματωδῶς ὁ νόμος ἔλεγεν.
4. Pōs de euthyelenktos hē autōn anoia ginetai, epistēson ton noun, ō thaumasiōtate, kai eisę̄. nekron men gar eutheōs bdelyttontai, autoi nekroi ontes tois ergois. martyrousi gar ou mia martyria, alla pollai tǭ mē einai ton nekron ebdelygmenon, allʼ hoti ainigmatōdōs ho nomos elegen.
How easily their folly is refuted, pay attention, most admirable friend, and you will know. They abhor a corpse at once, though they are themselves dead in their works. For not one testimony but many testify that the dead body is not abominable, but that the law was speaking in riddles.
9.4.2Holl GCS 25/31:200–201
οὐκέτι γὰρ δύο ἢ τρεῖς μαρτυρίαι εἰς τοῦτο ἡμῖν ἐπιμαρτυροῦσιν, ἀλλὰ μυριάδες ἑξήκοντα δύο αἱ ἠριθμημέναι ἐν τῇ ἐρήμῳ * καὶ ἄλλαι τοσαῦται καὶ ἐπέκεινα καὶ ἔτι πολὺ πλείους αἱ τῇ σορῷ τοῦ Ἰωσὴφ ἐπακλουθοῦσαι τῇ διὰ τεσσαράκοντα ἐτῶν βασταζομένῃ ἐν ὅλῃ τῇ παρεμβολῇ καὶ μὴ βδελυττομένῃ μήτε μολυνούσῃ.
ouketi gar dyo ē treis martyriai eis touto hēmin epimartyrousin, alla myriades hexēkonta dyo hai ērithmēmenai en tę̄ erēmǭ * kai allai tosautai kai epekeina kai eti poly pleious hai tę̄ sorǭ tou Iōsēph epaklouthousai tę̄ dia tessarakonta etōn bastazomenę̄ en holę̄ tę̄ parembolę̄ kai mē bdelyttomenę̄ mēte molynousę̄.
For no longer do two or three testimonies bear witness to us on this, but the six hundred and twenty thousand counted in the wilderness … and as many more and beyond, and still many more, who followed the coffin of Joseph, carried for forty years through the whole camp, and it was neither abhorred nor did it defile.
9.4.3Holl GCS 25/31:201
ἔλεγε δὲ τὰ ἀληθῆ ὁ νόμος, ὅτι »ἐάν τις ἅψηται τοῦ νεκροῦ, μένει βέβηλος ἕως ἐσπέρας καὶ λούσεται ὕδατι καὶ καθαρισθήσεται«. ἦν δὲ τοῦτο αἰνιττόμενος εἰς τὴν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ νέκρωσιν κατὰ τὸ ἔνσαρκον αὐτοῦ πάθος.
elege de ta alēthē ho nomos, hoti »ean tis hapsētai tou nekrou, menei bebēlos heōs esperas kai lousetai hydati kai katharisthēsetai«. ēn de touto ainittomenos eis tēn tou kyriou hēmōn Iēsou Christou nekrōsin kata to ensarkon autou pathos.
The law spoke truly: “If anyone touches the dead man, he remains unclean until evening, and shall wash in water and be cleansed.” But it was hinting at the death of our Lord Jesus Christ in his suffering in the flesh.
9.4.4Holl GCS 25/31:201
ἀπὸ γὰρ τοῦ »τοῦ« ἄρθρου τοὔνομα τῆς διακρίσεως ἔστιν σημᾶναι. ὅπου γὰρ τὸ ἄρθρον κεῖται, ἐπὶ ἑνί τινι ὡρισμένῳ καὶ διαφανεστάτῳ ἐστὶν ἡ βεβαίωσις διὰ τὸ ἄρθρον· ἄνευ δὲ τοῦ ἄρθρου ἐπὶ ἑνός του ἀορίστως ἐστὶ ληπτέον·
apo gar tou »tou« arthrou tounoma tēs diakriseōs estin sēmanai. hopou gar to arthron keitai, epi heni tini hōrismenǭ kai diaphanestatǭ estin hē bebaiōsis dia to arthron; aneu de tou arthrou epi henos tou aoristōs esti lēpteon;
For from the article “the” one can signify a name of distinction. Where the article is placed, the affirmation, because of the article, concerns one particular and most evident thing; without the article it must be taken of someone indefinitely;
9.4.5Holl GCS 25/31:201
ὡς οἷον εἰπεῖν ἐὰν εἴπωμεν βασιλεύς, ὄνομα μὲν ἐσημάναμεν, ἀλλʼ οὐ τηλαυγῶς τὸν ὁριζόμενον ἐδείξαμεν· βασιλέα γὰρ λέγομεν καὶ Περσῶν καὶ Μήδων καὶ Ἐλαμιτῶν. ἐὰν δὲ μετὰ προσθήκης τοῦ ἄρθρου εἴπωμεν ὁ βασιλεύς, ἀναμφίβολόν ἐστι τὸ σημαινόμενον· ὁ γὰρ βασιλεὺς ὁ ζητούμενος ἢ ὁ λεγόμενος ἢ ὁ γινωσκόμενος ἢ ὁ τοῦ τινος βασιλεύων διὰ τοῦ ἄρθρου ὑποδείκνυται.
hōs hoion eipein ean eipōmen basileus, onoma men esēmanamen, allʼ ou tēlaugōs ton horizomenon edeixamen; basilea gar legomen kai Persōn kai Mēdōn kai Elamitōn. ean de meta prosthēkēs tou arthrou eipōmen ho basileus, anamphibolon esti to sēmainomenon; ho gar basileus ho zētoumenos ē ho legomenos ē ho ginōskomenos ē ho tou tinos basileuōn dia tou arthrou hypodeiknytai.
as, for example, if we say “king,” we have indicated a name, but have not clearly shown the one defined; for we speak of a king of the Persians, of the Medes and of the Elamites. But if we say “the king,” with the article added, the meaning is unambiguous; for the king sought, or spoken of, or known, or reigning over some people is indicated by the article.
9.4.6Holl GCS 25/31:201
καὶ ἐὰν εἴπωμεν θεὸς ἄνευ τοῦ ἄρθρου, τὸν τυχόντα εἴπαμεν θεὸν τῶν ἐθνῶν ἢ θεὸν τὸν ὄντα. ἐὰν δὲ εἴπωμεν ὁ θεός, δῆλον ὡς ἀπὸ τοῦ »ὁ« ἄρθρου τὸν ὄντα σημαίνομεν, ἀληθῆ τε καὶ γινωσκόμενον, ὡς καὶ ἄνθρωπος καὶ ὁ ἄνθρωπος.
kai ean eipōmen theos aneu tou arthrou, ton tychonta eipamen theon tōn ethnōn ē theon ton onta. ean de eipōmen ho theos, dēlon hōs apo tou »ho« arthrou ton onta sēmainomen, alēthē te kai ginōskomenon, hōs kai anthrōpos kai ho anthrōpos.
And if we say “god” without the article, we have named any god of the nations, or the God who is. But if we say “the God,” it is clear that by the article “the” we signify the one who is, true and known; so also “man” and “the man.”
9.4.7Holl GCS 25/31:201
καὶ εἰ μὲν ἔλεγεν ὁ νόμος »ἐὰν ἅψησθε νεκροῦ«, κατὰ πάντων ἐξεφέρετο ἡ ψῆφος καὶ ἁπλῶς <ἐπὶ> παντὸς νεκροῦ ἠν ἐπικειμένη ἠ τοῦ ζητήματος ὁπότε δὲ λέγει Πὰν ἅψηταί τις τοῦ νεκροῦ«, ἐπὶ ἕνα τινὰ φέρει τὴν ἀγωγήν, φημὶ δὲ ἐπὶ τὸν κύριον, ὡς ἄνω μοι προδεδήλωται.
kai ei men elegen ho nomos »ean hapsēsthe nekrou«, kata pantōn exephereto hē psēphos kai haplōs <epi> pantos nekrou ēn epikeimenē ē tou zētēmatos hopote de legei Pan hapsētai tis tou nekrou«, epi hena tina pherei tēn agōgēn, phēmi de epi ton kyrion, hōs anō moi prodedēlōtai.
And if the law had said, “If you touch a dead man,” the verdict would have been pronounced against all, and the question would have applied simply to every corpse; but when it says, “If anyone touches the dead man,” it applies the meaning to one particular person, I mean to the Lord, as I have indicated above.
9.4.8Holl GCS 25/31:201
ἔλεγε δὲ τοῦτο αἰνιγματωδῶς ἄρα ὁ νόμος διὰ τοὺς μέλλοντας χεῖρας ἐπιβάλλειν ἐπὶ τὸν Χριστὸν καὶ σταυρῷ παραδιδόναι, ὅτι χρείαν εἶχον οὑτοι καθαρισμοῦ, ἕως δύνῃ αὐτοῖς ἡ ἡμέρα καὶ ἀνατείλῃ αὐτοῖς ἄλλο φῶς διὰ τοῦ βαπτίσματος τοῦ ὕδατος, τοῦ »λουτροῦ τῆς παλιγγενεσίας«·
elege de touto ainigmatōdōs ara ho nomos dia tous mellontas cheiras epiballein epi ton Christon kai staurǭ paradidonai, hoti chreian eichon houtoi katharismou, heōs dynę̄ autois hē hēmera kai anateilę̄ autois allo phōs dia tou baptismatos tou hydatos, tou »loutrou tēs palingenesias«;
So the law was saying this in a riddle about those who were going to lay hands on Christ and hand him over to the cross, that these needed cleansing until the day should set for them and another light rise for them through the baptism of water, “the washing of regeneration”;
9.4.9Holl GCS 25/31:201–202
ὡς καὶ ἐπιμαρτυρεῖ μοι ἐνταῦθα Πέτρος λέγων τοῖς Ἰσραηλίταις τοῖς ἐν Ἱεροσολύμοις τοῖς λέγουσιν αὐτῷ »τί ποιήσωμεν, ἄνδρες ἀδελφοί;«, διὰ τὸ εἰρηκέναι αὐτὸν αὐτοῖς ὅτι »τοῦτον τὸν Ιησοῦν, ὃν ὑμεῖς ἐσταυρώσατε«· καὶ κατανυγεῖσι τὴν καρδίαν εἶπε »μετανοήσατε, ἄνδρες ἀδελφοί, καὶ βαπτισθήτω ἕκαστος ἐν τῷ ὀνοματι Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν καὶ ἀφεθήσονται ὑμῖν αἱ ἁμαρτίαι καὶ λήψεσθε τὴν δωρεὰν τοῦ ἁγίου πνεύματος‘.
hōs kai epimartyrei moi entautha Petros legōn tois Israēlitais tois en Hierosolymois tois legousin autǭ »ti poiēsōmen, andres adelphoi?«, dia to eirēkenai auton autois hoti »touton ton Iēsoun, hon hymeis estaurōsate«; kai katanygeisi tēn kardian eipe »metanoēsate, andres adelphoi, kai baptisthētō hekastos en tǭ onomati Iēsou Christou tou kyriou hēmōn kai aphethēsontai hymin hai hamartiai kai lēpsesthe tēn dōrean tou hagiou pneumatos‘.
as Peter bears me witness here, when he said to the Israelites in Jerusalem who were saying to him, “What shall we do, brothers?”, because he had said to them, “This Jesus whom you crucified”; and to those who were cut to the heart he said, “Repent, brothers, and let each of you be baptized in the name of Jesus Christ our Lord, and your sins will be forgiven you, and you will receive the gift of the Holy Spirit.”
9.4.10Holl GCS 25/31:202
οὐ περὶ νεκροῦ τοίνυν λέγει ὁ νόμος· εἰ δὲ καὶ περὶ νεκροῦ, ἀλλὰ περὶ ὁριζομένου λέγει ὁ νόμος. <π[ερὶ γὰρ οὐχ ὁριζομένου> λέγει γὰρ ὅτι »ἐὰν παρέλθῃ νεκρός, κλείσατε τὰς θύρας καὶ τὰς θυρίδας ὑμῶν, ἵνα μὴ μολυνθῇ ὁ οἶκος«, ὡσεὶ ἔλεγεν περὶ ἀκοῆς ἁμαρτίας ὅτι ἐὰν ἀκούσῃς φωνὴν τῆς ἁμαρτίας ἢ εἶδος παραπτώματος, κλεῖσον τὸν ὀφθαλμόν σου ἀπὸ ἐπιθυμίας καὶ στόμα ἀπὸ κακολογίας καὶ οὐς ἀπὸ ἐνηχήσεως πονηρᾶς, ἵνα μὴ νεκρωθῇ ὅλος ὁ οἶκος τουτέστιν ψυχὴ καὶ σῶμα.
ou peri nekrou toinyn legei ho nomos; ei de kai peri nekrou, alla peri horizomenou legei ho nomos. <p[eri gar ouch horizomenou> legei gar hoti »ean parelthę̄ nekros, kleisate tas thyras kai tas thyridas hymōn, hina mē molynthę̄ ho oikos«, hōsei elegen peri akoēs hamartias hoti ean akousę̄s phōnēn tēs hamartias ē eidos paraptōmatos, kleison ton ophthalmon sou apo epithymias kai stoma apo kakologias kai ous apo enēchēseōs ponēras, hina mē nekrōthę̄ holos ho oikos toutestin psychē kai sōma.
So the law is not speaking about a dead body; or if it is about a dead body, it speaks about a defined one. For about an undefined one it says, “If a dead man passes by, shut your doors and your windows, so that the house may not be defiled,” as if it were saying about hearing sin: if you hear the voice of sin or see the form of a transgression, shut your eye against desire, your mouth against evil-speaking, and your ear against wicked sounds, so that the whole house, that is soul and body, may not be put to death.
9.4.11Holl GCS 25/31:202
διὸ καὶ ὁ προφήτης λέγει »ἀνέβη θάνατος διὰ τῶν θυρίδων‘, καὶ οὐ πάντως περὶ τῶν θυρίδων τούτων λέγει· ἢ γὰρ κλείσαντες τὰς θυρίδας οὐδέποτε ἀποθανεῖν εἴχομεν. θυρίδες δὲ ἡμῖν ὑπάρχουσι τὰ τοῦ σώματος αἰσθητήρια, βλέμμα ἀκοὴ καὶ τὰ ἄλλα διʼ ὧν θάνατος εἰς ἡμᾶς εἰσπορεύεται, εἰ διʼ αὐτῶν ἁμαρτήσαιμεν.
dio kai ho prophētēs legei »anebē thanatos dia tōn thyridōn‘, kai ou pantōs peri tōn thyridōn toutōn legei; ē gar kleisantes tas thyridas oudepote apothanein eichomen. thyrides de hēmin hyparchousi ta tou sōmatos aisthētēria, blemma akoē kai ta alla diʼ hōn thanatos eis hēmas eisporeuetai, ei diʼ autōn hamartēsaimen.
Therefore the prophet also says, “Death came up through the windows,” and he certainly does not mean these windows; otherwise by shutting the windows we should never die. Our windows are the senses of the body, sight, hearing and the rest, through which death comes in to us if we sin through them.
9.4.12Holl GCS 25/31:202
ἐνεταφίασε γοῦν ὁ Ἰωσὴφ τὸν Ἰσραὴλ καὶ οὐκ ἐβδελύξατο, καὶ μετὰ θάνατον ἐπιπεσὼν ἐπὶ πρόσωπον κατεφίλησε. καὶ οὐ γέγραπται ὅτι ἐλούσατο, ἵνα καθαρισθῇ.
enetaphiase goun ho Iōsēph ton Israēl kai ouk ebdelyxato, kai meta thanaton epipesōn epi prosōpon katephilēse. kai ou gegraptai hoti elousato, hina katharisthę̄.
Joseph, then, buried Israel and did not abhor him, and after his death fell on his face and kissed him. And it is not written that he washed so as to be cleansed.
9.4.13Holl GCS 25/31:202
ἐνεταφίασαν οἱ ἄγγελοι, ὡς ἡ εἰς ἡμᾶς ἐλθοῦσα παράδοσις ἔχει, τὸ σῶμα Μωυσέως τοῦ ἁγίου καὶ οὐκ ἐλούσαντο, ἀλλʼ οὔτε ἐκοινώθησαν οἱ ἄγγελοι ἀπὸ τοῦ ἁγίου σώματος.
enetaphiasan hoi angeloi, hōs hē eis hēmas elthousa paradosis echei, to sōma Mōyseōs tou hagiou kai ouk elousanto, allʼ oute ekoinōthēsan hoi angeloi apo tou hagiou sōmatos.
The angels buried the body of holy Moses, as the tradition that has come to us holds, and they did not wash; nor were the angels made unclean by the holy body.
Haer. 9, chapter 5
9.5.1Holl GCS 25/31:202
5. καὶ δέδια πάλιν μὴ εἰς μῆκος ἐλάσω τὴν τοῦ ζητήματος ἐπίλυσιν. ἀφʼ ἑνὸς δὲ ἢ δευτέρου λόγου δοθήσεται τῷ σοφῷ τὸ σοφισθῆναι ἐν κυρίῳ κατὰ τῶν διʼ ἐναντίας.
5. kai dedia palin mē eis mēkos elasō tēn tou zētēmatos epilysin. aphʼ henos de ē deuterou logou dothēsetai tǭ sophǭ to sophisthēnai en kyriǭ kata tōn diʼ enantias.
And again I fear I may stretch the solution of the question to too great a length. From one or two arguments the wise will be given to grow wise in the Lord against opponents.
9.5.2Holl GCS 25/31:202–203
εἰ δὲ καὶ περὶ τοῦ πνεύματος ἔσται μοι ἐν ἐπιτομῇ τὸ λέγειν, οὐκ ὀκνήσαιμι ἄν. διαρρήδην τοίνυν εὐθὺς ὁ κύριος λέγει τῷ Μωυσῇ »ἀνάγαγέ μοι εἰς τὸ ὄρος ἑβδομήκοντα πρεσβυτέρους, καὶ λήψομαι ἀπὸ τοῦ ἐπὶ σοὶ πνεύματος καὶ ἐκχεῶ ἐπʼ αὐτοὺς καὶ ἀντιλήψονταί σου«.
ei de kai peri tou pneumatos estai moi en epitomę̄ to legein, ouk oknēsaimi an. diarrēdēn toinyn euthys ho kyrios legei tǭ Mōysę̄ »anagage moi eis to oros hebdomēkonta presbyterous, kai lēpsomai apo tou epi soi pneumatos kai ekcheō epʼ autous kai antilēpsontai sou«.
And if I may speak briefly about the Spirit, I would not hesitate. The Lord at once says expressly to Moses, “Bring up to me on the mountain seventy elders, and I will take of the Spirit that is on you and pour it on them, and they will help you.”
9.5.3Holl GCS 25/31:203
περὶ δὲ τοῦ υἱοῦ ὅπως γνῶμεν, <ὁ> πατὴρ λέγει »ποιήσωμεν ἄνθρωπον εἰκόνα ἡμετέραν καὶ καθʼ ὁμοίωσιν«· τὸ δὲ »ποιήσωμεν« οὐχ ἑνός ἐστι σημαντικόν, καί »ἔβρεξε κύριος ἐπὶ Σόδομα καὶ Γόμορρα πῦρ καὶ θεῖον παρὰ κυρίου ἀπʼ οὐρανοῦ«.
peri de tou huiou hopōs gnōmen, <ho> patēr legei »poiēsōmen anthrōpon eikona hēmeteran kai kathʼ homoiōsin«; to de »poiēsōmen« ouch henos esti sēmantikon, kai »ebrexe kyrios epi Sodoma kai Gomorra pyr kai theion para kyriou apʼ ouranou«.
And that we may know about the Son, the Father says, “Let us make man in our image and after our likeness”; and “Let us make” does not signify one person; and “The Lord rained on Sodom and Gomorrah fire and sulfur from the Lord out of heaven.”
9.5.4Holl GCS 25/31:203
περὶ δὲ προφητῶν *, ἐπειδὴ ἔφθη αὐτοῖς δοθῆναι > ἡ πεντάτευχος καὶ οὐκέτι ἄλλαι γραφαί, ἐστοίχησάν <τε> μόνῃ τῇ πεντατεύχῳ καὶ οὐχὶ τῇ ἀκολουθίᾳ. κἄν τε αὐτοῖς εἴπῃ τις νυνὶ περὶ τῶν ἄλλων, φημὶ δὲ περὶ Δαυὶδ καὶ Ἠσαΐα καὶ τῶν καθεξῆς, οὐ παραδέχονται, κατεχόμενοι παραδόσει τῇ προαχθείσῃ παρʼ αὐτοῖς ἀπὸ τῶν ἰδίων πατέρων.
peri de prophētōn *, epeidē ephthē autois dothēnai > hē pentateuchos kai ouketi allai graphai, estoichēsan <te> monę̄ tę̄ pentateuchǭ kai ouchi tę̄ akolouthią. kan te autois eipę̄ tis nyni peri tōn allōn, phēmi de peri Dauid kai Ēsaïa kai tōn kathexēs, ou paradechontai, katechomenoi paradosei tę̄ proachtheisę̄ parʼ autois apo tōn idiōn paterōn.
As for the prophets …: since the Pentateuch had already been given them and no other scriptures, they adhered to the Pentateuch alone and not to what followed. And if anyone now speaks to them about the others, I mean David, Isaiah and those following, they do not accept them, held fast by the tradition handed on among them from their own fathers.
9.5.5Holl GCS 25/31:203
καὶ ἕως ὡδε ἔστω μοι ἡ περὶ Σαμαρειτῶν ὑφήγησις, ἐν βραχεῖ μὲν τῷ λόγῳ εἰρημένη, διʼ ὃν προορῶμεν φόβον μὴ ἐκτεῖναι εἰς πλάτος τὴν ὑπόσχεσιν τῆς συντάξεως.
kai heōs hōde estō moi hē peri Samareitōn hyphēgēsis, en brachei men tǭ logǭ eirēmenē, diʼ hon proorōmen phobon mē ekteinai eis platos tēn hyposchesin tēs syntaxeōs.
Let my account of the Samaritans go this far, told briefly, out of the fear we foresee of stretching the undertaking of the treatise too wide.
Haer. 10, chapter 1
10.1.1Holl GCS 25/31:203
Εἰς τέσσαρας μὲν οὑτοι αἱρέσεις ἐτμήθησαν, τὰ ἴσα φρονοῦντες ἀλλήλοις <περὶ> περιτομῆς καὶ σαββάτου καὶ τῶν <ἄλλων τῶν> νόμῳ, ἐν βραχεῖ δὲ καὶ ἐν τινὶ ποσῶς ἕκαστος τῶν τριῶν πρὸς τοὺς πέλας διαφέρεται, πλὴν τῶν Δοσιθέων μόνον.
Eis tessaras men houtoi haireseis etmēthēsan, ta isa phronountes allēlois <peri> peritomēs kai sabbatou kai tōn <allōn tōn> nomǭ, en brachei de kai en tini posōs hekastos tōn triōn pros tous pelas diapheretai, plēn tōn Dositheōn monon.
These were cut into four sects, holding the same views as one another about circumcision, the sabbath and the other things in the law; but each of the three differs from its neighbors in a small way and to some degree, except the Dositheans only.
10.1.2Holl GCS 25/31:203–204
ἐνέμειναν γὰρ οἱ Ἐσσηνοὶ τῇ πρώτῃ ἀγωγῇ μηδὲν ὑπερβαλλόμενοι· μετὰ τούτους Γοροθηνοὶ διεφώνησαν πρὸς ἀλλήλους διὰ σμικρόν τι, ἐπειδήπερ ἀντιλογία τις ἀνὰ μέσον αὐτῶν γεγένηται, φημὶ δὲ μέσον Σεβουαίων καὶ Ἐσσηνῶν καὶ Γοροθηνῶν.
enemeinan gar hoi Essēnoi tę̄ prōtę̄ agōgę̄ mēden hyperballomenoi; meta toutous Gorothēnoi diephōnēsan pros allēlous dia smikron ti, epeidēper antilogia tis ana meson autōn gegenētai, phēmi de meson Sebouaiōn kai Essēnōn kai Gorothēnōn.
For the Essenes remained in the original way of life, adding nothing; after them the Gorothenes disagreed with the others over a small matter, since a dispute arose among them, I mean among the Sebuaeans, the Essenes and the Gorothenes.
10.1.3Holl GCS 25/31:204
ἡ δὲ ἀντιλογία τοῦτον ἔχει τὸν τρόπον· ὁ νόμος ἐκέλευεν ἐκ πανταχόθεν τοὺς Ἰουδαίους συναθροίζεσθαι εἰς τὰ Ἱεροσόλυμα, πολλάκις μὲν οὐν <καὶ> κατὰ τρεῖς καιροὺς τοῦ ἔτους, τε τὸν τῶν Ἀζύμων καὶ κατὰ Πεντηκοστὴν καὶ κατὰ Σκηνοπηγίαν.
hē de antilogia touton echei ton tropon; ho nomos ekeleuen ek pantachothen tous Ioudaious synathroizesthai eis ta Hierosolyma, pollakis men oun <kai> kata treis kairous tou etous, te ton tōn Azymōn kai kata Pentēkostēn kai kata Skēnopēgian.
The dispute was of this kind: the law commanded the Jews to gather from everywhere to Jerusalem often, indeed at three seasons of the year: at Unleavened Bread, at Pentecost, and at Tabernacles.
10.1.4Holl GCS 25/31:204
ᾤκουν δὲ Ἰουδαῖοι διεσπαρμένοι καὶ ἐν τοῖς τέρμασι τῆς Ἰουδαίας καὶ Σαμαρείας. συνέβαινε δὲ αὐτοῖς διὰ τῶν Σαμαρειτῶν τὴν ὁδοιπορίαν πολεῖσθαι διερχομένοις εἰς τὴν Ἱερουσαλήμ.
ǭkoun de Ioudaioi diesparmenoi kai en tois termasi tēs Ioudaias kai Samareias. synebaine de autois dia tōn Samareitōn tēn hodoiporian poleisthai dierchomenois eis tēn Hierousalēm.
The Jews lived scattered, even at the borders of Judea and Samaria, and so they had to make their journey through Samaritan territory as they passed through to Jerusalem.
10.1.5Holl GCS 25/31:204
ἐπεὶ οὖν συνετύγχανον ἐν ἑνὶ καιρῷ τὸ ἄθροισμα ἔχοντες τοῦ ἑορτάζειν, ἐντεῦθεν συμπληγάδες ἐγίνοντο· ἀλλὰ καὶ ὅτε ᾠκοδόμει Ἔσδρας τὴν Ιερουσαλὴμ μετὰ τὴν ἐκ Βαβυλῶνος ἐπάνοδον, ἀξιωσάντων τῶν Σαμαρειτῶν συνεπιδοῦναι βοήθειαν Ἰουδαίοις καὶ συνοικοδομῆσαι καὶ ἀποτραπέντων παρʼ αὐτοῦ τοῦ Ἔσδρα καὶ τοῦ Νεεμία·
epei oun synetynchanon en heni kairǭ to athroisma echontes tou heortazein, enteuthen symplēgades eginonto; alla kai hote ǭkodomei Esdras tēn Ierousalēm meta tēn ek Babylōnos epanodon, axiōsantōn tōn Samareitōn synepidounai boētheian Ioudaiois kai synoikodomēsai kai apotrapentōn parʼ autou tou Esdra kai tou Neemia;
Since, then, they met at the same season when they held their festal gathering, clashes arose from this; and also when Ezra was building Jerusalem after the return from Babylon, when the Samaritans asked to give help to the Jews and to build with them, and were turned away by Ezra himself and Nehemiah;
Haer. 11, chapter 1
11.1.1Holl GCS 25/31:204
τότε οἱ Σεβουαῖοι διὰ μῆνιν καὶ ὀργὴν μετέθηκαν τοὺς καιροὺς τῶν ἑορτῶν τῶν προειρημένων, τὸ πρῶτον μὲν κατὰ ὀργὴν τοῦ Ἔσδρα, δεύτερον δὲ διὰ τὴν προειρημένην πρόφασιν τὴν εἰς μάχην προκαλουμένην αὐτοὺς διὰ τῶν παριόντων.
tote hoi Sebouaioi dia mēnin kai orgēn metethēkan tous kairous tōn heortōn tōn proeirēmenōn, to prōton men kata orgēn tou Esdra, deuteron de dia tēn proeirēmenēn prophasin tēn eis machēn prokaloumenēn autous dia tōn pariontōn.
then the Sebuaeans, out of resentment and anger, changed the times of the festivals already mentioned: first out of anger at Ezra, and second for the reason given above, which provoked them to fighting through those passing by.
11.1.2Holl GCS 25/31:204
τάττουσι δὲ οὗτοι τὸν νέον μῆνα τῶν Ἀζύμων μετὰ τὸ νέον ἔτος, ὅπερ γίνεται ἐν τῷ μετοπώρῳ, τουτέστι μετὰ τὸν Θεσρὶ μῆνα, ὃς Αὔγουστος παρὰ Ῥωμαίοις καλεῖται Μεσορὶ δὲ παρʼ Αἰγυπτίοις Γορπιαῖος δὲ παρὰ Μακεδόσι παρʼ Ἔλλησι δὲ Ἀπελλαῖος.
tattousi de houtoi ton neon mēna tōn Azymōn meta to neon etos, hoper ginetai en tǭ metopōrǭ, toutesti meta ton Thesri mēna, hos Augoustos para Rhōmaiois kaleitai Mesori de parʼ Aigyptiois Gorpiaios de para Makedosi parʼ Ellēsi de Apellaios.
They set the new month of Unleavened Bread after the new year, which falls in autumn, that is, after the month Tishri, which the Romans call August, the Egyptians Mesori, the Macedonians Gorpiaeus, and the Greeks Apellaeus.
11.1.3Holl GCS 25/31:204–205
ἀπεντεῦθεν οὗτοι ἀρχὴν τοῦ ἔτους ποιοῦνται καὶ εὐθὺς τὰ Ἄζυμα ἐπιτελοῦσιν, ἐν δὲ τῷ μετοπώρῳ τὴν Πεντηκοστὴν ποιοῦσι, τὴν δὲ Σκηνοπηγίαν αὐτῶν ἐπιτελοῦσιν ὅτε παρὰ τοῖς Ἰουδαίοις τὰ Ἄζυμα καὶ τὸ Πάσχα. οὐ μὴν ἐπείσθησαν τοῖς Σεβουαίοις
apenteuthen houtoi archēn tou etous poiountai kai euthys ta Azyma epitelousin, en de tǭ metopōrǭ tēn Pentēkostēn poiousi, tēn de Skēnopēgian autōn epitelousin hote para tois Ioudaiois ta Azyma kai to Pascha. ou mēn epeisthēsan tois Sebouaiois
From there they make the beginning of the year and at once celebrate Unleavened Bread; in autumn they keep Pentecost, and they celebrate their Tabernacles when the Jews have Unleavened Bread and Passover. But the Gorothenes and the others were not persuaded by the Sebuaeans.
Haer. 12, chapter 1
12.1.1Holl GCS 25/31:205
Γοροθηνοί τε καὶ οἱ ἄλλοι. Ἐσσηνοὶ δὲ ἐγγὺς τῶν ἄλλων γινόμενοι τὰ ἴσα ἐκείνοις πράττουσι· μόνοι δὲ Γοροθηνοὶ καὶ Δοσίθεοι τὴν φιλονεικίαν εἰσὶ πρὸς Σεβουσίους κεκτημένοι.
Gorothēnoi te kai hoi alloi. Essēnoi de engys tōn allōn ginomenoi ta isa ekeinois prattousi; monoi de Gorothēnoi kai Dositheoi tēn philoneikian eisi pros Sebousious kektēmenoi.
The Essenes, being close to the others, do the same as they do; only the Gorothenes and Dositheans have a quarrel with the Sebuaeans.
12.1.2Holl GCS 25/31:205
καὶ ποιοῦσιν αὐτοὶ τὰς ἑορτάς, φημὶ δὲ Γοροθηνοὶ καὶ Δοσίθεοι, ὅταν οἱ Ἰουδαῖοι ἐπιτελῶσι, τῶν τε Ἀζύμων καὶ Πάσχων, Πεντηκοστῆς τε καὶ Σκηνοπηγιῶν καὶ νηστείας τῆς παρʼ αὐτοῖς νομιτευομένης ἡμέραν μίαν. οἱ δὲ ἄλλοι οὐχ οὕτως ποιοῦσιν, ἀλλὰ ἰδιαζόντως ἐν μησὶν οἷς προειπαμεν.
kai poiousin autoi tas heortas, phēmi de Gorothēnoi kai Dositheoi, hotan hoi Ioudaioi epitelōsi, tōn te Azymōn kai Paschōn, Pentēkostēs te kai Skēnopēgiōn kai nēsteias tēs parʼ autois nomiteuomenēs hēmeran mian. hoi de alloi ouch houtōs poiousin, alla idiazontōs en mēsin hois proeipamen.
And they, I mean the Gorothenes and Dositheans, keep the festivals when the Jews celebrate them: Unleavened Bread and Passover, Pentecost and Tabernacles, and the one-day fast customary among them. The others do not do so, but keep them separately in the months we mentioned.
Haer. 13, chapter 1
13.1.1Holl GCS 25/31:205–206
Δοσίθεοι δὲ τούτοις διαφέρονται κατὰ πολλοὺς τρόπους. ἀνάστασιν γὰρ ὁμολογοῦσι καὶ πολιτεῖαι παρʼ αὐτοῖς εἰσιν· ἐμψύχων ἀπέχονται, ἀλλὰ καί τινες αὐτῶν ἐγκρατεύονται ἀπὸ γάμου μετὰ τὸ † βιῶσαι, ἄλλοι δὲ καὶ παρθενεύουσιν·
Dositheoi de toutois diapherontai kata pollous tropous. anastasin gar homologousi kai politeiai parʼ autois eisin; empsychōn apechontai, alla kai tines autōn enkrateuontai apo gamou meta to † biōsai, alloi de kai partheneuousin;
The Dositheans differ from these in many ways. They confess the resurrection and have [special] ways of life among them: they abstain from living things; some of them also abstain from marriage after … living, and others even remain virgins.
13.1.2Holl GCS 25/31:206
ὡσαύτως τε περιτομὴν καὶ σάββατον καὶ τὸ μὴ θιγγάνειν τινὸς διὰ τὸ βδελύττεσθαι πάντα ἄνθρωπον ὁμοίως ἔχουσι. νηστείας δὲ τοὺς αὐτοὺς φυλάττειν καὶ ἐξασκεῖσθαι εἰσάγει ὁ λόγος.
hōsautōs te peritomēn kai sabbaton kai to mē thinganein tinos dia to bdelyttesthai panta anthrōpon homoiōs echousi. nēsteias de tous autous phylattein kai exaskeisthai eisagei ho logos.
Likewise they keep circumcision and the sabbath, and not touching anyone, because they abhor every human being. The account also says that they keep the same fasts and practice them.
13.1.3Holl GCS 25/31:206
ἡ δὲ πρόφασις τοῦ τὸν δοσίθεον φρονῆσαι ταῦτα αὕτη· οὗτος συνεμίγη ἀπὸ Ἰουδαίων ὁρμώμενος εἰς τὰ τῶν Σαμαρειτῶν ἔθνη, ἐν παιδεύσει δὲ <τῇ> κατὰ τὸν προήκων δευτερώσεσί τε ταῖς παρʼ αὐτοῖς, θηρώμενος δὲ τὰ πρωτεῖα καὶ ἀποτυχὼν καὶ μὴ ἀξιωθείς τι παρὰ Ἰουδαίοις νομισθῆναι, ἐξέκλινέν εἰς τὸ Σαμαρειτικὸν γένος καὶ ταύτην τὴν αἵρεσιν προεστήσατο.
hē de prophasis tou ton dositheon phronēsai tauta hautē; houtos synemigē apo Ioudaiōn hormōmenos eis ta tōn Samareitōn ethnē, en paideusei de <tę̄> kata ton proēkōn deuterōsesi te tais parʼ autois, thērōmenos de ta prōteia kai apotychōn kai mē axiōtheis ti para Ioudaiois nomisthēnai, exeklinen eis to Samareitikon genos kai tautēn tēn hairesin proestēsato.
The reason why Dositheus held these views is this. He came from the Jews and joined the Samaritan peoples; he had advanced in education in the law and in their traditions, but, hunting for first place and failing, and not being thought worthy of any standing among the Jews, he turned aside to the Samaritan race and founded this sect.
13.1.4Holl GCS 25/31:206
ἐν σπηλαίῳ δέ που ἀναχωρῶν διʼ ὑπερβολὴν ἐθελοσοφίας, ματαίως καὶ ὑποκριτικῶς ἐν νηστείᾳ καρτερῶν ὡς λόγος ἔχει οὕτως ἀπέθανεν ἐν ἐνδείᾳ ἄρτου καὶ ὕδατος, ἑκουσίᾳ δῆθεν τῇ γνώμῃ. μετὰ ἡμέρας δὲ τινὰς ἐλθόντας ἐπὶ τὴν τούτου ἐπίσκεψιν εὑρηκέναι τὸ σῶμα ὀδωδὸς ἐξέρψαν τε σκώληκας καὶ νέφος μυιῶν ἐπʼ αὐτὸ ἐσμηνευκέναι. οὑτος τοίνυν οὕτως ματαίως τὸν ἑαυτοῦ βίον καταστρέψας αἴτιος γέγονεν αὐτοῖς τῆς αἱρέσεως, ἐξ οὑπερ οἱ αὐτὸν μιμούμενοι Δοσίθεοι εἴτουν Δοσιθηνοὶ καλοῦνται.
en spēlaiǭ de pou anachōrōn diʼ hyperbolēn ethelosophias, mataiōs kai hypokritikōs en nēsteią karterōn hōs logos echei houtōs apethanen en endeią artou kai hydatos, hekousią dēthen tę̄ gnōmę̄. meta hēmeras de tinas elthontas epi tēn toutou episkepsin heurēkenai to sōma odōdos exerpsan te skōlēkas kai nephos muiōn epʼ auto esmēneukenai. houtos toinyn houtōs mataiōs ton heautou bion katastrepsas aitios gegonen autois tēs haireseōs, ex houper hoi auton mimoumenoi Dositheoi eitoun Dosithēnoi kalountai.
He withdrew somewhere into a cave out of excessive self-chosen wisdom, and, persisting vainly and hypocritically in fasting, as the story goes, died thus for lack of bread and water, supposedly by his own choice. After some days, those who came to visit him found the body stinking, worms crawling out of it, and a cloud of flies swarming over it. So this man, ending his life in such a vain way, became the cause of the sect for them; from him those who imitate him are called Dositheans or Dosithenes.
Haer. 13, chapter 2
13.2.1Holl GCS 25/31:206–207
Καὶ αὑται μὲν αἱ ἐλθοῦσαι εἰς ἡμῶν τὴν γνῶσιν περὶ] τῶν προειρημένων τεσσάρων αἱρέσεων διαφοραί, αἵτινες ἀνατραπήσονται διὰ τῶν κατʼ αὐτῶν εἰρημένων.
Kai hautai men hai elthousai eis hēmōn tēn gnōsin peri] tōn proeirēmenōn tessarōn haireseōn diaphorai, haitines anatrapēsontai dia tōn katʼ autōn eirēmenōn.
These, then, are the differences of the four sects already mentioned that have come to our knowledge; they will be refuted by what has been said against them.
13.2.2Holl GCS 25/31:207
ἐπάνειμι δὲ αὖθις τὰς κατὰ διαδοχὴν τῶν χρόνων παρενδύσεις καὶ τῆς πλάνης τὰ βοσκήματα συνείρων καὶ ποιούμενος τὴν πρὸς αὐτοὺς ἀντιλογίαν, ἐν τῷ τὰ σχέτλια αὐτῶν ἀποκαλύπτειν ἐπιτηδεύματα καὶ διὰ συντόμου λόγου ποιεῖσθαι τὸν ἔλεγχον τῆς τῶν κακῶν καὶ ὀλετηρίων ἑρπετῶν ἰοβολίας. Πεπλήρωνται αἱ τῶν Σαμαρειτῶν αἱρέσεις δ. Ἰουδαϊσμὸς λοιπόν. ὁ δὲ Ἰουδαϊσμὸς ἐμερίσθη εἰς αἱρέσεις ἑπτά·
epaneimi de authis tas kata diadochēn tōn chronōn parendyseis kai tēs planēs ta boskēmata syneirōn kai poioumenos tēn pros autous antilogian, en tǭ ta schetlia autōn apokalyptein epitēdeumata kai dia syntomou logou poieisthai ton elenchon tēs tōn kakōn kai oletēriōn herpetōn iobolias. Peplērōntai hai tōn Samareitōn haireseis d. Ioudaïsmos loipon. ho de Ioudaïsmos emeristhē eis haireseis hepta;
I return again, linking together the intrusions that came in the succession of the times and the herds of error, and making my rebuttal of them, by uncovering their wretched practices and in brief words refuting the venomous spitting of these evil and deadly reptiles. The four sects of the Samaritans are completed. Judaism now. Judaism was divided into seven sects:
Haer. 14, chapter 1
14.1.1Holl GCS 25/31:207
Αἱρέσεις πάλιν μετὰ ταύτας τὰς προειρημένας τῶν Σαμαρειτῶν καὶ <τὰς> ἄνω που τῶν Ἑλλήνων προδηλωθείσας ἑπτὰ τὸν ἀριθμὸν παρὰ Ἱουδαίοις πρὸ τῆς τοῦ Χριστοῦ ἐνσάρκου παρουσίας ἐν τῇ Ἰουδαίᾳ τε καὶ Ἱεροσολύμοις.
Haireseis palin meta tautas tas proeirēmenas tōn Samareitōn kai <tas> anō pou tōn Hellēnōn prodēlōtheisas hepta ton arithmon para Hioudaiois pro tēs tou Christou ensarkou parousias en tę̄ Ioudaią te kai Hierosolymois.
Again, after these sects of the Samaritans already described and those of the Greeks set out somewhere above, there were seven sects among the Jews before the coming of Christ in the flesh, in Judea and Jerusalem.
Haer. 14, chapter 2
14.2.1Holl GCS 25/31:207
2. Πρῶτοι Σαδδουκαῖοι, ἀπόσπασμα ὄντες ἀπὸ Δοσιθέου τοῦ προλελεγμένου. ἐπονομάζουσι δὲ οὑτοι ἑαυτοὺς Σαδδουκαίους, δῆθεν ἀπὸ δικαιοσύνης τῆς ἐπικλήσεως ὁρμωμένης· Σεδὲκ γὰρ ἑρμηνεύεται δικαιοσύνη. ἦν δὲ καὶ Σαδδούκ τις τοὔνομα κατὰ τὸ παλαιὸν τῶν ἱερέων.
2. Prōtoi Saddoukaioi, apospasma ontes apo Dositheou tou prolelegmenou. eponomazousi de houtoi heautous Saddoukaious, dēthen apo dikaiosynēs tēs epiklēseōs hormōmenēs; Sedek gar hermēneuetai dikaiosynē. ēn de kai Saddouk tis tounoma kata to palaion tōn hiereōn.
First, the Sadducees, an offshoot of the Dositheus already mentioned. They call themselves Sadducees, supposedly because the name derives from righteousness; for “Sedek” is interpreted “righteousness.” There was also in antiquity a priest named Zadok.
14.2.2Holl GCS 25/31:207–208
ἀλλʼ οὐκ ἐνέμειναν οὗτοι ἐν τῇ τοῦ ἐπιστάτου αὐτῶν διδασκαλίᾳ. ἠθέτησαν μὲν γὰρ οὗτοι νεκρῶν τὴν ἀνάστασιν, ὅμοια Σαμαρείταις φρονοῦντες· οὐ παραδέχονται δὲ ἀγγέλους, ὅπερ Σαμαρεῖται οὐκ ἀθετοῦσι· πνεῦμα δὲ ἅγιον οὐκ ἴσασιν, οὐ γάρ εἰσι τούτου ἠξιωμένοι· τὰ πάντα δὲ ἴσα Σαμαρείταις φυλάττουσιν.
allʼ ouk enemeinan houtoi en tę̄ tou epistatou autōn didaskalią. ēthetēsan men gar houtoi nekrōn tēn anastasin, homoia Samareitais phronountes; ou paradechontai de angelous, hoper Samareitai ouk athetousi; pneuma de hagion ouk isasin, ou gar eisi toutou ēxiōmenoi; ta panta de isa Samareitais phylattousin.
But they did not remain in the teaching of their leader. For they rejected the resurrection of the dead, thinking like the Samaritans; they do not accept angels, which the Samaritans do not reject; they do not know the Holy Spirit, for they have not been counted worthy of it; in all else they observe the same things as the Samaritans.
14.2.3Holl GCS 25/31:208
οὐκ ἦσαν δὲ οὗτοι Σαμαρεῖται, ἀλλὰ Ἰουδαῖοι. ἐν Ἱεροσολύμοις γὰρ ἐθυσίαζον τά τε ἄλλα πάντα Ἰουδαίοις συνέπραττον.
ouk ēsan de houtoi Samareitai, alla Ioudaioi. en Hierosolymois gar ethysiazon ta te alla panta Ioudaiois synepratton.
But they were not Samaritans but Jews; for they sacrificed in Jerusalem and did everything else together with the Jews.
Haer. 14, chapter 3
14.3.1Holl GCS 25/31:208
3. καὶ αὐτοὶ δὲ ἀνατραπήσονται ἀπὸ τῆς ἀξιοπίστου τοῦ κυρίου φωνῆς, ἣν αὐτοὶ καθʼ ἑαυτῶν ἐπεσπάσαντο διὰ τῆς τοῦ ζητήματος ἐπιλύσεως, ὅτε προσῆλθον αὐτῷ λέγοντες, εἰ δύναται εἶναι νεκρῶν ἀνάστασις· καὶ ὅτι ἑπτὰ ἀδελφοὶ ἐγένοντο, καὶ ὁ πρῶτος γυναῖκα ἔγημεν καὶ ἄπαις ἐτελεύτα, καὶ ὁ δεύτερος ἔλαβεν αὐτήν, Μωυσέως παρακελευομένου ἐπιγαμβρεῦσαι τὴν γυναῖκα τοῦ ἀδελφοῦ ἄπαιδος τελευτήσαντος καὶ ἄγεσθαι αὐτὴν τῷ ἀδελφῷ αὐτοῦ πρὸς τὸ ἐξαναστῆσαι σπέρμα εἰς ὄνομα τοῦ κατοιχομένου. ἔλαβε γοῦν, φησί, ταύτην ὁ πρῶτος καὶ ὁ δεύτερος καὶ ἐτελεύτησαν, ὁμοίως καὶ οἱ ἑπτά. ἐν δὲ τῇ ἀναστάσει τῶν νεκρῶν τίνος ἔσται αὕτη γυνή, ἐπειδὴ καὶ οἱ ἑπτὰ αὐτὴν ἐγνώκασιν;
3. kai autoi de anatrapēsontai apo tēs axiopistou tou kyriou phōnēs, hēn autoi kathʼ heautōn epespasanto dia tēs tou zētēmatos epilyseōs, hote prosēlthon autǭ legontes, ei dynatai einai nekrōn anastasis; kai hoti hepta adelphoi egenonto, kai ho prōtos gynaika egēmen kai apais eteleuta, kai ho deuteros elaben autēn, Mōyseōs parakeleuomenou epigambreusai tēn gynaika tou adelphou apaidos teleutēsantos kai agesthai autēn tǭ adelphǭ autou pros to exanastēsai sperma eis onoma tou katoichomenou. elabe goun, phēsi, tautēn ho prōtos kai ho deuteros kai eteleutēsan, homoiōs kai hoi hepta. en de tę̄ anastasei tōn nekrōn tinos estai hautē gynē, epeidē kai hoi hepta autēn egnōkasin?
They too will be refuted by the trustworthy voice of the Lord, which they drew upon themselves by the solution to their question, when they came to him asking whether there could be a resurrection of the dead: that there were seven brothers, and the first married a wife and died childless, and the second took her, since Moses commanded a man to marry his brother's wife when the brother died childless, and take her for his brother, to raise up seed in the name of the deceased. So, it says, the first took her and the second, and they died, and likewise all seven. In the resurrection of the dead whose wife will she be, since all seven knew her?
14.3.2Holl GCS 25/31:208
ὁ δὲ κύριος ἔφη »πλανᾶσθε, μὴ εἰδότες τὰς γραφὰς μηδὲ τὴν δύναμιν τοῦ θεοῦ. ἐν γὰρ τῇ ἀναστάσει τῶν νεκρῶν οὔτε γαμοῦσιν οὔτε γαμίσκονται, ἀλλὰ ἰσάγγελοί εἰσιν. ὅτι δὲ ἀναστήσονται οἱ νεκροὶ Μωυσῆς ὑμᾶς διδάξει, ὡς ὁ θεὸς αὐτῷ ἐχρημάτισε λέγων, ἐγώ εἰμι ὁ θεὸς Ἀβραὰμ καὶ ὁ θεὸς Ἰσαὰκ καὶ ὁ θεὸς Ἰακώβ· θεὸς δέ ἐστι ζώντων καὶ οὐχὶ νεκρῶν«. καί »ἐφίμωσεν αὐτῶν τὸ στόμα«. εὐάλωτοι γὰρ οὗτοι καὶ μὴ δυνάμενοι ἀντιστῆναι μὴ μίαν ὥραν πρὸς τὴν ἀλήθειαν.
ho de kyrios ephē »planasthe, mē eidotes tas graphas mēde tēn dynamin tou theou. en gar tę̄ anastasei tōn nekrōn oute gamousin oute gamiskontai, alla isangeloi eisin. hoti de anastēsontai hoi nekroi Mōysēs hymas didaxei, hōs ho theos autǭ echrēmatise legōn, egō eimi ho theos Abraam kai ho theos Isaak kai ho theos Iakōb; theos de esti zōntōn kai ouchi nekrōn«. kai »ephimōsen autōn to stoma«. eualōtoi gar houtoi kai mē dynamenoi antistēnai mē mian hōran pros tēn alētheian.
But the Lord said, “You are wrong, not knowing the Scriptures nor the power of God. For in the resurrection of the dead they neither marry nor are given in marriage, but are equal to angels. And that the dead will rise, Moses will teach you, as God spoke to him saying, I am the God of Abraham and the God of Isaac and the God of Jacob; and he is God of the living and not of the dead.” And “he silenced them.” For they are easily caught and cannot stand even for an hour against the truth.
Haer. 15, chapter 1
15.1.1Holl GCS 25/31:208–209
Μετὰ τούτους τοὺς Σαδδουκαίους Γραμματεῖς γεγόνασιν, ἀνὰ μέσον τοῦ χρόνου ἢ καὶ σὺν αὐτοῖς τὴν ἡλικίαν κατάγοντες· οἵτινες ἠσαν δευτερωταὶ τοῦ νόμου ὡς γραμματικήν τινα ἐπιστήμην ὑφηγούμενοι, τὰ μὲν ἄλλα πράττοντες τῶν Ἰουδαίων περιττὴν δέ τινα δῆθεν σοφιστικὴν ὑφήγησιν εἰσηγούμενοι,
Meta toutous tous Saddoukaious Grammateis gegonasin, ana meson tou chronou ē kai syn autois tēn hēlikian katagontes; hoitines ēsan deuterōtai tou nomou hōs grammatikēn tina epistēmēn hyphēgoumenoi, ta men alla prattontes tōn Ioudaiōn perittēn de tina dēthen sophistikēn hyphēgēsin eisēgoumenoi,
After these Sadducees came the Scribes, in the meantime or even of the same period as they; they were repeaters of the law, teaching it as a kind of grammatical science, doing the other things the Jews do but introducing a superfluous, supposedly clever instruction,
15.1.2Holl GCS 25/31:209
οὐ κατὰ νόμον μόνον βιοῦντες, ἀλλὰ περισσότερον ζεστῶν βαπτισμοὺς« φυλάσσοντες »καὶ ποτηρίων καὶ πινακίων‘ καὶ τῶν ἄλλων σκευῶν τῆς ὑπηρεσίας, ὡς δῆθεν ἐπὶ τὸ ἀκραιφνὲς καὶ ὅσιον διακείμενοι, πυγμῇ μὲν τὰς χεῖρας νιπτόμενοι«, πυγμῇ δὲ καὶ μολυσμούς τινας διʼ ὑδάτων καὶ λουτρῶν ἀποσμηχόμενοι,
ou kata nomon monon biountes, alla perissoteron zestōn baptismous« phylassontes »kai potēriōn kai pinakiōn‘ kai tōn allōn skeuōn tēs hypēresias, hōs dēthen epi to akraiphnes kai hosion diakeimenoi, pygmę̄ men tas cheiras niptomenoi«, pygmę̄ de kai molysmous tinas diʼ hydatōn kai loutrōn aposmēchomenoi,
not only living by the law but, beyond that, observing “washings of pitchers and cups and dishes” and other vessels of service, as if devoted to purity and holiness, “washing their hands with the fist,” and with the fist also scrubbing off certain defilements with water and baths,
15.1.3Holl GCS 25/31:209
ἔχοντες δέ τινα »κράσπεδα« σημαντικὰ τῆς αὐτῶν πολιτείας εἰς ἐπίδειξιν κόμπου καὶ ἔπαινον τῶν θεωμένων· καὶ »φυλακτήρια« παρʼ ἑαυτοῖς ἐπὶ τὰ ἱμάτια ἐπετίθεντο τουτέστι πλατέα σήματα πορφύρας.
echontes de tina »kraspeda« sēmantika tēs autōn politeias eis epideixin kompou kai epainon tōn theōmenōn; kai »phylaktēria« parʼ heautois epi ta himatia epetithento toutesti platea sēmata porphyras.
and having certain “fringes” as tokens of their way of life, to display their pride and win the praise of onlookers; and they put “phylacteries” on their garments, that is, broad stripes of purple.
15.1.4Holl GCS 25/31:209
νομίσῃ δʼ ἄν τις, ἐπειδήπερ καὶ ἐν τῷ εὐαγγελίῳ τοῦτο ἐμφέρεται, μὴ ἄρα περὶ περιάπτων λέγει, ἐπειδὴ καὶ εἴωθόν τινες τὰ περίαπτα φυλακτήρια ὀνομάζειν.
nomisę̄ dʼ an tis, epeidēper kai en tǭ euangeliǭ touto empheretai, mē ara peri periaptōn legei, epeidē kai eiōthon tines ta periapta phylaktēria onomazein.
Someone might think, since this is mentioned in the Gospel, that it is speaking of amulets, since some are accustomed to call amulets phylacteries.
15.1.5Holl GCS 25/31:209
οὐκ ἔχει δὲ ὁ λόγος τὸ παράπαν περὶ τούτου. ἀλλʼ ἐπειδὴ στολὰς εἴτʼ οὖν ἀμπεχόνας οἱ τοιοῦτοι ἀνεβάλλοντο καὶ δαλματικὰς, εἴτʼ οὖν κολοβίωνας ἐκ πλατυσήμων διὰ πορφύρας ἁλουργοϋφεῖς κατεσκευασμένας, τὰ δὲ σήματα τῆς πορφύρας φυλακτήρια εἴωθον οἱ ἠκριβωμένοι μετονομάζειν, τούτου ἕνεκεν φυλακτήρια αὐτὰ καὶ ὁ κύριος κατʼ ἐκείνους εἴρηκε.
ouk echei de ho logos to parapan peri toutou. allʼ epeidē stolas eitʼ oun ampechonas hoi toioutoi aneballonto kai dalmatikas, eitʼ oun kolobiōnas ek platysēmōn dia porphyras halourgoÿpheis kateskeuasmenas, ta de sēmata tēs porphyras phylaktēria eiōthon hoi ēkribōmenoi metonomazein, toutou heneken phylaktēria auta kai ho kyrios katʼ ekeinous eirēke.
But the passage is not at all about this. Since such people put on robes or cloaks and dalmatics, or colobia, made with broad stripes woven of purple, and the precise were accustomed to call the purple stripes phylacteries, for this reason the Lord too called them phylacteries in their manner of speaking.
15.1.6Holl GCS 25/31:209
δηλοῖ δὲ καὶ ἡ ἀκολουθία τὴν φράσιν τῆς ὀνομασίας, <τὸ> »καὶ τὰ κράσπεδα τῶν ἱματίων‘· τὰ γὰρ κράσπεδά <φησιν> ἵνα εἴπῃ κροσσούς, τὰ φυλακτήρια, ἴνα εἴπῃ τῆς πορφύρας τὰ σήματα. φησὶ γὰρ ὅτι »πλατύνετε τὰ φυλακτήρια καὶ τὰ κράσπεδα τῶν ἱματίων ὑμῶν μεγαλύνετε«.
dēloi de kai hē akolouthia tēn phrasin tēs onomasias, <to> »kai ta kraspeda tōn himatiōn‘; ta gar kraspeda <phēsin> hina eipę̄ krossous, ta phylaktēria, ina eipę̄ tēs porphyras ta sēmata. phēsi gar hoti »platynete ta phylaktēria kai ta kraspeda tōn himatiōn hymōn megalynete«.
The sequence also shows the sense of the name, “and the fringes of the garments”; he says “fringes” meaning tassels, and “phylacteries” meaning the purple stripes. For he says, “You broaden your phylacteries and lengthen the fringes of your garments.”
15.1.7Holl GCS 25/31:209
ῥοίσκους δέ τινος ἐπὶ τὰ τέσσαρα πτερύγια τοῦ τρίβωνος ἕκαστος εἶχεν ἐξ αὐτοῦ τοῦ στήμονος καταδεδεμένους, ἐν ᾠ χρόνῳ ἐνεκρατεύετο ἢ παρθενίαν ἤσκει· ἐπειδὴ γὰρ ἕκαστος ταξάμενος ὥριζε καιρὸν ἁγνείας ἢ ἐγκρατείας καὶ ταῦτα αὐτῶν τὰ πρωτότυπα ἠν εἰς τὸ ἐμφαίνειν τοῖς ἀνθρώποις τὰ παρʼ αὐτῶν ἐπαγγελλόμενα, ἵνα μηδεὶς ἅψηται δῆθεν τῶν ἡγιασμένων.
rhoiskous de tinos epi ta tessara pterygia tou tribōnos hekastos eichen ex autou tou stēmonos katadedemenous, en ǭ chronǭ enekrateueto ē parthenian ēskei; epeidē gar hekastos taxamenos hōrize kairon hagneias ē enkrateias kai tauta autōn ta prōtotypa ēn eis to emphainein tois anthrōpois ta parʼ autōn epangellomena, hina mēdeis hapsētai dēthen tōn hēgiasmenōn.
Each of them had certain tassels [like pomegranates] on the four corners of his cloak, tied from the warp itself, during the time he was practicing continence or virginity. For since each, by a vow, set a period of purity or continence, these were their signs, to show people what they had vowed, so that no one should touch those supposedly sanctified.
Haer. 15, chapter 2
15.2.1Holl GCS 25/31:209–210
Δευτερώσεις δὲ παρʼ αὐτοῖς τέσσαρες ἠσαν μία μὲν εἰς ὄνομα Μωυσέως τοῦ προφήτου <φερομένη> δευτέρα δὲ εἰς τὸν αὐτῶν Ἀκίβαν οὕτω καλούμενον ἢ Βαρακίβαν· ἄλλη δὲ εἰς τὸν Ἀδδᾶν ἢ Ἀνναν τὸν καὶ Ἰούδαν· ἑτέρα δὲ εἰς τοὺς υἱοὺς Ἀσαμωναίου.
Deuterōseis de parʼ autois tessares ēsan mia men eis onoma Mōyseōs tou prophētou <pheromenē> deutera de eis ton autōn Akiban houtō kaloumenon ē Barakiban; allē de eis ton Addan ē Annan ton kai Ioudan; hetera de eis tous huious Asamōnaiou.
They had four traditions: one attributed to the name of Moses the prophet; a second to their so-called Akiba or Barakiba; another to Addas or Annas, also called Judah; and another to the sons of Hasmonaeus.
15.2.2Holl GCS 25/31:210
ἐκ τούτων τῶν τεσσάρων δευτερώσεων ὅσα παρʼ αὐτοῖς νενόμισται οἰήσει σοφίας (ἀσοφίας δὲ τὰ πλεῖστα), αὐχεῖται καὶ ᾄδεται καὶ ἐν τάξει προκριτέας διδασκαλίας βοᾶταί τε καὶ φημίζεται.
ek toutōn tōn tessarōn deuterōseōn hosa parʼ autois nenomistai oiēsei sophias (asophias de ta pleista), aucheitai kai ądetai kai en taxei prokriteas didaskalias boatai te kai phēmizetai.
Whatever is customary among them from these four traditions, out of a conceit of wisdom (though mostly of folly), is boasted of and sung and proclaimed and celebrated as teaching to be preferred.
Haer. 16, chapter 1
16.1.1Holl GCS 25/31:210
Ταύταις ταῖς δυσὶν αἱρέσεσιν κατʼ ἀκολουθίαν συνῆπται ἡ τῶν Φαρισαίων αἵρεσις ἄλλη τις· οἵτινες τὰ αὐτὰ τούτοις ἐφρόνουν, Γραμματεῦσι δέ φημι τοῖς ἑρμηνευομένοις νομοδιδασκάλοις· συνῆσαν γὰρ αὐτοῖς καὶ οἱ Νομικοί.
Tautais tais dysin hairesesin katʼ akolouthian synēptai hē tōn Pharisaiōn hairesis allē tis; hoitines ta auta toutois ephronoun, Grammateusi de phēmi tois hermēneuomenois nomodidaskalois; synēsan gar autois kai hoi Nomikoi.
Joined to these two sects in sequence is another, the sect of the Pharisees, who held the same views as these, I mean the Scribes, who are interpreted “teachers of the law”; for the Lawyers were associated with them.
16.1.2Holl GCS 25/31:210
ἄλλα δὲ καὶ παρὰ τούτους πάλιν οἱ Φαρισαῖοι ἐφρόνουν, πολιτείας μείζους ἔχοντες. τινὲς μὲν γὰρ αὐτῶν, ὅτε ἤσκουν καὶ ὥριζον δεκαετίαν ἢ ὀκταετίαν ἢ τετραετίαν ὁμοίως παρθενίας ἢ ἐγκρατείας, συνεχῶς εὐχόμενοι πυκνότερον ἀγῶνα τοῦτον ἐνίσταντο διὰ τὸ δῆθεν μὴ σωματικόν τι παθεῖν ἢ κλαπῆναι δι ὀνειράτων ἀηδῆ ῥύσιν σώματος ἀπεργαζομένων.
alla de kai para toutous palin hoi Pharisaioi ephronoun, politeias meizous echontes. tines men gar autōn, hote ēskoun kai hōrizon dekaetian ē oktaetian ē tetraetian homoiōs parthenias ē enkrateias, synechōs euchomenoi pyknoteron agōna touton enistanto dia to dēthen mē sōmatikon ti pathein ē klapēnai di oneiratōn aēdē rhysin sōmatos apergazomenōn.
But the Pharisees held other views besides these, having stricter ways of life. For some of them, when they practiced and fixed a period of ten years, or eight, or four, of virginity or continence, praying constantly, undertook this struggle more intensely, so as not to suffer anything bodily or be surprised by dreams producing an unpleasant bodily flow.
16.1.3Holl GCS 25/31:210
καὶ οἱ μὲν σανίδα ἑαυτοῖς ἐφιλοκάλουν σπιθαμῆς μόνης τὸ πλάτος καὶ ἐπὶ ταύτην ἑαυτοὺς ἐτίθεσαν κατὰ τὴν ἑσπέραν, ἵνʼ εἰ ὑπνώσειέν τις καὶ καταπέσοι εἰς τοὔδαφος αὐθις ἐγείρηται εἰς εὐχήν, διὰ τὸ ἄγρυπνον ἔχειν τὸν βίον κατὰ τὸ δυνατόν.
kai hoi men sanida heautois ephilokaloun spithamēs monēs to platos kai epi tautēn heautous etithesan kata tēn hesperan, hinʼ ei hypnōseien tis kai katapesoi eis toudaphos authis egeirētai eis euchēn, dia to agrypnon echein ton bion kata to dynaton.
Some made themselves a plank only a span wide and lay on it in the evening, so that if anyone fell asleep and fell to the ground he would wake again for prayer, in order to keep his life as wakeful as possible.
16.1.4Holl GCS 25/31:210–211
ἄλλοι δὲ κόχλακας συλλέγοντες ἑαυτοῖς ὑπεστρώννυον εἰς τὸ νυττομένους μὴ ὕπωῳ βαθεῖ φέρεσθαι, ἀλλὰ βιάζεσθαι γρηγόρησιν ἑαυτοῖς προσπορίζεσθαι· ἄλλοι δὲ καὶ ἀκάνθας στρωμνὴν εἶχον διὰ τὴν αὐτὴν ὑπόθεσιν.
alloi de kochlakas syllegontes heautois hypestrōnnyon eis to nyttomenous mē hypōǭ bathei pheresthai, alla biazesthai grēgorēsin heautois prosporizesthai; alloi de kai akanthas strōmnēn eichon dia tēn autēn hypothesin.
Others gathered pebbles and spread them under themselves, so that, being pricked, they might not be carried off into deep sleep but force themselves to stay awake; others had thorns as their bedding for the same purpose.
16.1.5Holl GCS 25/31:211
ἐνήστευον δὲ δὶς τοῦ σαββάτου, δευτέραν καὶ πέμπτην· ἀπεδεκάτουν δὲ τὴν δεκάτωσιν, τὰς ἀπαρχὰς ἐδίδουν, τριακοντάδας τε καὶ πεντηκοντάδας, τάς τε θυσίας καὶ τὰς εὐχὰς ἀσφαλέστατα ἀπετίννυον.
enēsteuon de dis tou sabbatou, deuteran kai pemptēn; apedekatoun de tēn dekatōsin, tas aparchas edidoun, triakontadas te kai pentēkontadas, tas te thysias kai tas euchas asphalestata apetinnyon.
They fasted twice a week, on Monday and Thursday; they paid the tithe, gave the first fruits, the thirtieths and fiftieths, and paid their sacrifices and vows most scrupulously.
16.1.6Holl GCS 25/31:211
τῷ δὲ προειρημένῳ σχήματι τῶν Γραμματέων προήρχοντο, διά τοι τῆς ἀμπεχόνης καὶ διὰ τῶν ἄλλων σχημάτων καὶ γυναικικῶν ἱματίων ἐν πλατείαις ταῖς κρηπῖσιν καὶ γλώτταις τῶν ὑποδημάτων προϊόντες.
tǭ de proeirēmenǭ schēmati tōn Grammateōn proērchonto, dia toi tēs ampechonēs kai dia tōn allōn schēmatōn kai gynaikikōn himatiōn en plateiais tais krēpisin kai glōttais tōn hypodēmatōn proïontes.
They went about in the dress of the Scribes already described, with the cloak and the other garb, and in women's garments, going out in shoes with broad soles and tongues.
16.1.7Holl GCS 25/31:211
ἐλέγοντο δὲ Φαρισαῖοι διὰ τὸ ἀφωρισμένους εἶναι αὐτοὺς ἀπὸ τῶν ἄλλων διὰ τὴν ἐθελοπερισσοθρῃσκείαν τὴν παρʼ αὐτοῖς νενομισμένην· Φάρες γὰρ κατὰ τὴν Ἑβραΐδα ἑρμηνεύεται ἀφορισμός.
elegonto de Pharisaioi dia to aphōrismenous einai autous apo tōn allōn dia tēn etheloperissothrę̄skeian tēn parʼ autois nenomismenēn; Phares gar kata tēn Hebraïda hermēneuetai aphorismos.
They were called Pharisees because they were separated from the others by the self-chosen excess of religion customary among them; for “Phares” in Hebrew is interpreted “separation.”
Haer. 16, chapter 2
16.2.1Holl GCS 25/31:211
2. Ὡμολόγουν δὲ οὗτοι ἀνάστασιν νεκρῶν, ἐπίστευόν τε ἀγγέλους εἶναι καὶ πνεῦμα, ἠγνόησαν δὲ υἱὸν θεοῦ ὡς οἱ ἄλλοι.
2. Hōmologoun de houtoi anastasin nekrōn, episteuon te angelous einai kai pneuma, ēgnoēsan de huion theou hōs hoi alloi.
They confessed the resurrection of the dead and believed that there are angels and a Spirit, but, like the others, did not know the Son of God.
16.2.2Holl GCS 25/31:211
ἀλλὰ καὶ εἱμαρμένη καὶ ἀστρονομία παρʼ αὐτοῖς σφόδρα ἐχρημάτιζεν. αὐτίκα γοῦν τὰ Ἑλληνικὰ ὀνόματα τὰ ἐκ τῆς τῶν πεπλανημένων ἀστρονομίας κατὰ τὴν Ἑβραϊκὴν διάλεκτον ἑτέροις ὀνόμασι παρʼ αὐτοῖς μετωνόμασται·
alla kai heimarmenē kai astronomia parʼ autois sphodra echrēmatizen. autika goun ta Hellēnika onomata ta ek tēs tōn peplanēmenōn astronomias kata tēn Hebraïkēn dialekton heterois onomasi parʼ autois metōnomastai;
But fate and astrology also carried great weight among them. For instance, the Greek names from the astrology of those in error have been renamed among them with other names in the Hebrew language:
16.2.3Holl GCS 25/31:211
οἷον Ἥλιος ἡμὰ καὶ σέμες, Σελήνη ἰέρεε καὶ ἀλβανά, ὅθεν καὶ μήνη καλεῖται (ἰέρεε γὰρ ὁ μὴν λέγεται, μήνη δὲ ἡ σελήνη, καὶ παρʼ Ἕλλησι διὰ τὸν μῆνα), Ἄρης χωχὲβ ὀκβόλ, Ἑρμῆς χωχὲβ ὀχομόδ, Ζεὺς χωχὲβ βάαλ, Ἀφροδίτη ζερούα ἤτοι λουήθ, Κρόνος χωχὲβ σαβήθ λέγεται δὲ παρʼ αὐτοῖς καὶ ἄλλοις ὀνόμασιν, οὐκ ἠδυνήθην δὲ ἀκριβῶς τὴν τούτων ἐπωνυμίαν ἐκθεῖναι).
hoion Hēlios hēma kai semes, Selēnē ieree kai albana, hothen kai mēnē kaleitai (ieree gar ho mēn legetai, mēnē de hē selēnē, kai parʼ Hellēsi dia ton mēna), Arēs chōcheb okbol, Hermēs chōcheb ochomod, Zeus chōcheb baal, Aphroditē zeroua ētoi louēth, Kronos chōcheb sabēth legetai de parʼ autois kai allois onomasin, ouk ēdynēthēn de akribōs tēn toutōn epōnymian ektheinai).
for example, the Sun is hemma and shemesh; the Moon is iereë and albana, whence it is also called mene (for iereë means the month, and mene the moon, also among the Greeks, because of the month); Mars is kokhab okbol, Mercury kokhab okhomod, Jupiter kokhab baal, Venus zerua or luith, Saturn kokhab shabeth (they are also called by other names among them, but I was unable to give their designation precisely).
16.2.4Holl GCS 25/31:211–212
ἀλλὰ καὶ τὰ ματαίως νομιζόμενα εἰς ἀριθμὸν στοιχείων παρὰ τοῖς πεπλανημένοις ὀνόματα, ἃ ζῴδια καλοῦσι * καὶ ἀθεμίτως τὸν κόσμον εἰς ἀσέβειαν ἐπλάνησαν, οὕτω πάλιν Ἑβραϊκῶς [αὐτὰ] καλοῦσι· τελὰ σὼρ θωμὶμ σαρατὰν ἀρὶ βεθουλὰ μωζανὴ<μ> ἀκρὰβ κέσετ γαδὶ δαλλὶ οἵτινες τοῖς Ἕλλησι μάτην, λέγω δὴ οἱ Φαρισαιοι,
alla kai ta mataiōs nomizomena eis arithmon stoicheiōn para tois peplanēmenois onomata, ha zǭdia kalousi * kai athemitōs ton kosmon eis asebeian eplanēsan, houtō palin Hebraïkōs [auta] kalousi; tela sōr thōmim saratan ari bethoula mōzanē<m> akrab keset gadi dalli hoitines tois Hellēsi matēn, legō dē hoi Pharisaioi,
And the names vainly held by those in error to correspond to the number of the elements, which they call the signs of the zodiac, … and by which they have lawlessly led the world astray into impiety, they again call in Hebrew thus: tela, shor, thomim, saratan, ari, bethula, mozanem, akrab, keshet, gadi, dalli; they, I mean the Pharisees, vainly following the Greeks,
16.2.5Holl GCS 25/31:212
ἀκολουθήσαντες μετωνόμασαν εἰς τὴν Ἑβραΐδα τὰ αὐτὰ ὀνόματα οὕτω· Κριὸν δὴ τὸν παρʼ ἐκείνοις λεγόμενον τελά, Ταῦρον σώρ, Διδύμους θωμίμ, Καρκίνον σαρατάν, Λέοντα ἀρί, Παρθένον βεθουλά, Ζυγὸν >, Σκορπίον ἀκράβ, Τοξότην κέσετ, Αἰγόκερων γαδί Ὑδρηχόον δαλλί, Ἰχθύας δεγγίμ.
akolouthēsantes metōnomasan eis tēn Hebraïda ta auta onomata houtō; Krion dē ton parʼ ekeinois legomenon tela, Tauron sōr, Didymous thōmim, Karkinon saratan, Leonta ari, Parthenon bethoula, Zygon >, Skorpion akrab, Toxotēn keset, Aigokerōn gadi Hydrēchoon dalli, Ichthyas dengim.
renamed the same names in Hebrew thus: Aries, which they call tela; Taurus shor; Gemini thomim; Cancer saratan; Leo ari; Virgo bethula; Libra …; Scorpio akrab; Sagittarius keshet; Capricorn gadi; Aquarius dalli; Pisces deggim.
Haer. 16, chapter 3
16.3.1Holl GCS 25/31:212
3. Ταῦτα δὲ μοι οὐκ εἰς στρόβησιν τῶν ἐντυγχανόντων κατατέτακται οὐδὲ ἵνα τὴν χυδαιολογίαν τῶν τὴν ἀσύστατον καὶ φρενοβλαβῆ μωρολογίαν τῆς ἀστρονομίας τῷ βίῳ παρεισαξάντων συστήσω· ἐλήλεγκται γὰρ αὕτη ὑπὸ τῆς ἀληθείας ἀσύστατος οὖσα καὶ ἐσφαλμένη.
3. Tauta de moi ouk eis strobēsin tōn entynchanontōn katatetaktai oude hina tēn chydaiologian tōn tēn asystaton kai phrenoblabē mōrologian tēs astronomias tǭ biǭ pareisaxantōn systēsō; elēlenktai gar hautē hypo tēs alētheias asystatos ousa kai esphalmenē.
I have not set these things down to confuse my readers, nor to commend the vulgar talk of those who have introduced into life the incoherent and deranged folly of astrology; for it has been refuted by the truth as incoherent and mistaken.
16.3.2Holl GCS 25/31:212
εἴρηται δὲ ἡμῖν ἐν ἄλλοις λόγοις πολλὰ πρὸς ἀνατροπὴν τῶν γένεσιν καὶ εἱμαρμένην νομιζόντων, ἀλλὰ καὶ ἐν τῷ προοιμίῳ τούτου τοῦ συντάγματος ἐν ὀλίγῳ ἡμῖν κατὰ τῶν αὐτῶν πεπραγμάτευται· διὰ δὲ τὸ μή τινα νομίσαι κατὰ συκοφαντίαν ἡμᾶς κατά τινων φέρεσθαι καὶ μὴ τὰ ἀληθῆ ἐκ παραδόσεων ἀκριβώσαντας ἐκθέσθαι ταῦτα ἡμῖν καὶ ὀνομαστὶ εἴρηται.
eirētai de hēmin en allois logois polla pros anatropēn tōn genesin kai heimarmenēn nomizontōn, alla kai en tǭ prooimiǭ toutou tou syntagmatos en oligǭ hēmin kata tōn autōn pepragmateutai; dia de to mē tina nomisai kata sykophantian hēmas kata tinōn pheresthai kai mē ta alēthē ek paradoseōn akribōsantas ekthesthai tauta hēmin kai onomasti eirētai.
We have said much in other works to overturn those who believe in nativity and fate, and also in the preface of this treatise we have dealt briefly with the same people; but so that no one should think we attack anyone by false accusation, and not after setting out the truth precisely from traditions, we have stated these things even by name.
16.3.3Holl GCS 25/31:212
ἐσχάτη δὲ αὐτοῖς ἀπορία καὶ ἠλιθιότης οὐχ ἡ τυχοῦσα, τοῖς καὶ ἀνάστασιν ὁμολογοῦσιν καὶ κρίσιν δικαίαν ὁριζομένοις. πῶς γὰρ δύναται κρίσις εἶναι καὶ εἱμαρμένη;
eschatē de autois aporia kai ēlithiotēs ouch hē tychousa, tois kai anastasin homologousin kai krisin dikaian horizomenois. pōs gar dynatai krisis einai kai heimarmenē?
Their final perplexity and no ordinary folly is that they both confess the resurrection and define a just judgment. For how can there be both judgment and fate?
16.3.4Holl GCS 25/31:212
δυοῖν γὰρ ἀνάγκη θάτερον, ἢ γενέσεως ὑπαρχούσης μὴ εἶναι κρίσιν διὰ τὸ τὸν πράττοντα οὐκ ἀφʼ ἑαυτοῦ πράττειν, ἀλλὰ κατὰ ἀνάγκην ἐπικρατείας τῆς πεπρωμένης,
dyoin gar anankē thateron, ē geneseōs hyparchousēs mē einai krisin dia to ton prattonta ouk aphʼ heautou prattein, alla kata anankēn epikrateias tēs peprōmenēs,
For one of two things must be so: either, if nativity exists, there is no judgment, because the one who acts does not act of himself but by the necessity of the domination of destiny,
16.3.5Holl GCS 25/31:212
ἢ ὅτι] κρίσεως ὑπαρχούσης καὶ ἐν ἀληθείᾳ ἐπαπειλουμένης καὶ νόμων δικαζόντων καὶ τῶν τὸ πονηρὸν δρώντων δίκην ὑπεχόντων — νόμου τε ὁμολογουμένου δικαίου καὶ κρίσεως θεοῦ ἀληθεστάτης — ἀργεῖν τὴν πεπρωμένην καὶ μὴ ἔχειν ὅλως σύστασιν τὸ παράπαν·
ē hoti] kriseōs hyparchousēs kai en alētheią epapeiloumenēs kai nomōn dikazontōn kai tōn to ponēron drōntōn dikēn hypechontōn — nomou te homologoumenou dikaiou kai kriseōs theou alēthestatēs — argein tēn peprōmenēn kai mē echein holōs systasin to parapan;
or, if judgment exists and is truly threatened, and laws judge, and evildoers undergo punishment (the law being confessed just and God's judgment most true), destiny is idle and has no standing whatever;
Haer. 16, chapter 4
16.4.1Holl GCS 25/31:212
4. ὁπότε διὰ τὸ δύνασθαι ἁμαρτεῖν καὶ μὴ ἁμαρτεῖν τὸν μὲν διὰ τὰ ἁμαρτήματα δίκην ἀπαιτεῖσθαι, τὸν δὲ ἔπαινον ἀπεκδέχεσθαι διὰ τὸ εὖ πεπραχέναι ὥρισται καθʼ ἑκατέρων τὸ διάφορον.
4. hopote dia to dynasthai hamartein kai mē hamartein ton men dia ta hamartēmata dikēn apaiteisthai, ton de epainon apekdechesthai dia to eu peprachenai hōristai kathʼ hekaterōn to diaphoron.
since, because one is able to sin and not to sin, the difference between the two has been defined: one is required to pay the penalty for sins, the other awaits praise for having done well.
16.4.2Holl GCS 25/31:212–213
ὡς καὶ μιᾷ φωνῇ † δικαίᾳ λέγειν συντόμῳ ἀληθείᾳ <τῇ> διὰ Ἠσαΐου τοῦ προφήτου ἐκ προσώπου κυρίου εἰρημένῃ »ἐὰν θέλητε καὶ εἰσακούσητέ μου, τὰ ἀγαθὰ τῆς γῆς φάφεσθε· ἐὰν δὲ μὴ θέλητε μηδὲ εἰσακούσητέ μου, μάχαιρα ὑμᾶς κατέδεται.
hōs kai mią phōnę̄ † dikaią legein syntomǭ alētheią <tę̄> dia Ēsaïou tou prophētou ek prosōpou kyriou eirēmenę̄ »ean thelēte kai eisakousēte mou, ta agatha tēs gēs phaphesthe; ean de mē thelēte mēde eisakousēte mou, machaira hymas katedetai.
As one may say with one … voice, briefly, by the truth spoken through Isaiah the prophet in the person of the Lord: “If you are willing and listen to me, you shall eat the good things of the land; but if you are not willing nor listen to me, the sword shall devour you.
16.4.3Holl GCS 25/31:213
τὸ γὰρ στόμα κυρίου ἐλάλησε ταῦτα«. ὥστε παντί τῳ δῆλόν ἐστι καὶ σαφὲς καὶ ἀναμφίβολον, ὡς τὸ αὐτεξούσιον παρέσχετο ὁ θεὸς <ὁ> διʼ αὑτοῦ τό »ἐὰν θέλητε καὶ ἐὰν μὴ θέλητε«, ὡς περὶ τὸν ἄνθρωπον εἶναι τὸ ἀγαθοεργεῖν ἢ τὸ φαύλων ἐφίεσθαι πραγμάτων.
to gar stoma kyriou elalēse tauta«. hōste panti tǭ dēlon esti kai saphes kai anamphibolon, hōs to autexousion parescheto ho theos <ho> diʼ hautou to »ean thelēte kai ean mē thelēte«, hōs peri ton anthrōpon einai to agathoergein ē to phaulōn ephiesthai pragmatōn.
For the mouth of the Lord has spoken these things.” So it is clear, plain and unambiguous to everyone that God granted free will, who by himself [said] “if you are willing and if you are not willing,” so that doing good or desiring evil deeds lies with the human being.
16.4.4Holl GCS 25/31:213
ἄρα τοίνυν ἔσφαλται ἡ διάνοια τῶν γένεσιν εἶναι νομισάντων καὶ μάλιστα Φαρισαίων· οἷς ἐπιφωνητέον ἐστὶ πυκνότερον καὶ πολλαχῶς, οὐ διὰ μιᾶς φωνῆς ἀλλὰ πολλάκις τὰ παρὰ τοῦ σωτῆρος πρὸς αὐτοὺς εἰρημένα »οὐαὶ ὑμῖν, Γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι καταλελοίπατε τὰ βαρέα τοῦ νόμου, τὴν κρίσιν καὶ τὸν ἔλεον, καὶ ἀποδεκατοῦτε τὸ ἄνηθον καὶ τὸ ἡδύοσμον καὶ τὸ πήγανον, καὶ καθαρίζετε τὸ ἐκτὸς τοῦ ποτηρίου καὶ τοῦ πίνακος, τὸ δὲ ἐντός ἐστι μεστὸν ἀκαθαρσίας καὶ ἀκρασίας.
ara toinyn esphaltai hē dianoia tōn genesin einai nomisantōn kai malista Pharisaiōn; hois epiphōnēteon esti pyknoteron kai pollachōs, ou dia mias phōnēs alla pollakis ta para tou sōtēros pros autous eirēmena »ouai hymin, Grammateis kai Pharisaioi hypokritai, hoti kataleloipate ta barea tou nomou, tēn krisin kai ton eleon, kai apodekatoute to anēthon kai to hēdyosmon kai to pēganon, kai katharizete to ektos tou potēriou kai tou pinakos, to de entos esti meston akatharsias kai akrasias.
So the thinking of those who believe in nativity, and especially of the Pharisees, is mistaken. To them one must cry out repeatedly and in many ways, not once but often, the words the Savior spoke to them: “Woe to you, Scribes and Pharisees, hypocrites, for you have neglected the weightier matters of the law, justice and mercy, and you tithe dill and mint and rue, and you clean the outside of the cup and dish, but the inside is full of uncleanness and self-indulgence.
16.4.5Holl GCS 25/31:213
καὶ δοκιμάζετε δίκαιον εἶναι ὀμνύναι ἐν τῷ ἐπάνω τοῦ θυσιαστηρίου, τὸ δὲ ἐν αὐτῷ τῷ θυσιαστηρίῳ παρʼ ὑμῖν τοῦ ὅρκου λέλυται, καὶ τὸ ἐν τῷ οὐρανῷ ὀμνύναι οὐδὲν εἶναί φατε, ἐὰν δέ τις ὀμόσῃ ὑπεράνω τοῦ οὐρανοῦ, τοῦτο δεδικαίωται. οὐχὶ τὸ θυσιαστήριον βαστάζει τὸ ἐπικείμενον καὶ ὁ οὐρανὸς θρόνος ἐστὶ τοῦ ἐπʼ αὐτῷ ἐπικαθεζομένου;
kai dokimazete dikaion einai omnynai en tǭ epanō tou thysiastēriou, to de en autǭ tǭ thysiastēriǭ parʼ hymin tou horkou lelytai, kai to en tǭ ouranǭ omnynai ouden einai phate, ean de tis omosę̄ hyperanō tou ouranou, touto dedikaiōtai. ouchi to thysiastērion bastazei to epikeimenon kai ho ouranos thronos esti tou epʼ autǭ epikathezomenou?
And you consider it right to swear by what is on the altar, but with you swearing by the altar itself does not bind; and you say that swearing by heaven is nothing, but if someone swears by what is above heaven, that is valid. Does not the altar bear what is laid on it, and is not heaven the throne of him who sits upon it?
16.4.6Holl GCS 25/31:213
ἢ ὅτι λέγετε, ἐάν τις εἴπῃ πατρὶ καὶ μητρὶ κορβάν, ὅ ἐστι δῶρον ὃ ἐξ ἐμοῦ ὠφεληθήσῃ, οὐκέτι μὴ τιμήσῃ τὸν πατέρα, καὶ ἠθετήσατε τὴν ἐντολὴν τοῦ θεοῦ διὰ τῆς τῶν πρεσβυτέρων ὑμῶν παραδόσεως.
ē hoti legete, ean tis eipę̄ patri kai mētri korban, ho esti dōron ho ex emou ōphelēthēsę̄, ouketi mē timēsę̄ ton patera, kai ēthetēsate tēn entolēn tou theou dia tēs tōn presbyterōn hymōn paradoseōs.
Or because you say, if someone says to father and mother, ‘Korban,’ that is, ‘a gift, whatever you would have gained from me,’ he shall no longer honor his father; and you have set aside the commandment of God through the tradition of your elders.
16.4.7Holl GCS 25/31:213
καὶ κυκλεύετε θάλασσαν καὶ ξηρὰν ποιῆσαι ἕνα προσήλυτον, καὶ ὅταν γένηται, ποιεῖτε αὐτὸν υἱὸν γεέννης διπλότερον ὑμῶν«.
kai kykleuete thalassan kai xēran poiēsai hena prosēlyton, kai hotan genētai, poieite auton huion geennēs diploteron hymōn«.
And you travel around sea and land to make one proselyte, and when he becomes one, you make him a son of hell twice as much as yourselves.”
16.4.8Holl GCS 25/31:213–214
Τί τοίνυν περιττότερον τῶν ἁγίων ῥήσεων προβάλοιτό τις πρὸς ἀντίθεσιν τῶν προειρημένων; ἀλλὰ καὶ ἀρκεῖσθαι μᾶλλον ἡγοῦμαι ταῖς τοῦ σωτῆρος σοφαῖς καὶ ἀληθιναῖς λέξεσι, πρὸς ἃς οὐκ ἠδυνήθησαν ἀντωπῆσαι οὔτε πρὸς τὸ βραχύτατον.
Ti toinyn perittoteron tōn hagiōn rhēseōn probaloito tis pros antithesin tōn proeirēmenōn? alla kai arkeisthai mallon hēgoumai tais tou sōtēros sophais kai alēthinais lexesi, pros has ouk ēdynēthēsan antōpēsai oute pros to brachytaton.
What more, then, could one put forward than the holy sayings to answer them? I think it better to be content with the wise and true words of the Savior, which they could not face even in the slightest.
Haer. 17, chapter 1
17.1.1Holl GCS 25/31:214
Ταύταις δὲ συνέπεταί τις αἵρεσις Ἡμεροβαπτιστῶν οὕτω καλουμένων, μηδὲν μὲν παραλλάττουσα τῶν ἄλλων, ἀλλʼ ἴσα τῶν Γραμματέων καὶ Φαρισαίων φρονοῦσα, οὐ μὴν ἐξισουμένη τοῖς Σαδδουκαίοις ἐν τῇ τῶν νεκρῶν ἀναστάσεως ἀρνήσει, ἀλλὰ τῇ ἀπιστίᾳ τῇ
Tautais de synepetai tis hairesis Hēmerobaptistōn houtō kaloumenōn, mēden men parallattousa tōn allōn, allʼ isa tōn Grammateōn kai Pharisaiōn phronousa, ou mēn exisoumenē tois Saddoukaiois en tę̄ tōn nekrōn anastaseōs arnēsei, alla tę̄ apistią tę̄
Following these is a sect of those called Hemerobaptists, differing in nothing from the others, but holding the same views as the Scribes and Pharisees; yet not equal to the Sadducees in denying the resurrection of the dead, but in the unbelief
17.1.2Holl GCS 25/31:214
ἐν τοῖς ἄλλοις. τοῦτο δὲ περιττὸν ἠν αὕτη κεκτημένη ἡ αἵρεσις, ὥστε ἐν ἔαρί τε καὶ μετοπώρῳ χειμῶνί τε καὶ θέρει πάντοτε καθʼ ἡμέραν βαπτίζεσθαι, ὅθεν καὶ Ἡμεροβαπτιστῶν εἴληφε τὴν ἐπωνυμίαν.
en tois allois. touto de peritton ēn hautē kektēmenē hē hairesis, hōste en eari te kai metopōrǭ cheimōni te kai therei pantote kathʼ hēmeran baptizesthai, hothen kai Hēmerobaptistōn eilēphe tēn epōnymian.
in the other matters. This sect had this extra feature, that in spring and autumn, winter and summer, they were always baptized every day; hence it took the name Hemerobaptists.
17.1.3Holl GCS 25/31:214
ἔφασκε γὰρ αὕτη ἡ αἵρεσις ἄλλως μὴ εἶναι ζῆν ἀνθρώπῳ, εἰ μή τι ἄρα καθʼ ἑκάστην ἡμέραν βαπτίζοιτό τις ἐν ὕδατι, ἀπολουόμενός τε καὶ ἁγνιζόμενος ἀπὸ πάσης αἰτίας.
ephaske gar hautē hē hairesis allōs mē einai zēn anthrōpǭ, ei mē ti ara kathʼ hekastēn hēmeran baptizoito tis en hydati, apolouomenos te kai hagnizomenos apo pasēs aitias.
For this sect said that a man cannot otherwise live unless he is baptized in water every day, washing and purifying himself from every fault.
Haer. 17, chapter 2
17.2.1Holl GCS 25/31:214
2. Πρὸς ταύτην δὲ καὶ αὐτὴν ἐξ ἑνὸς λόγου ἡμῖν ἀνατροπὴ γενήσεται, ὅτι ἀπιστίας παρʼ αὐτοῖς μᾶλλον ἢ πίστεως οἱ λόγοι. ἐλέγχει γὰρ αὐτοὺς ἡ συνείδησις αὐτῶν καθʼ ἑκάστην ἡμέραν βαπτιζομένων, ὡς ὅτι ἡ ἐλπὶς τῆς χθὲς ἡμέρας παρʼ αὐτοῖς τέθνηκεν, ἡ πίστις τε καὶ ὁ ἁγνισμός.
2. Pros tautēn de kai autēn ex henos logou hēmin anatropē genēsetai, hoti apistias parʼ autois mallon ē pisteōs hoi logoi. elenchei gar autous hē syneidēsis autōn kathʼ hekastēn hēmeran baptizomenōn, hōs hoti hē elpis tēs chthes hēmeras parʼ autois tethnēken, hē pistis te kai ho hagnismos.
Against this sect too our refutation will come from one argument: that their words are of unbelief rather than faith. For their own conscience convicts them, being baptized every day, that yesterday's hope, faith and purification have died for them.
17.2.2Holl GCS 25/31:214–215
εἰ μὲν γὰρ ἑνὶ βαπτίσματι ἐστοίχουν, ἄρα ἐθάρρουν τούτῳ ὡς ζῶντι καὶ ἀθανάτῳ ὄντι εἰς τὸν αἰῶνα· ὁπότε δὲ σήμερον μὲν ἐλούσαντο, οὐχ ἕνεκεν πλύσεως σώματος ἢ ῥύπου, ἀλλʼ ἕνεκεν ἁμαρτημάτων, ἄρα κατʼ αὐτοὺς ἐκαθαρίσθη· αὐθις δὲ τῇ ἑξῆς πάλιν λουόμενοι ἀπεφήναντο τὸ παρελθὸν ἐν τῇ χθὲς τεθνάναι βάπτισμα. εἰ μὴ γὰρ τὸ πρὸ μιᾶς ἐτεθνήκει, οὐχ ἂν εἰς τὴν ἑξῆς ἑτέρου ἐπεδέοντο πρὸς καθαρισμὸν ἁμαρτημάτων.
ei men gar heni baptismati estoichoun, ara etharroun toutǭ hōs zōnti kai athanatǭ onti eis ton aiōna; hopote de sēmeron men elousanto, ouch heneken plyseōs sōmatos ē rhypou, allʼ heneken hamartēmatōn, ara katʼ autous ekatharisthē; authis de tę̄ hexēs palin louomenoi apephēnanto to parelthon en tę̄ chthes tethnanai baptisma. ei mē gar to pro mias etethnēkei, ouch an eis tēn hexēs heterou epedeonto pros katharismon hamartēmatōn.
For if they adhered to one baptism, they would trust it as living and immortal for ever. But when today they wash, not for the washing of the body or of dirt but for sins, then by their account they were cleansed; yet washing again the next day they declared that the previous day's baptism had died. For unless the one of the day before had died, they would not need another the next day for the cleansing of sins.
17.2.3Holl GCS 25/31:215
καὶ εἰ ὅλως οὐκ ἀπέχονται τοῦ ἁμαρτάνειν, νομίζοντες ὅτι τὸ ὕδωρ καθαρίσει τοὺς ἐνδελεχῶς καθʼ ἑκάστην ἁμαρτάνοντας, μάταιος αὐτῶν ἡ ὑπόνοια καὶ τὸ ἐπιτήδευμα φροῦδον καὶ ἕωλον.
kai ei holōs ouk apechontai tou hamartanein, nomizontes hoti to hydōr katharisei tous endelechōs kathʼ hekastēn hamartanontas, mataios autōn hē hyponoia kai to epitēdeuma phroudon kai heōlon.
And if they do not abstain from sinning at all, thinking that water will cleanse those who sin continually every day, their notion is vain and the practice is gone and stale.
17.2.4Holl GCS 25/31:215
οὔτε γὰρ Ὠκεανὸς οὔτε πάντα τὰ ῥεῖθρα καὶ πελάγῃ, ποταμοί τε ἀένναοι καὶ πηγαὶ πᾶσά τε ἡ ὀμβροτόκος φύσις συνελθοῦσαι δύνανται ἁμαρτήματα ἀφανίσαι, ἐπειδήπερ οὐ κατὰ λόγον οὐδὲ ἐκ προστάγματος θεοῦ γίνεται· μετάνοια γὰρ καθαρίζει καὶ τὸ ἓν βάπτισμα διὰ τῆς τῶν μυστηρίων ὀνομασίας.
oute gar Ōkeanos oute panta ta rheithra kai pelagę̄, potamoi te aennaoi kai pēgai pasa te hē ombrotokos physis synelthousai dynantai hamartēmata aphanisai, epeidēper ou kata logon oude ek prostagmatos theou ginetai; metanoia gar katharizei kai to hen baptisma dia tēs tōn mystēriōn onomasias.
For neither Ocean nor all the streams and seas, the ever-flowing rivers and springs, and all rain-bearing nature together can wipe out sins, since this does not happen according to reason nor by God's command; for repentance cleanses, and the one baptism through the naming of the mysteries.
17.2.5Holl GCS 25/31:215
παρελεύσομαι δὲ καὶ ταύτην, αὐτάρκως ἡγησάμενος τὸ ἐν ὀλίγῳ τὸ] ἀλέξημα τῆς αὐτῶν φρενοβλαβείας ὑποδείξας, ὡς ἐνταῦθα τοῖς ἐντυγχάνουσι συντέτακται.
pareleusomai de kai tautēn, autarkōs hēgēsamenos to en oligǭ to] alexēma tēs autōn phrenoblabeias hypodeixas, hōs entautha tois entynchanousi syntetaktai.
I shall pass this sect by too, thinking it sufficient to have shown briefly the remedy for their derangement, as it has been set out here for readers.
Haer. 18, chapter 1
18.1.1Holl GCS 25/31:215
Ἑξῆς δὲ ἐπιβαλοῦμαι διηγεῖσθαι τὰ κατὰ τὴν αἵρεσιν τὴν μετὰ τοὺς Ἡμεροβαπτιστὰς καλουμένην τῶν Νασαραίων, οἵτινες Ἰουδαῖοί εἰσι τὸ γένος, ἀπὸ τῆς Γαλααδίτιδος καὶ Βασανίτιδος καὶ τῶν ἐπέκεινα τοῦ Ἰορδάνου ὁρμώμενοι, ὡς ὁ εἰς ἡμᾶς ἐλθὼν παριέχει λόγος, ἐξ αὐτοῦ δὲ τοῦ Ἰσραὴλ οὖσα, ἥτις τὰ πάντα ἰουδάϊζεν, μηδὲν περαιτέρω φρονοῦσα σχεδὸν τῶν προειρημένων.
Hexēs de epibaloumai diēgeisthai ta kata tēn hairesin tēn meta tous Hēmerobaptistas kaloumenēn tōn Nasaraiōn, hoitines Ioudaioi eisi to genos, apo tēs Galaaditidos kai Basanitidos kai tōn epekeina tou Iordanou hormōmenoi, hōs ho eis hēmas elthōn pariechei logos, ex autou de tou Israēl ousa, hētis ta panta ioudaïzen, mēden peraiterō phronousa schedon tōn proeirēmenōn.
Next I shall undertake to describe the sect after the Hemerobaptists, that of the so-called Nasaraeans. They are Jews by race, originating from Gileaditis, Bashanitis and the regions beyond the Jordan, as the account that has come to us reports; it is of Israel itself, and it practiced Judaism in everything, holding almost nothing beyond what has been said.
18.1.2Holl GCS 25/31:215
περιτομὴν γὰρ ὡσαύτως ἐκέκτητο, σάββατον τὸ αὐτὸ ἐφύλαττεν, ἑορταῖς ταῖς αὐταῖς προσανεῖχεν, οὐ μὴν εἱμαρμένην παρεισῆγεν οὔτε ἀστρονομίαν.
peritomēn gar hōsautōs ekektēto, sabbaton to auto ephylatten, heortais tais autais prosaneichen, ou mēn heimarmenēn pareisēgen oute astronomian.
For it likewise kept circumcision, observed the same sabbath and devoted itself to the same festivals; but it did not introduce fate or astrology.
18.1.3Holl GCS 25/31:215–216
καὶ πατέρας μὲν ἐδέχετο τοὺς ἐν τῇ πεντατεύχῳ ἀπὸ τοῦ Ἀδὰμ μέχρι Μωυσέως, τοὺς ἐν ἀριστείᾳ θεοσεβείας διαφανεῖς ὑπάρξαντας, φημὶ δὲ Ἀδὰμ καὶ Σὴθ καὶ Ἐνὼχ καὶ Μαθουσάλα καὶ Νῶε καὶ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ, Λευί τε καὶ Ἀαρὼν καὶ Μωυσέα καὶ Ἰησοῦν τὸν τοῦ Ναυῆ, αὐτὴν δὲ οὐ παρεδέχετο τὴν πεντάτευχον, ἀλλὰ ὡμολόγει μὲν τὸν Μωυσέα καὶ ὅτι ἐδέξατο νομοθεσίαν ἐπίστευεν, οὐ ταύτην δέ, φησίν, ἀλλʼ ἑτέραν·
kai pateras men edecheto tous en tę̄ pentateuchǭ apo tou Adam mechri Mōyseōs, tous en aristeią theosebeias diaphaneis hyparxantas, phēmi de Adam kai Sēth kai Enōch kai Mathousala kai Nōe kai Abraam kai Isaak kai Iakōb, Leui te kai Aarōn kai Mōysea kai Iēsoun ton tou Nauē, autēn de ou paredecheto tēn pentateuchon, alla hōmologei men ton Mōysea kai hoti edexato nomothesian episteuen, ou tautēn de, phēsin, allʼ heteran;
It accepted as fathers those in the Pentateuch from Adam to Moses who were distinguished by excellence in piety, I mean Adam, Seth, Enoch, Methuselah, Noah, Abraham, Isaac and Jacob, Levi, Aaron, Moses, and Joshua son of Nun; but it did not accept the Pentateuch itself. It confessed Moses and believed that he received a legislation, but, it says, not this one but another.
18.1.4Holl GCS 25/31:216
ὅθεν τὰ μὲν πάντα φυλάττουσι τῶν Ἰουδαίων Ἰουδαῖοι ὄντες, θυσίαν δὲ οὐκ ἔθυον οὐδὲ ἐμφύχων μετεῖχον, ἀλλὰ αθέμιτον ἦν παρʼ αὐτοῖς τὸ κρεῶν μεταλαμβάνειν ἤ θυσιάζειν αὐτοῖς. ἔφασκον γὰρ πεπλάσθαι ταῦτα τὰ βιβλία καὶ μηδὲν τούτων ὑπὸ τῶν πατέρων γεγενῆσθαι.
hothen ta men panta phylattousi tōn Ioudaiōn Ioudaioi ontes, thysian de ouk ethyon oude emphychōn meteichon, alla athemiton ēn parʼ autois to kreōn metalambanein ē thysiazein autois. ephaskon gar peplasthai tauta ta biblia kai mēden toutōn hypo tōn paterōn gegenēsthai.
So, being Jews, they keep all the Jewish observances, but they did not offer sacrifice nor eat anything that had life; it was unlawful among them to eat meat or to sacrifice. For they said these books had been fabricated, and that none of these things had been done by the fathers.
18.1.5Holl GCS 25/31:216
αὕτη ἦν ἡ τῶν Νασαραίων διαφορὰ πρὸς τὰς ἄλλας, ὡς καὶ πρὸς αὐτοὺς ὁ ἔλεγχος οὐκ ἐν ἑνὶ τόπῳ, ἀλλὰ ἐν πολλοῖς ἐστι φανερός.
hautē ēn hē tōn Nasaraiōn diaphora pros tas allas, hōs kai pros autous ho elenchos ouk en heni topǭ, alla en pollois esti phaneros.
This was the difference between the Nasaraeans and the other sects; and the refutation against them is plain not in one place but in many.
Haer. 18, chapter 2
18.2.1Holl GCS 25/31:216
2. Πρῶτον μὲν <ἐν> τῷ ὁμολογεῖν αὐτοὺς τοὺς πατέρας καὶ πατριάρχας καὶ Μωυσέα· ἄλλης τῶν πατέρων ὀνομασίας καὶ ἀριστείας, εἰ μὴ ἐξ αὐτῶν τῶν γραφῶν τῆς πεντατεύχου;
2. Prōton men <en> tǭ homologein autous tous pateras kai patriarchas kai Mōysea; allēs tōn paterōn onomasias kai aristeias, ei mē ex autōn tōn graphōn tēs pentateuchou?
First, in that they confess the fathers, the patriarchs and Moses: [where else do they learn] the names and excellence of the fathers, if not from the very scriptures of the Pentateuch?
18.2.2Holl GCS 25/31:216
καὶ πῶς οἷόν τε ἐν ταὐτῷ εἶναι ἀληθὲς καὶ ψεῦδος καὶ ἐν μέρει τὴν γραφὴν ἀληθεύειν, ἐν μέρει δὲ ψεύδεσθαι,
kai pōs hoion te en tautǭ einai alēthes kai pseudos kai en merei tēn graphēn alētheuein, en merei de pseudesthai,
And how can truth and falsehood be in the same place, and Scripture be true in part and false in part,
18.2.3Holl GCS 25/31:216
τοῦ σωτῆρος λέγοντος »ἤ ποιήσατε τὸ δένδρον ἀγαθὸν καὶ τοὺς καρποὺς ἀγαθοὺς ἤ τὸ δένδρον σαπρὸν καὶ τοὺς καρποὺς σαπρούς«· »οὐ δύναται γὰρ δένδρον ἀγαθὸν καρποὺς σαπροὺς ποιῆσαι, οὐδὲ δένδρον σαπρὸν καρποὺς ἀγαθοὺς ποιῆσαι«.
tou sōtēros legontos »ē poiēsate to dendron agathon kai tous karpous agathous ē to dendron sapron kai tous karpous saprous«; »ou dynatai gar dendron agathon karpous saprous poiēsai, oude dendron sapron karpous agathous poiēsai«.
when the Savior says, “Either make the tree good and its fruit good, or the tree rotten and its fruit rotten”; “for a good tree cannot bear rotten fruit, nor a rotten tree good fruit”?
18.2.4Holl GCS 25/31:216
μάταιος τοίνυν αὐτῶν ἡ διάνοια καὶ ἡ εἰσήγησις, ἐκ πολλῶν ἔχουσα τὴν ἀνατροπήν, ὡς ἄχρι τῆς δεῦρο οὐ μόνον τὰ ἐν ταῖς γραφαῖς ᾄδεται, ἀλλὰ καὶ οἱ τόποι τῆς δεῦρο πρῶτον ὅπου τὸ πρόβατον Ἀβραὰμ προσέφερε τῷ θεῷ,
mataios toinyn autōn hē dianoia kai hē eisēgēsis, ek pollōn echousa tēn anatropēn, hōs achri tēs deuro ou monon ta en tais graphais ądetai, alla kai hoi topoi tēs deuro prōton hopou to probaton Abraam prosephere tǭ theǭ,
So their thinking and doctrine are vain, overturned from many sides, since to this day not only are the things in the Scriptures sung, but the places too [are shown]: first, where Abraham offered the ram to God,
18.2.5Holl GCS 25/31:216
ὄρος Σιὼν ἄχρι τῆς δεῦρο οὕτω καλούμενον, ἀλλὰ καὶ ὅπου ἡ δρῦς τῆς Μαμβρῆ, ἔνθα τοῖς ἀγγέλοις παρετέθη ὁ μόσχος. εἰ δὲ Ἀβραὰμ ἀγγέλοις παρέθετο κρεῶν τὴν ἑποιμασίαν, ἀποδέων οὐκ ἦν αὐτὸς τῆς τούτων μετοχῆς.
oros Siōn achri tēs deuro houtō kaloumenon, alla kai hopou hē drys tēs Mambrē, entha tois angelois paretethē ho moschos. ei de Abraam angelois paretheto kreōn tēn hepoimasian, apodeōn ouk ēn autos tēs toutōn metochēs.
the mountain still called Zion to this day; and also where the oak of Mamre is, where the calf was set before the angels. And if Abraham set a preparation of meat before angels, he was not above partaking of it himself.
Haer. 18, chapter 3
18.3.1Holl GCS 25/31:216
3. Ἀλλὰ καὶ τοῦ προβάτου <τοῦ> τυθέντος ἐν τῇ τῶν Αἰγυπτίων χώρᾳ ἔτι παρʼ Αἰγυπτίοις τυγχάνει ᾀδομένη ἡ παράδοσις καὶ παρὰ τοῖς εἰδωλολάτραις.
3. Alla kai tou probatou <tou> tythentos en tę̄ tōn Aigyptiōn chōrą eti parʼ Aigyptiois tynchanei ądomenē hē paradosis kai para tois eidōlolatrais.
And the tradition of the sheep slaughtered in the land of the Egyptians is still sung among the Egyptians, even among the idolaters.
18.3.2Holl GCS 25/31:216–217
ἐν γὰρ τῷ καιρῷ, ὅτε τὸ πάσχα ἐγίνετο ἐκεῖσε (ἀρχὴ δὲ αὕτη γίνεται τοῦ ἔαρος ὅτε ἡ πρώτη ἰσημερία) ἐκ μίλτεως λαμβάνουσι πάντες οἱ Αἰγύπτιοι κατὰ ἀγνωσίαν καὶ χρίουσι μὲν τὰ πρόβατα, χρίουσι δὲ καὶ τὰ δένδρα, τὰς συκᾶς καὶ τὰ ἄλλα, φημίζοντες καὶ λέγοντες ὅτι, φησί, τὸ πῦρ ἐν ταύτῃ τῇ ἡμέρᾳ κατέφλεξέ ποτε τὴν οἰκουμένην· τὸ δὲ σχῆμα τοῦ αἵματος τὸ πυρωπὸν ἀλεξητήριόν ἐστι τῆς τοσαύτης πληγῆς καὶ τοιαύτης.
en gar tǭ kairǭ, hote to pascha egineto ekeise (archē de hautē ginetai tou earos hote hē prōtē isēmeria) ek milteōs lambanousi pantes hoi Aigyptioi kata agnōsian kai chriousi men ta probata, chriousi de kai ta dendra, tas sykas kai ta alla, phēmizontes kai legontes hoti, phēsi, to pyr en tautę̄ tę̄ hēmerą katephlexe pote tēn oikoumenēn; to de schēma tou haimatos to pyrōpon alexētērion esti tēs tosautēs plēgēs kai toiautēs.
For at the season when the Passover took place there (this is the beginning of spring, at the first equinox), all the Egyptians, in ignorance, take red ochre and smear the sheep, and smear the trees too, the fig trees and the rest, declaring and saying that on this day fire once burned up the world, and that the fiery color of blood is a protection against so great and such a plague.
18.3.3Holl GCS 25/31:217
πόθει· δὲ οὐκ ἔχομεν δεῖξαι περὶ τῆς ἀκολουθίας, ὡς ἔτι καὶ δεῦρο τὰ λείψανα τῆς τοῦ Νῶε λάρνακος δείκνυται ἐν τῇ τῶν Καρδυαίων χώρᾳ.
pothei; de ouk echomen deixai peri tēs akolouthias, hōs eti kai deuro ta leipsana tēs tou Nōe larnakos deiknytai en tę̄ tōn Kardyaiōn chōrą.
And how can we not show [the truth] of the sequence, when to this day the remains of Noah's ark are shown in the land of the Kardyaeans?
18.3.4Holl GCS 25/31:217
καὶ πάντως δὲ εἰ ἐπιζητήσειέ τις καὶ ἀνερευνήσειε, καὶ τὰ λείψανα τοῦ θυσιαστηρίου (ἐπείπερ ἀκόλουθόν ἐστιν) εὕροι ἂν ἐν τῇ ὑπωρείᾳ τοῦ ὄρους, ὅπου ἔμεινε Νῶε ἐξελθὼν ἀπὸ τῆς κιβωτοῦ καὶ προσενέγκας ἀπὸ τῶν ζῴων τῶν καθαρῶν καὶ τῶν στεάτων κυρίῳ τῷ θεῷ [ὅτε] ἤκουσεν »ἰδοὺ δέδωκά σοι τὰ πάντα ὡς λάχανα ἀγροῦ, θῦσον καὶ φάγε«.
kai pantōs de ei epizētēseie tis kai anereunēseie, kai ta leipsana tou thysiastēriou (epeiper akolouthon estin) heuroi an en tę̄ hypōreią tou orous, hopou emeine Nōe exelthōn apo tēs kibōtou kai prosenenkas apo tōn zǭōn tōn katharōn kai tōn steatōn kyriǭ tǭ theǭ [hote] ēkousen »idou dedōka soi ta panta hōs lachana agrou, thyson kai phage«.
And certainly, if anyone searched and investigated, he would find the remains of the altar too (since it follows) at the foot of the mountain where Noah stayed after leaving the ark and offered to the Lord God of the clean animals and their fat, when he heard, “Behold, I have given you all things like the green plants of the field; slaughter and eat.”
18.3.5Holl GCS 25/31:217
παρελεύσομαι δὲ καὶ ταύτης πάλιν τὸ ἐπείσακτον καὶ ἠλίθιον τῆς αἱρέσεως, ἀρκεσθεὶς ταῖς προειρημέναις ὀλίγαις λέξεσιν, ἐνσπαρείσαις ὑπὸ τῆς ἡμῶν βραχύτητος ἐνταῦθα πρὸς ἀντίθεσιν τῆς πλάνης τῆς προειρημένης αἱρέσεως.
pareleusomai de kai tautēs palin to epeisakton kai ēlithion tēs haireseōs, arkestheis tais proeirēmenais oligais lexesin, enspareisais hypo tēs hēmōn brachytētos entautha pros antithesin tēs planēs tēs proeirēmenēs haireseōs.
I shall pass over this sect's fabricated folly too, content with the few words already said, sown here with our brevity to counter the error of the sect described.
Haer. 19, chapter 1
19.1.1Holl GCS 25/31:217
Μετὰ ταύτην πάλιν ἄλλη τις αἵρεσις ταύταις παραπεπλεγμένη, ἡ τῶν Ὀσσαίων καλουμένη. Ἰουδαῖοι δὲ οὑτοι ὡς καὶ αἱ προειρημέναι, ὑποκριταὶ τὸν τρόπον δεινοὶ τὴν ἐπίνοιαν.
Meta tautēn palin allē tis hairesis tautais parapeplegmenē, hē tōn Ossaiōn kaloumenē. Ioudaioi de houtoi hōs kai hai proeirēmenai, hypokritai ton tropon deinoi tēn epinoian.
After this again is another sect intertwined with these, the one called the Ossaeans. These are Jews, like those already mentioned, hypocrites in character and clever in invention.
19.1.2Holl GCS 25/31:217
ὡρμῶντο δὲ οὑτοι, ὡς ἡ εἰς ἡμᾶς ἐλθοῦσα περιέχει παράδοσις, ἀπὸ τῆς Ναβατικῆς χώρας καὶ Ἰτουραίας, Μωαβίτιδός τε καὶ Ἀριηλίτιδος, τῶν ἐπέκεινα τῆς κοιλάδος τῆς ἁλυκῆς οὕτως ἐν τῇ θείᾳ γραφῇ κληθείσης ὑπερκειμένων χωρῶν· ἔστι δὲ αὕτη ἡ νεκρὰ καλουμένη θάλασσα.
hōrmōnto de houtoi, hōs hē eis hēmas elthousa periechei paradosis, apo tēs Nabatikēs chōras kai Itouraias, Mōabitidos te kai Ariēlitidos, tōn epekeina tēs koilados tēs halykēs houtōs en tę̄ theią graphę̄ klētheisēs hyperkeimenōn chōrōn; esti de hautē hē nekra kaloumenē thalassa.
They came, as the tradition that has reached us holds, from Nabataea and Ituraea, Moabitis and Arielitis, the lands lying beyond the valley that divine Scripture calls the Salt [Valley]; this is the so-called Dead Sea.
19.1.3Holl GCS 25/31:217–218
τοῦτο δὲ τὸ γένος τῶν Ὀσσαίων ἑρμηνεύεται διὰ τῆς ἐκδόσεως τοῦ ὀνόματος στιβαρὸν γένος.
touto de to genos tōn Ossaiōn hermēneuetai dia tēs ekdoseōs tou onomatos stibaron genos.
This race of Ossaeans is interpreted, from the meaning of the name, “sturdy race.”
19.1.4Holl GCS 25/31:218
συνήφθη δὲ τούτοις μετέπειτα ὁ καλούμενος Ἠλξαΐ ἐν χρόνοις βασιλέως Τραιανοῦ μετὰ τὴν τοῦ σωτῆρος παρουσίαν, ὃς ἐγένετο ψευδοπροφήτης· συνεγράψατο δὲ οὗτος βιβλίον δῆθεν κατὰ προφητείαν ἢ ὡς κατὰ ἔνθεον σοφίαν· φασὶ δὲ καὶ ἄλλον τινὰ Ἰεξαῖον εἶναι ἀδελφὸν τούτου.
synēphthē de toutois metepeita ho kaloumenos Ēlxaï en chronois basileōs Traianou meta tēn tou sōtēros parousian, hos egeneto pseudoprophētēs; synegrapsato de houtos biblion dēthen kata prophēteian ē hōs kata entheon sophian; phasi de kai allon tina Iexaion einai adelphon toutou.
Later the man called Elxai joined them, in the times of the emperor Trajan, after the Savior's coming; he became a false prophet. He wrote a book supposedly by prophecy or as by inspired wisdom. They say there was also another, Iexaeus, his brother.
19.1.5Holl GCS 25/31:218
γέγονε δὲ οὗτος ὁ ἄνθρωπος πεπλανημένος τὸν τρόπον ἀπατηλὸς τὴν γνώμην, ἀπὸ Ἰουδαίων ὁρμώμενος καὶ τὰ Ἰουδαίων φρονῶν, κατὰ νόμον δὲ μὴ πολιτευόμενος, ἕτερα ἀνθʼ ἑτέρων παρεισφέρων καὶ [τὴν] ἰδίαν αὑτῷ πλάσας,
gegone de houtos ho anthrōpos peplanēmenos ton tropon apatēlos tēn gnōmēn, apo Ioudaiōn hormōmenos kai ta Ioudaiōn phronōn, kata nomon de mē politeuomenos, hetera anthʼ heterōn pareispherōn kai [tēn] idian hautǭ plasas,
This man was deluded in character and deceitful in mind; coming from the Jews and thinking as the Jews do, but not living according to the law, he brought in one thing in place of another, and fashioned his own sect for himself,
19.1.6Holl GCS 25/31:218
ἅλας καὶ ὕδωρ καὶ γῆν καὶ ἄρτον καὶ οὐρανὸν καὶ αἰθέρα καὶ ἄνεμον ὅρκον αὐτοῖς εἰς λατρείαν ὁρισάμενος· ποτὲ δὲ πάλιν ἄλλους μάρτυρας ἑπτὰ ὁρισάμενος, τὸν οὐρανόν φημι καὶ τὸ ὕδωρ καὶ πνεύματα, <ὥς> φησιν, ἅγια καὶ τοὺς ἀγγέλους τῆς προσευχῆς τὸ ἔλαιον καὶ τὸ ἅλας καὶ τὴν γῆν.
halas kai hydōr kai gēn kai arton kai ouranon kai aithera kai anemon horkon autois eis latreian horisamenos; pote de palin allous martyras hepta horisamenos, ton ouranon phēmi kai to hydōr kai pneumata, <hōs> phēsin, hagia kai tous angelous tēs proseuchēs to elaion kai to halas kai tēn gēn.
appointing salt, water, earth, bread, heaven, ether and wind as an oath for them in worship; and at another time appointing seven other witnesses, I mean heaven, water, holy spirits, as he says, the angels of prayer, oil, salt and earth.
19.1.7Holl GCS 25/31:218
ἀπεχθάνεται δὲ τῇ παρθενίᾳ, μισεῖ δὲ τὴν ἐγκράτειαν, ἀναγκάξει δὲ γαμεῖν· φαντασιώδη δέ τινα ὡς δῆθεν <ἐξ> ἀποκαλύψεως παρεισφέρει, ὑπόκρισιν δὲ διδάσκει,
apechthanetai de tę̄ parthenią, misei de tēn enkrateian, anankaxei de gamein; phantasiōdē de tina hōs dēthen <ex> apokalypseōs pareispherei, hypokrisin de didaskei,
He is hostile to virginity, hates continence and compels marriage. He brings in certain fantasies as though from revelation, and teaches hypocrisy,
19.1.8Holl GCS 25/31:218
φήσας μὴ εἶναι ἁμαρτίαν, εἰ καί <τις> παρατύχοι εἴδωλα καιρῷ ἐνστάντος διωγμοῦ, ἐὰν μόνον ἐν τῇ συνειδήσει μὴ προσκυνήσῃ.
phēsas mē einai hamartian, ei kai <tis> paratychoi eidōla kairǭ enstantos diōgmou, ean monon en tę̄ syneidēsei mē proskynēsę̄.
saying that it is no sin if anyone happens to [worship] idols when a persecution arises, provided only that he does not worship them in his conscience,
19.1.9Holl GCS 25/31:218–219
καὶ ὅ τι δἂν ὁμολογήσῃ στόματι, ἐν δὲ τῇ καρδίᾳ μή. 2. μάρτυρα δέ τινα παρεισφέρων οὐκ αἰσχύνεται ὁ ἀπατεών, λέγων Φινεές τινα ἱερέα τῶν ἀπὸ γένους Λευί τε καὶ Ἀαρὼν καὶ τοῦ ἀρχαίου Φινεὲς ἐν τῇ Βαβυλῶνι ἐπὶ τῆς αἰχμαλωσίας προσκυνήσαντα τὴν Ἄρτεμιν ἐν Σούσοις διαπεφευγέναι ὄλεθρον θανάτου ἐπὶ Δαρείου τοῦ βασιλέως· ὥστε εἶναι αὐτοῦ τὰ πάντα ψευδῆ καὶ μάταια.
kai ho ti dan homologēsę̄ stomati, en de tę̄ kardią mē. 2. martyra de tina pareispherōn ouk aischynetai ho apateōn, legōn Phinees tina hierea tōn apo genous Leui te kai Aarōn kai tou archaiou Phinees en tę̄ Babylōni epi tēs aichmalōsias proskynēsanta tēn Artemin en Sousois diapepheugenai olethron thanatou epi Dareiou tou basileōs; hōste einai autou ta panta pseudē kai mataia.
and whatever he confesses with his mouth, but not in his heart. And the deceiver is not ashamed to bring in a certain witness, saying that one Phinehas, a priest of the race of Levi, Aaron and the ancient Phinehas, worshipped Artemis at Susa during the captivity in Babylon and so escaped destruction by death under King Darius; so that everything of his is false and vain.
Haer. 19, chapter 2
19.2.1Holl GCS 25/31:219
2. Οὑτος μὲν οὐν <ὡς> ἄνω <εἴηται> συνῆπται τῇ αἱρέσει τῇ τῶν Ὀσσαίων καλουμένῃ, ἡς ἔτι λείψανα καὶ δεῦρο ὑπάρχει ἐν τῇ αὐτῇ Ναβατίτιδι γῇ τῇ καὶ Περαίᾳ πρὸς τῇ Μωαβίτιδι· ὅπερ γένος νυνὶ Σαμψαίων καλεῖται. φαντάζονται δὲ δῆθεν καλεῖν τοῦτον δύναμιν ἀποκεκαλυμμένην, διὰ τὸ ἢλ καλεῖσθαι δύναμιν, ξαΐ δὲ κεκαλυμμένον.
2. Houtos men oun <hōs> anō <eiētai> synēptai tę̄ hairesei tę̄ tōn Ossaiōn kaloumenę̄, hēs eti leipsana kai deuro hyparchei en tę̄ autę̄ Nabatitidi gę̄ tę̄ kai Peraią pros tę̄ Mōabitidi; hoper genos nyni Sampsaiōn kaleitai. phantazontai de dēthen kalein touton dynamin apokekalymmenēn, dia to ēl kaleisthai dynamin, xaï de kekalymmenon.
This man, then, as was said above, joined the sect called the Ossaeans, of which remnants still exist to this day in the same land of Nabataea, also called Peraea, toward Moabitis; this race is now called Sampsaeans. They imagine that his name means “hidden power,” because “el” means power and “xai” hidden.
19.2.2Holl GCS 25/31:219
ἠλέγχθη δὲ τὸ πᾶν τοῦ ἐπιτηδεύματος φρύαγμα καὶ εἰς μεγάλην αἰσχύνην ὑπέπεσε παρὰ τοῖς δυναμένοις τὰ ἀληθῆ κατανοεῖν τε καὶ ἀκριβοῦν *. ἔτι γὰρ καὶ δεῦρο ἐπὶ τῶν ἡμερῶν Κωνσταντίου τε καὶ τῶν νῦν βασιλέων *.
ēlenchthē de to pan tou epitēdeumatos phryagma kai eis megalēn aischynēn hypepese para tois dynamenois ta alēthē katanoein te kai akriboun *. eti gar kai deuro epi tōn hēmerōn Kōnstantiou te kai tōn nyn basileōn *.
The whole arrogance of his practice has been exposed and has fallen into great disgrace among those able to perceive and examine the truth …. For even to this day, in the days of Constantius and the present emperors, ….
19.2.3Holl GCS 25/31:219
ἕως μὲν γὰρ Κωνσταντίου ἐκ τοῦ γένους αὐτοῦ τοῦ Ἠλξαΐ Μαρθοῦς τις καὶ Μαρθάνα δύο ἀδελφαὶ ἐν τῇ αὐτῶν χώρᾳ ἀντὶ θεῶν προσεκυνοῦντο, ὅτι δῆθεν ἐκ τοῦ σπέρματος τοῦ προειρημένου Ἡλξαΐ ὑπῆρχον. τέθνηκεν δὲ ἡ Μαρθοῦς πρὸ ὀλίγου τοῦ χρόνου, Μαρθάνα δὲ εἰς ἔτι δεῦρο ὑπῆρχεν.
heōs men gar Kōnstantiou ek tou genous autou tou Ēlxaï Marthous tis kai Marthana dyo adelphai en tę̄ autōn chōrą anti theōn prosekynounto, hoti dēthen ek tou spermatos tou proeirēmenou Hēlxaï hypērchon. tethnēken de hē Marthous pro oligou tou chronou, Marthana de eis eti deuro hypērchen.
For up to Constantius, two sisters of the race of Elxai himself, one Marthus and Marthana, were worshipped as goddesses in their own land, supposedly because they were of the seed of the Elxai already mentioned. Marthus died a short time ago, but Marthana was still living up to now.
19.2.4Holl GCS 25/31:219
ὡν καὶ τὰ πτύσματα καὶ τὰ ἄλλα τοῦ σώματος ῥύπη ἀπεφέροντο οἱ πεπλανημένοι αἱρετικοὶ έν ἐκείνῃ τῇ χώρᾳ, δῆθεν πρὸς ἀλέξησιν νοσημάτων. οὐ μὴν ἐνήργουν· ἀλλὰ τὸ πεπλανημένον σοβαρὸν ἀεὶ καὶ πρὸς ἀπάτην ἕτοιμον· τυφλὸν γὰρ ἡ κακία καὶ ἀσύνετον ἡ πλάνη.
hōn kai ta ptysmata kai ta alla tou sōmatos rhypē apepheronto hoi peplanēmenoi hairetikoi en ekeinę̄ tę̄ chōrą, dēthen pros alexēsin nosēmatōn. ou mēn enērgoun; alla to peplanēmenon sobaron aei kai pros apatēn hetoimon; typhlon gar hē kakia kai asyneton hē planē.
The deluded heretics in that land carried off their spittle and the other dirt of their bodies, supposedly as a protection against diseases. They did not work; but error is always pompous and ready for deceit; for wickedness is blind and error senseless.
Haer. 19, chapter 3
19.3.1Holl GCS 25/31:219
3. Καὶ ἕως ποῦ κατατρίβομαι τὰ περὶ τοῦ γόητος τούτου φθεγγόμενος ὅσα τε κατὰ τῆς ἀληθείας κατεψεύσατο,
3. Kai heōs pou katatribomai ta peri tou goētos toutou phthengomenos hosa te kata tēs alētheias katepseusato,
And how long shall I wear myself out speaking about this sorcerer and all the lies he told against the truth,
19.3.2Holl GCS 25/31:219–220
πρῶτον μὲν διδάσκων ἀπαρνησιθεΐαν καὶ ὑπόκρισιν, βδελυρῶν θυσιῶν τῆς εἰδωλολατρείας μετέχειν ἀπατᾶν τε τοὺς ἀκούοντας καὶ ἀρνεῖσθαι τὴν ἰδίαν πίστιν στόματι καὶ μὴ ἔχειν ἁμαρτίαν φάσκων· ὡς εἶναι ἀθεράπευτον τὸ αὐτῶν λάθος καὶ μὴ δυνάμενον διορθωθῆναι.
prōton men didaskōn aparnēsitheïan kai hypokrisin, bdelyrōn thysiōn tēs eidōlolatreias metechein apatan te tous akouontas kai arneisthai tēn idian pistin stomati kai mē echein hamartian phaskōn; hōs einai atherapeuton to autōn lathos kai mē dynamenon diorthōthēnai.
first teaching denial of God and hypocrisy, saying that to partake of the abominable sacrifices of idolatry, to deceive one's hearers, and to deny one's own faith with the mouth is no sin; so that their error is incurable and cannot be corrected.
19.3.3Holl GCS 25/31:220
εἰ γὰρ τὸ στόμα τὸ ὁμολογοῦν τὴν ἀλήθειαν προετοιμάζεται εἰς ψεῦδος, ἀρά γέ τις αὐτοῖς ἂν πιστεύσειε τὴν καρδίαν μὴ ἔχειν ἠπατημένην; ὁπότε διαρρήδην ἐκφωνεῖ ὁ θεῖος λόγος διδάσκων ἐν πνεύματι ἁγίῳ ὅτι »καρδίᾳ πιστεύεται εἰς δικαιοσύνην, στόματι δὲ ὁμολογεῖται εἰς σωτηρίαν«.
ei gar to stoma to homologoun tēn alētheian proetoimazetai eis pseudos, ara ge tis autois an pisteuseie tēn kardian mē echein ēpatēmenēn? hopote diarrēdēn ekphōnei ho theios logos didaskōn en pneumati hagiǭ hoti »kardią pisteuetai eis dikaiosynēn, stomati de homologeitai eis sōtērian«.
For if the mouth that confesses the truth is made ready for falsehood, would anyone believe that they do not have a deceived heart? For the divine Word, teaching in the Holy Spirit, declares plainly, “With the heart one believes unto righteousness, and with the mouth one confesses unto salvation.”
19.3.4Holl GCS 25/31:220
ἀλλὰ καὶ πάλιν δῆθεν μὲν Χριστὸν ὀνόματι ὁμολογεῖ, λέγων ὅτι Χριστὸς ὁ μέγας βασιλεύς· οὐ μὴν πάνυ γε κατείληφα ἐκ τῆς αὐτοῦ δολερᾶς καὶ παραπεποιημένης συντάξεως τῆς βίβλου τῆς αὐτοῦ ληρῳδίας εἰ περὶ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ὑφηγήσατο· οὔτε γὰρ τοῦτο ὁρίζει, Χριστὸν δὲ ἁπλῶς λέγει, ὡς ἐξ ὧν κατειλήφαμεν τινὰ ἕτερον σημαίνων ἢ προσδοκῶν.
alla kai palin dēthen men Christon onomati homologei, legōn hoti Christos ho megas basileus; ou mēn pany ge kateilēpha ek tēs autou doleras kai parapepoiēmenēs syntaxeōs tēs biblou tēs autou lērǭdias ei peri tou kyriou hēmōn Iēsou Christou hyphēgēsato; oute gar touto horizei, Christon de haplōs legei, hōs ex hōn kateilēphamen tina heteron sēmainōn ē prosdokōn.
And again he supposedly confesses Christ by name, saying “Christ is the great king.” But I have not fully grasped from the deceitful and distorted composition of his book of nonsense whether he spoke of our Lord Jesus Christ; for he does not define this, but says simply “Christ,” so that, from what we have understood, he signifies or expects someone else.
19.3.5Holl GCS 25/31:220
κωλύει γὰρ εἰς ἀνατολὰς εὔξασθαι, φάσκων μὴ δεῖν προσέχειν οὕτως, ἐπὶ τὰ Ἱεροσόλυμα δὲ ἔχειν τὸ πρόσωπον ἐκ πάντων τῶν μερῶν, τοὺς μὲν ἀπὸ ἀνατολῶν εἰς δύσιν προσέχειν τῇ Ἱερουσαλήμ, τοὺς δὲ ἀπὸ δύσεως εἰς ἀνατολὴν τῇ αὐτῇ, τοὺς δὲ ἀπὸ ἄρκτοῦ εἰς μεσημβρίαν καὶ ἀπὸ μεσημβρίας εἰς ἄρκτον, ὡς πανταχόθεν τὸ πρόσωπον ἄντικρυς εἶναι τῆς Ἱερουσαλήμ.
kōlyei gar eis anatolas euxasthai, phaskōn mē dein prosechein houtōs, epi ta Hierosolyma de echein to prosōpon ek pantōn tōn merōn, tous men apo anatolōn eis dysin prosechein tę̄ Hierousalēm, tous de apo dyseōs eis anatolēn tę̄ autę̄, tous de apo arktou eis mesēmbrian kai apo mesēmbrias eis arkton, hōs pantachothen to prosōpon antikrys einai tēs Hierousalēm.
For he forbids praying toward the east, saying one must not face that way, but must face Jerusalem from every direction: those in the east facing west toward Jerusalem, those in the west facing east toward it, those in the north facing south and those in the south north, so that from everywhere the face is directly toward Jerusalem.
19.3.6Holl GCS 25/31:220
καὶ ὅρα τὴν τοῦ ἀπατεῶνος φρενοβλάβειαν. ἀναθεματίξει μὲν γὰρ θυσίας καὶ ἱερουργίας ὡς ἀλλοτρίας οὔσας θεοῦ καὶ μήτε ὅλως θεῷ ἐκ τῶν πατέρων καὶ τοῦ νόμου ποτὲ προσενεχθείσας καὶ λέγει ἐκεῖ δεῖν εὔχεσθαι εἰς Ἱερουσαλήμ, ὅπου ἡν τὸ θυσιαστήριον καὶ αἱ θυσίαι, <ὁ> ἀρνούμενος τὴν παρὰ τοῖς Ἰουδαίοις σαρκοφαγίαν καὶ τὰ καὶ τὸ θυσιαστήριον τό τε πῦρ ὡς θεοῦ ἀλλότριον,
kai hora tēn tou apateōnos phrenoblabeian. anathematixei men gar thysias kai hierourgias hōs allotrias ousas theou kai mēte holōs theǭ ek tōn paterōn kai tou nomou pote prosenechtheisas kai legei ekei dein euchesthai eis Hierousalēm, hopou hēn to thysiastērion kai hai thysiai, <ho> arnoumenos tēn para tois Ioudaiois sarkophagian kai ta kai to thysiastērion to te pyr hōs theou allotrion,
And see the deceiver's derangement. He anathematizes sacrifices and sacred rites as alien to God and never offered to God by the fathers and the law; and he says one must pray there toward Jerusalem, where the altar and sacrifices were, he who denies the eating of meat among the Jews, and the altar and the fire as alien to God,
19.3.7Holl GCS 25/31:220–221
τὸ δὲ ὕδωρ εἶναι δεξιὸν πῦρ δὲ ἀλλότριον εἶναι φάσκων διὰ τούτων τῶν λέξεων· ἐστι τὸ τοιοῦτον. ὁρᾷς γάρ, φησίν, αὐτὸ ἐγγυτάτω καὶ ἔστιν ἀπὸ πόρρωθεν· μὴ πορεύεσθε πρὸς τὸ εἶδος αὐτοῦ, πορεύεσθε δὲ μᾶλλον ἐπὶ τὴν φωνὴν τοῦ ὓδατος.« καὶ πολλά ἐστι τὰ αὐτοῦ μυθολογήματα.
to de hydōr einai dexion pyr de allotrion einai phaskōn dia toutōn tōn lexeōn; esti to toiouton. horąs gar, phēsin, auto engytatō kai estin apo porrōthen; mē poreuesthe pros to eidos autou, poreuesthe de mallon epi tēn phōnēn tou hydatos.« kai polla esti ta autou mythologēmata.
saying that water is favorable and fire alien, in these words: “… such a thing is [error]. For you see it,” he says, “very near, and it is from far off; do not go toward its appearance, but rather go toward the voice of the water.” And his fables are many.
Haer. 19, chapter 4
19.4.1Holl GCS 25/31:221
4. Εἶτα δὲ διαγράφει Χριστὸν τινὰ εἶναι δύναμιν, οὑ καὶ τὰ μέτρα σημαίνει, εἰκοσιτεσσάρων μὲν σχοίνων τὸ μῆκος ὡς μιλίων ἐνενηκονταὲξ τὸ δὲ πλάτος σχοίνων ἓξ μιλίων εἰκοσιτεσσάρων, καὶ τὸ πάχος ὁμοίως τερατευόμενος καὶ τοὺς πόδας καὶ τὰ ἄλλα μυθολογήματα.
4. Eita de diagraphei Christon tina einai dynamin, hou kai ta metra sēmainei, eikositessarōn men schoinōn to mēkos hōs miliōn enenēkontaex to de platos schoinōn hex miliōn eikositessarōn, kai to pachos homoiōs terateuomenos kai tous podas kai ta alla mythologēmata.
Then he describes Christ as a power, and gives its measurements too: twenty-four schoeni in length, about ninety-six miles, and six schoeni, twenty-four miles, in breadth; and he tells marvels likewise about its thickness, its feet and other fables.
19.4.2Holl GCS 25/31:221
εἶναι δὲ καὶ τὸ ἅγιον πνεῦμα καὶ αὐτὸ θήλειαν, ὅμοιον τῷ Χριστῷ, ἀνδριάντος δίκην ὑπὲρ νεφέλην καὶ ἀνὰ μέσον δύο ὀρέων ἑστός. καὶ τὰ ἄλλα σιωπήσω, ἵνα μὴ εἰς μυθολογίαν φαντασιάσω τὴν ἀκοὴν τῶν ἐντυγχανόντων.
einai de kai to hagion pneuma kai auto thēleian, homoion tǭ Christǭ, andriantos dikēn hyper nephelēn kai ana meson dyo oreōn hestos. kai ta alla siōpēsō, hina mē eis mythologian phantasiasō tēn akoēn tōn entynchanontōn.
And [he says] that the Holy Spirit too is female, like Christ, standing like a statue above a cloud between two mountains. I will keep silent about the rest, so as not to fill the readers' ears with myth.
19.4.3Holl GCS 25/31:221
τίσι δὲ λόγοις καὶ κενοφωνίαις ὕστερον ἐν τῇ βίβλῳ ἀπατᾷ λέγων »μηδεὶς ζητήσῃ τὴν ἑρμηνείαν, ἀλλʼ ἢ μόνον ἐν τῇ εὐχῇ τάδε λεγέτω«, καὶ αὐτὰ δῆθεν ἀπὸ ἙβραΪκῆς διαλέκτου μετενέγκας, ὡς ἀπὸ μέρους κατειλήφαμεν, οὐδὲν ὄντα τὰ παρ αὐτῷ φανταζόμενα. φάσκει γὰρ λέγειν »ἀβὰρ ἀνὶδ μωΐβ νωχιλὲ δαασὶμ ἀνὴ δαασὶμ νωχιλὲ μωΐβ ἀνὶδ ἀβὰρ σελάμ«, ἅτινα ἑρμηνευόμενα ἔχει τὴν σαφήνειαν ταύτην·
tisi de logois kai kenophōniais hysteron en tę̄ biblǭ apatą legōn »mēdeis zētēsę̄ tēn hermēneian, allʼ ē monon en tę̄ euchę̄ tade legetō«, kai auta dēthen apo HebraÏkēs dialektou metenenkas, hōs apo merous kateilēphamen, ouden onta ta par autǭ phantazomena. phaskei gar legein »abar anid mōïb nōchile daasim anē daasim nōchile mōïb anid abar selam«, hatina hermēneuomena echei tēn saphēneian tautēn;
And with what words and empty sounds he deceives later in the book, saying, “Let no one seek the interpretation, but only say these words in prayer,” words he supposedly translated from the Hebrew language, as we have partly understood, though what he imagines is nothing. For he says to say: “Abar anid moib nochile daasim ane daasim nochile moib anid abar selam,” which, interpreted, has this meaning:
19.4.4Holl GCS 25/31:221–222
»παρελθέτω ταπείνωσις <ἡ> ἐκ τῶν πατέρων μου τῆς κατακρίσεως αὐτῶν καὶ καταπατήματος αὐτῶν καὶ πόνου αὐτῶν, καταπατήματι ἐν κατακρίσει διὰ τῶν πατέρων μου, ἀπὸ ταπεινώσεως παρελθούσης ἐν ἀποστολῇ
»parelthetō tapeinōsis <hē> ek tōn paterōn mou tēs katakriseōs autōn kai katapatēmatos autōn kai ponou autōn, katapatēmati en katakrisei dia tōn paterōn mou, apo tapeinōseōs parelthousēs en apostolę̄
“Let humiliation pass from my fathers, from their condemnation and their trampling and their toil, by trampling in condemnation through my fathers, from humiliation that has passed, in the mission
19.4.5Holl GCS 25/31:222
τελειώσεως.‘ ἐπʼ αὐτῷ δὲ πάντα πληροῦται ταῦτα. κεκένωται γὰρ αὐτοῦ ἡ δύναμις καὶ ἡ πλάνη. εἰ δὲ ἓν ῥῆμα πρὸς ἓν θελήσει τις κατὰ λεπτολογίαν ἀκοῦσαι ἑρμηνευόμενον, καὶ τοῦτο οὐκ ἂν ὀκνήσαιμεν ποιῆσαι, ἀλλʼ εἰς καθῆκον κατὰ πάντα τῶν βουλομένων λεπτολόγως ἀκούειν αὐτὰ δὴ τὰ ῥήματα αὐτοῦ καὶ τὰς αὐτῶν ἑρμηνείας ἄντικρυς παραθησόμεθα, καὶ ἔστιν οὕτως· ἀβάρ, παρελθέτω· ἀνίδ, ταπείνωσις·
teleiōseōs.‘ epʼ autǭ de panta plēroutai tauta. kekenōtai gar autou hē dynamis kai hē planē. ei de hen rhēma pros hen thelēsei tis kata leptologian akousai hermēneuomenon, kai touto ouk an oknēsaimen poiēsai, allʼ eis kathēkon kata panta tōn boulomenōn leptologōs akouein auta dē ta rhēmata autou kai tas autōn hermēneias antikrys parathēsometha, kai estin houtōs; abar, parelthetō; anid, tapeinōsis;
of perfection.” All these things are fulfilled in him; for his power and his error have been emptied. If anyone wishes to hear it interpreted word by word in detail, we would not hesitate to do this too; but, as is fitting in every way for those who wish to hear in detail, we shall set out his very words and their interpretations side by side, and it is thus: abar, let pass; anid, humiliation;
19.4.6Holl GCS 25/31:222
μωΐβ, ἡ ἐκ <τῶν> πατέρων μου· νωχιλέ, τῆς κατακρίσεως αὐτῶν· δαασίμ, καταπατήματος αὐτῶν· ἀνή, καὶ πόνου αὐτῶν· δαασίμ, καταπατήματι· νωχιλέ, ἐν κατακρίσει· μωΐβ, διὰ τῶν πατέρων μου· ἀνίδ, ἀπὸ ταπεινώσεως· ἀβάβ, παρελθούσης· σελάμ, ἐν ἀποστολῇ τελειώσεως.
mōïb, hē ek <tōn> paterōn mou; nōchile, tēs katakriseōs autōn; daasim, katapatēmatos autōn; anē, kai ponou autōn; daasim, katapatēmati; nōchile, en katakrisei; mōïb, dia tōn paterōn mou; anid, apo tapeinōseōs; abab, parelthousēs; selam, en apostolę̄ teleiōseōs.
moib, from my fathers; nochile, of their condemnation; daasim, of their trampling; ane, and of their toil; daasim, by trampling; nochile, in condemnation; moib, through my fathers; anid, from humiliation; abab, that has passed; selam, in the mission of perfection.
Haer. 19, chapter 5
19.5.1Holl GCS 25/31:222
5. Αὕτη γοῦν ἡ αἵρεσις ἡ τῶν Ὀσσηνῶν ἄνω προειρημένη, ἡ πολιτευομένη μὲν τὴν τῶν Ἰουδαίων πολιτείαν κατὰ τὸ σαββατίζειν τε καὶ περιτέμνεσθαι καὶ τοῦ νόμου ποιεῖν τὰ πάντα· μόνον δὲ <τῷ> τὰς βίβλους <Μωυσέως> ὁμοίως τοῖς Νασαραίοις σχίσμα [δὲ] αὕτη, διαφερομένη πρὸς τὰς ἄλλας ἓξ τούτων τῶν ἑπτὰ αἱρέσεων.
5. Hautē goun hē hairesis hē tōn Ossēnōn anō proeirēmenē, hē politeuomenē men tēn tōn Ioudaiōn politeian kata to sabbatizein te kai peritemnesthai kai tou nomou poiein ta panta; monon de <tǭ> tas biblous <Mōyseōs> homoiōs tois Nasaraiois schisma [de] hautē, diapheromenē pros tas allas hex toutōn tōn hepta haireseōn.
This sect, then, of the Ossenes described above, lives by the Jewish way of life in keeping the sabbath, being circumcised and doing all that the law requires; only, like the Nasaraeans, in [rejecting] the books of Moses it is a schism, differing from the other six of these seven sects.
19.5.2Holl GCS 25/31:222
ἀρκέσει γοῦν εἰς ἀνατροπὴν ταύτης τὸ εἶναι αὐτὴν ἀλλοτρίαν θεοῦ *, τοῦ κυρίου σαφῶς λέγοντος ὅτι »οἱ ἱερεῖς ἐν τῷ ἱερῷ βεβηλοῦσι τὸ σάββατον«.
arkesei goun eis anatropēn tautēs to einai autēn allotrian theou *, tou kyriou saphōs legontos hoti »hoi hiereis en tǭ hierǭ bebēlousi to sabbaton«.
It will suffice for its refutation that it is alien to God …, since the Lord clearly says that “the priests in the temple profane the sabbath.”
19.5.3Holl GCS 25/31:222
ἡ δὲ βεβήλωσις τοῦ σαββάτου τίς αὕτη ἀλλʼ ὅτι ἔργον οὐδεὶς εἰργάζετο ἐν τῷ σαββάτῳ, ἐν δὲ τῷ ἱερῷ οἱ ἱερεῖς θυσίαν ἐπιτελοῦντες ἔλυον τὸ σαββατον, βεβηλοῦντες διὰ τὴν ἐνδελεχῆ τῶν ζῴων θυσίαν;
hē de bebēlōsis tou sabbatou tis hautē allʼ hoti ergon oudeis eirgazeto en tǭ sabbatǭ, en de tǭ hierǭ hoi hiereis thysian epitelountes elyon to sabbaton, bebēlountes dia tēn endelechē tōn zǭōn thysian?
What is this profaning of the sabbath, except that no one did work on the sabbath, but in the temple the priests, offering sacrifice, broke the sabbath, profaning it by the continual sacrifice of animals?
19.5.4Holl GCS 25/31:222
Καὶ παρελεύσομαι καὶ ταύτην τὴν αἵρεσιν. συνῆπται γὰρ οὑτος πάλιν ὁ Ηλξαϊ τοῖς μετὰ τὸν Χριστὸν Ἐβιωναίοις, ἀλλὰ καὶ τοῖς Ναζωραίοις τοῖς μετέπειτα γεγονόσι.
Kai pareleusomai kai tautēn tēn hairesin. synēptai gar houtos palin ho Ēlxaï tois meta ton Christon Ebiōnaiois, alla kai tois Nazōraiois tois metepeita gegonosi.
I shall pass over this sect too. For this Elxai again joined the Ebionites after Christ, and also the Nazoraeans who arose later.
19.5.5Holl GCS 25/31:222–223
καὶ κέχρηνται αὐτῷ τέσσαρες αἱρέσεις, ἐπειδὴ θέλγονται τῇ αὐτοῦ πλάνῃ· <ἡ> Ἐβιωναίων τε μετέπειτα <γεγονότων καὶ> Ναζωραίων, Ὀσσαίων τε τῶν καὶ σὺν αὐτῷ καὶ Νασαραίων τῶν ἄνω μοι προδεδηλωμένων.
kai kechrēntai autǭ tessares haireseis, epeidē thelgontai tę̄ autou planę̄; <hē> Ebiōnaiōn te metepeita <gegonotōn kai> Nazōraiōn, Ossaiōn te tōn kai syn autǭ kai Nasaraiōn tōn anō moi prodedēlōmenōn.
And four sects have used him, because they are charmed by his error: that of the Ebionites who arose later and the Nazoraeans, and the Ossaeans who were with him, and the Nasaraeans I described above.
19.5.6Holl GCS 25/31:223
Αὕτη δὲ ἡ <ἕκτη> αἵρεσις τῶν ἑπτὰ τῶν έν Ἱεροσολύμοις, αἵτινες ἐνέμειναν ἄχρι τῆς τοῦ Χριστοῦ παρουσίας καὶ μετὰ τὴν τοῦ Χριστοῦ ἔνσαρκον παρουσίαν ἄχρι τῆς τῶν Ἱεροσολύμων ἁλώσεως, ἥτις γέγονεν ὑπὸ Τίτου βασιλέως, ἀδελφοῦ Δομετιανοῦ υἱοῦ δὲ Οὐεσπασιανοῦ, ἐν τῷ δευτέρῳ ἔτει τῆς τοῦ πατρὸς αὐτοῦ Οὐεσπασιανοῦ βασιλείας.
Hautē de hē <hektē> hairesis tōn hepta tōn en Hierosolymois, haitines enemeinan achri tēs tou Christou parousias kai meta tēn tou Christou ensarkon parousian achri tēs tōn Hierosolymōn halōseōs, hētis gegonen hypo Titou basileōs, adelphou Dometianou huiou de Ouespasianou, en tǭ deuterǭ etei tēs tou patros autou Ouespasianou basileias.
This is the sixth sect of the seven in Jerusalem, which lasted until the coming of Christ, and after Christ's coming in the flesh until the capture of Jerusalem, which took place under the emperor Titus, brother of Domitian and son of Vespasian, in the second year of the reign of his father Vespasian.
19.5.7Holl GCS 25/31:223
μετὰ δὲ τὴν τῶν Ἱεροσολύμων ἅλωσιν ἐπέμεινεν ἥ τε αὐτὴ καὶ αἱ ἄλλαι ὀλίγῳ τῷ χρόνῳ φημιζόμεναι αἱρέσεις, Σαδδουκαίων φημὶ καὶ Γραμματέων, Φαρισαίων τε καὶ Ἡμεροβαπτιστῶν Ὀσσαίων τε καὶ Νασαραίων καὶ Ἡρῳδιανῶν, ἄχρις οὑ κατὰ καιρὸν καὶ κατὰ χρόνον ἑκάστη αὐτῶν διασκορπισθεῖσα διελύθη.
meta de tēn tōn Hierosolymōn halōsin epemeinen hē te autē kai hai allai oligǭ tǭ chronǭ phēmizomenai haireseis, Saddoukaiōn phēmi kai Grammateōn, Pharisaiōn te kai Hēmerobaptistōn Ossaiōn te kai Nasaraiōn kai Hērǭdianōn, achris hou kata kairon kai kata chronon hekastē autōn diaskorpistheisa dielythē.
After the capture of Jerusalem, this sect and the other sects that were talked of remained for a short time, I mean the Sadducees, Scribes, Pharisees, Hemerobaptists, Ossaeans, Nasaraeans and Herodians, until, in due season and time, each of them was scattered and dissolved.
Haer. 19, chapter 6
19.6.1Holl GCS 25/31:223
6. Ἀρκετῶς δὲ ἔχει ἀπʼ αὐτῆς τῆς αὐτῶν φρενοβλαβείας καὶ τῶν ῥημάτων τοῦ κηρύγματος τοῦ δηλητηρίου ἰοῦ ἀλεξητήριον ἑαυτῷ πάντα νουνεχῆ κατασκευάσαι, καταγνόντα τῆς συρφετώδους αὐτῶν διδασκαλίας τε καὶ λαλιᾶς,
6. Arketōs de echei apʼ autēs tēs autōn phrenoblabeias kai tōn rhēmatōn tou kērygmatos tou dēlētēriou iou alexētērion heautǭ panta nounechē kataskeuasai, katagnonta tēs syrphetōdous autōn didaskalias te kai lalias,
It is enough, from their derangement itself and the words of their preaching, for every sensible person to prepare for himself an antidote to the deadly poison, condemning their rubbishy teaching and talk,
19.6.2Holl GCS 25/31:223
καὶ μάλιστα τοῦ κυρίου εὐθὺς λέγοντος ἔν τε τῷ νόμῳ καὶ ἐν τῷ εὐαγγελίῳ »οὐκ ἔσονταί σοι θεοὶ ἕτεροι« »οὐ λήψῃ ὄνομά τινος ἑτέρου ἐπὶ ὅρκῳ«, καὶ πάλιν ἐν τῷ εὐαγγελίῳ λέγοντος »μὴ ὀμνύναι μήτε τὸν οὐρανὸν μήτε τὴν γῆν μήτε ἕτερόν τινα ὅρκον, ἀλλʼ ἤτω ὑμῶν τὸ ναὶ ναὶ καὶ τὸ οὒ οὔ· τὸ περισσότερον γὰρ τούτων ἐκ τοῦ πονηροῦ ὑπάρχει«.
kai malista tou kyriou euthys legontos en te tǭ nomǭ kai en tǭ euangeliǭ »ouk esontai soi theoi heteroi« »ou lēpsę̄ onoma tinos heterou epi horkǭ«, kai palin en tǭ euangeliǭ legontos »mē omnynai mēte ton ouranon mēte tēn gēn mēte heteron tina horkon, allʼ ētō hymōn to nai nai kai to ou ou; to perissoteron gar toutōn ek tou ponērou hyparchei«.
especially since the Lord says at once, in the law and in the Gospel, “You shall have no other gods,” “You shall not take the name of another in an oath”; and again, in the Gospel, “Do not swear either by heaven or by earth or by any other oath, but let your yes be yes and your no no; for what is more than these comes from the evil one.”
19.6.3Holl GCS 25/31:223
ἐγὼ δὲ περὶ τούτου νομίζω θεσπίσαι τὸν κύριον διὰ τὸ μέλλειν τινὰς λέγειν ἐν ἄλλοις ὀνόμασιν ὅρκον προβάλλεσθαι· πρῶτον μὲν οὐν ὅτι οὐ δεῖ ὀμνύναι οὔτε αὐτὸν τὸν κύριον οὔτε ἄλλον τινὰ ὅρκον· <ἐκ> τοῦ γὰρ πονηροῦ ἐστι τὸ πονηρὸς δὲ ἄρα καὶ ὁ ἐν τῷ Ἠλξαΐ λαλήσας,
egō de peri toutou nomizō thespisai ton kyrion dia to mellein tinas legein en allois onomasin horkon proballesthai; prōton men oun hoti ou dei omnynai oute auton ton kyrion oute allon tina horkon; <ek> tou gar ponērou esti to ponēros de ara kai ho en tǭ Ēlxaï lalēsas,
I think the Lord gave this command because some would propose oaths by other names: first, that one must not swear either by the Lord himself or by any other oath; for it is from the evil one. So the one who spoke in Elxai is also evil,
19.6.4Holl GCS 25/31:223–224
ὁ καταναγκάσας οὐ μόνον ἐν θεῷ ὀμνύναι, ἀλλὰ καὶ ἐν ἁλὶ καὶ ἐν ὕδατι καὶ <ἐν καὶ> ἐν αἰθέρι καὶ ἐν ἀνέμῳ καὶ ἐν τῇ γῇ καὶ ἐν οὐρανῷ. δὲ ὡς ἐν παρόδῳ διὰ τῶν δύο λόγων πρὸς ἀντίθεσιν τῆς αὐτοῦ πλάνης ἀντιδότῳ χρήσασθαι τὸν βουλόμενον ἰατρευθῆναι.
ho katanankasas ou monon en theǭ omnynai, alla kai en hali kai en hydati kai <en kai> en aitheri kai en anemǭ kai en tę̄ gę̄ kai en ouranǭ. de hōs en parodǭ dia tōn dyo logōn pros antithesin tēs autou planēs antidotǭ chrēsasthai ton boulomenon iatreuthēnai.
who compelled [them] to swear not only by God but also by salt, by water, by … ether, by wind, by the earth and by heaven. [It is enough,] in passing, for anyone who wishes to be healed to use these two sayings as an antidote against his error.
19.6.5Holl GCS 25/31:224
παρελθὼν δὲ τούτου τὴν ἐρεσχελίαν καὶ τὸ ὕπουλον ταύτης τῆς αἱρέσεως ἐφεξῆς ποιήσομαι τῆς ἑβδόμης αἱρέσεως τὸν ἔλεγχον, τῆς παρὰ τοῖς αὐτοῖς τότε νομιτευομένης καὶ ἔστιν αὕτη·
parelthōn de toutou tēn ereschelian kai to hypoulon tautēs tēs haireseōs ephexēs poiēsomai tēs hebdomēs haireseōs ton elenchon, tēs para tois autois tote nomiteuomenēs kai estin hautē;
Passing over his nonsense and the festering deceit of this sect, I shall next refute the seventh sect, which was then customary among the same people; it is this:
Haer. 20, chapter 1
20.1.1Holl GCS 25/31:224
Μετὰ ταύτην δὲ καὶ μετὰ ταύτας πάλιν ἑβδόμη ἠν Ἡρῳδιανῶν καλουμένη. οὐδὲν δὲ ἴσχον τι παρηλλαγμένον οὑτοι, ἀλλὰ ὅλοι Ἰουδαῖοι > ἀργοί τε καὶ ὑποκριταί. Ἡρῴδην δὲ οὗτοι ἡγοῦντο Χριστόν, Χριστὸν τὸν ἐν πάσαις γραφαῖς νόμου τε καὶ προφητῶν προσδοκώμενον νομίσαντες αὐτὸν εἶναι τὸν Ἡρῴδην,
Meta tautēn de kai meta tautas palin hebdomē ēn Hērǭdianōn kaloumenē. ouden de ischon ti parēllagmenon houtoi, alla holoi Ioudaioi > argoi te kai hypokritai. Hērǭdēn de houtoi hēgounto Christon, Christon ton en pasais graphais nomou te kai prophētōn prosdokōmenon nomisantes auton einai ton Hērǭdēn,
After this sect, and after these, there was again a seventh, called the Herodians. They had nothing different, but were Jews in everything, idle and hypocrites. They regarded Herod as the Christ, thinking that Herod was the Christ expected in all the Scriptures of the law and the prophets,
20.1.2Holl GCS 25/31:224
καὶ ἐπʼ αὐτῷ ἀπατώμενοι ἐσεμνύνοντο τῷ Ἡρῴδῃ, ἐκ τοῦ ῥητοῦ συναρπασθέντες (διὰ τοῦ καὶ εἰς χάριν τοῦ τότε βασιλέως κενοδοξῆσαι) τοῦ εἰρημένου οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα οὔτε ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἴως ἂν ἔλθῃ ᾧ ἀπόκειται« ἢ ὡς ἔχει τὰ ἄλλα ἀντίγραφα »ἕως ἔλθῃ ᾧ τὰ ἀποκείμενα«·
kai epʼ autǭ apatōmenoi esemnynonto tǭ Hērǭdę̄, ek tou rhētou synarpasthentes (dia tou kai eis charin tou tote basileōs kenodoxēsai) tou eirēmenou ouk ekleipsei archōn ex Iouda oute hēgoumenos ek tōn mērōn autou, iōs an elthę̄ hǭ apokeitai« ē hōs echei ta alla antigrapha »heōs elthę̄ hǭ ta apokeimena«;
and, deceived about him, they took pride in Herod, carried away by the text (and also to flatter the king of that time) which says, “A ruler shall not fail from Judah nor a leader from his thighs, until he comes for whom it is reserved,” or as the other copies have it, “until the things reserved for him come”;
20.1.3Holl GCS 25/31:224–225
ἐπειδήπερ ὁ Ἡρῴδης υἱὸς Ἀντιπάτρου ἐτύγχανεν Ἀσκαλωνίτου τινὸς ἱεροδούλου Ἀπόλλωνος τοῦ εἰδώδου· οὗ ὁ πατὴρ τοῦ αὐτοῦ Ἀντιπάτρου Ἠρῴδης μὲν ἦν τοὔνομα, υἱὸς δὲ ἦν καὶ αὐτὸς Ἀντιπάτρου. αἰχμάλωτος δὲ ἤχθη ὑπὸ Ἰδουμαίων ὁ αὐτὸς Ἀντίπατρος κἀκεῖσε ἐν τῇ Ἰδουμαίᾳ διατρίβων ἐγέννησε τὸν Ἡρῴδην.
epeidēper ho Hērǭdēs huios Antipatrou etynchanen Askalōnitou tinos hierodoulou Apollōnos tou eidōdou; hou ho patēr tou autou Antipatrou Ērǭdēs men ēn tounoma, huios de ēn kai autos Antipatrou. aichmalōtos de ēchthē hypo Idoumaiōn ho autos Antipatros kakeise en tę̄ Idoumaią diatribōn egennēse ton Hērǭdēn.
since Herod was the son of Antipater, of Ascalon, a temple slave of the idol Apollo. Antipater's father was named Herod, and he too was son of an Antipater. This Antipater was taken captive by Idumaeans and, living there in Idumaea, begot Herod.
20.1.4Holl GCS 25/31:225
τοῦ δὲ πατρὸς πένητος ὄντος καὶ μὴ δυναμένου λύτροις ῥύσασθαι τὸν υἱόν, λέγω δὴ τὸν Ἀντίπατρον, ἔμεινε πολλῷ τῷ χρόνῳ δουλεύων· ὕστερον δὲ ἐλυτρώθη ἐξ ἐράνου τῶν πολιτῶν σὺν τῷ παιδίῳ Ἡρῴδῃ καὶ μετῆλθεν εἰς τὰ οἰκεῖα. διόπερ τινὲς αὐτὸν λέγουσιν Ἰδουμαῖον, ἄλλοι δὲ Ἀσκαλωνίτην ἴσασιν.
tou de patros penētos ontos kai mē dynamenou lytrois rhysasthai ton huion, legō dē ton Antipatron, emeine pollǭ tǭ chronǭ douleuōn; hysteron de elytrōthē ex eranou tōn politōn syn tǭ paidiǭ Hērǭdę̄ kai metēlthen eis ta oikeia. dioper tines auton legousin Idoumaion, alloi de Askalōnitēn isasin.
Since his father was poor and could not ransom his son, I mean Antipater, he remained a slave for a long time; later he was ransomed by a collection of the citizens together with the child Herod and returned home. That is why some call him an Idumaean, while others know him as an Ascalonite.
20.1.5Holl GCS 25/31:225
ὕστερον δὲ ἐφιλιώθη † Δημητρίῳ καὶ ἐπίτροπος κατέστη ἐπὶ τῆς Ἰουδαίας, ἐν γνώσει τε γέγονεν Αὐγούστῳ βασιλεῖ καὶ ἀπὸ τοῦ ἐπιτροπεύειν προσηλυτεύει, περιτέμνεταί τε αὐτὸς καὶ περιτέμνει Ἡρῴδην τὸν υἱόν, εἰς ὃν ἠλθεν ὁ κλῆρος τῆς τῶν Ἰουδαίων βασιλείας· ἦν δὲ βασιλεὺς ἐν τῇ Ἰουδαίᾳ ὑπὸ βασιλέα Αὔγουστον ὑπόσπονδος ὑπάρχων.
hysteron de ephiliōthē † Dēmētriǭ kai epitropos katestē epi tēs Ioudaias, en gnōsei te gegonen Augoustǭ basilei kai apo tou epitropeuein prosēlyteuei, peritemnetai te autos kai peritemnei Hērǭdēn ton huion, eis hon ēlthen ho klēros tēs tōn Ioudaiōn basileias; ēn de basileus en tę̄ Ioudaią hypo basilea Augouston hypospondos hyparchōn.
Later he became a friend of … and was appointed procurator of Judea; he became known to the emperor Augustus, and from his procuratorship became a proselyte; he was circumcised himself and circumcised his son Herod, to whom the lot of the Jewish kingdom came. He was king in Judea under the emperor Augustus as an ally.
20.1.6Holl GCS 25/31:225
ἐπεὶ οὖν ἐξ ἀλλοφύλων οὗτος βασιλεύει, κατὰ διαδοχὴν δὲ διήρκεσεν ἀπὸ τοῦ Ἰούδα καὶ ἀπὸ τοῦ Δαυὶδ τὸ βασίλειον καὶ οἱ ἐκ τοῦ Ἰούδα ἄρχοντες καὶ πατριάρχαι <ἐξέλιπον> μετέστη δὲ βασίλειον εἰς ἀλλόφυλον, πιθανὸν ἔδοξεν [ἐν] τῇ ὑπολήψει τῶν πεπλανημένων τὸ ἀπατηθῆναι καὶ νομίσαι αὐτὸν Χριστὸν εἶναι,
epei oun ex allophylōn houtos basileuei, kata diadochēn de diērkesen apo tou Iouda kai apo tou Dauid to basileion kai hoi ek tou Iouda archontes kai patriarchai <exelipon> metestē de basileion eis allophylon, pithanon edoxen [en] tę̄ hypolēpsei tōn peplanēmenōn to apatēthēnai kai nomisai auton Christon einai,
Since, then, this man reigned though of foreign descent, while the kingdom had continued in succession from Judah and from David, and the rulers and patriarchs from Judah had failed and the kingdom had passed to a foreigner, it seemed plausible to the minds of those in error to be deceived and to think he was the Christ,
20.1.7Holl GCS 25/31:225–226
ἀπὸ τῆς ἀκολουθίας τοῦ προειρημένου ῥητοῦ τοῦ »οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, ἕως ἂν ἔλθῃ ᾧ ἀπόκειται«, ὡς εἶναι τοῦτο > παρ αὐτοῖς νοητέον, ὅτι τούτῳ ἀπέκειτο, φησίν· ἐξέλιπον γὰρ ἐκεῖνοι καὶ αὑτος οὐκ ἀπὸ γένους τοῦ Ἰούδα, ἀλλʼ οὔτε ὅλως τοῦ Ἰσραὴλ ὑπάρχει· τ<οι>ούτῳ δὲ ἀπέκειτο <τὸ>
apo tēs akolouthias tou proeirēmenou rhētou tou »ouk ekleipsei archōn ex Iouda, heōs an elthę̄ hǭ apokeitai«, hōs einai touto > par autois noēteon, hoti toutǭ apekeito, phēsin; exelipon gar ekeinoi kai hautos ouk apo genous tou Iouda, allʼ oute holōs tou Israēl hyparchei; t<oi>outǭ de apekeito <to>
from the sequence of the text already quoted, “A ruler shall not fail from Judah, until he comes for whom it is reserved,” so that among them it was to be understood that “it was reserved for this man,” they say; for those had failed, and he was not of the race of Judah, nor of Israel at all; and for such a one was reserved the
Haer. 20, chapter 2
20.2.1Holl GCS 25/31:226
2. ἀλλʼ ἐλέγχει αὐτοὺς ἡ ἀκολουθία φάσκουσα ὅτι »αὐτὸς προσδοκία ἐθνῶν καὶ ἐπʼ αὐτῷ ἔθνη ἐλπιοῦσιν«. ποῖον δὲ τῶν ἐθνῶν ἐπὶ Ἡρῴδῃ ἤλπισεν; ποία δὲ προσδοκία ἐθνῶν Ἡρῴδην καραδοκεῖ; λῶς δὲ παρʼ αὐτοῖς ἐπληροῦτο τό ἐκοιμήθη ὡς λέων καὶ ὡς σκύμνος λέοντος, τίς ἐξεγερεῖ αὐτόν‘;
2. allʼ elenchei autous hē akolouthia phaskousa hoti »autos prosdokia ethnōn kai epʼ autǭ ethnē elpiousin«. poion de tōn ethnōn epi Hērǭdę̄ ēlpisen? poia de prosdokia ethnōn Hērǭdēn karadokei? lōs de parʼ autois eplērouto to ekoimēthē hōs leōn kai hōs skymnos leontos, tis exegerei auton‘?
But the sequence refutes them, saying, “He is the expectation of the nations, and in him nations will hope.” Which of the nations hoped in Herod? What expectation of the nations waits for Herod? And how was it fulfilled among them, “He lay down like a lion and like a lion's whelp; who shall rouse him?”
20.2.2Holl GCS 25/31:226
ποῦ δὲ »ἔπλυνεν ἐν αἵματι τὴν στολὴν αὐτοῦ. ὁ Ἡρῴδης ἢ ἐν αἵματι σταφυλῆς τὸ περιβόλαιον αὐτοῦ‘. ὡς ὁ κύριος ἡμῶν Ἰησοῦς Χριστὸς τὸ σῶμα αὐτοῦ ῥαντίσας αἵματι τῷ ἰδίῳ καὶ ἐν αἵματι σταφυλῆς τὸ περιβόλαιον αὐτοῦ;
pou de »eplynen en haimati tēn stolēn autou. ho Hērǭdēs ē en haimati staphylēs to peribolaion autou‘. hōs ho kyrios hēmōn Iēsous Christos to sōma autou rhantisas haimati tǭ idiǭ kai en haimati staphylēs to peribolaion autou?
And where did Herod “wash his robe in blood, or his garment in the blood of the grape,” as our Lord Jesus Christ did, sprinkling his body with his own blood, and his garment in the blood of the grape?
20.2.3Holl GCS 25/31:226
ἀλλὰ νόει ὃ λέγω. δώσει γὰρ σοι ὁ κύριος σύνεσιν ἐν πᾶσιν.« ἵνα γὰρ δείξῃ τὸ καθάρσιον τῆς τοῦ λαοῦ τοῦ κυρίου καταστάσεως, ἠλθεν διὰ τοῦ ἰδίου αἵματος τῆς διδασκαλίας καθᾶραι τοὺς ὀδόντας τῶν ἀνθρώπων τοὺς εἰς αἷμα κνίσης καὶ ἀθεμίτου θυσίας μεμολυσμένους.
alla noei ho legō. dōsei gar soi ho kyrios synesin en pasin.« hina gar deixę̄ to katharsion tēs tou laou tou kyriou katastaseōs, ēlthen dia tou idiou haimatos tēs didaskalias katharai tous odontas tōn anthrōpōn tous eis haima knisēs kai athemitou thysias memolysmenous.
“But understand what I say; for the Lord will give you understanding in all things.” For to show the purification of the state of the Lord's people, he came to cleanse, by his own blood, [the blood] of his teaching, the teeth of human beings, which had been defiled with the blood of the smoke of unlawful sacrifice.
20.2.4Holl GCS 25/31:226
καὶ τί μοι τὰ πλήθη λέγειν; πολλὰ γὰρ ἐστι καὶ οὐκ ἐνδέχεται ὁ χρόνος πρὸς ἀντίθεσιν τῶν προειρημένων αἱρέσεων ἐπιμηκύνειν τὸν λόγον.
kai ti moi ta plēthē legein? polla gar esti kai ouk endechetai ho chronos pros antithesin tōn proeirēmenōn haireseōn epimēkynein ton logon.
And why should I tell the multitude of them? For they are many, and time does not allow me to lengthen my discourse in answering the sects already described.
Haer. 20, chapter 3
20.3.1Holl GCS 25/31:226
3. Ἀλλʼ αὗται μὲν αἱ ἑπτὰ ἦσαν ἐν Ἰσραήλ, ἐν τῇ Ἱερουσαλὴμ καὶ ἐν τῇ Ἰουδαίᾳ, αἱ δὲ τέσσαρες αἱ προειρημέναι παρὰ Σαμαρείταις ἐν τῇ Σαμαρείᾳ· αἱ πλείους δὲ καθῃρέθησαν, οὐδέτι γὰρ Γραμματεῖς, οὐκέτι Φαρισαῖοι, οὐκέτι Σαδδουκαῖοι, οὐκέτι Ἡμεροβαπτισταί, οὐκέτι Ἡρῳδιανοί·
3. Allʼ hautai men hai hepta ēsan en Israēl, en tę̄ Hierousalēm kai en tę̄ Ioudaią, hai de tessares hai proeirēmenai para Samareitais en tę̄ Samareią; hai pleious de kathę̄rethēsan, oudeti gar Grammateis, ouketi Pharisaioi, ouketi Saddoukaioi, ouketi Hēmerobaptistai, ouketi Hērǭdianoi;
These seven, then, were in Israel, in Jerusalem and Judea, and the four already described among the Samaritans in Samaria. Most have been destroyed: there are no longer Scribes, no longer Pharisees, no longer Sadducees, no longer Hemerobaptists, no longer Herodians;
20.3.2Holl GCS 25/31:226
μόνοι δέ τινες ἐν σπάνει εὑρίσκονται εἴπου εἱς ἢ δύο Νασαρηνοὶ ὑπὲρ τὴν ἄνω Θηβαΐδα καὶ ἐπέκεινα τῆς Ἀραβίας καὶ Ὀσσαίων τὸ λεῖμμα, οὐκέτι ἰουδαΐζον ἀλλὰ συναφθὲν Σαμψίταις τοῖς κατὰ διαδοχὴν ἐν τοῖς πέραν τῆς νεκρᾶς θαλάσσης ὑπερκειμένοις· νυνὶ δὲ τῇ τῶν Ἐβιωναίων αἱρέσει συνήφθησαν.
monoi de tines en spanei heuriskontai eipou heis ē dyo Nasarēnoi hyper tēn anō Thēbaïda kai epekeina tēs Arabias kai Ossaiōn to leimma, ouketi ioudaïzon alla synaphthen Sampsitais tois kata diadochēn en tois peran tēs nekras thalassēs hyperkeimenois; nyni de tę̄ tōn Ebiōnaiōn hairesei synēphthēsan.
only a few are rarely found, perhaps one or two Nasarenes beyond the upper Thebaid and past Arabia, and the remnant of the Ossaeans, no longer practicing Judaism but joined to the Sampsites who succeeded them, living beyond the Dead Sea; and now they have joined the sect of the Ebionites.
20.3.3Holl GCS 25/31:226–227
καὶ γέγονε λῆξαι μὲν αὐτοὺς ἀπὸ Ἰουδαϊσμοῦ, ὥσπερ δὲ ῥίζαν τμηθῆναι ἢ σῶμα ἑρπετοῦ καὶ ἐξ αὐτοῦ φῦναι δικέφαλον καὶ ἄρριζον ὄφιν ἐν ἑνὶ σώματι ἡμιτόμῳ ἐκπεφυκότα καὶ ἐξηρτημένον.
kai gegone lēxai men autous apo Ioudaïsmou, hōsper de rhizan tmēthēnai ē sōma herpetou kai ex autou phynai dikephalon kai arrizon ophin en heni sōmati hēmitomǭ ekpephykota kai exērtēmenon.
And it came about that they ceased from Judaism, as if a root had been cut, or a reptile's body, and from it had grown a two-headed, rootless snake, sprouting from one half-severed body and hanging from it.
20.3.4Holl GCS 25/31:227
Ἐως ὡδε ἡ περὶ τῶν τεσσάρων αἱρέσεων τῶν Σαμαρειτῶν διαλογὴ καὶ τῶν ἑπτὰ τῶν Ἰουδαίων, ἐξ ὡν οὐκέτι φέρονται <ἀλλʼ> ἢ τρεῖς μόναι τῶν Σαμαρειτῶν, λέγω δὴ <ἡ> Γοροθηνῶν τε Δοσιθέων καὶ Σεβουαίων, Ἐσσηνῶν δὲ οὐ πάνυ, ἀλλʼ ὡς ἐν σκότῳ τεθαμμένων· παρὰ δὲ τοῖς Ἱουδαίοις οὐκέτι ἀλλʼ ἢ Ὀσσαίων καὶ Νασαραίων ὀλίγοι ἀφωρισμένοι. Ὀσσαῖοι δὲ μετέστησαν ἀπὸ Ἰουδαϊσμοῦ εἰς τὴν τῶν Σαμψαίων αἵρεσιν, οἵτινες, οὐκέτι οὔτε Ἰουδαῖοι ὑπάρχουσιν οὔτε Χριστιανοί. ταῦτά μοι περὶ τῶν προειρημένων ews woe exetw.
Eōs hōde hē peri tōn tessarōn haireseōn tōn Samareitōn dialogē kai tōn hepta tōn Ioudaiōn, ex hōn ouketi pherontai <allʼ> ē treis monai tōn Samareitōn, legō dē <hē> Gorothēnōn te Dositheōn kai Sebouaiōn, Essēnōn de ou pany, allʼ hōs en skotǭ tethammenōn; para de tois Hioudaiois ouketi allʼ ē Ossaiōn kai Nasaraiōn oligoi aphōrismenoi. Ossaioi de metestēsan apo Ioudaïsmou eis tēn tōn Sampsaiōn hairesin, hoitines, ouketi oute Ioudaioi hyparchousin oute Christianoi. tauta moi peri tōn proeirēmenōn ews woe exetw.
So far the account of the four sects of the Samaritans and the seven of the Jews. Of these only three of the Samaritans are still current, I mean the Gorothenes, Dositheans and Sebuaeans, but the Essenes hardly at all, but as though buried in darkness; and among the Jews only a few Ossaeans and Nasaraeans, set apart. The Ossaeans passed from Judaism to the sect of the Sampsaeans, who are no longer either Jews or Christians. Let this much be said by me about those already described.
Haer. 21, chapter 1
21.1.1Holl GCS 25/31:238
Σίμωνος γίνεται τοῦ μάγου πρώτη αἵρεσις ἀπὸ Χριστοῦ καὶ δεῦρο ἀρξαμένη, οὐσα αὕτη τῶν εἰς ὄνομα Χριστοῦ οὐκ ὀρθῶς οὐδὲ εὐαγῶς <πιστευόντων> ἀλλὰ κατὰ τὴν παραπεποιημένην ἐν φθορὰν τὰ δεινὰ ἐργαζομένων.
Simōnos ginetai tou magou prōtē hairesis apo Christou kai deuro arxamenē, ousa hautē tōn eis onoma Christou ouk orthōs oude euagōs <pisteuontōn> alla kata tēn parapepoiēmenēn en phthoran ta deina ergazomenōn.
The first sect beginning from Christ onward is that of Simon the magician. It is among those who [believe] in the name of Christ not rightly nor piously, but who work terrible things according to their corrupted [teaching].
21.1.2Holl GCS 25/31:238
οὗτος ὁ Σίμων γόης ἦν, ἀπὸ Μῶν δὲ ὡρμᾶτο τῆς πόλεως τῆς ἐν τῇ Σαμαρείᾳ, νυνὶ κώμης ὑπαρχούσης. ἐφαντασίαζε δὲ τὸ γένος τῶν Σαμαρειτῶν ταῖς μαγείαις ἐξαπατῶν τε καὶ δελεάζων,
houtos ho Simōn goēs ēn, apo Mōn de hōrmato tēs poleōs tēs en tę̄ Samareią, nyni kōmēs hyparchousēs. ephantasiaze de to genos tōn Samareitōn tais mageiais exapatōn te kai deleazōn,
This Simon was a sorcerer; he came from Gitta, the city in Samaria, now a village. He enthralled the Samaritan people with his magic, deceiving and luring them,
21.1.3Holl GCS 25/31:238
ἔλεγεν δὲ ἑαυτὸν εἶναι τὴν μεγάλην δύναμιν τοῦ θεοῦ καὶ ἄνωθεν καταβεβηκέναι. τὸν πατέρα δὲ ἔλεγεν ἑαυτὸν τοῖς Σαμαρείταις, Ἰουδαίοις δὲ ἔλεγεν ἑαυτὸν εἶναι τὸν υἱόν, παθόντα δὲ μὴ πεπονθέναι. ἀλλὰ δοκήσει μόνον.
elegen de heauton einai tēn megalēn dynamin tou theou kai anōthen katabebēkenai. ton patera de elegen heauton tois Samareitais, Ioudaiois de elegen heauton einai ton huion, pathonta de mē peponthenai. alla dokēsei monon.
and he said that he was the great power of God and had come down from above. To the Samaritans he said he was the Father, to the Jews that he was the Son, who suffered without having suffered, but only in appearance.
21.1.4Holl GCS 25/31:238–239
ὑπεκορίσθη δὲ οὗτος τοὺς ἀποστόλους καὶ αὐτὸς δὲ ὁμοίως] ἴσα τοῖς ἄλλοις ὑπὸ Φιλίππου ἐβαπτίσθη μετὰ πολλῶν. οἱ πάντες δὲ χωρὶς αὐτοῦ ἐξεδέξαντο τὴν τῶν μεγάλων ἀποστόλων παρουσίαν καὶ διὰ τῆς αὐτῶν χειροθεσίας ἔλαβον πνεῦμα ἅγιον, ἐπειδήπερ Φίλιππος διάκονος ὢν οὐκ εἶχεν ἐξουσίαν τῆς χειροθεσίας τοῦ διʼ αὐτῆς διδόναι πνεῦμα ἅγιον.
hypekoristhē de houtos tous apostolous kai autos de homoiōs] isa tois allois hypo Philippou ebaptisthē meta pollōn. hoi pantes de chōris autou exedexanto tēn tōn megalōn apostolōn parousian kai dia tēs autōn cheirothesias elabon pneuma hagion, epeidēper Philippos diakonos ōn ouk eichen exousian tēs cheirothesias tou diʼ autēs didonai pneuma hagion.
He attached himself to the apostles and was baptized by Philip like the others, together with many. All except him received the coming of the great apostles and through their laying on of hands received the Holy Spirit, since Philip, being a deacon, did not have the authority of the laying on of hands to give the Holy Spirit through it.
21.1.5Holl GCS 25/31:239
οὐκ ὀρθὴν δὲ ὁ Σίμων ἔχων τὴν καρδίαν οὔτε τὸν λογισμόν, αἰσχροκερδίᾳ δέ τινι καὶ φιλοχρημοσύνῃ προσανέχων καὶ τῆς μοχθηρᾶς αὐτοῦ ἐπιτηδεύσεως ἐκτὸς βαίνων οὐδαμῶς. προσέφερε χρήματα Πέτρῳ τῷ ἀποστόλῳ, ὅπως δῴη αὐτῷ ἐξουσίαν ἐν τῇ ἐπιθέσει τῶν χειρῶν πνεῦμα ἅγιον παρέχειν, λογισάμενος ὀλίγον δώσειν πολλὴν δὲ ἀντὶ ὀλίγου τιὰ τοῦ ἄλλοις παρέχειν πνεῦμα ἐπισωρεῦσαι χρημάτων πληθὺν καὶ ἐπικερδῆσαι.
ouk orthēn de ho Simōn echōn tēn kardian oute ton logismon, aischrokerdią de tini kai philochrēmosynę̄ prosanechōn kai tēs mochthēras autou epitēdeuseōs ektos bainōn oudamōs. prosephere chrēmata Petrǭ tǭ apostolǭ, hopōs dǭē autǭ exousian en tę̄ epithesei tōn cheirōn pneuma hagion parechein, logisamenos oligon dōsein pollēn de anti oligou tia tou allois parechein pneuma episōreusai chrēmatōn plēthyn kai epikerdēsai.
But Simon, whose heart and reasoning were not right, devoted to base gain and love of money, and never stepping outside his wicked practice, offered money to Peter the apostle, that he might give him the authority to confer the Holy Spirit by the laying on of hands, reckoning that he would give a little and, in return for the little, by giving the Spirit to others would heap up a great amount of money and make a profit.
Haer. 21, chapter 2
21.2.1Holl GCS 25/31:239
2. Οὺτος μὲν οὐν ἔχων τὴν διάνοιαν πεπονηρευμένην ἀπὸ τῆς ἐν τῇ μαγείᾳ δαιμονιώδους πλάνης καὶ πεφαντασιωμένην, πρόχειρος ὢν ἀεὶ τῆς ἑαυτοῦ κακίας τὰ βαρβαρικὰ καὶ δαιμονίων πράγματα διὰ τῆς ἑαυτοῦ μαγγανείας ἐπιδείκνυσθαι, παρελθὼν εἰς μέσον καὶ προσχήματι ὀνόματος Χριστοῦ, ὡς ἐλλέβορον μέλιτι παραπλέκων, δηλητήριον τοῖς ὑπʼ αὐτοῦ ἀγρευθεῖσιν εἰς τὴν κακομήχανον αὐτοῦ πλάνην παρενθεὶς τῷ τοῦ ὀνόματος ἀξιώματι Χριστοῦ θάνατον ἐνεποίησεν τοῖς πεισθεῖσιν.
2. Outos men oun echōn tēn dianoian peponēreumenēn apo tēs en tę̄ mageią daimoniōdous planēs kai pephantasiōmenēn, procheiros ōn aei tēs heautou kakias ta barbarika kai daimoniōn pragmata dia tēs heautou manganeias epideiknysthai, parelthōn eis meson kai proschēmati onomatos Christou, hōs elleboron meliti paraplekōn, dēlētērion tois hypʼ autou agreutheisin eis tēn kakomēchanon autou planēn parentheis tǭ tou onomatos axiōmati Christou thanaton enepoiēsen tois peistheisin.
This man, then, whose mind was corrupted and deluded by the demonic error of magic, and who was always ready to display the barbarous and demonic works of his wickedness through his trickery, came forward and, under the pretext of the name of Christ, mixing hellebore with honey, as it were, and putting poison into those he caught in his wicked error by the dignity of the name of Christ, brought death on those who were persuaded.
21.2.2Holl GCS 25/31:239
λάγνος δὲ ὢν κατὰ τὴν φύσιν καὶ αἰδοῖ τῇ τῶν ἑαυτοῦ ὑποσχέσεων ὑπονυττόμενος, παραπεφθαρμένην ὑπόνοιαν τοῖς υπ αυτου απατωμένοις o agurths parepoihsato. γυναῖκα γαρ τινα ἑαυτῷ εὑράμενος ῥεμβάδα Ἑλένην τοὔνομα ἀπὸ τῆς Τυρίων ὁρμωμένην ἄγεται, μὴ ὑποφαίνων συνάφειαν ἔχειν πρὸς ταύτην·
lagnos de ōn kata tēn physin kai aidoi tę̄ tōn heautou hyposcheseōn hyponyttomenos, parapephtharmenēn hyponoian tois yp autou apatōmenois o agurths parepoihsato. gynaika gar tina heautǭ heuramenos rhembada Helenēn tounoma apo tēs Tyriōn hormōmenēn agetai, mē hypophainōn synapheian echein pros tautēn;
Being lustful by nature and pricked by shame at his own promises, the vagrant contrived a corrupt notion for those he deceived. For he found for himself a wandering woman named Helen, from the region of Tyre, and took her, without showing that he had relations with her;
21.2.3Holl GCS 25/31:239–240
ἐν παραβύστῳ δὲ αἰσχρότητι συμπεριπλεκόμενος τῷ γυναίῳ ὁ γόης τινὰ μυθώθη ψυχαγωγίαν τοῖς ἑαυτοῦ μαθηταῖς ὑφηγεῖτο, δῆθεν ἑαυτὸν εἶναι δύναμιν θεοῦ λέγων τὴν μεγάλην, τὴν δὲ σύζυγον ποσράδα πνεῦμα ἅγιον εἶναι τετόλμηκεν λέγειν καὶ διὰ ταύτην κατεληλυθέναι φησίν.
en parabystǭ de aischrotēti symperiplekomenos tǭ gynaiǭ ho goēs tina mythōthē psychagōgian tois heautou mathētais hyphēgeito, dēthen heauton einai dynamin theou legōn tēn megalēn, tēn de syzygon posrada pneuma hagion einai tetolmēken legein kai dia tautēn katelēlythenai phēsin.
secretly entwined with the woman in shamefulness, the sorcerer taught his disciples a mythical seduction of souls, saying that he himself was the great power of God, and he dared to say that his consort, the prostitute, was the Holy Spirit, and he says he came down because of her.
21.2.4Holl GCS 25/31:240
»ἐν ἑκάστῳ δὲ οὐρανῷ μετεμορφοὐμην, φησίν, κατὰ τὴν μορφὴν τῶν ἐν ἐκάστῳ οὐρανῷ, ἵνα λάθω τὰς ἀγγελικάσ μου δυνάμεις καὶ κατέλθω ἐπὶ τῆν Ἔννοιαν, ἥτις ἐστῖν αὕτη ἡ καὶ Π[ρούνικος καὶ πνεῦμα ἄκτισαν καὶ τοὺς ἀνθρώπους«. εἶναι δὲ ταύτην τὴν Ἐλένην ἐκείνην τὴν πάλαι, διʼ ἥν οἱ Τρῶες καὶ Ἔλληνες εἰς μάχην ἦλθον.
»en hekastǭ de ouranǭ metemorphoumēn, phēsin, kata tēn morphēn tōn en ekastǭ ouranǭ, hina lathō tas angelikas mou dynameis kai katelthō epi tēn Ennoian, hētis estin hautē hē kai P[rounikos kai pneuma aktisan kai tous anthrōpous«. einai de tautēn tēn Elenēn ekeinēn tēn palai, diʼ hēn hoi Trōes kai Ellēnes eis machēn ēlthon.
“In each heaven,” he says, “I changed my form according to the form of those in each heaven, so as to escape the notice of my angelic powers and come down to Ennoia (Thought), who is she who is also called Prunicus and the Holy Spirit, [through whom I created] the angels …” And [he said] that this Helen was that Helen of old, for whom the Trojans and Greeks went to war.
21.2.5Holl GCS 25/31:240–241
ἔλεγε δὲ μῦθόν τινα εἰς ταῦτα, ὄτι ἄνωθεν ἡ δύναμις κατιοῦσα ἑυτὴν μετεμόρφου, ἀλληγορικῶς δὲ οἱ ποιητὰ περὶ τούτου ἔφασαν. διὰ γὰρ τὴν ἄνωθεν δύναμιν (ἥν Προύνικόν φασιν, ἥτις παρʼ ἄλλαις αἱρέσεσι Βαρβηρὼ ἤτοι βαρβηλῶ καλεῖται), τὸ κάλλος αὐτῆς ἐμφαίνουσαν εἰς οἶστρόν <τε> ἄξασαν αὐτοὺς καὶ διὰ τοῦτο πεμφθεῖσαν εἰς συλαγωγίαν τῶν ἀρχόντων τῶν τὸν κόσμον τοῦτον κτισάντων, [καὶ] τοὺς αὐτοὺς ἀγγέλους εἰς πόλεμον διʼ αὐτὴν ἥκειν, αὐτὴν μηδὲν πεπονθέναι, ἀλληλοκτονίας δὲ αὐτοὺς εἰς ἑαυτοὺς ἐργάσασθαι παρασκευάσαι διʼ ἣν ἐνέβαλεν εἰς αὐτοὺς πρὸς ἑαυτὴν ἐπιθυμίαν.
elege de mython tina eis tauta, oti anōthen hē dynamis katiousa heutēn metemorphou, allēgorikōs de hoi poiēta peri toutou ephasan. dia gar tēn anōthen dynamin (hēn Prounikon phasin, hētis parʼ allais hairesesi Barbērō ētoi barbēlō kaleitai), to kallos autēs emphainousan eis oistron <te> axasan autous kai dia touto pemphtheisan eis sylagōgian tōn archontōn tōn ton kosmon touton ktisantōn, [kai] tous autous angelous eis polemon diʼ autēn hēkein, autēn mēden peponthenai, allēloktonias de autous eis heautous ergasasthai paraskeuasai diʼ hēn enebalen eis autous pros heautēn epithymian.
He told a myth about this: that the power descending from above transformed itself, and the poets spoke of this allegorically. For because of the power from above (which they call Prunicus, and which in other sects is called Barbero or Barbelo), displaying her beauty and driving them to frenzy, and for this reason sent to despoil the rulers who created this world, the angels themselves went to war because of her; she suffered nothing, but she caused them to bring about their own mutual slaughter through the desire for herself that she cast into them.
21.2.6Holl GCS 25/31:241
καὶ συνέχοντες αὐτὴν τοῦ μὴ ἄνω δύνασθαι ἀνιέναι συνεγίνοντο αὐτῇ, ἕκαστος ἐν ἑκάστῳ σώματι γυναικείας καὶ θηλυκῆς σχέσεως, μεταγγιζομένης αὐτῆς ἀπὸ σωμάτων θηλυκῶν εἰς σώματα διάφορα ἀνθρωπίνης φύσεώς τε καὶ κτηνῶν καὶ τῶν ἄλλων, ἴνα διʼ ὡν αὐτοὶ ἐργάζονται, κτείνοντές τε καὶ κτεινόμενοι, μείωσιν ἑαυτῶν διὰ τῆς τοῦ αἵματος προχύσεως ἐργάζωνται, εἶτα ἐκείνη τὴν δύναμιν συλλεγομένη πόλιν αὖθις εἰς οὐρανὸν ἀναβῆναι δυνηθῇ.
kai synechontes autēn tou mē anō dynasthai anienai syneginonto autę̄, hekastos en hekastǭ sōmati gynaikeias kai thēlykēs scheseōs, metangizomenēs autēs apo sōmatōn thēlykōn eis sōmata diaphora anthrōpinēs physeōs te kai ktēnōn kai tōn allōn, ina diʼ hōn autoi ergazontai, kteinontes te kai kteinomenoi, meiōsin heautōn dia tēs tou haimatos prochyseōs ergazōntai, eita ekeinē tēn dynamin syllegomenē polin authis eis ouranon anabēnai dynēthę̄.
And holding her so that she could not go back up, they had intercourse with her, each in each body of womanly and female form, as she was transferred from female bodies into various bodies of human nature, of beasts and the rest, so that by what they themselves do, killing and being killed, they might bring about their own diminution through the shedding of blood, and she, gathering the power again, might be able to go back up to heaven.
Haer. 21, chapter 3
21.3.1Holl GCS 25/31:241
3. »Ἦν δὲ αὕτη τότε ἡ ἐπὶ τοῖς Ἕλλησί τε καὶ Τρωσὶ καὶ ἀνωτάτω πρὶν ἢ τὸν κόσμον γενέσθαι καὶ μετὰ τὸν κόσμον διὰ τῶν ἀοράτων δυνάμεων. τὰ ἰσότυπα πεποιηκυῖα.
3. »Ēn de hautē tote hē epi tois Hellēsi te kai Trōsi kai anōtatō prin ē ton kosmon genesthai kai meta ton kosmon dia tōn aoratōn dynameōn. ta isotypa pepoiēkuia.
“She was at that time the one among the Greeks and Trojans, and, far above, before the world came into being and after the world, through the invisible powers, she did things of the same pattern.
21.3.2Holl GCS 25/31:241
αὐτὴ δέ ἐστιν ἡ νῦν σὺν ἐμοὶ καὶ διὰ ταύτην κατελήλυθα. καὶ αὕτη δὲ προσεδόκα τὴν ἐμὴν παρουσίαν· αὕτη γάρ ἐστιν ἡ Ἔννοια, ἡ παρὰ Ὁμήρῳ Ἑλένη καλουμένη. καὶ τούτου ἕνεκεν ἀναγκάζεται αὐτὴν διαγράφειν Ὅμηρος ἐπὶ πύργου ἑστηκέναι καὶ διὰ λαμπάδος ὑποφαίνειν τοῖς Ἕλλησι τὴν κατὰ τῶν Φρυγῶν ἐπιβουλήν. ἐχαρακτήριζε Τε διὰ τῆς λαμπηδόνος, ὡς ἔφην, τὴν τοῦ ἄνωθεν φωτὸς ἔνδιξιν.«
autē de estin hē nyn syn emoi kai dia tautēn katelēlytha. kai hautē de prosedoka tēn emēn parousian; hautē gar estin hē Ennoia, hē para Homērǭ Helenē kaloumenē. kai toutou heneken anankazetai autēn diagraphein Homēros epi pyrgou hestēkenai kai dia lampados hypophainein tois Hellēsi tēn kata tōn Phrygōn epiboulēn. echaraktērize Te dia tēs lampēdonos, hōs ephēn, tēn tou anōthen phōtos endixin.«
She is the one now with me, and for her sake I have come down. And she was awaiting my coming; for she is Ennoia, who is called Helen in Homer. And for this reason Homer is compelled to portray her standing on a tower and signaling with a torch to the Greeks the plot against the Phrygians. By the brightness he signified, as I said, the manifestation of the light from above.”
21.3.3Holl GCS 25/31:241–242
διὸ καὶ τὸν παρὰ τῷ Ὁμήρῳ δούρειον ἵππον μεμηχανημένον, ὃν νομίζουσιν Ελληνες ἐπίτηδες γεγενῆσθαι, ἔλεγε πάλιν ὁ γόης ὅτι ἄγνοιά ἐστι τῶν ἐθνῶν· καὶ »ὡς οἱ Φρύγες ἕλκοντες αὐτὸν ἀγνοίᾳ τὸν ἴδιον ὄλεθρον ἐπεσπάσαντο, οὕτω γὰρ] καὶ τὰ ἔθνη τουτέστιν οἱ ἄνθρωποι οἱ ἐκτὸς τῆς ἐμῆς γνώσεως διὰ τῆς ἀγνοίας ἕλκουσιν ἑαυτοῖς τὴν ἀπώλειαν«.
dio kai ton para tǭ Homērǭ doureion hippon memēchanēmenon, hon nomizousin Ellēnes epitēdes gegenēsthai, elege palin ho goēs hoti agnoia esti tōn ethnōn; kai »hōs hoi Phryges helkontes auton agnoią ton idion olethron epespasanto, houtō gar] kai ta ethnē toutestin hoi anthrōpoi hoi ektos tēs emēs gnōseōs dia tēs agnoias helkousin heautois tēn apōleian«.
Therefore the sorcerer also said that the wooden horse contrived in Homer, which the Greeks think was made on purpose, is the ignorance of the nations; and “as the Phrygians, dragging it in, in ignorance drew on their own destruction, so also the nations, that is, the people outside my knowledge, through ignorance draw destruction on themselves.”
21.3.4Holl GCS 25/31:242
ἀλλὰ καὶ Ἀθηνᾶν πάλιν τὴν αὐτὴν ἔλεγε τὴν παρʼ αὐτῷ Εννοιαν καλουμένην, χρώμενος δῆθεν ὁ πλάνος ταῖς τοῦ ἁγίου ἀποστόλου Παύλου φωναῖς μεταποιῶν τε τὴν ἀλήθειαν εἰς τὸ αὐτοῦ ψεῦδος, τό »ἐνδύσασθε τὸν θώρακα τῆς πίστεως καὶ τὴν περικεφαλαίαν τοῦ σωτηρίου κω κνημῖδας καὶ μάχαιραν καὶ θυρεόν‘, πάντα ταῦτα ἐπὶ τῆς τοῦ Φιλιστίωνος μιμολογίας ὁ ἀπατεὼν τὰ ὑπὸ τοῖ ἀποστόλου εἰρημένα διὰ στερεὸν λογισμὸν καὶ πίστιν ἁγνῆς ἀναστροφῆς καὶ δύναμιν Μου λόγου καὶ ἐπουρανίου εἰς χλεύην λοιπὸν καὶ οὐδὲν ἕτερον μεταστρέφων. »τί γάρ;« φησί, »ταῦτα πάντα εἰς Ἀθηνᾶς τύπους μυστηριωδῶς ἐσχημάτιζε« διὸ πάλιν ἔλεγεν, ὡς προεῖπον,
alla kai Athēnan palin tēn autēn elege tēn parʼ autǭ Ennoian kaloumenēn, chrōmenos dēthen ho planos tais tou hagiou apostolou Paulou phōnais metapoiōn te tēn alētheian eis to autou pseudos, to »endysasthe ton thōraka tēs pisteōs kai tēn perikephalaian tou sōtēriou kō knēmidas kai machairan kai thyreon‘, panta tauta epi tēs tou Philistiōnos mimologias ho apateōn ta hypo toi apostolou eirēmena dia stereon logismon kai pistin hagnēs anastrophēs kai dynamin Mou logou kai epouraniou eis chleuēn loipon kai ouden heteron metastrephōn. »ti gar?« phēsi, »tauta panta eis Athēnas typous mystēriōdōs eschēmatize« dio palin elegen, hōs proeipon,
He also said that Athena was the same as the one he called Ennoia, the deceiver supposedly using the words of the holy apostle Paul and turning the truth into his own lie: “Put on the breastplate of faith and the helmet of salvation, and greaves and sword and shield.” All these things the apostle said of firm reasoning, faith, a pure way of life, and the power of the divine and heavenly word, the deceiver turned into a mockery, in the manner of Philistion's mimes, and nothing else. “For what?” he says, “he was mystically shaping all these into figures of Athena.” Therefore he said again, as I said before,
21.3.5Holl GCS 25/31:242
ὑποφαίνων ἐκείνην τὴν μετʼ αὐτοῦ γυναῖκα τὴν ἀπὸ Τύρου ληφθεῖσαν αὐτῷ, τὴν ὁμώνυμον τῆς παλαιᾶς Ἑλένης, τὰ πάντα ταύτην καλῶν καὶ Ἔννοιαν καὶ Ἀθηνᾶν καὶ Ἑλένην καὶ τὰ ἄλλα, »καὶ διὰ ταύτην. φησί, καταβέβηκα· τοῦτο γάρ ἐστι τὸ γεγραμμένον ἐν τῷ εὐαγγελίῳ τὸ πρόβατον τὸ πεπλανημένον«.
hypophainōn ekeinēn tēn metʼ autou gynaika tēn apo Tyrou lēphtheisan autǭ, tēn homōnymon tēs palaias Helenēs, ta panta tautēn kalōn kai Ennoian kai Athēnan kai Helenēn kai ta alla, »kai dia tautēn. phēsi, katabebēka; touto gar esti to gegrammenon en tǭ euangeliǭ to probaton to peplanēmenon«.
indicating that woman with him, taken by him from Tyre, who bore the same name as the ancient Helen, calling her everything, Ennoia, Athena, Helen and the rest: “And for her sake,” he says, “I have come down; for this is what is written in the Gospel, the sheep that was lost.”
21.3.6Holl GCS 25/31:242
ἀλλὰ καὶ εἰκόνα τινὰ παραδέωκε τοῖς αύτοῦ ὡς δῆθεν αὐτοῦ οὐσαν καὶ προσκυνοῦσι ταύτην ἐν εἴδει Διός· ἄλλην δὲ ὡσαύτως Ἑλένης εἰκόνα παραδέδωκεν αὐτοῖς ἐν σχήματι Ἀθηνᾶς. καὶ προσκυνοῦσι ταύτας οἱ παρʼ αὐτοῦ ἠπατημένοι.
alla kai eikona tina paradeōke tois autou hōs dēthen autou ousan kai proskynousi tautēn en eidei Dios; allēn de hōsautōs Helenēs eikona paradedōken autois en schēmati Athēnas. kai proskynousi tautas hoi parʼ autou ēpatēmenoi.
He also handed down to his followers an image supposedly of himself, and they worship it in the form of Zeus; and likewise he handed down to them another image, of Helen, in the form of Athena. And those deceived by him worship these.
Haer. 21, chapter 4
21.4.1Holl GCS 25/31:242–243
4. Μυστήρια δὲ ὺπέθετο αἰσχρότητος ῥύσεώς τε σωμάτων, ὅπως σεμνότερον ὑφηγήσωμαι, ἀνδρῶν μὲν διὰ τῆς ἀπορροίας. γυναικῶν δὲ διὰ τῶν κατʼ ἐθισμὸν [τῶν] ἐμμηνίων συλλογῇ τινι εἰς μυστήρια συναγομένων.
4. Mystēria de ypetheto aischrotētos rhyseōs te sōmatōn, hopōs semnoteron hyphēgēsōmai, andrōn men dia tēs aporroias. gynaikōn de dia tōn katʼ ethismon [tōn] emmēniōn syllogę̄ tini eis mystēria synagomenōn.
He established mysteries of obscenity and of bodily fluids, to describe it more decently: of men through their emission, and of women through the collection of their customary menstrual blood, gathered for mysteries.
21.4.2Holl GCS 25/31:243
καὶ ταῦτα εἶναι μυστήρια ζωῆς γνώσεώς <τε> τῆς τελειοτάτης· ὄπερ μάλιστα ὑπάρχει τῷ τὴν σύνεσιν ἐκ κεκτημένῳ βδελυρίαν μᾶλλον ἡγεῖσθαι καὶ θάνατον ἤπερ ζωήν.
kai tauta einai mystēria zōēs gnōseōs <te> tēs teleiotatēs; oper malista hyparchei tǭ tēn synesin ek kektēmenǭ bdelyrian mallon hēgeisthai kai thanaton ēper zōēn.
And [he said] that these are mysteries of life and of most perfect knowledge; which anyone possessing understanding would rather regard as abomination and death than life.
21.4.3Holl GCS 25/31:243
ὀνόματα δέ τινα ὁ αὐτὸς ὺποτίθεται ἀρχῶν τε καὶ ἐξουσιῶν, οὐρανούς τε διαφόρους φησί, καθʼ ἕκαστον δὲ στερέωμα καὶ οὐρανὸν δυνάμεις τινὰς ὑφηγεῖται καὶ ὀνόματα βαρβαρικὰ τούτοις ἐκτίθεται· μὴ ἄλλως δὲ δύνασθαι σῴζεσθαί τινα, εἰ μή τι ἂν μάθοι ταύτην τὴν μυσταγωγίαν καὶ τὰς τοιαύτας θυσίας τῷ πατρὶ τῶν ὅλων διὰ τῶν ἀρχῶν τούτων καὶ ἐξουσιῶν προσφέρειν.
onomata de tina ho autos ypotithetai archōn te kai exousiōn, ouranous te diaphorous phēsi, kathʼ hekaston de stereōma kai ouranon dynameis tinas hyphēgeitai kai onomata barbarika toutois ektithetai; mē allōs de dynasthai sǭzesthai tina, ei mē ti an mathoi tautēn tēn mystagōgian kai tas toiautas thysias tǭ patri tōn holōn dia tōn archōn toutōn kai exousiōn prospherein.
He also sets out certain names of principalities and authorities, and speaks of different heavens; for each firmament and heaven he describes certain powers and gives them barbarous names; and [he says] that no one can be saved otherwise unless he learns this initiation and offers such sacrifices to the Father of all through these principalities and authorities.
21.4.4Holl GCS 25/31:243
εἶναι δὲ τὸν αἰῶνα τοῦτον ἀπὸ ἀρχῶν καὶ ἐξουσιῶν, φησί, τῆς κακίας ἐν ἐλαττώματι κατεσκευασμένον. φθορὰν δὲ ὺφηγεῖται σαρκὸς καὶ ἀπώλειαν, μόνον ψυχῶν δὲ κάθαρσιν καὶ τούτων εἰ διὰ τῆς αὐτοῦ πεπλανημένης γνώσεως ἐν μυσταγωγίᾳ κατασταῖεν. καὶ οὕτως ἄρχεται τῶν Γνωστικῶν καλουμένων ἡ † ἀρχή.
einai de ton aiōna touton apo archōn kai exousiōn, phēsi, tēs kakias en elattōmati kateskeuasmenon. phthoran de yphēgeitai sarkos kai apōleian, monon psychōn de katharsin kai toutōn ei dia tēs autou peplanēmenēs gnōseōs en mystagōgią katastaien. kai houtōs archetai tōn Gnōstikōn kaloumenōn hē † archē.
He says that this age was made defectively by principalities and authorities of wickedness. He teaches the corruption and destruction of the flesh, and the purification of souls only, and of these only if they are established in initiation through his deluded knowledge. And so the beginning of the so-called Gnostics begins.
21.4.5Holl GCS 25/31:243
μὴ εἶναι δὲ τὸν νόμον θεοῦ, ἀλλὰ ἀριστερᾶς δυνάμεως ἔφασκε, μήτε προφήτας ἐξ ἀγαθοῦ θεοῦ ὑπάρχειν, ἀλλὰ ἑτέρας καὶ ἑτέρας δυνάμεως. καὶ ὡς βούλεται ἑκάστῳ ὁρίζεται· τὸν μὲν νόμον τινός; Δαυὶδ δὲ ἄλλης, Ἠσαΐαν ἑτέρας, Ἰεζεκιὴλ πάλιν ἑτέρας, καὶ ἕκαστόν τινα τῶν προφητῶν μιᾷ ἀρχῇ ἀνατίθεται. εἶναι δὲ τούτους ἅπαντας ἐκ τῆς ἀριστερᾶς δυνάμεως καὶ ἔξω τοῦ πληρώματος, πάντα δὲ πιστεύοντα τῇ παλαιᾷ διαθήκῃ θάνατον ὑπέχειν.
mē einai de ton nomon theou, alla aristeras dynameōs ephaske, mēte prophētas ex agathou theou hyparchein, alla heteras kai heteras dynameōs. kai hōs bouletai hekastǭ horizetai; ton men nomon tinos? Dauid de allēs, Ēsaïan heteras, Iezekiēl palin heteras, kai hekaston tina tōn prophētōn mią archę̄ anatithetai. einai de toutous hapantas ek tēs aristeras dynameōs kai exō tou plērōmatos, panta de pisteuonta tę̄ palaią diathēkę̄ thanaton hypechein.
He said that the law is not of God but of a left-hand power, and that the prophets are not from the good God but from one power or another. And he assigns them to each as he pleases: the law to one, David to another, Isaiah to another, Ezekiel again to another, and he attributes each of the prophets to one principality. [He says] that all these are from the left-hand power and outside the Pleroma, and that everyone who believes the Old Testament undergoes death.
Haer. 21, chapter 5
21.5.1Holl GCS 25/31:243–244
5. Ἀνατρέπεται δὲ τοῦτο τὸ δόγμα ἀπʼ αὐτῆς τῆς ἀληθείας. εἰ γὰρ αὐτὸς εἴη ἡ δύναμις τοῦ θεοῦ ἡ μεγάλη καὶ τὸ σὺν αὐτῷ πορνίδιον τὸ πνεῦμα τὸ ἅγιον ὡς αὐτός φησι, φησάτω τί τὸ ὄνομα τῆς δυνάμεως ἢ τίνι τῷ λόγῳ τὸ ἐπίθετον τῇ μὲν γυναικὶ ἐφηύρατο, ἑαυτῷ δὲ οὐδὲν τὸ παράπαν·
5. Anatrepetai de touto to dogma apʼ autēs tēs alētheias. ei gar autos eiē hē dynamis tou theou hē megalē kai to syn autǭ pornidion to pneuma to hagion hōs autos phēsi, phēsatō ti to onoma tēs dynameōs ē tini tǭ logǭ to epitheton tę̄ men gynaiki ephēurato, heautǭ de ouden to parapan;
This doctrine is overturned by the truth itself. For if he were the great power of God, and the little whore with him the Holy Spirit, as he says, let him say what the name of the power is, or for what reason he invented the title for the woman but none at all for himself;
21.5.2Holl GCS 25/31:244
πῶς δὲ ἐν χρόνῳ τινὶ εὑρίσκεται κατὰ διαδοχὴν τὸ χρεὼν ἐπὶ τῆς Ῥωμαίων ἀποδούς, ὅτε ἐν μέσῃ τῶν Ῥωμαίων πόλει ὁ τάλας καταπεσὼν τέθνηκεν·
pōs de en chronǭ tini heurisketai kata diadochēn to chreōn epi tēs Rhōmaiōn apodous, hote en mesę̄ tōn Rhōmaiōn polei ho talas katapesōn tethnēken;
and how is it found that in time, in due course, he paid the debt of nature in the city of Rome, when the wretch fell in the middle of the city of the Romans and died;
21.5.3Holl GCS 25/31:244
τίνι <δὲ> τῷ λόγῳ ὁ Πέτρος ἀπεφήνατο, αὐτὸν μὴ κλῆρον μὴ μερίδα ἔχειν ἐν τῷ μέρει τῆς θεοσεβείας·
tini <de> tǭ logǭ ho Petros apephēnato, auton mē klēron mē merida echein en tǭ merei tēs theosebeias;
and for what reason did Peter declare that he had neither lot nor share in the portion of piety;
21.5.4Holl GCS 25/31:244
πῶς δὲ δύναται ὁ κόσμος θεοῦ ἀγαθοῦ μὴ ὑπάρχειν, ὁπότε ἐξ αὐτοῦ πάντες οἱ ἀγαθοὶ ἐξελέγησαν·
pōs de dynatai ho kosmos theou agathou mē hyparchein, hopote ex autou pantes hoi agathoi exelegēsan;
and how can the world not belong to the good God, when all the good were chosen out of it;
21.5.5Holl GCS 25/31:244
πῶς δὲ ἀριστερὰ εἴη δύναμις ἡ ἐν νόμῳ καὶ ἐν προφήταις λαλήσασα, ἥτις περὶ τῆς ἐλεύσεως τοῦ Χριστοῦ <ἀπὸ τοῦ> ἀγαθοῦ θεοῦ προκεκήρυχεν καὶ τὰ φαῦλα πάντα ἀπαγορεύει·
pōs de aristera eiē dynamis hē en nomǭ kai en prophētais lalēsasa, hētis peri tēs eleuseōs tou Christou <apo tou> agathou theou prokekērychen kai ta phaula panta apagoreuei;
and how could the power that spoke in the law and the prophets be a left-hand power, when it proclaimed beforehand the coming of Christ from the good God and forbids all evil things;
21.5.6Holl GCS 25/31:244
πῶς δὲ οὐκ ἂν εἴη μία θεότης καὶ τὸ αὐτὸ πνεῦμα καινῆς καὶ παλαιᾶς διαθήκης, ὁπότε ὁ κύριος εἶπεν οὐκ ἠλθον καταλῦσαι τὸν νόμον, ἀλλὰ πληρῶσαι«; καὶ ἵνα δείξῃ ὅτι ὁ νόμος ὑπʼ αὐτοῦ κατηγγέλη καὶ διὰ Μωυσέως ἐδωρήθη, ἡ δὲ εὐαγγελικὴ χάρις διʼ ἑαυτοῦ καὶ τῆς ἐνσάρκου παρουσίας κεκήρυκται, ἔλεγετοῖς Ἰουδαίοις »εἰ ἐπιστεύετε Μωυσῇ, καὶ ἐμοὶ ἂν ἐπιστεύετε· ἐκεῖνος γὰρ περὶ ἐμοῦ ἔγραψεν«.
pōs de ouk an eiē mia theotēs kai to auto pneuma kainēs kai palaias diathēkēs, hopote ho kyrios eipen ouk ēlthon katalysai ton nomon, alla plērōsai«? kai hina deixę̄ hoti ho nomos hypʼ autou katēngelē kai dia Mōyseōs edōrēthē, hē de euangelikē charis diʼ heautou kai tēs ensarkou parousias kekēryktai, elegetois Ioudaiois »ei episteuete Mōysę̄, kai emoi an episteuete; ekeinos gar peri emou egrapsen«.
and how could there not be one Godhead and the same Spirit of the New and Old Testaments, when the Lord said, “I did not come to abolish the law but to fulfil it”? And to show that the law was announced by him and given through Moses, while the grace of the gospel was proclaimed through himself and his coming in the flesh, he said to the Jews, “If you believed Moses, you would believe me also; for he wrote about me.”
21.5.7Holl GCS 25/31:244
καὶ ἄλλα πολλὰ ἔστιν * πρὸς ἀντίθεσιν τῆς τοῦ γόητος ληρολογίας· πῶς δὲ ἔσται τὰ αἰσχρὰ ζωτικά, εἰ μή τι ἂν δαιμόνων εἴη τὸ φρόνημα, ὁπότε αὐτὸς ὁ κύριος λέγει ἐν τῷ εὐαγγελίῳ πρὸς τοὺς λέγοντας αὐτῷ εἰ οὕτως ἡ αἰτία τοῦ ἀνδρὸς καὶ τῆς γυναικός, οὐ συμφέρει γαμῆσαι«· ὁ δὲ πρὸς αὐτοὺς ἔφη »ούπάντες τοῦτο χωροῦσι· εἰσὶ γὰρ εὐνοῦχοι, οἵτινες εὐνούχισαν ἑαυτοὺς διὰ τὴν βασιλείαν τῶν οὐρανῶν« καὶ ἔδειξεν ὡς τὸ φύσει ἀπέχεσθαι συζυγίας βασιλείας οὐρανῶν ἐστι τὸ δῶρον.
kai alla polla estin * pros antithesin tēs tou goētos lērologias; pōs de estai ta aischra zōtika, ei mē ti an daimonōn eiē to phronēma, hopote autos ho kyrios legei en tǭ euangeliǭ pros tous legontas autǭ ei houtōs hē aitia tou andros kai tēs gynaikos, ou sympherei gamēsai«; ho de pros autous ephē »oupantes touto chōrousi; eisi gar eunouchoi, hoitines eunouchisan heautous dia tēn basileian tōn ouranōn« kai edeixen hōs to physei apechesthai syzygias basileias ouranōn esti to dōron.
And there are many other things … to answer the sorcerer's nonsense. How can obscene things be life-giving, unless the mind is that of demons, when the Lord himself says in the Gospel to those who said to him, “If such is the case of a man with his wife, it is better not to marry,” and he said to them, “Not all can receive this; for there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven,” and he showed that abstaining from marriage [for the kingdom], rather than by nature, is the gift of the kingdom of heaven.
21.5.8Holl GCS 25/31:244–245
πάλιν δὲ ἐν ἄλλῳ τόπῳ λέγει κατὰ τὸν σεμνὸν γάμον, ὅν αὐτὸς ὁ Σίμων παραφθείρων αἰσχρῶς μεθοδεύει τὴν ἑαυτοῦ ἐπιθυμίαν, ὅτι »οὓς ὁ θεὸς συνέζευξεν, ἄνθρωπος μὴ χωριζέτω«.
palin de en allǭ topǭ legei kata ton semnon gamon, hon autos ho Simōn paraphtheirōn aischrōs methodeuei tēn heautou epithymian, hoti »hous ho theos synezeuxen, anthrōpos mē chōrizetō«.
And again, in another place, he says of honorable marriage, which Simon himself shamefully corrupts in pursuing his own desire, “Those whom God has joined, let no man separate.”
Haer. 21, chapter 6
21.6.1Holl GCS 25/31:245
6. Πῶς δὲ πάλιν ὁ πλάνος ἐπιλαθόμενος τῆς ἰδίας ληρῳδίας ἑαυτὸν ἐλέγχει, ὥσπερ ἀγγοῶν ἃ προλέγει; φήσας γὰρ ὅτι ὑπʼ αὐτοῦ γεγόνασιν οἱ ἄγγελοι διὰ τῆς αὐτοῦ Ἐννοίας, πάλιν ἔλεγεν μεταμορφοῦσθαι καθʼ ἕκαστον οὐρανόν, ὅπως λάθοι τοὺς αὐτοὺς ἐν τῷ κατιέναι. ἄρα δεδιὼς ἐλάνθανε, καὶ πῶς δέδιεν ὁ ληρολόγος οὓς αὐτὸς ἐποίησεν ἀγγέλους;
6. Pōs de palin ho planos epilathomenos tēs idias lērǭdias heauton elenchei, hōsper angoōn ha prolegei? phēsas gar hoti hypʼ autou gegonasin hoi angeloi dia tēs autou Ennoias, palin elegen metamorphousthai kathʼ hekaston ouranon, hopōs lathoi tous autous en tǭ katienai. ara dediōs elanthane, kai pōs dedien ho lērologos hous autos epoiēsen angelous?
And how does the deceiver, forgetting his own nonsense, refute himself, as though ignorant of what he said before? For after saying that the angels came into being from him through his Ennoia, he said again that he changed form in each heaven so as to escape their notice as he descended. So he hid out of fear; and how did the babbler fear the angels he himself made?
21.6.2Holl GCS 25/31:245
πῶς δὲ οὐ πάντῃ εὐθυέλεγκτος αὐτοῦ τοῖς συνετοῖς ἡ ὑποσπορὰ τῆς πλάνης εὑρεθήσεται, ὁπότε ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν« φησὶν ἡ γραφή; καὶ συνᾳδόντως τούτῳ τῷ λόγῳ ὁ κύριος ἐν τῷ εύαγγελίῳ φησὶν ὡς πρὸς τὸν θεὸν καὶ πατέρα τὸν ἴδιον »πάτερ, κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς«.
pōs de ou pantę̄ euthyelenktos autou tois synetois hē hypospora tēs planēs heurethēsetai, hopote en archę̄ epoiēsen ho theos ton ouranon kai tēn gēn« phēsin hē graphē? kai synądontōs toutǭ tǭ logǭ ho kyrios en tǭ euangeliǭ phēsin hōs pros ton theon kai patera ton idion »pater, kyrie tou ouranou kai tēs gēs«.
And how will the seeds of his error not be found entirely easy to refute by the intelligent, when Scripture says, “In the beginning God made the heaven and the earth”? And in agreement with this word the Lord in the Gospel says to God, his own Father, “Father, Lord of heaven and earth.”
21.6.3Holl GCS 25/31:245
εἰ τοίνυν ποιητὴς οὐρανοῦ καὶ γῆς ὑπάρχει ὁ θεὸς ὁ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μάτην τὰ πάντα τῷ συκοφάντῃ Σίμωνι εἴρται, τὸ ὑπὸ ἀγγέλων τὸν κόσμον ἐν ἐλαττώματι γεγενῆσθαι καὶ τὰ ἄλλα πάντα, ὅσα δαιμονῶν ὁ πλάνος τῷ κόσμῳ παραλαλῶν εἰσηγήσατο καὶ ἀπάτην τισὶν ἐνεποίησεν τοῖς ὑπʼ αὐτοῦ ἠπατημενοις.
ei toinyn poiētēs ouranou kai gēs hyparchei ho theos ho patēr tou kyriou hēmōn Iēsou Christou, matēn ta panta tǭ sykophantę̄ Simōni eirtai, to hypo angelōn ton kosmon en elattōmati gegenēsthai kai ta alla panta, hosa daimonōn ho planos tǭ kosmǭ paralalōn eisēgēsato kai apatēn tisin enepoiēsen tois hypʼ autou ēpatēmenois.
If, then, God the Father of our Lord Jesus Christ is maker of heaven and earth, all that was said by the slanderer Simon is vain: that the world was made defectively by angels, and everything else that the deceiver, possessed by a demon, introduced with his raving to the world, deceiving some who were deluded by him.
Haer. 21, chapter 7
21.7.1Holl GCS 25/31:245
7. Καὶ ταῦτά μοι ἐν ἐπιτομῇ πρὸς τὴν τούτου αἵρεσιν εἰρημένα ἀρκέσει τοῖς ἐντυγχάνουσιν εἰς πρόφασιν ἀληθείας τε καὶ ἰάσεως καὶ εἰς ἔλεγχον τῶν διὰ τῆς τοιαύτης θηριώδους φθορᾶς πειρωμένων ἀδικεῖν τοὺς ἀγνοοῦντας.
7. Kai tauta moi en epitomę̄ pros tēn toutou hairesin eirēmena arkesei tois entynchanousin eis prophasin alētheias te kai iaseōs kai eis elenchon tōn dia tēs toiautēs thēriōdous phthoras peirōmenōn adikein tous agnoountas.
And these things, said by me in summary against his sect, will suffice for readers as an occasion of truth and healing, and as a refutation of those who try through such bestial corruption to wrong the ignorant.
21.7.2Holl GCS 25/31:245
ὑπερβήσομαι δὲ καὶ ἐφʼ ἑτέρας πάλιν βαδιοῦμαι αἱρέσεως ἔλεγχον, τούτου τὴν ἰοβολίαν ἱκανῶς συντρίψας. ἔστιν γὰρ ἐν αὐτῷ μεταβολὴ καὶ ἐνδοιασμός, πλάνου μὲν ὄντος αὐτοῦ μορφὴν δὲ ὀνόματος Χριστοῦ ἐνδυσαμένου, ὡς ἡ τῶν ἐκτρωμάτων ἑρπετώδης ἐξ οὐρίων ᾠῶν ἀσπίδων κυϊσκομένη φθορὰ καὶ ἄλλων ἐχιδνῶν, ὥς φησιν ὁ προφήτης »ᾠὰ ἀσπίδων ἔρρηξαν,
hyperbēsomai de kai ephʼ heteras palin badioumai haireseōs elenchon, toutou tēn iobolian hikanōs syntripsas. estin gar en autǭ metabolē kai endoiasmos, planou men ontos autou morphēn de onomatos Christou endysamenou, hōs hē tōn ektrōmatōn herpetōdēs ex ouriōn ǭōn aspidōn kyïskomenē phthora kai allōn echidnōn, hōs phēsin ho prophētēs »ǭa aspidōn errēxan,
I shall pass on and go again to the refutation of another sect, having sufficiently crushed this one's venom. For there is change and doubleness in him, since he was a deceiver who put on the form of Christ's name, like the reptilian corruption of monstrous births conceived from wind-eggs of asps and other vipers, as the prophet says, “They have broken asps' eggs,
21.7.3Holl GCS 25/31:245–246
καὶ ὁ μέλλων τῶν ᾠῶν αὐτῶν φαγεῖν ηὺρεν οϋριον καὶ ἐν αὐτῷ βασιλίσκον«. ἀλλὰ τῇ δυνάμει ὡς ἔφην τοῦ Χριστοῦ τοῦτον παίσαντες διὰ τῶν τῆς ἀληθείας λόγων καὶ τὴν αὐτοῦ λύμην ἀφανίσαντες ἐπὶ τὰς ἑξῆς ἴωμεν, ἀγαπητοί.
kai ho mellōn tōn ǭōn autōn phagein ēuren oÿrion kai en autǭ basiliskon«. alla tę̄ dynamei hōs ephēn tou Christou touton paisantes dia tōn tēs alētheias logōn kai tēn autou lymēn aphanisantes epi tas hexēs iōmen, agapētoi.
and whoever was about to eat of their eggs found it addled, and in it a basilisk.” But having struck him, as I said, by the power of Christ through the words of truth, and destroyed his filth, let us go on to the next ones, beloved.
Haer. 22, chapter 1
22.1.1Holl GCS 25/31:246
Ταῦτα καθεξῆς συνέπεται Μένανδρός τις, ὃς ἀπὸ Σαμαρειτῶν ὁρμώμενος ἐγένετο μαθητεύων τούτῳ τῷ Σίμωνι ἐν χρόνῳ τινί. ὁμοίως δὲ ἔλεγεν καὶ αὐτὸς τὸν κόσμον γεγονέναι ὑπὸ ἀγγέλων, ἑαυτὸν δὲ ἔλεγεν ἄνωθεν δύναμιν θεοῦ καταπεπέμφθαι.
Tauta kathexēs synepetai Menandros tis, hos apo Samareitōn hormōmenos egeneto mathēteuōn toutǭ tǭ Simōni en chronǭ tini. homoiōs de elegen kai autos ton kosmon gegonenai hypo angelōn, heauton de elegen anōthen dynamin theou katapepemphthai.
Following these in order is one Menander, who came from the Samaritans and was for a time a disciple of this Simon. He too likewise said that the world was made by angels, and said that he himself had been sent down from above as a power of God.
22.1.2Holl GCS 25/31:246
μείζονα δὲ κυβείαν οὗτος ὑπὲρ τὸν πρότερον ἐργασάμενος πρὸς ἀπάτην τῶν ἀνθρώπων ἔλεγεν ἑαυτὸν πεπέμφθαι εἰς σωτηρίαν, δῆθεν εἰς τὸ συναγαγεῖν τινὰς εἰς τὸ ἑαυτοῦ μυστήριον διὰ τὸ μὴ ὑπὸ τῶν τὸν κόσμον πεποιηκότων ἀγγέλων καὶ άρχῶν καὶ ἐξουσιῶν κατακυριευθῆναι.
meizona de kybeian houtos hyper ton proteron ergasamenos pros apatēn tōn anthrōpōn elegen heauton pepemphthai eis sōtērian, dēthen eis to synagagein tinas eis to heautou mystērion dia to mē hypo tōn ton kosmon pepoiēkotōn angelōn kai archōn kai exousiōn katakyrieuthēnai.
Working greater trickery than his predecessor to deceive people, he said he had been sent for salvation, supposedly to gather some into his mystery, so that they might not be dominated by the angels, principalities and authorities who made the world.
22.1.3Holl GCS 25/31:246
ὅμοια δὲ τῷ ἑαυτοῦ διδασκάλῳ τὰ πάντα συνυφαίνων καὶ γοητείαις καὶ ταῖς ἄλλαις μαγγανείαις * οὖ διέλειπεν, οὐδὲν δὲ διήλλαττε τῇ δικασκαλίᾳ ἀλλʼ ἢ μόνον ὅτι ἑαυτὸν ἔλεγε μείζονα μᾶλλον ἢ τὸν πρὸ αὐτοῦ ὄντα αὐτοῦ διδάσκαλον.
homoia de tǭ heautou didaskalǭ ta panta synyphainōn kai goēteiais kai tais allais manganeiais * ou dieleipen, ouden de diēllatte tę̄ dikaskalią allʼ ē monon hoti heauton elege meizona mallon ē ton pro autou onta autou didaskalon.
Weaving everything together like his teacher, he did not cease from sorceries and other trickery …, and he differed in nothing in his teaching except that he said he himself was greater than his teacher who came before him.
Haer. 22, chapter 2
22.2.1Holl GCS 25/31:246
2. Τῷ δὲ αὐτῷ ἐλαττώματι ᾡ καὶ ὁ αὐτοῦ διδάσκαλος περιέπεσε καὶ αὐτὸς ἁλοὺς διὰ τῶν αὐτῶν τοῦ ἐλέγχου τῆς ἀληθείας λόγων ἀνατραπήσεται † ἀνετράπη γὰρ οὗτος καὶ ἔληξεν ἡ αὐτοῦ αἵρεσις ὡς ἐπὶ τὸ πλεῖστον.
2. Tǭ de autǭ elattōmati hǭ kai ho autou didaskalos periepese kai autos halous dia tōn autōn tou elenchou tēs alētheias logōn anatrapēsetai † anetrapē gar houtos kai elēxen hē autou hairesis hōs epi to pleiston.
Caught in the same defect into which his teacher fell, he too will be overturned by the same words of the refutation of the truth; for he was overturned, and his sect has for the most part come to an end.
22.2.2Holl GCS 25/31:246–247
ὑπερβήσομαι δὲ καὶ ἐφʼ ἐτέραν πάλιν προκόπτων τῇ ὺφηγήσει ἐλεύσομαι. τῷ γὰρ ὄντι οἱ παλαιοὶ ἱστοροῦσι μῦθον, ὡς ἐκ πολλῶν ἀσπίδων συνηγμένων ἐν ἄγγει ἑνὶ ὀστρακινῳ καὶ κατατεθεισῶν ἐν τοῖς θεμελίοις τῶν τεσσάρων γωνιῶν ἑκαστου τεμένους τῶν ἐν Αἰγύπτῳ οἰκοδομηθέντων εἰδώλων, [καὶ] εἴ τις ἰσχυροτέρα ηὕρηται παρὰ τὰς ἄλλας, ἐπελθοῦσα ταῖς ἑτέραις κατέφαγε·
hyperbēsomai de kai ephʼ eteran palin prokoptōn tę̄ yphēgēsei eleusomai. tǭ gar onti hoi palaioi historousi mython, hōs ek pollōn aspidōn synēgmenōn en angei heni ostrakinǭ kai katatetheisōn en tois themeliois tōn tessarōn gōniōn hekastou temenous tōn en Aigyptǭ oikodomēthentōn eidōlōn, [kai] ei tis ischyrotera hēurētai para tas allas, epelthousa tais heterais katephage;
I shall pass on and come again to another, advancing in my account. For indeed the ancients tell a story that, when many asps were gathered in one earthen jar and placed in the foundations at the four corners of each precinct of the idols built in Egypt, whichever was found stronger than the others attacked the others and devoured them;
22.2.3Holl GCS 25/31:247
μείνασα δὲ καθʼ ἑαυτὴν καὶ τροφῆς μὴ εὐποροῦσα, στραφεῖσα αὕτη καὶ ἀπὸ τῆς κέρκου αὐτῆς ἐσθίειν ἀρξαμένη ἕως μέρους τινὸς * τοῦ σώματος κατέφαγε· καὶ οὕτως ἔμεινεν οὐκέτι τελεία, ἀλλὰ ἥμισυ ὑπάρχουσα ἑρπετοῦ.
meinasa de kathʼ heautēn kai trophēs mē euporousa, strapheisa hautē kai apo tēs kerkou autēs esthiein arxamenē heōs merous tinos * tou sōmatos katephage; kai houtōs emeinen ouketi teleia, alla hēmisy hyparchousa herpetou.
and remaining by itself and lacking food, it turned and began to eat from its own tail, and devoured part of its body …; and so it remained no longer whole, but half a reptile.
22.2.4Holl GCS 25/31:247
διὸ καὶ ἀσπιδογοργόνα ταύτην ἐκάλεσαν, ὥστε νοεῖν ἡμᾶς τὸ παλαιὸν μὲν εἶναι τοῦτο, νῦν δὲ μηκέτι τοῦτο εὑρισκόμενον, ἀλλὰ ἠφανίσθαι· ὡς καὶ αὕτη παντελῶς ἀπολομένη ἔχει μὲν παρʼ ἡμῶν τὴν ἀντιλογίαν, αὐτὴ δὲ διὰ τῆς δυνάμεως Χριστοῦ ἠφάνισται. καὶ ταύτην δὲ ὺπερβάντες ἐπὶ τὰς ἑξῆς ἴωμεν, ἀγαπητοί.
dio kai aspidogorgona tautēn ekalesan, hōste noein hēmas to palaion men einai touto, nyn de mēketi touto heuriskomenon, alla ēphanisthai; hōs kai hautē pantelōs apolomenē echei men parʼ hēmōn tēn antilogian, autē de dia tēs dynameōs Christou ēphanistai. kai tautēn de yperbantes epi tas hexēs iōmen, agapētoi.
Therefore they called it the asp-gorgon, so that we understand that this was of old, but is no longer found now, having vanished; just as this sect too, utterly perished, has our rebuttal, but has itself been wiped out by the power of Christ. Passing over this one too, let us go on to the next, beloved.
Haer. 23, chapter 1
23.1.1Holl GCS 25/31:247
Μετὰ τοῦτον Σατορνῖλός τις ἀνέστη, καὶ αὐτὸς ἐκεῖθεν τὰς ἀφορμάς, ἀπὸ Μενάνδρου φημὶ καὶ τῶν πρώην λαβών. οὗτος πρὸς τῇ Συρίᾳ κατοικήσας, τουτέστιν Ἀντιοχείᾳ τῇ πρὸς Δάφνην, πολλήν τινα τέχνην καὶ ἐμπειρίαν πλάνης τῷ κόσμῳ παρεισήνεγκεν.
Meta touton Satornilos tis anestē, kai autos ekeithen tas aphormas, apo Menandrou phēmi kai tōn prōēn labōn. houtos pros tę̄ Syrią katoikēsas, toutestin Antiocheią tę̄ pros Daphnēn, pollēn tina technēn kai empeirian planēs tǭ kosmǭ pareisēnenken.
After him one Satornilus arose, who also took his starting points from there, I mean from Menander and those before. He lived near Syria, that is, at Antioch by Daphne, and introduced into the world much art and skill in error.
23.1.2Holl GCS 25/31:247–248
δύο γὰρ οὑτοι ἐγένοντο συσχολασταί, Βασιλείδης τε καὶ Σατορνῖλος· καὶ ὁ μὲν Βασιλείδης πρὸς τῇ Αἰγύπτῳ χωρήσας ἐκεῖσε τὰ σκοτεινὰ αὐτοῦ τοῦ βάθους τῆς πλάνης κεκήρυχεν, ὁ δὲ Σατορνῖλος ἐν τῷ προειρημένῳ τόπῳ διατρίβων ὁμοίως τῷ Μενάνδρω τὸν κόσμον ὑπὸ ἀγγέλων γεγενῆσθαι κατήγγελλεν.
dyo gar houtoi egenonto syscholastai, Basileidēs te kai Satornilos; kai ho men Basileidēs pros tę̄ Aigyptǭ chōrēsas ekeise ta skoteina autou tou bathous tēs planēs kekērychen, ho de Satornilos en tǭ proeirēmenǭ topǭ diatribōn homoiōs tǭ Menandrō ton kosmon hypo angelōn gegenēsthai katēngellen.
For these two were fellow students, Basilides and Satornilus. Basilides went off to Egypt and proclaimed there the dark things of the depth of his error, while Satornilus, staying in the place already mentioned, announced, like Menander, that the world was made by angels.
23.1.3Holl GCS 25/31:248
ἴνα δὲ εἶναι πατέρα ἄγνωστον, τὸν αὐτόν τε πεποιηκέναι δυνάμεις καὶ ἀρχὰς καὶ ἐξουσίας· τοὺς δὲ ἀγγέλους διεστάναι τῆς ἄνω δυνάμεως, ἑπτὰ δέ τινας τὸν κόσμον πεποιηκέναι καὶ τὰ ἐν αύτῷ· τὸν κόσμον δὲ κατὰ μεριτείαν ἑκάστῳ ἀγγέλῳ κεκληρῶσθαι.
ina de einai patera agnōston, ton auton te pepoiēkenai dynameis kai archas kai exousias; tous de angelous diestanai tēs anō dynameōs, hepta de tinas ton kosmon pepoiēkenai kai ta en autǭ; ton kosmon de kata meriteian hekastǭ angelǭ keklērōsthai.
[He said] that there is one unknown Father, and that he made powers, principalities and authorities; that the angels stood apart from the power above, and seven of them made the world and what is in it; and that the world was allotted by portions to each angel.
23.1.4Holl GCS 25/31:248
ὁμοῦ δὲ συνελθόντας τοὺς αὐτοὺς ἀγγέλους ἐντεθυμῆσθαι καὶ κοινῇ τὸν ἄνθρωπον πεποιηκέναι κατὰ τὴν μορφὴν τῆς ἄνωθεν παρακυψάσης φωτεινῆς εἰκόνος, ἣν μὴ δυνηθέντες παρακύψασαν κατασχεῖν διὰ τὸ παραχρῆμα ἀναδραμεῖν, μιμήσασθαι ἠθέλησαν.
homou de synelthontas tous autous angelous entethymēsthai kai koinę̄ ton anthrōpon pepoiēkenai kata tēn morphēn tēs anōthen parakypsasēs phōteinēs eikonos, hēn mē dynēthentes parakypsasan kataschein dia to parachrēma anadramein, mimēsasthai ēthelēsan.
And these same angels, coming together, took thought and together made man after the form of the luminous image that had peered down from above; not being able to hold it when it peered down, because it at once ran back up, they wished to imitate it.
23.1.5Holl GCS 25/31:248
καὶ πεπλάσθαι μὲν τὸν ἄνθρωπον ὑπʼ αὐτῶν οὐδενὸς ἕνεκα ἀλλʼ ἢ διὰ τοιαύτην πρόφασιν. ἐπειδὴ γάρ, φησίν, ἄνωθεν τὸ αὐτὸ φῶς παρακῦψαν ἐρεθισμόν τινα ἐνεποίησε τοῖς αὐτοῖς ἀγγέλοις, τούτους πρὸς πόθον τοῦ ἄνω ὁμοιώματος ἐπιχειρῆσαι τοῦ ἀνθρώπου τὸ πλάσμα ποιῆσαι.
kai peplasthai men ton anthrōpon hypʼ autōn oudenos heneka allʼ ē dia toiautēn prophasin. epeidē gar, phēsin, anōthen to auto phōs parakypsan erethismon tina enepoiēse tois autois angelois, toutous pros pothon tou anō homoiōmatos epicheirēsai tou anthrōpou to plasma poiēsai.
And man was formed by them for no other reason than this. For since, he says, that same light, peering down from above, stirred up a certain excitement in these angels, they, out of longing for the likeness above, undertook to make the formation of man.
23.1.6Holl GCS 25/31:248–249
ἐπειδὴ γὰρ ἠράσθησαν τοῦ ἄνω φωτὸς πόθῳ τῷ πρὸς αὐτὸ καὶ ἡδονῇ κατασχεθέντες, φανέντος καὶ άφαντωθέντος ἀπʼ αὐτῶν, ἐρασθέντας τε αὐτοῦ καὶ μὴ δυνηθέντας ἐμπλησθῆναι τῆς αὐτοῦ ἐρασμιότητος διὰ τὸ ὑπὸ θῆξιν ἀναπτῆναι τὸ αὐτὸ φῶς, τούτου χάριν εἰρηκέναι τοὺς ἀγγέλους φησὶ] δραματουργεῖ ὁ αὐτὸς γίγς ὅτι »ποιήσωμεν ἄνθρωπον κατʼ εἰκόνα καὶ καθʼ ὸμοίωσιν«·
epeidē gar ērasthēsan tou anō phōtos pothǭ tǭ pros auto kai hēdonę̄ kataschethentes, phanentos kai aphantōthentos apʼ autōn, erasthentas te autou kai mē dynēthentas emplēsthēnai tēs autou erasmiotētos dia to hypo thēxin anaptēnai to auto phōs, toutou charin eirēkenai tous angelous phēsi] dramatourgei ho autos gigs hoti »poiēsōmen anthrōpon katʼ eikona kai kathʼ omoiōsin«;
For since they fell in love with the light above, seized by longing and pleasure toward it, when it appeared and vanished from them, being in love with it and unable to be filled with its loveliness because that light flew up on being touched, for this reason, he says, the angels said (so the same impostor dramatizes it), “Let us make man in image and likeness”;
23.1.7Holl GCS 25/31:249
παρακόψας τὸ εἰρημένον ἐν τῇ Γενέσει ὑπὸ τοῦ ὰγίου θεοῦ τὸ »[καθʼ] ἡμετέραν«, ἐάσας <δὲ> τὸ »κατʼ εἰκόνα«, ἵνα δὴ ἔχῃ ἡ αὐτοῦ πλάνη τὴν πιθανότητα· ὡς δῆθεν ἄλλων μὲν ποιούτνων εἰκόνα δὲ ἑτέρου † λέγειν ἐν τῷ »ποιήσωμεν ἄνθρωπον κατʼ εἰκόνα καὶ καθʼ ὁμοίωσιν«.
parakopsas to eirēmenon en tę̄ Genesei hypo tou agiou theou to »[kathʼ] hēmeteran«, easas <de> to »katʼ eikona«, hina dē echę̄ hē autou planē tēn pithanotēta; hōs dēthen allōn men poioutnōn eikona de heterou † legein en tǭ »poiēsōmen anthrōpon katʼ eikona kai kathʼ homoiōsin«.
cutting off the word spoken in Genesis by the holy God, “our,” and leaving “in image,” so that his error may have plausibility, as though others were making [man] but … the image of another, in “Let us make man in image and likeness.”
23.1.8Holl GCS 25/31:249
γενομένου δέ, φησί, τοῦ ἀνθρώπου διὰ τὸ αὐτῶν ἀδρανὲς μὴ δύνασθαι αὐτὸν τελεσφορῆσαι, κεῖσθαι δὲ καὶ σκαρίζειν χαμαὶ κείμενον δίκην σκώληκος ἕρποντος, μὴ δύνασθαι δὲ μήτε ἀνορθοῦσθαι μήτε τι ἕτερον πράττειν, ἕως ἡ ἄνω δύναμις παρακύψασα καὶ σπλαγχνισθεῖσα διὰ τὴν ἰδίαν αὐτῆς εἰκόνα τε καὶ ἰδέαν κατʼ οἶκτον ἀπέστειλε σπινθῆρα τῆς αὐτῆς δυνάμεως καὶ διʼ αὐτοῦ ἀνώρθωσε τὸν ἄνθρωπον καὶ οὕτως ἐζωογόνησε, δῆθεν τὸν σπινθῆρα ψυχὴν τὴν ἀνθρωπείαν φάσκων.
genomenou de, phēsi, tou anthrōpou dia to autōn adranes mē dynasthai auton telesphorēsai, keisthai de kai skarizein chamai keimenon dikēn skōlēkos herpontos, mē dynasthai de mēte anorthousthai mēte ti heteron prattein, heōs hē anō dynamis parakypsasa kai splanchnistheisa dia tēn idian autēs eikona te kai idean katʼ oikton apesteile spinthēra tēs autēs dynameōs kai diʼ autou anōrthōse ton anthrōpon kai houtōs ezōogonēse, dēthen ton spinthēra psychēn tēn anthrōpeian phaskōn.
And when man was made, he says, because of their weakness they could not bring him to completion, but he lay and wriggled lying on the ground like a crawling worm, and could neither stand upright nor do anything else, until the power above peered down and, having compassion because of its own image and form, in pity sent a spark of that same power, and through it raised the man upright and so gave him life; he claims, of course, that the spark is the human soul.
23.1.9Holl GCS 25/31:249
καὶ τούτου ἕνεκα πάντως δὴ τὸν σπινθῆρα σωθῆναι, τὸ δὲ πᾶν τοῦ ἀνθρώπου ἀπολέσθαι· ἐν τῷ ἄνω μὲν τὸ ἄνωθεν κατελθὸν ἀνακομισθῆναι χρόνοις τισί, τὸ δὲ κάτωθεν πᾶν τὸ ὑπὸ τῶν ἀγγέλων πλασθὲν ἐνταῦθα αὐτοῖς καταλιμπάνεσθαι.
kai toutou heneka pantōs dē ton spinthēra sōthēnai, to de pan tou anthrōpou apolesthai; en tǭ anō men to anōthen katelthon anakomisthēnai chronois tisi, to de katōthen pan to hypo tōn angelōn plasthen entautha autois katalimpanesthai.
And for this reason the spark is certainly saved, but the whole rest of the man perishes: what came down from above is carried back up in due time, but everything from below, formed by the angels, is left here to them.
23.1.10Holl GCS 25/31:249–250
Χριστὸν δὲ καὶ αὐτὸν φάσκει ὁ γόης ἐν σχήματι ἀνθρώπου ἐληλυθέναι καὶ ἰδέᾳ μόνῃ, τὰ πάντα δὲ [ἐν] τῷ δοκεῖν πεποιηκέναι, τουτέστι τὸ γεγεννῆσθαι τὸ περιπατεῖν τὸ όπτάνεσθαι τὸ πεπονθέναι.
Christon de kai auton phaskei ho goēs en schēmati anthrōpou elēlythenai kai ideą monę̄, ta panta de [en] tǭ dokein pepoiēkenai, toutesti to gegennēsthai to peripatein to optanesthai to peponthenai.
The sorcerer also says that Christ came in the fashion of a man and in appearance only, and did everything in semblance, that is, being born, walking, being seen, suffering.
Haer. 23, chapter 2
23.2.1Holl GCS 25/31:250
2. Απὸ τούτου δὲ ἡ ψευδωνύμως καλουμένη γνῶσις ἄρχεται πᾶλιν προστίθεσθαι τῷ βυθῷ τῆς αύτῆς πονηρίας, άπὸ Σίμωνος μὲν λαβοῦσα τὴν ἀρχὴν καὶ τὴν πρόφασιν, προστιθεμένη δὲ ἄλλῃ περισσοτέρᾳ φλυαρίᾳ, ὡς τὸν ταύτης ἔλεγχον ὕστερον ἐροῦμεν.
2. Apo toutou de hē pseudōnymōs kaloumenē gnōsis archetai palin prostithesthai tǭ bythǭ tēs autēs ponērias, apo Simōnos men labousa tēn archēn kai tēn prophasin, prostithemenē de allę̄ perissoterą phlyarią, hōs ton tautēs elenchon hysteron eroumen.
From him the knowledge falsely so called begins again to add to the depth of its wickedness, having taken its beginning and occasion from Simon, but adding other, greater nonsense, as we shall say later in refuting it.
23.2.2Holl GCS 25/31:250
φάσκει γὰρ οὑτος, τοὺς ἀγγέλους λέγων, καὶ τὸν θεὸν τῶν Ἰουδαίων ἕνα ἐξ αὐτῶν εἶναι, διεστάναι δὲ τὸν αὐτὸν καὶ τοὺς αὐτοὺς ἀπὸ τῆς ἄνω δυνάμεως, τὸν δὲ σωτῆρα άπεστάλθαι ἀπὸ πατρὸς παρὰ γνώμην τῶν δυνάμεων ἐπὶ καταλύσει τοῦ θεοῦ τῶν Ἰουδαίων καὶ ἐπὶ σωτηρίᾳ τῶν πειθομένων <αύτῷ> εἶναι δὲ αὐτοὺς τοὺς ταύτης τῆς αὶρέσεως τοὺς ἔχοντας τὸν σπινθῆρα τοῦ ἄνωθεν πατρός.
phaskei gar houtos, tous angelous legōn, kai ton theon tōn Ioudaiōn hena ex autōn einai, diestanai de ton auton kai tous autous apo tēs anō dynameōs, ton de sōtēra apestalthai apo patros para gnōmēn tōn dynameōn epi katalysei tou theou tōn Ioudaiōn kai epi sōtērią tōn peithomenōn <autǭ> einai de autous tous tautēs tēs aireseōs tous echontas ton spinthēra tou anōthen patros.
For he says, speaking of the angels, that the God of the Jews is one of them, and that he and they stood apart from the power above, and that the Savior was sent from the Father, against the will of the powers, to destroy the God of the Jews and to save those who obey him; and that these are the people of this sect, who have the spark of the Father above.
23.2.3Holl GCS 25/31:250
δύο γὰρ πεπλάσθαι ἀπʼ ἀρχῆς ἀνθρώπους φάσκει, ἕνα ἀγαθὸν καὶ ἕνα φαῦλον· ἐξ ὡν δύο εἶναι τὰ γένη τῶν ἀνθρώπνω ἐν κόσμῳ, ἀγαθῶν τε καὶ πονηρῶν.
dyo gar peplasthai apʼ archēs anthrōpous phaskei, hena agathon kai hena phaulon; ex hōn dyo einai ta genē tōn anthrōpnō en kosmǭ, agathōn te kai ponērōn.
For he says that two men were formed from the beginning, one good and one bad; from them come the two races of human beings in the world, the good and the wicked.
23.2.4Holl GCS 25/31:250
ἐπειδὴ δὲ οἱ δαίμονες τοῖς πονηροῖς ἐβοήθουν, τούτου ἕνεκα ἐπʼ ἐσχάτων τῶν ἡμερῶν ὡς προεῖπον ἠλθεν ὁ σωτὴρ ἐπὶ βοηθείᾳ τῶν άγαθῶν άθρώπων καὶ ἐπὶ καταλύσει τῶν πονηρῶν καὶ τῶν δαιμόνων.
epeidē de hoi daimones tois ponērois eboēthoun, toutou heneka epʼ eschatōn tōn hēmerōn hōs proeipon ēlthen ho sōtēr epi boētheią tōn agathōn athrōpōn kai epi katalysei tōn ponērōn kai tōn daimonōn.
And since the demons helped the wicked, for this reason in the last days, as I said before, the Savior came to help good people and to destroy the wicked and the demons.
23.2.5Holl GCS 25/31:250–251
τὸ γαμεῖν δὲ καὶ τὸ γεννᾶν ὁ αὐτὸς ἀγύρτης ἐκ τοῦ Σατανᾶ ὑπάρχειν λέγει, ὅθεν καὶ οἱ πλείους αὐτῶν ἐμψύχων ἀπέχονται, ὅπως διὰ τῆς προσποιητῆς δῆθεν πολιτείας τινὰς ἐπαγάγωνται εἰς τὴν αὐτῶν ἀπάτην.
to gamein de kai to gennan ho autos agyrtēs ek tou Satana hyparchein legei, hothen kai hoi pleious autōn empsychōn apechontai, hopōs dia tēs prospoiētēs dēthen politeias tinas epagagōntai eis tēn autōn apatēn.
The same charlatan says that marrying and begetting are from Satan; hence most of them also abstain from living things, so that by this supposedly feigned way of life they may draw some into their deceit.
23.2.6Holl GCS 25/31:251
τὰς δὲ προφητείας φάσκει ὁ αὐτὸς πάλιν γόης τὰς μὲν ὑπὸ τῶν κοσμοποιῶν ἀγέλων πεπροφητεῦσθαι, τὰς δὲ ὑπὸ τοῦ Σατανᾶ. καὶ αὐτὸν γὰρ τὸν Σατανᾶν ἄγγελον φάσκει, ἀντιπράττοντα τοῖς κοσμοποιοῖς άγγέλοις, μάλιστα δὲ τῶ θεῶ τῶν Ἰουδαίων.
tas de prophēteias phaskei ho autos palin goēs tas men hypo tōn kosmopoiōn agelōn peprophēteusthai, tas de hypo tou Satana. kai auton gar ton Satanan angelon phaskei, antiprattonta tois kosmopoiois angelois, malista de tō theō tōn Ioudaiōn.
The same sorcerer again says that some of the prophecies were prophesied by the world-making angels and some by Satan. For he says that Satan himself is an angel opposing the world-making angels, and especially the God of the Jews.
Haer. 23, chapter 3
23.3.1Holl GCS 25/31:251
3. Ὅταν δὲ ταῦτα φάσκῃ ὁ κτηνώδης, πάντως που καὶ αὐτὸς δειχθήσεται ἕνα θεὸν ὁμολογῶν καὶ ἐπὶ μοναρχίας ἀνάγων τὸ πᾶν. εἰ γὰρ οἱ ἄγγελοι <τὸν ἄνθρωπον> πεποιήκασιν, ἄγγελοι δὲ πάλιν ἀπὸ τῆς ἄνωθεν δυνάμεως τὸ αἴτιον ἐσχήκασι τοῦ εἶναι, ἄρα οὐκ αὐτοὶ αἴτιοι τοῦ πλάσματος τοῦ ἀνθρώπου, ἀλλὰ ἡ ἄνωθεν δύναμις ἡ τοὺς ἀγγέλους ποιήσασα, ἐξ ὧν καὶ ἡ πλάσις τοῦ ἀνθρώπου συνέστηκε.
3. Hotan de tauta phaskę̄ ho ktēnōdēs, pantōs pou kai autos deichthēsetai hena theon homologōn kai epi monarchias anagōn to pan. ei gar hoi angeloi <ton anthrōpon> pepoiēkasin, angeloi de palin apo tēs anōthen dynameōs to aition eschēkasi tou einai, ara ouk autoi aitioi tou plasmatos tou anthrōpou, alla hē anōthen dynamis hē tous angelous poiēsasa, ex hōn kai hē plasis tou anthrōpou synestēke.
When the brutish man says this, he himself will surely be shown to confess one God and to trace everything back to a single rule. For if the angels made man, and the angels in turn have had the cause of their being from the power above, then they are not the cause of the formation of man, but the power above that made the angels, from whom the formation of man came about.
23.3.2Holl GCS 25/31:251
καὶ γὰρ οὐκ αἴτιον τὸ ἐργαλεῖον τῶν ὑπʼ αὐτοῦ γινομένων, ἀλλὰ ὁ ἐνεργῶν τὸ ἐνέργημα διὰ τοῦ ἐργαλείου διʼ οὑ τὸ ἔργον γίνεται, ὡς καὶ γέγραπται »μὴ δοξασθήσεται πρίων ἄνευ τοῦ ἕλκοντος αὐτόν« καὶ τὰ ἑξῆς.
kai gar ouk aition to ergaleion tōn hypʼ autou ginomenōn, alla ho energōn to energēma dia tou ergaleiou diʼ hou to ergon ginetai, hōs kai gegraptai »mē doxasthēsetai priōn aneu tou helkontos auton« kai ta hexēs.
For the tool is not the cause of what is made by it, but the one who does the work through the tool by which the work is done; as it is written, “Shall the saw be glorified without the one who draws it?” and what follows.
23.3.3Holl GCS 25/31:251
οὕτω δὲ ὸρῶμεν ὅτι οὔτε ἡ μάχαιρα αἰτία τοῦ φόνου, ἀλλὰ ὁ τῇ μαχαίρᾳ τὸν φόνον ἐπιχειρήσας καὶ οὐ τὸ κηροπλαστεῖον δύναται διʼ ἑαυτοῦ ποιεῖν τὰ πλασσόμενα, ἀλλὰ ὁ τὸ κηροπλαστεῖον καὶ τὸ πλάσμα ἐργασάμενος.
houtō de orōmen hoti oute hē machaira aitia tou phonou, alla ho tę̄ machairą ton phonon epicheirēsas kai ou to kēroplasteion dynatai diʼ heautou poiein ta plassomena, alla ho to kēroplasteion kai to plasma ergasamenos.
So we see that neither is the sword the cause of the murder, but the one who commits murder with the sword; nor can the wax-mold make the figures by itself, but the one who made the mold and the figure.
23.3.4Holl GCS 25/31:251
οὐκοῦν οὐδὲ οἱ ἄγγελοι αἴτιοι, ἀλλʼ ὁ τοὺς ἀγγέλους ποιήσας, εἰ καὶ <μὴ> ἦν αὐτοῖς τοῦ [μὴ] ποιῆσαι ἄνθρωπον.
oukoun oude hoi angeloi aitioi, allʼ ho tous angelous poiēsas, ei kai <mē> ēn autois tou [mē] poiēsai anthrōpon.
So neither are the angels the cause, but the one who made the angels, even if it was [not] in their [power] to make man.
23.3.5Holl GCS 25/31:251–252
ἢ γὰρ καταψηφίζεται τῆς ἄνω δυνάμεως ἄγνοιαν καὶ ἀγνωσίαν τῶν μελλόντων ἔσεσθαι, παρὰ τὸ αὐτῆς θέλημα ἐπιτελουμένων, ἢ εὐδοκίᾳ τῇ ἑαυτῆς * τοὺς ἀγγέλους πεποιηκέναι πρὸς τὸ χρήσιμον τὴν κατασκευὴν τοῦ ἀνθρώπου, οὗ ἤθελε κατασκευάζειν ποιήσασα τοὺς ἀγγέλους, καὶ μὴ ἐντειλαμένη τοῦ μὴ] ἐπιτελέσαι τὸ ἐπιχείρημα τουτέστι τοῦ ἀνθρώπου τὸ πλαστεῖον, ὡς ἡ αὐτοῦ μυθώδης τεχνουργία περιέχει.
ē gar katapsēphizetai tēs anō dynameōs agnoian kai agnōsian tōn mellontōn esesthai, para to autēs thelēma epiteloumenōn, ē eudokią tę̄ heautēs * tous angelous pepoiēkenai pros to chrēsimon tēn kataskeuēn tou anthrōpou, hou ēthele kataskeuazein poiēsasa tous angelous, kai mē enteilamenē tou mē] epitelesai to epicheirēma toutesti tou anthrōpou to plasteion, hōs hē autou mythōdēs technourgia periechei.
For either he condemns the power above for ignorance and lack of knowledge of what was to be, things done against its will; or [he must say] that by its own good pleasure it made the angels … for the useful purpose of constructing man, whom it wished to construct when it made the angels, and did not command them not to carry out the undertaking, that is, the formation of man, as his fabulous workmanship holds.
Haer. 23, chapter 4
23.4.1Holl GCS 25/31:252
4. Ἢ οὐκοῦν πόλιν τὸν μυθολόγον ἐρωτητέον· ᾔδει ἡ ἄνω δύναμις ὅ τι μέλλουσι πράττειν; ναί, φησίν. ἄρα γοῦν εἰ ᾔδει, αὐτὴ πεποίηκε καὶ οὐκ αὐτοί· εἰ δὲ ᾔδει μὲν οὐκ ἤθελε δέ, παρὰ δὲ τὴν αύτῆς γνώμην ἐπεχείρησαν τὸ ἐπιχείρημα αὐτοί, τίνι τῷ λόγῳ οὐ κεκώλυκεν;
4. Ē oukoun polin ton mythologon erōtēteon; ę̄dei hē anō dynamis ho ti mellousi prattein? nai, phēsin. ara goun ei ę̄dei, autē pepoiēke kai ouk autoi; ei de ę̄dei men ouk ēthele de, para de tēn autēs gnōmēn epecheirēsan to epicheirēma autoi, tini tǭ logǭ ou kekōlyken?
Or rather the mythmaker must be asked again: did the power above know what they were going to do? Yes, he says. Then if it knew, it made [man], and not they. But if it knew and did not wish it, and they attempted the undertaking against its will, for what reason did it not prevent them?
23.4.2Holl GCS 25/31:252
εἰ δὲ ἀδυνάτως ἔσχεν τοῦ κωλῦσαι, πρώτη φαυλότης, ὅτι καθʼ ἑαυτῆς τοὺς ὑπʼ αὐτῆς γεγονότας ἀγγέλους εἰς ἀντίθεσιν ἑαυτῆς καὶ παροξυσμὸν κατεσκεύασε, δεύτερον δέ, ὅτι δυναμένη οὐ κεκώλυκεν, ἀλλὰ συνήργησεν εἰς τὸ πονηρὸν ἔργον τὸ ὑπὸ τῶν ἀγγέλων γεγενημένον.
ei de adynatōs eschen tou kōlysai, prōtē phaulotēs, hoti kathʼ heautēs tous hypʼ autēs gegonotas angelous eis antithesin heautēs kai paroxysmon kateskeuase, deuteron de, hoti dynamenē ou kekōlyken, alla synērgēsen eis to ponēron ergon to hypo tōn angelōn gegenēmenon.
And if it was unable to prevent them, the first worthlessness is that it made the angels that came from it into opponents and provokers of itself; and second, that though able it did not prevent them, but cooperated in the evil work done by the angels.
23.4.3Holl GCS 25/31:252
εἰ δὲ οὐ συνήργησε καὶ βουληθεῖσα οὐκ ἠδυνήθη κωλῦσαι, πολλή τις ἀσθένεια ἐν τῇ θελησάσῃ καὶ μὴ δυνηθείσῃ, καὶ μᾶλλονἰσχυρότερον εἴη τὸ ὑπʼ αὐτῆς γενόμενον τῶν ἀγγέλων στῖφος ἢ αὐτὴ ἡ αἰτία οὖσα τῶν ὑπʼ αὐτῆς γεγονότων ἀγγέλων. ἐξ ἅπαντος τοίνυν ἁλίσκεται ἡ τῆς αἱρέσεως ὑπόθεσις ἀσυστασίᾳ μᾶλλον περιπίπτουσα καὶ οὐκ αληθείᾳ.
ei de ou synērgēse kai boulētheisa ouk ēdynēthē kōlysai, pollē tis astheneia en tę̄ thelēsasę̄ kai mē dynētheisę̄, kai mallonischyroteron eiē to hypʼ autēs genomenon tōn angelōn stiphos ē autē hē aitia ousa tōn hypʼ autēs gegonotōn angelōn. ex hapantos toinyn halisketai hē tēs haireseōs hypothesis asystasią mallon peripiptousa kai ouk alētheią.
And if it did not cooperate, and wished but was unable to prevent them, there is great weakness in one that wished but could not, and the band of angels made by it would be stronger than itself, the cause of the angels made by it. So from every side the premise of the sect is caught, falling into incoherence rather than truth.
23.4.4Holl GCS 25/31:252
εἰ δὲ ἐγίνωσκε μέν, ἀνάγκῃ δὲ ἐποίει τούτους ὅ μὴ θέμις ἐστὶ <μέλλοντας> πράττειν παρὰ τὸ αὐτῆς βούλημα, ἑτέρᾳ περιπεσεῖται πάλιν καὶ οὐδὲ ἓν πλήρωμα εὑρεθήσεται ἐν τῇ ἄνω δυνάμει κατὰ τὸν αὐτοῦ λόγον.
ei de eginōske men, anankę̄ de epoiei toutous ho mē themis esti <mellontas> prattein para to autēs boulēma, heterą peripeseitai palin kai oude hen plērōma heurethēsetai en tę̄ anō dynamei kata ton autou logon.
And if it knew, but of necessity made them, who were going to do what is not right against its will, he will fall into another [absurdity], and by his account not a single fullness will be found in the power above.
23.4.5Holl GCS 25/31:252
ἔτι δὲ προσθείημεν αὐτὸν ἐρωτῶντες· λέγε ἡμῖν, ὠ οὑτος, ὁ διὰ θυρίδων παρακύψας (ἵνα χλευάσω τὴν σοῦ ληρῳδίαν) καὶ ἐν τῷ παρακύπτειν σκοπήσας ὡς ἐκτίσθησαν οἱ ἄγγελοι καὶ τὴν ὑπʼ αὐτῶν περὶ τὸ ἀνθρώπινον πλάσμα * τεχνουργίαν τότε κατοπτεύσας καὶ τῆς ἄνωθεν δυνάμεως ἐξιχνεύσας τὴν μηχανοποιίαν, ᾔδεισαν οὗτοι τί πλάσσουσιν ἢ ἠγνόουν; ἀγνοοῦντες δὲ ὑπὸ τίνος ἠναγκάζοντο τὸ ἐν ἀγνωσίᾳ * ἐπιτελεῖν; οὐχί, φησίν, οὐκ ἠγνόουν· ᾔδεισαν γὰρ ὃ ἔμελλον πράττειν.
eti de prostheiēmen auton erōtōntes; lege hēmin, ō houtos, ho dia thyridōn parakypsas (hina chleuasō tēn sou lērǭdian) kai en tǭ parakyptein skopēsas hōs ektisthēsan hoi angeloi kai tēn hypʼ autōn peri to anthrōpinon plasma * technourgian tote katopteusas kai tēs anōthen dynameōs exichneusas tēn mēchanopoiian, ę̄deisan houtoi ti plassousin ē ēgnooun? agnoountes de hypo tinos ēnankazonto to en agnōsią * epitelein? ouchi, phēsin, ouk ēgnooun; ę̄deisan gar ho emellon prattein.
Let us add a further question: tell us, sir, you who peered through the windows (to mock your nonsense), and in peering observed how the angels were created, and then spied out their workmanship on the human formation … and tracked down the contrivance of the power above: did they know what they were forming, or not? If they did not know, by whom were they compelled to carry out … in ignorance? No, he says, they were not ignorant; they knew what they were going to do.
23.4.6Holl GCS 25/31:252
ἡ τοίνυν ἄνωθεν δύναμις ᾔδει τούτους τοῦτο μέλλοντας ἐπιχειρεῖν ἢ ἠγνόει; οὐκ ἠγνόει. ἐποίησεν οὖν αὐτοὺς ἵνα τοῦτο πράξωσιν ἢ μή; οὐχί, φησίν· ἐποίησε γὰρ αὐτοὺς μόνον, οὑτοι δὲ παρὰ τὴν ἄνω δύναμιν ἐπεχείρησαν πρὸς τὸ ποιῆσαι πλάσμα.
hē toinyn anōthen dynamis ę̄dei toutous touto mellontas epicheirein ē ēgnoei? ouk ēgnoei. epoiēsen oun autous hina touto praxōsin ē mē? ouchi, phēsin; epoiēse gar autous monon, houtoi de para tēn anō dynamin epecheirēsan pros to poiēsai plasma.
Did the power above, then, know that they were going to attempt this, or not? It was not ignorant. Did it then make them so that they would do this, or not? No, he says; it only made them, and they attempted to make the formation against the power above.
23.4.7Holl GCS 25/31:252–253
οὐκοῦν οὗτοι μὲν ᾔδεισαν, ἐκείνη δὲ ἡ ἄνω δύναμις ἠγνόει κατὰ τὸν σοῦ λόγον, ὠ πάντων ἀνθρώπων ἀβέλτερε. καὶ ἔσται μὲν ἡ τῶν ἀνθρώπων κατασκευὴ σύστασις καὶ οἱ αἴτιοι ταύτης ἄγγελοι ἐν γνώσει, ἡ δὲ τοὺς ἀγγέλους ποιήσασα δύναμις ἐν ἀγνωσίᾳ.
oukoun houtoi men ę̄deisan, ekeinē de hē anō dynamis ēgnoei kata ton sou logon, ō pantōn anthrōpōn abeltere. kai estai men hē tōn anthrōpōn kataskeuē systasis kai hoi aitioi tautēs angeloi en gnōsei, hē de tous angelous poiēsasa dynamis en agnōsią.
So these knew, but that power above was ignorant, by your account, you most stupid of all men. And the constitution of human beings will be a real thing and the angels who caused it will be in knowledge, while the power that made the angels will be in ignorance.
23.4.8Holl GCS 25/31:253
ληρῶδες δʼ ἂν εἴη τοῦτο καὶ ἠλίθιον, ὅτι μᾶλλον ἐντελέστερον τὸ ἔργον τοῦ τεχνίτου καὶ ὁ τεχνίτης ἀδρανέστερος τῶν ὑπʼ αὐτοῦ γενομἐνων ἀγγέλων, αἰτίων ὄντων τῆς ἀνθρωπείας συστάσεως. ὥστε οὖν ἐξ ἅπαντος ἀνάγκῃ ὁμολογήσειας ἂν ἐπὶ τὸν αὐτὸν ποιητὴν τὸν ἕνα καὶ ἐπὶ τὴν μίαν μοναρχίαν <δεὸμ> τὸ πᾶν ἄγειν.
lērōdes dʼ an eiē touto kai ēlithion, hoti mallon entelesteron to ergon tou technitou kai ho technitēs adranesteros tōn hypʼ autou genomenōn angelōn, aitiōn ontōn tēs anthrōpeias systaseōs. hōste oun ex hapantos anankę̄ homologēseias an epi ton auton poiētēn ton hena kai epi tēn mian monarchian <deom> to pan agein.
That would be nonsensical and foolish: that the work should be more perfect than the craftsman, and the craftsman weaker than the angels made by him, who are the cause of the human constitution. So from every side you would of necessity have to confess that everything must be referred to the one Maker himself and to the one single rule.
Haer. 23, chapter 5
23.5.1Holl GCS 25/31:253
5. Καὶ γὰρ ὁ θεὸς ὁ πατὴρ ἐποίησε τὸν ἄνθρωπον καὶ πάντα κατὰ τὴν ἰδίαν εὐδοκίαν καὶ οὐχ οἱ ἄγγελοι, οὐδὲ κατὰ τὴν τῶν ἀγγέλων συμβουλίαν τι γέγονεν. ἐν τῷ γὰρ εἰπεῖν τὸν θεόν »ποιήσωμεν ἄνθρωπον«, »κατʼ εἰκόνα ἡμετέραν« εἶπεν, καὶ οὐ »κατʼ εἰκόνα« μόνον.
5. Kai gar ho theos ho patēr epoiēse ton anthrōpon kai panta kata tēn idian eudokian kai ouch hoi angeloi, oude kata tēn tōn angelōn symboulian ti gegonen. en tǭ gar eipein ton theon »poiēsōmen anthrōpon«, »katʼ eikona hēmeteran« eipen, kai ou »katʼ eikona« monon.
For God the Father made man and everything according to his own good pleasure, not the angels; nor did anything come about by the angels' counsel. For when God said, “Let us make man,” he said “in our image,” and not only “in image.”
23.5.2Holl GCS 25/31:253
συνεκάλει γὰρ εἰς τὴν ἑαυτοῦ δημιουργίαν συνδημιουργὸν τὸν αὐτοῦ Λόγον καὶ μονογενῆ, ὡς ἔχει καὶ ἡ ἐξ ἀληθείας ὁρμωμένη πιστῶν ἔννοια καὶ αὐτὸ τὸ τῆς ἀληθείας ἀκρίβασμα, ὡς καὶ ἐν ἑτέροις πλείοσι περὶ τούτου σαφῶς καὶ διὰ μήκους ἐποιησάμεθα τὴν ὁμολογίαν, ὡς ὁ πατὴρ συγκαλεῖται τὸν υἱὸν συνδημιουργεῖν τὸν ἄνθρωπον, διʼ οὗ καὶ τὰ ἄλλα πάντα ἐποίησεν.
synekalei gar eis tēn heautou dēmiourgian syndēmiourgon ton autou Logon kai monogenē, hōs echei kai hē ex alētheias hormōmenē pistōn ennoia kai auto to tēs alētheias akribasma, hōs kai en heterois pleiosi peri toutou saphōs kai dia mēkous epoiēsametha tēn homologian, hōs ho patēr synkaleitai ton huion syndēmiourgein ton anthrōpon, diʼ hou kai ta alla panta epoiēsen.
For he summoned to his work of creation his Word and Only-begotten as fellow creator, as the understanding of the faithful, which springs from the truth, holds, and the very precision of the truth, as we have also confessed clearly and at length in several other works: that the Father calls the Son to create man with him, through whom he also made all other things.
23.5.3Holl GCS 25/31:253
οὐ μόνον δὲ συγκαλεῖν εἴποιμι τὸν υἱόν, ἀλλὰ καὶ τὸ ἅγιον πνεῦμα. »τῷ γὰρ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν«.
ou monon de synkalein eipoimi ton huion, alla kai to hagion pneuma. »tǭ gar logǭ kyriou hoi ouranoi estereōthēsan kai tǭ pneumati tou stomatos autou pasa hē dynamis autōn«.
And I would say he calls not only the Son but also the Holy Spirit. “For by the word of the Lord the heavens were established, and by the Spirit of his mouth all their host.”
23.5.4Holl GCS 25/31:253
εἴτε δὲ βουληθείη εἴτε καὶ μὴ βουληθείη (φημὶ δὲ ὁ Σατορνῖλος ὁ τῆς αἱρέσεως ταύτης ἀρχηγός), ἀναγκασθήσεται ἐξ ἅπαντος ἕνα τὸν θεὸν ὁμολογεῖν, θεὸν καὶ κύριον, τοῦ σύμπαντος ὄντα κτιστήν τε καὶ δημιουργόν, ἅμα τε καὶ τοῦ ἀνθρώπου.
eite de boulētheiē eite kai mē boulētheiē (phēmi de ho Satornilos ho tēs haireseōs tautēs archēgos), anankasthēsetai ex hapantos hena ton theon homologein, theon kai kyrion, tou sympantos onta ktistēn te kai dēmiourgon, hama te kai tou anthrōpou.
Whether he wishes it or not (I mean Satornilus, the founder of this sect), he will be compelled in every way to confess one God, God and Lord, who is creator and maker of the universe and also of man.
23.5.5Holl GCS 25/31:253
αἰσχυνθήσεται δὲ κατὰ πάντα τρόπον ὡς συκοφάντης καὶ εἰς τὸν περὶ προφητῶν λόγον καὶ εἰς τὴν κατὰ τοῦ σεμνοῦ γάμου φαύλην κατηγορίαν. αὐτὸς γὰρ ό κύριος ἡμῶν Ἰησοῦς Χριστὸς διαρρήδην ἐκφωνεῖ ἐν τῷ εὐαγγελίῳ καὶ λέγει συνῳδὰ τῷ προφήτῃ ὅτι »ὁ λαλῶν ἐν τοῖς προφήταις, ἰδοὺ πάρειμι« καὶ πάλιν »ὁ πατήρ μου ἕως ἄρτι ἐργάζεται, κἀγὼ ἐργάζομαι«.
aischynthēsetai de kata panta tropon hōs sykophantēs kai eis ton peri prophētōn logon kai eis tēn kata tou semnou gamou phaulēn katēgorian. autos gar o kyrios hēmōn Iēsous Christos diarrēdēn ekphōnei en tǭ euangeliǭ kai legei synǭda tǭ prophētę̄ hoti »ho lalōn en tois prophētais, idou pareimi« kai palin »ho patēr mou heōs arti ergazetai, kagō ergazomai«.
And he will be put to shame in every way as a slanderer, both in his account of the prophets and in his base accusation against honorable marriage. For our Lord Jesus Christ himself declares plainly in the Gospel, and says in agreement with the prophet, “I who speak in the prophets, behold, I am here”; and again, “My Father is working until now, and I am working.”
23.5.6Holl GCS 25/31:253–254
ἵνα δὲ δείξῆ τί ἐργάζεται ὁ αὐτοῦ πατὴρ καὶ αὐτός, άπεφήνατο λέγων τοῖς ἐρωτήσασιν αὐτὸν εἰ χρὴ ἀπολύειν τὴν γυναῖκα κατὰ πᾶσαν αἰτίαν »πῶς γέγραπται; ὅτε ἐποίησεν ὁ θεὸς τὸν ἄνθρωπον, ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς« καὶ πάλιν μεθʼ ἕτερα ὄτι »ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα αύτοῦ κοὶ προσκολληθήσεται τῇ γυναικὶ αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν«, καὶ εὐθὺς προσεθηκε λέγων »ὃ ὁ θεὸς συνέζευξεν, ἄνθρωπος μὴ χωριζέτω«· ὡς ἐξ ἅπαντος τὸν σωτῆρα διδάσκειν τὸν ποιητὴν τῶν ἀνθρώπων θεὸν εἶναι τῶν πάντων, αὐτοῦ δὲ πατέρα.
hina de deixē ti ergazetai ho autou patēr kai autos, apephēnato legōn tois erōtēsasin auton ei chrē apolyein tēn gynaika kata pasan aitian »pōs gegraptai? hote epoiēsen ho theos ton anthrōpon, arsen kai thēly epoiēsen autous« kai palin methʼ hetera oti »heneken toutou kataleipsei anthrōpos ton patera kai tēn mētera autou koi proskollēthēsetai tę̄ gynaiki autou, kai esontai hoi dyo eis sarka mian«, kai euthys prosethēke legōn »ho ho theos synezeuxen, anthrōpos mē chōrizetō«; hōs ex hapantos ton sōtēra didaskein ton poiētēn tōn anthrōpōn theon einai tōn pantōn, autou de patera.
And to show what his Father and he himself work, he declared, saying to those who asked him whether one may dismiss one's wife for any cause, “How is it written? When God made man, he made them male and female”; and again, after other things, “For this reason a man shall leave his father and his mother and be joined to his wife, and the two shall become one flesh”; and at once he added, “What God has joined together, let no man separate.” So in every way the Savior teaches that the Maker of human beings is the God of all, and his Father.
23.5.7Holl GCS 25/31:254
καὶ ὅτι ὁ γάμος οὐκ ἐκ τοῦ Σατανᾶ, ἀλλʼ ἐκ τοῦ θεοῦ τυγχάνει, πρῶτον μὲν ὁ κύριος λέγει· »ὃ ὁ θεός‘ φησίν »συνέχευξεν, ἄνθρωπος μὴ χωριζέτω«· εἶτα ὁ ἅγιος ἀπόστολος »τίμιος ὁ γάμος καὶ ἡ κοίτη αμίαντος«. ταῖς δὲ φύσει χηρευσάσαις ὡσαύτως παραγγέλλει, λέγων διὰ Τιμοθέου »νεωτέρας χήρας παραιτοῦ· μετὰ γὰρ τὸ καταστρηνιάσαι τοῦ Χριστοῦ γαμεῖν θέλουσι«, καὶ μεθʼ ἕδτερα »γαμειτωσαν τεκνογονείτωσαν οἰκοδεσποτείτωσαν«, ἀνυπέρβατον νόμον τιθέμενος, ἐκ Μʼ ὄντα καὶ κατὰ σεμνότητα ἀνθρώποις κεχαρισμένον.
kai hoti ho gamos ouk ek tou Satana, allʼ ek tou theou tynchanei, prōton men ho kyrios legei; »ho ho theos‘ phēsin »synecheuxen, anthrōpos mē chōrizetō«; eita ho hagios apostolos »timios ho gamos kai hē koitē amiantos«. tais de physei chēreusasais hōsautōs parangellei, legōn dia Timotheou »neōteras chēras paraitou; meta gar to katastrēniasai tou Christou gamein thelousi«, kai methʼ hedtera »gameitōsan teknogoneitōsan oikodespoteitōsan«, anyperbaton nomon tithemenos, ek Mʼ onta kai kata semnotēta anthrōpois kecharismenon.
And that marriage is not from Satan but from God, first the Lord says, “What God,” he says, “has joined together, let no man separate”; then the holy apostle: “Marriage is honorable and the bed undefiled.” And he gives the same instruction to women widowed by nature, saying through Timothy, “Refuse younger widows; for when they grow wanton against Christ they wish to marry,” and after other things, “Let them marry, bear children, manage their households,” laying down an inviolable law, which is from God and granted to human beings in honor.
Haer. 23, chapter 6
23.6.1Holl GCS 25/31:254
6. Περὶ δὲ τῶν κατὰ τῶν θεοῦ προφητειῶν ὑπʼ αὐτοῦ σεσυκοφαντημένων ὑπονοιῶν, ὡς μὴ εἶναι αὐτὰς ἐκ θεοῦ, μυρία ἔστιν εἰπεῖν, ὡς αὐτὸς λέγει ὁ μονογενής, † ἐξ ὡν τὸν κόσμον ἑαυτοῦ εὐαγγελιζόμενος λέγει, πρῶτον μὲν ὅτι »Ἀβραὰμ ὁ πατὴρ ἡμῶν ἐπεθύμησεν ἰδεῖν τὴν ἡμέραν μου, καὶ εἶδεν καὶ ἐχάρη«, καὶ πάλιν φησίν »εἰ ἐπιστεύετε Μωυσῇ, ἐπιστεύετε ἂν ἐμοί· ἐκεῖνος γὰρ περὶ ἐμοῦ ἐγραψεν«.
6. Peri de tōn kata tōn theou prophēteiōn hypʼ autou sesykophantēmenōn hyponoiōn, hōs mē einai autas ek theou, myria estin eipein, hōs autos legei ho monogenēs, † ex hōn ton kosmon heautou euangelizomenos legei, prōton men hoti »Abraam ho patēr hēmōn epethymēsen idein tēn hēmeran mou, kai eiden kai echarē«, kai palin phēsin »ei episteuete Mōysę̄, episteuete an emoi; ekeinos gar peri emou egrapsen«.
As for the notions he slanders against God's prophecies, as though they were not from God, countless things can be said, as the Only-begotten himself says, … proclaiming his own world, first, “Abraham our father longed to see my day, and he saw it and rejoiced”; and again he says, “If you believed Moses, you would believe me; for he wrote about me.”
23.6.2Holl GCS 25/31:254
τίς δὲ τῶν εύ φρονούντων καὶ σύνεσιν ἀπὸ θεοῦ κεκτημένων οὐκ ἐλέγξειε τὸν ἀπατεῶνα Σατορνῖλον, γινώσκων ἐν δόξῃ ἀποκαλυφθέντα τὸν σωτῆρα εἰς παράστασιν ἀληθείας ἄλλως τὴν ἐαυτοῦ δόξαν μὴ ὑποδείξαντα ἀλλὰ ἢ ἀνὰ μέσον Ἠλίου καὶ Μωυσέως τῶν καὶ αὐτῶν ἐν δόξῃ ἰδίᾳ μετʼ αὐτοῦ ὀφθέντων;
tis de tōn eu phronountōn kai synesin apo theou kektēmenōn ouk elenxeie ton apateōna Satornilon, ginōskōn en doxę̄ apokalyphthenta ton sōtēra eis parastasin alētheias allōs tēn eautou doxan mē hypodeixanta alla ē ana meson Ēliou kai Mōyseōs tōn kai autōn en doxę̄ idią metʼ autou ophthentōn?
Which of those who think rightly and have understanding from God would not refute the deceiver Satornilus, knowing that the Savior, revealed in glory to establish the truth, displayed his own glory in no other way than between Elijah and Moses, who were also seen with him in their own glory?
23.6.3Holl GCS 25/31:254–255
ἄλλα δὲ ὅσα τοιαῦτά ἐστιν ἃ ὑπʼ αὐτοῦ τοῦ κυρίου καὶ ἐν πάσῃ τῇ καινῇ διαθήκῃ λεγόμενα τὴν σύστασιν ποιεῖται νόμου τε καὶ προφητῶν καὶ πάσης παλαιᾶς διαθήκης πρὸς τὴν καινὴν διαθήκην, ὅτι ἑνὸς θεοῦ εἰσιν ἀμφότεραι, ὡς λέγει »ἐλεύσονται καὶ ἀνακλιθήσονται ἐν κόλποις Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν καὶ ἀναπαύσονται ἀπὸ ἀνατολῶν καὶ δυσμῶν« καὶ τὰ ἑξῆς,
alla de hosa toiauta estin ha hypʼ autou tou kyriou kai en pasę̄ tę̄ kainę̄ diathēkę̄ legomena tēn systasin poieitai nomou te kai prophētōn kai pasēs palaias diathēkēs pros tēn kainēn diathēkēn, hoti henos theou eisin amphoterai, hōs legei »eleusontai kai anaklithēsontai en kolpois Abraam kai Isaak kai Iakōb en tę̄ basileią tōn ouranōn kai anapausontai apo anatolōn kai dysmōn« kai ta hexēs,
And all the other such things said by the Lord himself and throughout the New Testament establish the law, the prophets and the whole Old Testament in relation to the New Testament, that both are of one God, as he says: “They will come and recline in the bosom of Abraham, Isaac and Jacob in the kingdom of heaven, and will rest, from east and west,” and what follows;
23.6.4Holl GCS 25/31:255
πάλιν δὲ τὸ ἐκ προσώπου Δαυὶδ περὶ αὐτοῦ προφητευόμενον, τό »εἰπεν ὁ κύριος τῷ κυρίῳ μου, κάθου ἐκ δεξιῶν μου« καὶ πάλιν <τὸ> παρʼ αὐτοῦ λεγόμενον τοῖς Φαρισαίοις »οὐδέποτε ἀνέγνωτε, λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες;«
palin de to ek prosōpou Dauid peri autou prophēteuomenon, to »eipen ho kyrios tǭ kyriǭ mou, kathou ek dexiōn mou« kai palin <to> parʼ autou legomenon tois Pharisaiois »oudepote anegnōte, lithon hon apedokimasan hoi oikodomountes?«
again, what is prophesied about him in the person of David, “The Lord said to my Lord, Sit at my right hand”; and again what was said by him to the Pharisees, “Have you never read, The stone which the builders rejected?”
23.6.5Holl GCS 25/31:255
καὶ ὡς ὁ Λουκᾶς διαβεβαιοῦται αὐτὸν τὸν σωτῆρα μετὰ τὸ άναστῆναι ἐκ τῶν νεκρῶν ὠφθαι κατὰ τὴν ὸδὸν τοῖς περὶ τὸν Ναθαναὴλ καὶ τὸν Κλεόπαν καὶ τούτους νενουθετηκέναι ἀπὸ τῶν ψαλμῶν καὶ ἀπὸ τῶν προφητῶν »ὅτι οὕτως ἔδει παθεῖν τὸν Χριστὸν καὶ ἀναστῆναι ἐκ νεκρῶν τῇ τρίτῃ ὴμέρᾳ«. καὶ οὐδὲν ἔστιν ὅλως διαφωνοῦν ἀνὰ μέσον τῆς τοῦ Χριστοῦ ἐνσάρκου παρουσίας πρὸς τὰς τῶν προφητῶν προφητείας.
kai hōs ho Loukas diabebaioutai auton ton sōtēra meta to anastēnai ek tōn nekrōn ōphthai kata tēn odon tois peri ton Nathanaēl kai ton Kleopan kai toutous nenouthetēkenai apo tōn psalmōn kai apo tōn prophētōn »hoti houtōs edei pathein ton Christon kai anastēnai ek nekrōn tę̄ tritę̄ ēmerą«. kai ouden estin holōs diaphōnoun ana meson tēs tou Christou ensarkou parousias pros tas tōn prophētōn prophēteias.
And as Luke affirms, the Savior himself after rising from the dead was seen on the road by Nathanael and Cleopas, and admonished them from the psalms and the prophets “that thus the Christ had to suffer and rise from the dead on the third day.” And there is no disagreement at all between Christ's coming in the flesh and the prophecies of the prophets.
Haer. 23, chapter 7
23.7.1Holl GCS 25/31:255
7. Ἀλλʼ ἴως τούτου περὶ τῆς Σατορνίλου αἱρέσεως εἰρήσθω, ἵνα μὴ ἀναλίσκω χρόνους περὶ τὰς μωρὰς αὐτοῦ ζητήσεις καὶ τὰς τούτων ἀνατροπὰς ἐνειλούμενος.
7. Allʼ iōs toutou peri tēs Satornilou haireseōs eirēsthō, hina mē analiskō chronous peri tas mōras autou zētēseis kai tas toutōn anatropas eneiloumenos.
But let this much be said about the sect of Satornilus, so that I do not spend time entangled in his foolish questions and their refutations.
23.7.2Holl GCS 25/31:255–256
ἐκ ταύτης δὲ παρελθὼν ἑξῆς τὴν Βασιλείδου τοῦ συσχολαστοῦ τούτου, τοῦ καὶ συνηπατημένου δηλώσω. μετέχουσι γὰρ οὗτοι <τῶν αὐτὼν>, ὡς ἀπʼ ἀλλήλων τὸν ἐὸν δανεισάμενοι κατὰ τὴν ἐναργῆ παροιμίαν, ὼς] ἀσπὶς παρʼ ἐχίδνης ἐὸν δανειζομένη. ὁμοῦ γάρ εἰσι τῆς σχολῆς καὶ συνεδρίου ἀλλήλων, καθ ἑαυτὸν δὲ ἕστηκεν ἑκάτερος τὴν αἵρεσιν προστησάμενος, καὶ τὴν μὲν κακίαν παρʼ ἀλλήλων ἠρανίσαντο, τὴν δὲ διαφωνίαν ἐν αὑτοῖς ἐνεστήσαντο.
ek tautēs de parelthōn hexēs tēn Basileidou tou syscholastou toutou, tou kai synēpatēmenou dēlōsō. metechousi gar houtoi <tōn autōn>, hōs apʼ allēlōn ton eon daneisamenoi kata tēn enargē paroimian, ōs] aspis parʼ echidnēs eon daneizomenē. homou gar eisi tēs scholēs kai synedriou allēlōn, kath heauton de hestēken hekateros tēn hairesin prostēsamenos, kai tēn men kakian parʼ allēlōn ēranisanto, tēn de diaphōnian en hautois enestēsanto.
Passing from it, I shall next describe the sect of Basilides, his fellow student, deceived along with him. For they share the same things, having borrowed the venom from one another, as the vivid proverb says, like an asp borrowing venom from a viper. For they were together in the same school and council with one another, but each stood on his own, founding his sect; they collected their wickedness from each other but set up disagreement between themselves.
23.7.3Holl GCS 25/31:256
εἴτε οὐν οὗτος δίκην ἐχίδνης παρὰ τῶν ἀνωτάτω μετασχὼν τῷ Βασιλείδῃ μεταδέδωκεν ἢ ἐκεῖνος τούτῳ, ὅμως ὀλέθριος ὢν ὁ τούτων ἰὸς καὶ ἀπὸ τοιούτων ἑρπετῶν ὁρμώμενος διὰ τῆς τοῦ κυρίου διδασκαλίας ἀντιδότου δίκην ἀμαυρωθείς τε καὶ ἀφανισθεὶς ὑθʼ ἡμων καταλελείφθω. ἡμεῖς δὲ θεὸν ἐπικαλούμενοι ἐπὶ τὰς ἑξῆς ἴωμεν, ὦ ἀγαπητοί.
eite oun houtos dikēn echidnēs para tōn anōtatō metaschōn tǭ Basileidę̄ metadedōken ē ekeinos toutǭ, homōs olethrios ōn ho toutōn ios kai apo toioutōn herpetōn hormōmenos dia tēs tou kyriou didaskalias antidotou dikēn amaurōtheis te kai aphanistheis hythʼ hēmōn kataleleiphthō. hēmeis de theon epikaloumenoi epi tas hexēs iōmen, ō agapētoi.
Whether, then, this one, like a viper, partook from those above and passed it on to Basilides, or Basilides to him, still their venom is deadly, coming from such reptiles; darkened and wiped out by the Lord's teaching as by an antidote, let it be left behind by us. And calling upon God, let us go on to the next, beloved.
Haer. 24, chapter 1
24.1.1Holl GCS 25/31:256
Βασιλείδης μὲν οὖν, καθὰ ἄων προδεδήλωται, ἐν τῇ τῶν Αἰγυπτίων χώρᾳ στειλάμενος τὴν πορείαν ἐκεῖσε τὰς διατριβὰς ἐποιεῖτο, εἶτα ἔρχεται εἰς τὰ μέρη τοῦ Προσωπίτου καὶ Ἀθριβίτου, οὐ μὴν ἀλλὰ καὶ περὶ τὸν Σαΐτην καὶ Ἀλεξάνδρειαν] καὶ Ἀλεξανδρειοπολίτην χῶρον ἤτοι νομόν. (νομὸν γὰρ οἱ Αἰγύπτιοί φασι τὴν ἑκάστης πόλεως περιοικίδα ἤτοι περίχωρον.
Basileidēs men oun, katha aōn prodedēlōtai, en tę̄ tōn Aigyptiōn chōrą steilamenos tēn poreian ekeise tas diatribas epoieito, eita erchetai eis ta merē tou Prosōpitou kai Athribitou, ou mēn alla kai peri ton Saïtēn kai Alexandreian] kai Alexandreiopolitēn chōron ētoi nomon. (nomon gar hoi Aigyptioi phasi tēn hekastēs poleōs perioikida ētoi perichōron.
Basilides, then, as was shown above, made his way to the land of the Egyptians and spent his time there; then he came to the districts of Prosopites and Athribites, and also around the Saïte and Alexandrian region or nome (for the Egyptians call the surrounding district or countryside of each city a nome.
24.1.2Holl GCS 25/31:256
εὕροις δʼ ἄν, ὦ φιλολόγε, καὶ τοῦτο εἰς σαυτοῦ ὠφέλειαν πρὸς φιλομάθειαν καὶ σαφήνειαν, εἰς εὐσεβῆ σύστασιν καὶ φράσιν τῶν ἐν τῇ θείᾳ γραφῇ κειμένων, τῶν εἰς ἀπορίαν τινὰς ἐμβαλλόντων διʼ ἀπειρίαν.
heurois dʼ an, ō philologe, kai touto eis sautou ōpheleian pros philomatheian kai saphēneian, eis eusebē systasin kai phrasin tōn en tę̄ theią graphę̄ keimenōn, tōn eis aporian tinas emballontōn diʼ apeirian.
You may find this too, lover of learning, useful for your study and understanding, for the pious explanation and expression of things in divine Scripture that cast some into perplexity through inexperience.
24.1.3Holl GCS 25/31:256
ὅπου γὰρ ἐν τῷ ὰγίῳ προφήτῃ Ἠσαΐᾳ εὔροις γεγραμμένον περὶ νομῶν πόλεων Αἰγυπτιακῶν οἷον Τάνεως ἢ Μέμφεως ἢ νομοῦ τῆς Βουβάστου, τὴν περίμετρον τῆς τυχούσης πόλεως σημαίνει. καὶ τοῦτο φιλομαθείας ἕνεκεν ἑρμηνευέσθω).
hopou gar en tǭ agiǭ prophētę̄ Ēsaïą eurois gegrammenon peri nomōn poleōn Aigyptiakōn hoion Taneōs ē Mempheōs ē nomou tēs Boubastou, tēn perimetron tēs tychousēs poleōs sēmainei. kai touto philomatheias heneken hermēneuesthō).
For where you find written in the holy prophet Isaiah about nomes of Egyptian cities, such as Tanis or Memphis or the nome of Bubastis, it means the surrounding area of the city in question. And let this be explained for the sake of learning.)
24.1.4Holl GCS 25/31:256
ἦν γοῦν ἐν τούτοις τοῖς τόποις ὁ προειρημένος ἀγύρτης τὴν διαβίωσιν ἔχων, ἐξ ὡν φαίνεται ἡ καὶ εἰς δεῦρο ἀκμάζουσα αὐτοῦ αἵρεσις ἐκ τῆς αὐτοῦ διδασκαλίας λαβοῦσα τὴν πρόφασιν.
ēn goun en toutois tois topois ho proeirēmenos agyrtēs tēn diabiōsin echōn, ex hōn phainetai hē kai eis deuro akmazousa autou hairesis ek tēs autou didaskalias labousa tēn prophasin.
In these places, then, the charlatan already mentioned lived, and from them his sect, still flourishing to this day, appears to have taken its origin from his teaching.
24.1.5Holl GCS 25/31:256–257
καὶ ἄρχεται μὲν κηρύττειν ὑπερβολὴν ὑπὲρ τὸν συσχολαστὴν αὐτοῦ γόητα τὸν καταλειφθέντα ἐπὶ τῆς Συρίας, ἵνα δῆθεν τὰ ὑπὲρ ἐκεῖνον διηγούμενος δόξῃ φαντασιάζειν πλέον τοὺς ἀκούοντας, ἀρέσκεσθαί τε καὶ συναγείρειν πλῆθος ὑπὲρ τὸν ἑταῖρον αὐτοῦ Σατορνῖλον.
kai archetai men kēryttein hyperbolēn hyper ton syscholastēn autou goēta ton kataleiphthenta epi tēs Syrias, hina dēthen ta hyper ekeinon diēgoumenos doxę̄ phantasiazein pleon tous akouontas, areskesthai te kai synageirein plēthos hyper ton hetairon autou Satornilon.
And he began to preach more extravagantly than his fellow student, the sorcerer who was left in Syria, so that by narrating things beyond him he might seem to delude his hearers more, and to please and gather a larger crowd than his companion Satornilus.
24.1.6Holl GCS 25/31:257
καί τινας λοιπὸν φαντασιώδεις μυθοποιίας ὑποβαλλόμενος ἄρχεται μὲν οὕτως τὰ ἀληθῆ δὲ <εἰπεῖν> οὐκ ἀπὸ τῆς ἑαυτοῦ ἐννοίας ἐναρξάμενος ἡμῖν τὰ δεινά τε καὶ ὀλετήρια, ἀλλὰ προφάσεις λαβὼν ἐκ τοῦ Σατορνίλου καὶ Σίμωνος τοῦ προεληλεγμένου· βούλεται δὲ ἑτέρως αὐτὰ μεταχειρίζειν καὶ εἰς ὄγκον μείζονα διηγεῖσθαι τὰ μυθολογήματα)·
kai tinas loipon phantasiōdeis mythopoiias hypoballomenos archetai men houtōs ta alēthē de <eipein> ouk apo tēs heautou ennoias enarxamenos hēmin ta deina te kai oletēria, alla prophaseis labōn ek tou Satornilou kai Simōnos tou proelēlegmenou; bouletai de heterōs auta metacheirizein kai eis onkon meizona diēgeisthai ta mythologēmata);
And then, suggesting some fantastic myths, he begins thus (to tell the truth, not beginning these terrible and deadly things for us from his own mind, but taking his starting points from Satornilus and Simon already mentioned; but he wishes to handle them differently and to tell the myths at greater bulk):
24.1.7Holl GCS 25/31:257
ὅτι, φησίν, ἦν ἓν τὸ Ἀγέννητον, ὃ μόνος ἐστὶ πάντων πατήρ· ἐκ τούτου προβέβληται. φησίν, Νοῦς, ἐκ δὲ τοῦ Νοῦ Λόγος, ἐκ δὲ τοῦ Λόγου Φρόνησις, ἐκ δὲ τῆς Φρονήσεως Δύναμίς τε καὶ Σοφία, ἐκ δὲ τῆς Δυνάμεως καὶ Σοφίας ἀρχαὶ ἐξουσίαι ἄγγελοι.
hoti, phēsin, ēn hen to Agennēton, ho monos esti pantōn patēr; ek toutou probeblētai. phēsin, Nous, ek de tou Nou Logos, ek de tou Logou Phronēsis, ek de tēs Phronēseōs Dynamis te kai Sophia, ek de tēs Dynameōs kai Sophias archai exousiai angeloi.
that, he says, there was one Unbegotten, who alone is Father of all; from him, he says, Mind was emitted, from Mind the Word, from the Word Prudence, from Prudence Power and Wisdom, and from Power and Wisdom principalities, authorities, angels.
24.1.8Holl GCS 25/31:257
ἐκ δὲ τούτων τῶν δυνάμεών τε καὶ ἀγγέλων γεγονέναι ἀνώτερον πρῶτον οὐρανόν, καὶ ἀγγέλους ἑτέρους ἐξ αὐτῶν γεγονέναι, τοὺς δὲ ὺπ αὐτῶν γεγονότας ἀγγέλους πεποιηκέναι αὖθις δεύτερον οὐρανὸν καὶ αὐτοὺς δὲ πάλιν πεποιηκέναι ἀγγέλους.
ek de toutōn tōn dynameōn te kai angelōn gegonenai anōteron prōton ouranon, kai angelous heterous ex autōn gegonenai, tous de yp autōn gegonotas angelous pepoiēkenai authis deuteron ouranon kai autous de palin pepoiēkenai angelous.
And from these powers and angels the first, uppermost heaven came into being, and other angels came from them; the angels that came from them in turn made a second heaven, and they again made angels.
24.1.9Holl GCS 25/31:257–258
καὶ οἱ ἐξ αὐτῶν γενόμενοι τρίτον αὖθις πεποιήκασιν οὐρανὸν καὶ οὕτως οἱ καθʼ ἕνα οὐρανὸν εἰσαῦθις ἕτερον καὶ ἑτέρους κατασκευάζοντες ἄχρι τριακοσίων ὲξήκοντα πέντε οὐρανῶν ἐληλάκασι τὸν ἀριθμὸν ἀπὸ τοῦ ἀνωτάτου ἕως τούτου τοῦ καθʼ ἡμᾶς οὐρανοῦ.
kai hoi ex autōn genomenoi triton authis pepoiēkasin ouranon kai houtōs hoi kathʼ hena ouranon eisauthis heteron kai heterous kataskeuazontes achri triakosiōn exēkonta pente ouranōn elēlakasi ton arithmon apo tou anōtatou heōs toutou tou kathʼ hēmas ouranou.
And those who came from them made a third heaven in turn; and so, each heaven in turn producing another heaven and other angels, they reached the number of three hundred and sixty-five heavens, from the highest down to this heaven of ours.
Haer. 24, chapter 2
24.2.1Holl GCS 25/31:258
2. Ἀφραινόντων δʼ ἂν εἴη τοῦτο τὸ ἐπαγωγὸν πιστεύειν τῇ μανιώδει αὐτοῦ φλυαρίᾳ, συνετοῖς δὲ εύθυέλεγκτος καὶ ληρώδης ὁ τούτου λόγος καὶ ἡ γνώμη, πῶς εἰς ὑπερβάλλουσαν καὶ ἄπειρον κακοτροπίαν ἐξετόπισε τὴν ἑαυτοῦ γνώμην.
2. Aphrainontōn dʼ an eiē touto to epagōgon pisteuein tę̄ maniōdei autou phlyarią, synetois de euthyelenktos kai lērōdēs ho toutou logos kai hē gnōmē, pōs eis hyperballousan kai apeiron kakotropian exetopise tēn heautou gnōmēn.
It would be for fools to be led on to believe his mad nonsense; but to the intelligent his account and his opinion are easily refuted and silly, showing how he carried his opinion off into extravagant and boundless perversity.
24.2.2Holl GCS 25/31:258
ὁρίζει γὰρ ὡς κατὰ κατὰ τικόν τινα ἐνθουσιασμὸν ἐμβροντηθὲν τὸ ἐλεεινὸν ἀνθρωπάριον ὀνόματα ἑκάστῳ ἄρχοντι τῶν οὐρανῶν ἐκτιθέμενον πρὸς τὸ διὰ τῶν ὀνομάτων ὧν ποιητεύεται χαρὰ τῶν μὴ τὸν νοῦν ἐρρωμένον ἐχόντων πιστεύεσθαι εἰς ολεθρον τῆς τῶν ἠπατημένων ψυχῆς. οὐ μὴν δὲ ἀλλὰ καὶ μαγγανικαῖς μηχανίαις προσανέχων οὐκ ἐπαύσατο καὶ περιεργίαις ὁ ἀπατεών.
horizei gar hōs kata kata tikon tina enthousiasmon embrontēthen to eleeinon anthrōparion onomata hekastǭ archonti tōn ouranōn ektithemenon pros to dia tōn onomatōn hōn poiēteuetai chara tōn mē ton noun errōmenon echontōn pisteuesthai eis olethron tēs tōn ēpatēmenōn psychēs. ou mēn de alla kai manganikais mēchaniais prosanechōn ouk epausato kai periergiais ho apateōn.
For the pitiful little man, thunderstruck as though by some … frenzy, defines names for each ruler of the heavens, so that through the names he invents he may be believed, to the delight of those who lack a sound mind, to the destruction of the souls of the deceived. And the deceiver did not stop devoting himself to magical contrivances and curious arts.
24.2.3Holl GCS 25/31:258–259
ὕστερον δέ φησιν ὑπὸ τῶν ἐν τούτῳ τῷ καθʼ ἡμᾶς οὐρανῷ ἀΠέλων καὶ τῆς ἐν αὐτῷ δυνάμεως τὴν κτίσιν ταύτην γεγενῆσθαι· έξ ὧν ἀγγέλων ἕνα λέγει τὸν θεόν, ὃν διελὼν τῶν Ἰουδαίων μόνον ἴφη εἶναι, ἔνα τοῦτον καὶ συναρίθμιον άγγέλοις τοῖς ὑπʼ αὐτοῦ κατὰ μιμολογίαν ὀνοματοποιουμένοις τάσσων, καὶ ἐξ αὐτοῦ πεπλάσθαι τὸν ἄνθρωπον. καὶ τούτους ἅμα αὐτῷ μεμερικέναι τὸν κόσμον κατὰ διαίρεσιν κλήρων τῷ πλήθει τῶν ἀγγέλων, τούτῳ δὲ λελογχέναι τὸ γένος τῶν Ἰουδαίων τῷ προειρημένῳ θεῷ τῶν Ἰουδαίων· βλασφημῶν δὲ τὸν αὐτὸν παντοκράτορα κύριον, τὸν ὄντως ἄντα θεὸν μόνον καὶ οὐχ ἕτερον (πατέρα γὰρ τὸν αὐτὸν εἶναι ὸμολογοῦμεν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ), τοῦτον ἐκεῖνος ἀρνούμενος ἕνα βούλεται αὐτὸς παριστᾶν τῶν ὑέ αὐτοῦ λεγομένων ἀγγέλων, καθά μοι προδεδήλωται.
hysteron de phēsin hypo tōn en toutǭ tǭ kathʼ hēmas ouranǭ aPelōn kai tēs en autǭ dynameōs tēn ktisin tautēn gegenēsthai; ex hōn angelōn hena legei ton theon, hon dielōn tōn Ioudaiōn monon iphē einai, ena touton kai synarithmion angelois tois hypʼ autou kata mimologian onomatopoioumenois tassōn, kai ex autou peplasthai ton anthrōpon. kai toutous hama autǭ memerikenai ton kosmon kata diairesin klērōn tǭ plēthei tōn angelōn, toutǭ de lelonchenai to genos tōn Ioudaiōn tǭ proeirēmenǭ theǭ tōn Ioudaiōn; blasphēmōn de ton auton pantokratora kyrion, ton ontōs anta theon monon kai ouch heteron (patera gar ton auton einai omologoumen tou kyriou hēmōn Iēsou Christou), touton ekeinos arnoumenos hena bouletai autos paristan tōn hye autou legomenōn angelōn, katha moi prodedēlōtai.
Later he says that this creation came into being through the angels in this heaven of ours and the power in it; of these angels he says one is God, whom he singled out as God of the Jews alone, placing him as one, counted among the angels to whom he gives names in the manner of a mime, and that man was formed by him. And [he says] that these, together with him, divided the world by allotment among the multitude of angels, and that the race of the Jews fell to the lot of the aforementioned God of the Jews. So he blasphemes the Lord Almighty himself, the only truly existing God and no other (for we confess that he is the Father of our Lord Jesus Christ); denying him, he wishes to present him as one of the angels he speaks of, as I have shown before.
24.2.5Holl GCS 25/31:259
ἐληλυθέναι δὲ τοὺς Ἰουδαίους εἰς κλῆρον αὐτοῦ καὶ αὐτὸν ὺπερασπίζειν τούτων, εἶναι δὲ αὐτὸν πάντων τῶν ἀγγέλων αὐθαδέστερον ἐξαγαγεῖν τε τοὺς υἱοὺς Ἰσραὴλ ἐξ Αἰγύπτου αὐθαδείᾳ βραχίονος τοῦ ἰδίου διὰ τὸ εἶναι αὐτὸν ἰταμώτερον τῶν ἄλλων καὶ αύθαδέστερον.
elēlythenai de tous Ioudaious eis klēron autou kai auton yperaspizein toutōn, einai de auton pantōn tōn angelōn authadesteron exagagein te tous huious Israēl ex Aigyptou authadeią brachionos tou idiou dia to einai auton itamōteron tōn allōn kai authadesteron.
[He says] that the Jews came into his lot and he protects them; that he is more arrogant than all the angels, and led the children of Israel out of Egypt by the arrogance of his own arm, because he was bolder and more arrogant than the others.
24.2.6Holl GCS 25/31:259
ὅθεν διὰ τὴν αὐθάδειαν αὐτοῦ, ὥς φησιν βλασφημῶν ὁ γόης, βεβουλεῦσθαι τὸν αὐτὸν αὐτῶν θεὸν καθυποτάξαι τῷ γένει τοῦ Ἰσραὴλ πάντα τὰ ἄλλα ἔθνη καὶ διὰ τοῦτο παρεσκευακέναι πολέμους. πολλὰ δὲ καὶ ἄλλα κατὰ τοῦ ἁγίου θεοῦ χαλάσας τὴν γλῶτταν καὶ ἐπάρας τὸ στόμα οὐκ ἐντρέπεται λαλῶν ὁ ἐλεεινότατος.
hothen dia tēn authadeian autou, hōs phēsin blasphēmōn ho goēs, bebouleusthai ton auton autōn theon kathypotaxai tǭ genei tou Israēl panta ta alla ethnē kai dia touto pareskeuakenai polemous. polla de kai alla kata tou hagiou theou chalasas tēn glōttan kai eparas to stoma ouk entrepetai lalōn ho eleeinotatos.
Hence, because of his arrogance, as the sorcerer says in his blasphemy, this God of theirs resolved to subject all the other nations to the race of Israel, and for this reason prepared wars. And the most pitiful man, loosing his tongue and opening his mouth against the holy God, is not ashamed to say many other things.
24.2.7Holl GCS 25/31:259–260
διὰ τοῦτο γάρ, φησί, καὶ τὰ ἄλλα ἔθνη ἐπολέμησε τοῦτο τὸ ἔθνος καὶ πολλὰ κακὰ αὐτῷ ἐνεδείξατο διὰ τὴν τῶν ἄλλων ἀγγέλων παραζήλωσιν, ἐπειδήπερ παροτρυνθέντες (ὡς καταφρονούμενοι ὺπ αὐτοῦ) καὶ αὐτοὶ τὰ ἴδια ἔθνη ἐπὶ τὸ ἔθνος τοῦ Ἰσραὴλ τὸ ὑπʼ αύτὸν ἐπέσεισαν. καὶ τούτου ἕνεκα πόλεμοι πάντοτε καὶ ἀκαταστασίαι κατʼ αὐτῶν ἐπανέστησαν.
dia touto gar, phēsi, kai ta alla ethnē epolemēse touto to ethnos kai polla kaka autǭ enedeixato dia tēn tōn allōn angelōn parazēlōsin, epeidēper parotrynthentes (hōs kataphronoumenoi yp autou) kai autoi ta idia ethnē epi to ethnos tou Israēl to hypʼ auton epeseisan. kai toutou heneka polemoi pantote kai akatastasiai katʼ autōn epanestēsan.
For this reason, he says, the other nations also made war on this nation and did it much harm, because of the jealousy of the other angels; for they were provoked (as though despised by him) and themselves stirred up their own nations against the nation of Israel that was under him. And for this reason wars and upheavals always arose against them.
Haer. 24, chapter 3
24.3.1Holl GCS 25/31:260
3. Αὕτη ἡ τοῦ ἀπατεῶνος πιθανολογία. καὶ αὐτὸς δὲ περὶ Χριστοῦ ὡς δοκήσει πεφηνότος ὸμοίως δοξάζει. εἶναι δέ φησιν αὐτὸν φαντασίαν ἐν τῷ φαίνεσθαι μὴ εἶναι δὲ ἄνθρωπον μηδὲ σάρκα εἰληφέναι. δραματουργεῖ δὲ ἡμῖν ἄλλην ὁ δεύτερος μιμολόγος ἐν τῷ περὶ τοῦ σταυροῦ λόγῳ Χριστοῦ, οὐχὶ Ἰησοῦν φάσκων πεπονθέναι, ἀλλὰ Σίμωνα τὸν Κυρηναῖον· ἐπειδὴ γὰρ ἐν τῷ άπὸ ἱεροσολύμων τὸν κύριον ἐκβάλλεσθαι, ὡς ἔχει ἡ ἀκολουθία τοῦ εύαγγελίου, ήγγάρευσάν τινα Σίμωνα Κυρηναῖον βαστάξαι τὸν σταυρόν.
3. Hautē hē tou apateōnos pithanologia. kai autos de peri Christou hōs dokēsei pephēnotos omoiōs doxazei. einai de phēsin auton phantasian en tǭ phainesthai mē einai de anthrōpon mēde sarka eilēphenai. dramatourgei de hēmin allēn ho deuteros mimologos en tǭ peri tou staurou logǭ Christou, ouchi Iēsoun phaskōn peponthenai, alla Simōna ton Kyrēnaion; epeidē gar en tǭ apo hierosolymōn ton kyrion ekballesthai, hōs echei hē akolouthia tou euangeliou, ēngareusan tina Simōna Kyrēnaion bastaxai ton stauron.
This is the deceiver's specious argument. He too holds likewise that Christ appeared in semblance. He says he was a phantom in his appearing, not a man, and did not take flesh. And this second mime-writer stages another drama for us in his account of the cross of Christ, saying that not Jesus suffered but Simon of Cyrene; for when the Lord was being led out of Jerusalem, as the sequence of the Gospel has it, they compelled one Simon of Cyrene to carry the cross.
24.3.3Holl GCS 25/31:260
ἔνθεν εὑρίσκει * τῆς αὐτοῦ κυβείας ποιήσασθαι τὴν τραγῳδίαν καί φησιν· ἐκεῖνον ἐν τῷ βαστάζειν τὸν σταυρὸν μετεμόρφωσεν εἰς τὸ ἑαυτοῦ εἶδος καὶ ἑαυτὸν εἰς τὸν Σίμωνα. καὶ ἀντὶ ἑαυτοῦ παραδέδωκε Σίμωνα εἰς τὸ σταυρωθῆναι.
enthen heuriskei * tēs autou kybeias poiēsasthai tēn tragǭdian kai phēsin; ekeinon en tǭ bastazein ton stauron metemorphōsen eis to heautou eidos kai heauton eis ton Simōna. kai anti heautou paradedōke Simōna eis to staurōthēnai.
From there he finds [occasion] to make the tragedy of his trickery, and says: while [Simon] was carrying the cross, [Jesus] changed him into his own form and himself into Simon, and handed Simon over to be crucified in his place.
24.3.4Holl GCS 25/31:260
ἐκείνου δὲ σταυρουμένου ἕστηκεν καταντικρὺς ἀοράτως ὁ Ἰησοῦς, καταγελῶν τῶν τὸν Σίμωνα σταυρούντων, αὐτὸς δὲ ἀνέπτη εἰς τὰ ἐπουράνια παραδοὺς τὸν Σίμωνα ἀνασκολοπισθῆναι καὶ ἀπαθῶς ἀνεχώρησεν εἰς τὸν οὐρανόν·
ekeinou de stauroumenou hestēken katantikrys aoratōs ho Iēsous, katagelōn tōn ton Simōna staurountōn, autos de aneptē eis ta epourania paradous ton Simōna anaskolopisthēnai kai apathōs anechōrēsen eis ton ouranon;
While he was being crucified, Jesus stood opposite, invisibly, laughing at those who were crucifying Simon; and he himself flew up to the heavenly places, having handed Simon over to be impaled, and withdrew to heaven without suffering;
24.3.5Holl GCS 25/31:260
ὁ δὲ Σίμων αὐτὸς ἐσταυρώθη, καὶ οὐχὶ ὁ Ἰησοῦς· Ἰησοῦς γάρ, φησίν, ἀναπετασθεὶς εἰς τὸν οὐρανὸν διῆλθε πάσας τὰς δυνάμεις, ἕως οὗ ἀπεκατέστη πρὸς τὸν ἴδιον αὐτοῦ πατέρα.
ho de Simōn autos estaurōthē, kai ouchi ho Iēsous; Iēsous gar, phēsin, anapetastheis eis ton ouranon diēlthe pasas tas dynameis, heōs hou apekatestē pros ton idion autou patera.
Simon himself was crucified, and not Jesus. For Jesus, he says, soaring up to heaven, passed through all the powers until he was restored to his own Father.
24.3.6Holl GCS 25/31:260–261
οὑτος γάρ, φησίν, ἐστὶν ὁ υἱὸς τοῦ πατρὸς ὁ προειρημένος, ὁ ἀποσταλεὶς ἐπὶ βοηθείᾳ τῶν υἱῶν τῶν ἀνθρώπων, διʼ ἣν εἶδεν ὁ πατὴρ ἀκαταστασίαν ἔν τε τοῖς ἀνθρώποις καὶ ἐν τοῖς ἀγγέλοις. καὶ οὑτός ἐστι, φησίν, ἡ σωτηρία ἡμῶν, ὁ ἐλθὼν καὶ ὴμῖν μόνοις άποκαλύψας ταύτην τὴν άλήθειαν.
houtos gar, phēsin, estin ho huios tou patros ho proeirēmenos, ho apostaleis epi boētheią tōn huiōn tōn anthrōpōn, diʼ hēn eiden ho patēr akatastasian en te tois anthrōpois kai en tois angelois. kai houtos esti, phēsin, hē sōtēria hēmōn, ho elthōn kai ēmin monois apokalypsas tautēn tēn alētheian.
For he, he says, is the Son of the Father already mentioned, sent to help the sons of men because of the disorder the Father saw both among human beings and among the angels. And he, he says, is our salvation, who came and revealed this truth to us alone.
24.3.7Holl GCS 25/31:261
Τοιαῦται μὲν αἱ ῤαψῳδίαι τῆς τοῦ ἀγύρτου μυθοποιίας. ἀλλὰ καὶ ἀπεντεῦθεν, προκοπτούσης τῆς ἀκαθαρσίας τῆς ἀπὸ τοῦ Σίμωνος ἐναρξαμένης, πᾶσαν ἐπιτήδευσιν κακομηχανίας καὶ ἀσελγείας ἐπιτρέπει τοὺς αὐτῷ μαθητευομένους ἐπιτελεῖν, ἀνδρῶν μετὰ γυναικῶν πολυμιξίαν τινὰ κακῆς ὑποθέσεως τοὺς αὐτῷ πεισθέντας ἐκδιδάσκων·
Toiautai men hai rapsǭdiai tēs tou agyrtou mythopoiias. alla kai apenteuthen, prokoptousēs tēs akatharsias tēs apo tou Simōnos enarxamenēs, pasan epitēdeusin kakomēchanias kai aselgeias epitrepei tous autǭ mathēteuomenous epitelein, andrōn meta gynaikōn polymixian tina kakēs hypotheseōs tous autǭ peisthentas ekdidaskōn;
Such are the rhapsodies of the charlatan's mythmaking. And from here, as the uncleanness begun by Simon advanced, he permits his disciples to practice every kind of wicked device and licentiousness, teaching those persuaded by him a promiscuous intercourse of men with women on an evil pretext;
24.3.8Holl GCS 25/31:261
ὡς λέγει ὁ ἀπόστολος ἐπὶ τούτοις καὶ τοῖς ὁμοίοις αὐτῶν »ἀποκαλύπτεσθαι ὀργὴν θεοῦ καὶ δικαιοκρισίαν ἐπὶ τοὺς τὴν ἀλήθειαν έν ἀδικίᾳ κατέχοντας«. διὰ ταύτην γὰρ τὴν αἰτίαν τῆς ἡδυπαθείας πολλοὶ εἰς τὴν αἵρεσιν ἐμπίπτουσιν, ἀδεῶς εὑρίσκοντες ἐπιτελεῖν τὴν ἡδονὴν ἑαυτῶν ἐν ταῖς αἰσχρουργίαις.
hōs legei ho apostolos epi toutois kai tois homoiois autōn »apokalyptesthai orgēn theou kai dikaiokrisian epi tous tēn alētheian en adikią katechontas«. dia tautēn gar tēn aitian tēs hēdypatheias polloi eis tēn hairesin empiptousin, adeōs heuriskontes epitelein tēn hēdonēn heautōn en tais aischrourgiais.
as the apostle says of these and those like them, “the wrath of God and his righteous judgment are revealed against those who suppress the truth in unrighteousness.” For through this cause of self-indulgence many fall into the sect, finding they can satisfy their pleasure without fear in their obscenities.
Haer. 24, chapter 4
24.4.1Holl GCS 25/31:261
4. Διδάσκει δὲ πάλιν καὶ ἐπιτρέπει φάσκων μὴ δεῖν μαρτυρεῖν. ὁ γὰρ μαρτυρῶν ἄμισθος εὑρεθήσεται, μὴ μαρτυρῶν ὑπὲρ τοῦ πεποιηκότος τὸν ἄνθρωπον· μαρτυρεῖ γὰρ ὑπὲρ τοῦ ἐσταυρωμένου Σίμωνος.
4. Didaskei de palin kai epitrepei phaskōn mē dein martyrein. ho gar martyrōn amisthos heurethēsetai, mē martyrōn hyper tou pepoiēkotos ton anthrōpon; martyrei gar hyper tou estaurōmenou Simōnos.
He also teaches and permits, saying that one must not bear witness as a martyr. For the martyr will be found without reward, since he does not bear witness for the one who made man; for he bears witness for the crucified Simon.
24.4.2Holl GCS 25/31:261–262
πόθεν δὲ τούτῳ μισθὸς εἴη, ὁπότε ἀποθνῄσκει μὲν ὑπὲρ Σίμωνος τοῦ ἐσταυρωμένου, ὑπὲρ Χριστοῦ δὲ τοῦτο ποιεῖν ὁμολογεῖ ὃν ἀγνοεῖ, άποθνῄσκων ὑπὲρ οὑ οὐ γινώσκει; δεῖ τοίνυν ἀρνεῖσθαι καὶ μὴ προαλῶς ἀποθνῄσκειν.
pothen de toutǭ misthos eiē, hopote apothnę̄skei men hyper Simōnos tou estaurōmenou, hyper Christou de touto poiein homologei hon agnoei, apothnę̄skōn hyper hou ou ginōskei? dei toinyn arneisthai kai mē proalōs apothnę̄skein.
For how could there be a reward for him, when he dies for the crucified Simon, while claiming to do it for Christ, whom he does not know, dying for one he does not know? So one must deny, and not die rashly.
Haer. 24, chapter 5
24.5.1Holl GCS 25/31:262
5. Φωραθήσεται δὲ οὗτος διαβολικὴν δύναμιν εἰσηγούμενος κατὰ τῶν ψυχῶν, ἀπαρνησιθεΐαν αὐτὰς ἐκδιδάσκων, ὁπότε αὐτὸς ὁ κύριός φησι »τὸν ἀρνούμενόν με ἐνώπιον τῶν ἀνθρώπων ἀρνήσομαι ἐνώπιον τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς‘.
5. Phōrathēsetai de houtos diabolikēn dynamin eisēgoumenos kata tōn psychōn, aparnēsitheïan autas ekdidaskōn, hopote autos ho kyrios phēsi »ton arnoumenon me enōpion tōn anthrōpōn arnēsomai enōpion tou patros mou tou en tois ouranois‘.
He will be caught introducing a devilish power against souls, teaching them to deny God, when the Lord himself says, “Whoever denies me before men, I will deny before my Father who is in heaven.”
24.5.2Holl GCS 25/31:262
ἀλλά φησιν ὁ ἀγύρτης· »ἡμεῖς, φησίν, ἐσμὲν οἱ ἄνθρωποι, οἱ δὲ ἄλλοι πάντες ὕες καὶ κύνες. καὶ διὰ τοῦτο εἶπεν· μὴ βάλητε τοὺς μαργαρίτας ἔμπροσθεν τῶν χοίρων μηδὲ δῶτε τὸ ἅγιον τοῖς κυσίν«.
alla phēsin ho agyrtēs; »hēmeis, phēsin, esmen hoi anthrōpoi, hoi de alloi pantes hyes kai kynes. kai dia touto eipen; mē balēte tous margaritas emprosthen tōn choirōn mēde dōte to hagion tois kysin«.
But the charlatan says, “We,” he says, “are the human beings; all the others are pigs and dogs. And for this reason he said, Do not throw your pearls before swine, nor give what is holy to the dogs.”
24.5.3Holl GCS 25/31:262
κρύπτει γὰρ ἑαυτοῦ τὴν ἀδικίαν ἀπὸ τῶν νοῦν ἐχόντων, ἀποκαλύπτει δὲ τῇ ἑαυτοῦ φατρίᾳ καὶ τοῖς ὑπʼ αὐτοῦ ἠπατημένοις. ἐπειδὴ γὰρ ἀληθῶς τὰ παρʼ αὐτοῖς λεγόμενα καὶ γινόμενα »αἰσχρόν ἐστι καὶ λέγειν«, λέγει ὅτι »ἐνώπιον τῶν ἀνθρώπων‘ δεῖ ὁμολογεῖν τὴν ἀλήθειαν· »ἡμεῖς γάρ ἐσμεν οἶ ἄνθρωποι, οἱ δὲ ἄλλοι ὕες καὶ κύνες«, ὡς προεῖπον.
kryptei gar heautou tēn adikian apo tōn noun echontōn, apokalyptei de tę̄ heautou phatrią kai tois hypʼ autou ēpatēmenois. epeidē gar alēthōs ta parʼ autois legomena kai ginomena »aischron esti kai legein«, legei hoti »enōpion tōn anthrōpōn‘ dei homologein tēn alētheian; »hēmeis gar esmen oi anthrōpoi, hoi de alloi hyes kai kynes«, hōs proeipon.
For he hides his wickedness from people of sense, but reveals it to his own clique and to those deceived by him. For since what is said and done among them truly “is shameful even to speak of,” he says that one must confess the truth “before men”; “for we are the human beings, and the others pigs and dogs,” as I said before.
24.5.4Holl GCS 25/31:262
φάσκει δὲ ὅλως περὶ πατρὸς τοῦ ἑαυτοῦ μυστηρίου μηδενὶ <δεῖν> ἀποκαλύπτειν, ἀλλὰ σιγῇ ἔχειν ἐν ἑνὶ δὲ ἀπὸ χιλίων ἀποκαλύπτειν καὶ δυσὶν ἀπὸ μυρίων, καὶ ὑποτίθεται τοῖς αὐτοῦ μαθηταῖς λέγων ὅτι »σὺ πάντας γίνωσκε, σὲ δὲ μηδεὶς γινωσκέτω«.
phaskei de holōs peri patros tou heautou mystēriou mēdeni <dein> apokalyptein, alla sigę̄ echein en heni de apo chiliōn apokalyptein kai dysin apo myriōn, kai hypotithetai tois autou mathētais legōn hoti »sy pantas ginōske, se de mēdeis ginōsketō«.
He says that one must reveal nothing at all about the Father of his mystery to anyone, but keep silence, and reveal it to one in a thousand and two in ten thousand; and he instructs his disciples, saying, “You must know all, but let no one know you.”
24.5.5Holl GCS 25/31:262–263
αὐτὸς δὲ καὶ οἱ ἀπʼ αὐτοῦ ἐρωτώμενοι Ἰουδαίους μὲν ἑαυτοὺς μηκέτι εἶναι φάσκουσι, Χριστιανοὺς δὲ μηδέπω γεγενῆσθαι, ἀλλὰ ἀρνεῖσθαι πάντοτε, ἔχειν δὲ ἐν ἑαυτῷ σιγῇ τὴν πίστιν καὶ μηδενὶ ὑποδεικνύναι, τὴν αἰσχύνην ἑαυτοῦ ὑφορώμενος διὰ τὸ ἀπαρρησίαστον τῆς αἰσχρουργίας καὶ κακῆς αὐτοῦ διδασκαλίας.
autos de kai hoi apʼ autou erōtōmenoi Ioudaious men heautous mēketi einai phaskousi, Christianous de mēdepō gegenēsthai, alla arneisthai pantote, echein de en heautǭ sigę̄ tēn pistin kai mēdeni hypodeiknynai, tēn aischynēn heautou hyphorōmenos dia to aparrēsiaston tēs aischrourgias kai kakēs autou didaskalias.
He and those from him, when questioned, say that they are no longer Jews and have not yet become Christians, but always deny, and keep their faith in silence within themselves and show it to no one; he suspects his own shame because of the impossibility of speaking openly of his obscenity and evil teaching.
Haer. 24, chapter 6
24.6.1Holl GCS 25/31:263
6. Ἔσχεν δὲ ἡ ἀρχὴ αὐτῆς τῆς κακῆς προφάσεως τὴν αἰτίαν ἀπὸ τοῦ ζητεῖν καὶ λέγειν πόθεν τὸ κακόν. πᾶς δὲ ἀπὸ τῆς ἑαυτοῦ πραγματείας δειχθήσεται ὁποῖός ἐστιν. ἔμποροι γοῦν κακῶν οὐτοι οἱ τοῦ κακοῦ ἐρασταὶ καὶ οὐχὶ ἀγαθῶν, ὡς καὶ ἡ γραφὴ εἶπεν ὅτι ζητοῦντας κακὰ καταλήψεται κακά."
6. Eschen de hē archē autēs tēs kakēs prophaseōs tēn aitian apo tou zētein kai legein pothen to kakon. pas de apo tēs heautou pragmateias deichthēsetai hopoios estin. emporoi goun kakōn outoi hoi tou kakou erastai kai ouchi agathōn, hōs kai hē graphē eipen hoti zētountas kaka katalēpsetai kaka."
The beginning of this evil pretext had its cause in seeking and asking where evil comes from. Each will be shown by his own dealings to be what he is. These are traders in evil, lovers of evil and not of good, as Scripture says, “Evils will overtake those who seek evils.”
24.6.2Holl GCS 25/31:263
οὔτε γάρ ποτε <τὸ> κακὸν ἠν οὔτε ῥίζα γέγονε κακίας οὔτε ἐνυπόστατον τὸ κακόν ἐστιν. οὐκ ἠν γάρ ποτε τὸ κακόν, ἐπείσακτον δὲ διὰ προφάσεως ἐν ἑκάστῳ τῶν ποιούντων τὸ κακὸν ἔνεστιν· ἐν δὲ τῷ μὴ ποιοῦντι οὐκ ἔστιν, καθάπερ ἐν τοῖς ἄνω λόγοις προδεδήλωται.
oute gar pote <to> kakon ēn oute rhiza gegone kakias oute enypostaton to kakon estin. ouk ēn gar pote to kakon, epeisakton de dia prophaseōs en hekastǭ tōn poiountōn to kakon enestin; en de tǭ mē poiounti ouk estin, kathaper en tois anō logois prodedēlōtai.
For evil never existed, nor has a root of wickedness come into being, nor does evil have substance of its own. For evil never was; it is introduced by occasion in each one who does evil, but in the one who does not do it, it is not, as has been shown in the earlier discussions.
24.6.3Holl GCS 25/31:263
λέγει γὰρ ὁ κύριος μετὰ τὸ πάντα πεποιηκέναι »ἰδοὺ πάντα καλὰ λίαν«, δεικνὺς ὄτι τὸ κακὸν οὐκ ἀρχαΐζει οὐδὲ ἐξ ὑπαρχῆς ὑπῆρχεν πρὸ τοῦ ἀπὸ τοῦ άνθρώπου ἐνάρξασθαι· διʼ ἡμῶν γὰρ γίνεται καὶ διʼ ἡμῶν οὐ γίνεται.
legei gar ho kyrios meta to panta pepoiēkenai »idou panta kala lian«, deiknys oti to kakon ouk archaïzei oude ex hyparchēs hypērchen pro tou apo tou anthrōpou enarxasthai; diʼ hēmōn gar ginetai kai diʼ hēmōn ou ginetai.
For the Lord says, after making all things, “Behold, all things are very good,” showing that evil is not ancient nor existed from the beginning before it began from man; for it comes about through us, and through us it does not come about.
24.6.4Holl GCS 25/31:263
ἄρα οὐν ἐν τῷ πάντα ἄνθρωπον δύνασθαι μὴ ποιεῖν τὸ κακὸν καὶ δύνασθαι ποιεῖν τὸ κακόν, ὅταν μὲν ποιῇ, ἔστι τὸ κακόν, ὅταν δὲ μὴ ποιῇ, οὐκ ἔστι τὸ κακόν. ποῦ τοίνυν τοῦ κακοῦ ἐστιν ἡ ῥίζα ἢ ἡ ὑπόστασις τῆς πονηρίας;
ara oun en tǭ panta anthrōpon dynasthai mē poiein to kakon kai dynasthai poiein to kakon, hotan men poię̄, esti to kakon, hotan de mē poię̄, ouk esti to kakon. pou toinyn tou kakou estin hē rhiza ē hē hypostasis tēs ponērias?
So since every man is able not to do evil and able to do evil, when he does it evil exists, and when he does not do it evil does not exist. Where then is the root of evil or the substance of wickedness?
Haer. 24, chapter 7
24.7.1Holl GCS 25/31:263
7. Εἰς δὲ πολλὴν οὑτος ἐλήλακε μωρίαν, φάσκων ὅτι ἡ <ἄνω> Δύναμις τὸν Νοῦν προεβάλετο, ὁ δὲ Νοῦς τὸν Λόγον, ὁ δὲ Λόγος τὴν Φρόνησιν, ἡ δὲ Φρόνησις Δύναμιν καὶ Σοφίαν, ἐκ δὲ Δυνάμεως καὶ Σοφίας ἐξουσίαι καὶ δυνάμεις καὶ ἄγγελοι.
7. Eis de pollēn houtos elēlake mōrian, phaskōn hoti hē <anō> Dynamis ton Noun proebaleto, ho de Nous ton Logon, ho de Logos tēn Phronēsin, hē de Phronēsis Dynamin kai Sophian, ek de Dynameōs kai Sophias exousiai kai dynameis kai angeloi.
He has gone on to great folly, saying that the Power [above] emitted Mind, Mind the Word, the Word Prudence, Prudence Power and Wisdom, and from Power and Wisdom authorities, powers and angels.
24.7.2Holl GCS 25/31:263–264
λέγει δὲ τὴν ὑπεράνω τούτων δύναμιν εἶναι καὶ ἀρχὴν Ἀβρασάξ, διὰ τὸ τὴν ψῆφον τοῦ Ἀβασὰξ ἔχειν τριακοσιοστὸν ἑξηκοστὸν πέμπτον ἀριθμόν, ὡς ἐκ τούτου τὴν μαρτυρίαν τῆς αὐτοῦ μυθοποιίας τῶν τριακοσίων ἑξήκοντα πέντε οὐρανῶν συνιστᾶν πειρᾶσθαι.
legei de tēn hyperanō toutōn dynamin einai kai archēn Abrasax, dia to tēn psēphon tou Abasax echein triakosioston hexēkoston pempton arithmon, hōs ek toutou tēn martyrian tēs autou mythopoiias tōn triakosiōn hexēkonta pente ouranōn synistan peirasthai.
He says that the power and principle above these is Abrasax, because the number of “Abrasax” comes to three hundred and sixty-five, so that from this he tries to establish the evidence for his myth of three hundred and sixty-five heavens.
24.7.3Holl GCS 25/31:264
οἷς οὐρανοῖς καὶ τοποθεσίας ἴσα τοῖς μαθηματικοῖς διαιρεῖν καὶ συνιστᾶν ἐπιτηδεύων οὐ παρέργως μηχανᾶται. τὰ γὰρ ἐκείνων μάταια θεωρήματα λαβὼν εἰς ἴδιον χαρακτῆρα αὐτός τε καὶ οἱ ὑπʼ αὐτὸν εἰς αἰτίαν τῆς ἰδίας εἰδωλοποιοῦ καὶ [πεπλανημένης] ἐπιπλάστου διδασκαλίας μετήνεγκαν.
hois ouranois kai topothesias isa tois mathēmatikois diairein kai synistan epitēdeuōn ou parergōs mēchanatai. ta gar ekeinōn mataia theōrēmata labōn eis idion charaktēra autos te kai hoi hypʼ auton eis aitian tēs idias eidōlopoiou kai [peplanēmenēs] epiplastou didaskalias metēnenkan.
And he contrives with no small effort to divide and arrange locations for these heavens, like the astrologers. For taking their vain theories, he and his followers transferred them into their own form, to serve as the basis of their own idol-making and fabricated teaching.
24.7.4Holl GCS 25/31:264
καὶ βούλονται τὴν σύστασιν τούτων ἀπὸ τῶν ὁμοίων ψήφων ποιεῖσθαι, ὡς προεῖπον, τοῦ Ἀβρασὰξ τῶν τριακοσίων ἑξήκοντα πέντε ἀριθμὸν ἔχοντος, δῆθεν δεικνύντες διὰ τοῦτο ἔχειν τὸν ἐνιαυτὸν τριακοσίων ἑξήκοντα πέντε ἡμερῶν ἀριθμὸν κατὰ περίοδον.
kai boulontai tēn systasin toutōn apo tōn homoiōn psēphōn poieisthai, hōs proeipon, tou Abrasax tōn triakosiōn hexēkonta pente arithmon echontos, dēthen deiknyntes dia touto echein ton eniauton triakosiōn hexēkonta pente hēmerōn arithmon kata periodon.
And they wish to establish these from like numbers, as I said, Abrasax having the number three hundred and sixty-five, supposedly showing that for this reason the year has in its cycle the number of three hundred and sixty-five days.
24.7.5Holl GCS 25/31:264
πέπτωκε δὲ αὐτοῦ ὁ ληρώδης λόγος. εὑρίσκεται γὰρ ὁ ἐνιαυτὸς τριακοσίων ἑξήκοντα πέντε ἡμερῶν καὶ ὡρῶν τριῶν.
peptōke de autou ho lērōdēs logos. heurisketai gar ho eniautos triakosiōn hexēkonta pente hēmerōn kai hōrōn triōn.
But his silly argument has fallen; for the year is found to be three hundred and sixty-five days and three hours.
24.7.6Holl GCS 25/31:264
εἶτα, ἐντεῦθεν, φησί, καὶ ὁ ἄνθρωπος ἔχει τριακόσια ἑξήκοντα πέντε μέλη, ὡς ἕκάστῃ τῶν δυνάμεων ἀπονέμεσθαι ἓν μέλος. ὅθεν καὶ ἐν τούτῳ πέπτωκεν αὐτοῦ ἡ ἐπινενοημένη καὶ νόθος διδασκαλία· ἐν γὰρ τῷ ἀνθρώπῳ ἐστὶ τݲξݲδݲ μέλη.
eita, enteuthen, phēsi, kai ho anthrōpos echei triakosia hexēkonta pente melē, hōs hekastę̄ tōn dynameōn aponemesthai hen melos. hothen kai en toutǭ peptōken autou hē epinenoēmenē kai nothos didaskalia; en gar tǭ anthrōpǭ esti tݲxݲdݲ melē.
Then, he says, from this man also has three hundred and sixty-five members, so that one member is assigned to each of the powers. Here too his invented and spurious teaching has fallen; for there are 364 members in a human being.
Haer. 24, chapter 8
24.8.1Holl GCS 25/31:264
8. Θαυμαστῶς δὲ ὁ μακάριος Εἰρηναῖος ὁ τῶν ἀποστόλων διάδοχος, περὶ τούτου λεπτολογῶν διήλεγξε τούτου τὴν ἀβελτερίαν.
8. Thaumastōs de ho makarios Eirēnaios ho tōn apostolōn diadochos, peri toutou leptologōn diēlenxe toutou tēn abelterian.
The blessed Irenaeus, the successor of the apostles, marvelously refuted his stupidity, discussing him in detail.
24.8.2Holl GCS 25/31:264
ἀνατραπήσεται γὰρ καὶ νῦν ἡ φλυαρία τοῦ ἄνωθεν καταβεβηκότος Βασιλείδου καὶ τὰ ἄνω σαφῶς κατοπτεύσαντος, μᾶλλον δὲ ἄνωθεν πεπτωκότος ἀπὸ τοῦ τῆς ἀληθείας σκοποῦ,
anatrapēsetai gar kai nyn hē phlyaria tou anōthen katabebēkotos Basileidou kai ta anō saphōs katopteusantos, mallon de anōthen peptōkotos apo tou tēs alētheias skopou,
For now too the nonsense of Basilides will be overturned, who came down from above and clearly spied out the things above, or rather fell down from the goal of the truth,
24.8.3Holl GCS 25/31:264
ὅτι εἰ οὗτος ὁ οὐρανὸς ὑπὸ τῶν κατʼ αὐτὸν ἀγγέλων γεγένηται, αὐτοὶ δὲ ὑπὸ τῶν ἀνωτέρω καὶ οἱ ἀνωτέρω ὑπὸ τῶν ἔτι ἀνωτέρω, ἄρ οὐν ἡ ἄνω Δύναμις, ἡ καὶ Ἀβρασὰξ καλουμένη, εὑρεθήσεται ἡ τὰ πάντα πεποιηκυῖα καὶ ἡ αἰτία τῶν ὄντων πάντων, καὶ οὐδὲν δίχα αὐτῆς [τι] γεγενῆσθαι εὑρεθήσεται,
hoti ei houtos ho ouranos hypo tōn katʼ auton angelōn gegenētai, autoi de hypo tōn anōterō kai hoi anōterō hypo tōn eti anōterō, ar oun hē anō Dynamis, hē kai Abrasax kaloumenē, heurethēsetai hē ta panta pepoiēkuia kai hē aitia tōn ontōn pantōn, kai ouden dicha autēs [ti] gegenēsthai heurethēsetai,
because if this heaven was made by the angels of his account, and they by those above, and those above by those still higher, then the Power above, which is also called Abrasax, will be found to be the maker of all things and the cause of all that exists, and nothing will be found to have come into being without it,
24.8.4Holl GCS 25/31:264–265
ὁπότε αὐτὴ τὸ αἴτιον καὶ τὸ πρῶτον ἀρχέτυπον παρʼ αὐτῶν καταγγέλλεται, καὶ τὸ λεγόμενον παρʼ αὐτοῖς τοῦ κόσμου τούτου ὑστέρημα ὑπό τινος ἑτέρου μὴ γεγενῆσθαι, ἀλλʼ ἀπὸ τῆς πρώτης ἀρχῆς καὶ αἰτίας τῶν μετέπειτα γεγονότων.
hopote autē to aition kai to prōton archetypon parʼ autōn katangelletai, kai to legomenon parʼ autois tou kosmou toutou hysterēma hypo tinos heterou mē gegenēsthai, allʼ apo tēs prōtēs archēs kai aitias tōn metepeita gegonotōn.
since they themselves proclaim it as the cause and first archetype, and what they call the deficiency of this world did not come into being from some other source, but from the first principle and cause of what came into being afterwards.
24.8.5Holl GCS 25/31:265
ἐρωτητέον δὲ τὸν αὐτόν, τίνι <τῷ> λόγῳ ἐπὶ τοσαύτην ἡμᾶς πληθὺν φέρεις, ὠ οὑτος, καὶ μὴ μᾶλλον ἐπὶ τὴν ἀρχήν, τουτέστιν ἐπὶ τὸν ἕνα θεὸν τὸν παντοκράτορα; ὁπότε ἐξ ἅπαντος ἤτοι οὕτως λέγοντα ἢ οὕτως δεῖ τὸν ἕνα αἴτιον πάντων δμολογεῖν δεσπότην.
erōtēteon de ton auton, tini <tǭ> logǭ epi tosautēn hēmas plēthyn phereis, ō houtos, kai mē mallon epi tēn archēn, toutestin epi ton hena theon ton pantokratora? hopote ex hapantos ētoi houtōs legonta ē houtōs dei ton hena aition pantōn dmologein despotēn.
He must be asked, for what reason do you carry us off to such a multitude, sir, and not rather to the first principle, that is, to the one God Almighty? For in every way, whether saying it this way or that, one must confess the one Master, the cause of all.
24.8.6Holl GCS 25/31:265
ἀλλὰ καὶ περὶ τῆς τοῦ Χριστοῦ ὑποθέσεως ἀπόκριναι, ὠ τῆς μυθοποιοῦ πραγματείας ταύτης πλάστα. εἰ Σίμων ἐσταυρώθη ὁ Κυρηναῖος, ἄρα οὐ διὰ Ἰησοῦ ἡ σωτηρία γεγένηται ἡμῶν ἀλλὰ διὰ Σίμωνος, καὶ οὐκέτι ὁ κόσμος ἐλπίσειεν διὰ Ἰησοῦ Χριστοῦ σῴζεσθαι τοῦ μὴ παθόντος ὑπὲρ ἡμῶν. οὔτε γὰρ Σίμων δύναται σῴζειν, ἄνθρωπος ὢν ψιλὸς καὶ οὐδὲν ἕτερον.
alla kai peri tēs tou Christou hypotheseōs apokrinai, ō tēs mythopoiou pragmateias tautēs plasta. ei Simōn estaurōthē ho Kyrēnaios, ara ou dia Iēsou hē sōtēria gegenētai hēmōn alla dia Simōnos, kai ouketi ho kosmos elpiseien dia Iēsou Christou sǭzesthai tou mē pathontos hyper hēmōn. oute gar Simōn dynatai sǭzein, anthrōpos ōn psilos kai ouden heteron.
But answer also about the matter of Christ, you fabricator of this mythmaking business. If Simon of Cyrene was crucified, then our salvation came about not through Jesus but through Simon, and the world could no longer hope to be saved through Jesus Christ, who did not suffer for us. Nor can Simon save, being a mere man and nothing else.
24.8.7Holl GCS 25/31:265
ἅμα δὲ καὶ συκοφαντίαν καταψηφίζῃ τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ, εἰ ἕτερον ἀνθʼ ἑαυτοῦ παρέδωκεν ὁ ἀγαθὸς θεὸς βιασάμενος εἰς φόνον.
hama de kai sykophantian katapsēphizę̄ tou monogenous huiou tou theou, ei heteron anthʼ heautou paredōken ho agathos theos biasamenos eis phonon.
At the same time you condemn the only-begotten Son of God with a slander, if the good God handed over another in his place, forcing him to death.
24.8.8Holl GCS 25/31:265
καὶ ἔσται λοιπὸν ὄναρ, μᾶλλον δὲ κακοηθείας καὶ κυβείας ἔργον τὸ τοιοῦτον, ὅτι > κύριος κυβείᾳ τινὶ ἑαυτὸν κρύψας ἄλλον ἀντʼ αὐτοῦ παρέδωκε· καὶ ἔσται ἡ παρὰ σοῦ μωρολογία συκοφαντοῦσα μὲν τὴν ἀλήθειαν μὴ δυναμένη δέ, ἀλλὰ ἐλεγχομένη ὑπʼ αὐτῆς τῆς ἀληθείας ἀσυστάτως τὸ ποίημα τοῦτο εἰσηγουμένη.
kai estai loipon onar, mallon de kakoētheias kai kybeias ergon to toiouton, hoti > kyrios kybeią tini heauton krypsas allon antʼ autou paredōke; kai estai hē para sou mōrologia sykophantousa men tēn alētheian mē dynamenē de, alla elenchomenē hypʼ autēs tēs alētheias asystatōs to poiēma touto eisēgoumenē.
And then it will be a dream, or rather a work of malice and trickery, that the Lord hid himself by some trick and handed over another in his place; and your foolish talk will slander the truth but be unable to, being refuted by the truth itself as it introduces this fiction incoherently.
Haer. 24, chapter 9
24.9.1Holl GCS 25/31:265
9. Πάντῃ γὰρ ἐλέγχει τοῦτον τὸν αἱρεσιάρχην ἡ ἀλήθεια ἐν παλαιᾷ καὶ καινῇ διαθήκῃ. παντὶ γάρ τῳ δῆλον ὅτι Χριστὸς ἑκὼν ἐπὶ τὸ πάθος ἠλθε καὶ θελήματι ἐδίῳ καὶ τοῦ ἰδίου πατρὸς καὶ εὐδοκίᾳ τοῦ ἁγίου πνεύματος ἔλαβε τὴν σάρκα ἐνανθρωπήσας ἐν ἡμῖν, έν τελειότητι θεὸς ὢν ἀπʼ ἀρχῆς,
9. Pantę̄ gar elenchei touton ton hairesiarchēn hē alētheia en palaią kai kainę̄ diathēkę̄. panti gar tǭ dēlon hoti Christos hekōn epi to pathos ēlthe kai thelēmati ediǭ kai tou idiou patros kai eudokią tou hagiou pneumatos elabe tēn sarka enanthrōpēsas en hēmin, en teleiotēti theos ōn apʼ archēs,
For the truth refutes this heresiarch in every way in the Old and New Testaments. For it is plain to everyone that Christ came willingly to his passion, and by his own will and his Father's and the good pleasure of the Holy Spirit took flesh, becoming man among us, being perfect God from the beginning,
24.9.2Holl GCS 25/31:265–266
ἐκ πατρὸς γεγεννημένος ἀνάρχως καὶ ἀχρόνως, ἐπʼ ἐσχάτων δὲ τῶν ἡμερῶν έν μήτρᾳ παρθένου γενέσθαι καταξιώσας, εἰς ἑαυτόν τε σῶμα ἀναπλασάμενος καὶ γεννηθεὶς έν ἀληθείᾳ καὶ ἐνανθρωπήσας ἐν βεβαιώσει, ἴνα ἐν αὐτῇ πάθῃ ὑπὲρ ἡμῶν τῇ σαρκὶ καὶ τὴν Μιν δῷ ὑπὲρ τῶν ἰδίων προβάτων·
ek patros gegennēmenos anarchōs kai achronōs, epʼ eschatōn de tōn hēmerōn en mētrą parthenou genesthai kataxiōsas, eis heauton te sōma anaplasamenos kai gennētheis en alētheią kai enanthrōpēsas en bebaiōsei, ina en autę̄ pathę̄ hyper hēmōn tę̄ sarki kai tēn Min dǭ hyper tōn idiōn probatōn;
begotten of the Father without beginning and without time, and in the last days deigning to be born in the womb of a virgin, forming for himself a body, truly born and made man in certainty, so that in it he might suffer for us in the flesh and give his life for his own sheep;
24.9.3Holl GCS 25/31:266
ὡς ἐλέγχει τούτους λέγων »ἰδού, ἀναβαίνομεν εἰς ᾿εροσόλυμα, καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδοθήσεται καὶ ἀποκτανθήσεται καὶ τῇ τρίτῃ ἡμέρᾳ αναστήσεται«, τοῖς τε υἱοῖς Ζεβεδαίου φήσας »δύνασθε πιεῖν τὸ ποτήριον ὂ μέλλω πίνειν;«,
hōs elenchei toutous legōn »idou, anabainomen eis ᾿erosolyma, kai ho huios tou anthrōpou paradothēsetai kai apoktanthēsetai kai tę̄ tritę̄ hēmerą anastēsetai«, tois te huiois Zebedaiou phēsas »dynasthe piein to potērion o mellō pinein?«,
as he refutes them by saying, “Behold, we are going up to Jerusalem, and the Son of Man will be handed over and killed, and on the third day he will rise”; and saying to the sons of Zebedee, “Can you drink the cup that I am about to drink?”
24.9.4Holl GCS 25/31:266
ὡς καὶ ὁ ἀπόστολος Πέτρος λέγει »θανατωθεὶς σαρκί, ζωοποιηθεὶς δὲ πνεύματι« καὶ πάλιν »ὃς ἔπαθεν ὑπὲρ ἡμῶν σαρκί«·
hōs kai ho apostolos Petros legei »thanatōtheis sarki, zōopoiētheis de pneumati« kai palin »hos epathen hyper hēmōn sarki«;
as the apostle Peter also says, “put to death in the flesh but made alive in the spirit,” and again, “who suffered for us in the flesh”;
24.9.5Holl GCS 25/31:266
πάλιν δὲ Ἰωάννης λέγει »εἴ τις οὐ λέγει τὸν Χριστὸν ἐν σαρκὶ ἐληλυθέωαι, οὗτος ἀντίχριστός ἐστιν«, ὁ δὲ ἄγιος Παῦλός φησι »γευσάμενος θανάτου, θανάτου δὲ σταυροῦ‘, ὡς καὶ Μωυσῆς προαναφωνῶν ἔλεγεν »ὅψεσθε τὴν ζωὴν ὑμῶν κρεμαμένην ἐπὶ ξύλου«.
palin de Iōannēs legei »ei tis ou legei ton Christon en sarki elēlytheōai, houtos antichristos estin«, ho de agios Paulos phēsi »geusamenos thanatou, thanatou de staurou‘, hōs kai Mōysēs proanaphōnōn elegen »hopsesthe tēn zōēn hymōn kremamenēn epi xylou«.
again, John says, “Whoever does not say that Christ has come in the flesh is antichrist”; and holy Paul says, “having tasted death, even death on a cross,” as Moses also said, proclaiming beforehand, “You will see your life hanging on a tree.”
24.9.6Holl GCS 25/31:266
ζωὴ δὲ ἡμῶν οὐχ ὁ Σίμων, ἀλλʼ ὁ κύριος ὁ ὑπὲρ ἡμῶν πεπονθώς, ἵνα τὰ ἡμέτερα πάθη διαλύσῃ, καὶ θανὼν σαρκὶ θάνατος θανάτῳ γεγένηται, ἴνα τὸ κέντρον τοῦ θανάτου κλάσῃ, εἰς τὰ καταχθόνια, ἴνα τοὺς ἀδαμαντίνους μοχλοὺς συντρίψῃ· ὅπερ ποιήσας ἀνήγαγε τῶν ψυχῶν τὴν αἰχμαλωσίαν ἐκένωσέ τε τὸν Ἅιδην.
zōē de hēmōn ouch ho Simōn, allʼ ho kyrios ho hyper hēmōn peponthōs, hina ta hēmetera pathē dialysę̄, kai thanōn sarki thanatos thanatǭ gegenētai, ina to kentron tou thanatou klasę̄, eis ta katachthonia, ina tous adamantinous mochlous syntripsę̄; hoper poiēsas anēgage tōn psychōn tēn aichmalōsian ekenōse te ton Haidēn.
Our life is not Simon but the Lord who suffered for us, to undo our sufferings; and dying in the flesh he became death to death, to break the sting of death; [he went down] to the regions below, to shatter the bars of adamant; and having done this he led up the captivity of souls and emptied Hades.
Haer. 24, chapter 10
24.10.1Holl GCS 25/31:266
10. Οὐκ ἄρα οὖν αἴτιος θανάτου γέγονεν ὁ Χριστὸς τῷ Σίμωνι, αὐτὸς ἑαυτὸν παραδούς. τί γὰρ λέγεις, ὠ θεήλατε τῶν ἀνθρώπων; οὐκ ἠδύνατο ἐλευθεροστομεῖν καὶ ἀναχωρῆσαι ἀπʼ αὐτῶν, εἰ μὴ ἠθέλησε σταυρωθῆναι;
10. Ouk ara oun aitios thanatou gegonen ho Christos tǭ Simōni, autos heauton paradous. ti gar legeis, ō theēlate tōn anthrōpōn? ouk ēdynato eleutherostomein kai anachōrēsai apʼ autōn, ei mē ēthelēse staurōthēnai?
So Christ did not become the cause of Simon's death, having handed himself over. For what do you say, you most god-forsaken of men? Could he not have spoken freely and withdrawn from them, if he had not wished to be crucified?
24.10.2Holl GCS 25/31:266
ἀλλὰ παίγνιον ἐποίει κυβείας ὁ τοῦ θεοῦ <υἱὸς> θεὸς Λόγος καὶ ἄλλον ἀντὶ ἑαυτοῦ παρεδίδου ἀποθανεῖν καὶ σταυρωθῆναι, ὁ λέγων ἐγώ εἰμι ἡ ἀλήθεια· »ἐγὼ γάρ εἰμι, φησίν, ἡ ἀλήθεια καὶ ἡ ζωή«;
alla paignion epoiei kybeias ho tou theou <huios> theos Logos kai allon anti heautou paredidou apothanein kai staurōthēnai, ho legōn egō eimi hē alētheia; »egō gar eimi, phēsin, hē alētheia kai hē zōē«?
Did God the Word, the Son of God, play a trickster's game and hand over another in his place to die and be crucified, he who says, I am the truth? “For I am,” he says, “the truth and the life.”
24.10.3Holl GCS 25/31:266
ἡ δὲ ζωὴ οὐκ ἂν ἑτέρῳ θάνατον παρασκευάσειε καὶ ἡ ἀλήθεια οὐκ ἂν κρύψῃ τὸ ἐν ἀληθείᾳ παρʼ αὐτῆς γινόμενον καὶ ἕτερα ἀνθʼ ἑτέρων ὑποδείξῃ. οὐκέτι γὰρ ἡ ἀλήθεια εὑρεθήσεται ἀλήθεια, πλάνην ἐργαζομένη καὶ κρύπτουσα τὸ ἑαυτῆς ἔργον, διʼ ἐναντίου δὲ πραγματευομένη σοφίσματος.
hē de zōē ouk an heterǭ thanaton paraskeuaseie kai hē alētheia ouk an krypsę̄ to en alētheią parʼ autēs ginomenon kai hetera anthʼ heterōn hypodeixę̄. ouketi gar hē alētheia heurethēsetai alētheia, planēn ergazomenē kai kryptousa to heautēs ergon, diʼ enantiou de pragmateuomenē sophismatos.
But the Life would not prepare death for another, and the Truth would not hide what is truly done by it and show one thing in place of another. For the truth would no longer be found to be truth if it worked error and hid its own work, dealing by a contrary sophism.
24.10.4Holl GCS 25/31:266–267
καὶ ἁπλῶς ἐκ πάντων ὡς εἰπεῖν, ἵνα μὴ μηκύνω τὸν λόγον, »οὐαὶ τῷ κόσμῳ ἀπὸ τῶν σκανδάλων‘ καὶ τῶν ἐργαζομένων τὴν ἀνομίαν‘. πόσοι ἑαυτοῖς σκότος ηὕρηνται καὶ ἄλλοις τοῖς μετέπειτα τῷ σκότει αὐτῶν πειθομένοις· τοῖς δὲ συνετοῖς φανήσεται ἡ ἀλήθεια, ἡ δὲ Βασιλείδου καὶ τῶν τοιούτων πραγματεία πλάνης ἔργον ἐλεγχθήσεται.
kai haplōs ek pantōn hōs eipein, hina mē mēkynō ton logon, »ouai tǭ kosmǭ apo tōn skandalōn‘ kai tōn ergazomenōn tēn anomian‘. posoi heautois skotos hēurēntai kai allois tois metepeita tǭ skotei autōn peithomenois; tois de synetois phanēsetai hē alētheia, hē de Basileidou kai tōn toioutōn pragmateia planēs ergon elenchthēsetai.
And simply, to sum up everything, so as not to lengthen my discourse: “Woe to the world because of stumbling blocks” and those “who work lawlessness.” How many have found darkness for themselves and for others who later trusted their darkness! But to the wise the truth will appear, and the business of Basilides and his like will be exposed as a work of error.
24.10.5Holl GCS 25/31:267
Καὶ ταῦτά μοι περὶ ταύτης τῆς αἱρέσεως καὶ τοῦ μύθου τούτου εἰρήσθω· ἐντεῦθεν δὲ ἐξʼ ἑτέραν αἵρεσιν βαδιοῦμαι.
Kai tauta moi peri tautēs tēs haireseōs kai tou mythou toutou eirēsthō; enteuthen de exʼ heteran hairesin badioumai.
Let this be said by me about this sect and this myth; from here I shall go on to another sect.
24.10.6Holl GCS 25/31:267
τίνι γὰρ οὐ φωρατὴ ἔσται ἡ τοιαύτη αἵρεσις μῦθός τις οὖσα καὶ ὡσεὶ κεράστου τρόπον ἐν ἄμμῳ κεχωσμένη, διὰ δὲ τοῦ κέρατος ἐν ἀέρι προκύπτουσα καὶ τὸν ὄλεθρον τοῖς περιτυγχάνουσιν αὐτῇ ἐργαζομένη;
tini gar ou phōratē estai hē toiautē hairesis mythos tis ousa kai hōsei kerastou tropon en ammǭ kechōsmenē, dia de tou keratos en aeri prokyptousa kai ton olethron tois peritynchanousin autę̄ ergazomenē?
For to whom will such a sect not be detectable, being a myth, like the horned viper buried in sand, peeping out into the air by its horn and working destruction on those who come across it?
24.10.7Holl GCS 25/31:267
ἀλλὰ καὶ »τὸ κέρας τῶν ἁμαρτωλῶν ὁ κύριος συνέτριψεν, τὸ δὲ κέρας τοῦ δικαίου μόνον ὑψωθήσεται«, ὅπερ ἐστὶ πίστις ἀληθεςίας.
alla kai »to keras tōn hamartōlōn ho kyrios synetripsen, to de keras tou dikaiou monon hypsōthēsetai«, hoper esti pistis alēthesias.
But “the Lord has broken the horn of sinners, and only the horn of the righteous shall be exalted,” which is faith in the truth.
24.10.8Holl GCS 25/31:267
διὸ καὶ τοῦτον συντρίψαντες τῇ τῆς ἀληθείας διδασκαλίᾳ ἐπὶ τὰς μετέπειτα διέλθωμεν, θεὸν βοηθὸν ἐπικαλούμενοι, ᾡ ἡ δόξα καὶ ἡ τιμὴ καὶ ἡ προσκύνησις εἰς τοὺς αἰῶνας τῶν αἰώνων, ἀμήν.
dio kai touton syntripsantes tę̄ tēs alētheias didaskalią epi tas metepeita dielthōmen, theon boēthon epikaloumenoi, hǭ hē doxa kai hē timē kai hē proskynēsis eis tous aiōnas tōn aiōnōn, amēn.
Therefore, having crushed this one too with the teaching of the truth, let us go through to those that follow, calling on God as our helper, to whom be glory, honor and worship for ever and ever. Amen.
Haer. 25, chapter 1
25.1.1Holl GCS 25/31:267
Νικόλαος γέγονεν εἷς ἀπὸ τῶν ἑπτὰ διακόνων τῶν ἐκλελεγμένων ὑπὸ τῶν ἀποστόλων ἅμα Στεφάνῳ τῷ ἁγίῳ καὶ πρωτομάρτυρι καὶ Προχόρῳ καὶ Παρμενᾷ καὶ τοῖς ἄλλοις.
Nikolaos gegonen heis apo tōn hepta diakonōn tōn eklelegmenōn hypo tōn apostolōn hama Stephanǭ tǭ hagiǭ kai prōtomartyri kai Prochorǭ kai Parmeną kai tois allois.
Nicolaus was one of the seven deacons chosen by the apostles, together with Stephen the holy protomartyr, Prochorus, Parmenas and the others.
25.1.2Holl GCS 25/31:267
οὑτος ἀπὸ τῆς Ἀντιοχέων ὁρμώμενος προσήλυτος γίνεται· μετέπειτα δὲ καταδεξάμενος τὸν περὶ Χριστοῦ κηρύγματος λόγον καὶ αὐτὸς συνήφθη τοῖς μαθηταῖς ἔν τε τοῖς προκριτέοις τὰ πρῶτα ἐξεταζόμενος <ἠν>· ὅθεν καὶ ἐν τοῖς ἐκλεγεῖσιν εἰς τὴν τῶν χηρῶν τότε ἐπιμέλειαν ἐγκατηριθμήθη.
houtos apo tēs Antiocheōn hormōmenos prosēlytos ginetai; metepeita de katadexamenos ton peri Christou kērygmatos logon kai autos synēphthē tois mathētais en te tois prokriteois ta prōta exetazomenos <ēn>; hothen kai en tois eklegeisin eis tēn tōn chērōn tote epimeleian enkatērithmēthē.
He came from Antioch and became a proselyte; later, accepting the message of the preaching about Christ, he too joined the disciples and was counted among the foremost of the leaders; hence he was also numbered among those chosen at that time for the care of the widows.
25.1.3Holl GCS 25/31:267
ὕστερον δὲ τοῦτον ὑπέδυ ὁ διάβολος καὶ ἐξηπάτησεν αὐτοῦ τὴν καρδίαν τῇ αὐτῇ πλάνῃ τῶν προειρημένων παλαιῶν κατατρωθῆναι μειζόνως ὑπὲρ τοὺς πρώην.
hysteron de touton hypedy ho diabolos kai exēpatēsen autou tēn kardian tę̄ autę̄ planę̄ tōn proeirēmenōn palaiōn katatrōthēnai meizonōs hyper tous prōēn.
But later the devil slipped into him and deceived his heart, so that he was wounded more severely than those before him with the same error of the ancients already mentioned.
25.1.4Holl GCS 25/31:267–268
γύναιον γὰρ οὑτος ἔχων εὔμορφον καὶ ἀπὸ τοῦ γυναίου ἐγκρατευσάμενος ὡς κατὰ μίμησιν ὼν ἑώρα θεῷ προσανεχόντων, μέχρι τινὸς ἐκαρτέρει, οὐ μὴν εἰς τέλος ἤνεγκε κρατεῖν τῆς αύτοῦ άκρασίας, ἀλλὰ βουληθεὶς ὡς κύων ἐπὶ τὸν ἴδιον ἔμετον ἐπιστρέφειν προφάσεις τινὰς οὐκ ἀγαθὰς ἑαυτῷ θηρώμενος ἐπενόει πρὸς ἀπολογίαν τοῦ ἰδίου τῆς ἀκολασίας πάθους· ᾧ μᾶλλον συνέφερεν *. εἶτα τοῦ σκοποῦ ἐκπεσὼν τῇ ἰδίᾳ γυναικὶ συνήφθη άπεριέργως.
gynaion gar houtos echōn eumorphon kai apo tou gynaiou enkrateusamenos hōs kata mimēsin ōn heōra theǭ prosanechontōn, mechri tinos ekarterei, ou mēn eis telos ēnenke kratein tēs autou akrasias, alla boulētheis hōs kyōn epi ton idion emeton epistrephein prophaseis tinas ouk agathas heautǭ thērōmenos epenoei pros apologian tou idiou tēs akolasias pathous; hǭ mallon synepheren *. eita tou skopou ekpesōn tę̄ idią gynaiki synēphthē aperiergōs.
For he had a beautiful wife, and he abstained from her in imitation of those he saw devoted to God, and held out for a while; but he could not bear to master his incontinence to the end. Wishing, like a dog, to return to his own vomit, he hunted for some ungood pretexts and invented them in defense of his own passion of licentiousness; it would have been better for him …. Then, falling from his aim, he joined himself to his own wife without further ado.
25.1.5Holl GCS 25/31:268
οὗτος δὲ αἰσχυνόμενος τὴν ἑαυτοῦ ἡτταν καὶ ὺφορώμενος φωραθῆναι ἐτόλμα λέγειν ὅτι], εἰ μή τις καθʼ ἑκάστην ἡμέραν λαγνεύῃ, ζωῆς μὴ δύνασθαι μετέχειν τῆς αἰωνίου.
houtos de aischynomenos tēn heautou hēttan kai yphorōmenos phōrathēnai etolma legein hoti], ei mē tis kathʼ hekastēn hēmeran lagneuę̄, zōēs mē dynasthai metechein tēs aiōniou.
Ashamed of his defeat and fearing to be found out, he dared to say that unless one indulged in sex every day, one could not share in eternal life.
25.1.6Holl GCS 25/31:268
ἐκ προφάσεως γὰρ εἰς πρόφασιν μετηνέχθη ἑτέραν. ὁρῶν γὰρ τὴν ἑαυτοῦ σύμβιον κάλλει μὲν διαπρέπουσαν ταπεινότητι δὲ φερομένην, ἐζηλοτύπησε ταύτην καὶ κατὰ τὴν ἰδίαν ἀσέλγειαν τοὺς ἄλλους εἶναι νομίσας τὰ πρῶτα μὲν ἐμπαροινῶν εἰς τὴν ἰδίαν γαμετὴν διετέλει καὶ διαβολάς τινας αύτῇ ἐπιφέρων διὰ λόγων, τὸ δὲ πέρας ἑαυτὸν κατέσπασεν οὐ μόνον εἰς τὴν χρῆσιν τῆς σαρκὸς τὴν κατὰ φύσιν τῶν ἀνθρώπων, ἀλλὰ καὶ εἰς βλάσφημον ὑπόνοιαν καὶ βλάβην κακοτροπίας καὶ πλάνην παρεισδύσεως πονηρίας.
ek prophaseōs gar eis prophasin metēnechthē heteran. horōn gar tēn heautou symbion kallei men diaprepousan tapeinotēti de pheromenēn, ezēlotypēse tautēn kai kata tēn idian aselgeian tous allous einai nomisas ta prōta men emparoinōn eis tēn idian gametēn dietelei kai diabolas tinas autę̄ epipherōn dia logōn, to de peras heauton katespasen ou monon eis tēn chrēsin tēs sarkos tēn kata physin tōn anthrōpōn, alla kai eis blasphēmon hyponoian kai blabēn kakotropias kai planēn pareisdyseōs ponērias.
For he passed from one pretext to another. Seeing his wife outstanding in beauty but modest in bearing, he became jealous of her, and, supposing others to be like his own licentiousness, at first he kept behaving drunkenly toward his own wife and bringing slanders against her in words; but in the end he dragged himself down not only into the use of the flesh that is natural to human beings, but also into blasphemous notions, the damage of depravity, and the error of creeping wickedness.
Haer. 25, chapter 2
25.2.1Holl GCS 25/31:268–269
2. Καὶ ἐντεῦθεν ἄρχονται οἱ τῆς ψευδωνύμου γνώσεως.* τῷ κόσμῳ ἐπιφύεσθαι κακῶς, φημὶ δὲ οἱ καλούμενοι Γνωστικοὶ καὶ Φιβιωνῖται καὶ οἱ τοῦ Ἐπιφάνους καλούμενοι, Στρατιωτικοί τε καὶ Λευιτικοὶ καὶ Βορβορῖται καὶ οἱ λοιποί. ἕκαστος γὰρ τούτων τὴν ἑαυτοῦ αἵρεσιν τοῖς πάθεσιν ἐαυτοῦ ἐπισπώμενος μυρίας ὁδοὺς ἔπενόησε κακίας.
2. Kai enteuthen archontai hoi tēs pseudōnymou gnōseōs.* tǭ kosmǭ epiphyesthai kakōs, phēmi de hoi kaloumenoi Gnōstikoi kai Phibiōnitai kai hoi tou Epiphanous kaloumenoi, Stratiōtikoi te kai Leuitikoi kai Borboritai kai hoi loipoi. hekastos gar toutōn tēn heautou hairesin tois pathesin eautou epispōmenos myrias hodous epenoēse kakias.
And from here those of the knowledge falsely so called … begin to grow wickedly on the world, I mean the so-called Gnostics and Phibionites and those called followers of Epiphanes, the Stratiotics, Levitics, Borborites and the rest. For each of these, drawing his own sect after his own passions, invented countless ways of wickedness.
25.2.2Holl GCS 25/31:269
τινὲς μὲν γὰρ αὐτῶν βαρβηλώ τινα δοξάζουσιν, ἣν ἄνω φάσκουσιν εἶναι ἐν ὀγδόῳ οὐρανῷ, καὶ ταύτην ἀπὸ τοῦ πατρὸς προβεβλῆσθαί φασιν· μητέρα δὲ αὐτὴν εἶναι οἱ μὲν τοῦ Ἰαλδαβαὼθ λέγουσιν, οἱ δὲ τοῦ Σαβαώθ.
tines men gar autōn barbēlō tina doxazousin, hēn anō phaskousin einai en ogdoǭ ouranǭ, kai tautēn apo tou patros probeblēsthai phasin; mētera de autēn einai hoi men tou Ialdabaōth legousin, hoi de tou Sabaōth.
Some of them glorify a certain Barbelo, who they say is above in the eighth heaven, and they say she was emitted from the Father; some say she is the mother of Ialdabaoth, others of Sabaoth.
25.2.3Holl GCS 25/31:269
τὸν δὲ υἱὸν ταύτης κεκρατηκέναι τοῦ ἑβδόμου οὐρανοῦ ἐν θράσει τινὶ καὶ ἐν τυραννίδι, λέγειν δὲ τοῖς ὑποκάτω ὅτι »ἐγώ εἰμι, φησίν, ὁ πρῶτος καὶ ὁ μετὰ ταῦτα, καὶ πλὴν ἐμοῦ οὐκ ἔστιν ἕτερος θεός«.
ton de huion tautēs kekratēkenai tou hebdomou ouranou en thrasei tini kai en tyrannidi, legein de tois hypokatō hoti »egō eimi, phēsin, ho prōtos kai ho meta tauta, kai plēn emou ouk estin heteros theos«.
And her son took possession of the seventh heaven with a certain boldness and tyranny, and said to those beneath, “I am the first and the one after these things, and besides me there is no other God.”
25.2.4Holl GCS 25/31:269
τὴν δὲ Βαρβηλὼ ἀκηκοέναι τὸν λόγον τοῦτον καὶ κλαῦσαι. ταύτην δὲ ἀεὶ φαίνεσθαι τοῖς ἄρχουσιν ἐν εὐμορφίᾳ τινὶ καὶ ἀποσυλᾶν τὸ ἐξ αὐτῶν σπέρμα διʼ ἡδονῆς καὶ ἐκχύσεως, ἵνα δῆθεν τὴν αὐτῆς δύναμιν τὴν εἰς διαφόρους σπαρεῖσαν αὖθις πάλιν ἀνακομίζῃ.
tēn de Barbēlō akēkoenai ton logon touton kai klausai. tautēn de aei phainesthai tois archousin en eumorphią tini kai aposylan to ex autōn sperma diʼ hēdonēs kai ekchyseōs, hina dēthen tēn autēs dynamin tēn eis diaphorous spareisan authis palin anakomizę̄.
And Barbelo heard this saying and wept. And she always appears to the rulers in beauty and steals their seed from them through pleasure and emission, so that she may supposedly recover her power that was sown into various beings.
25.2.5Holl GCS 25/31:269
καὶ οὕτως ἐκ τοιαύτης ὑποθέσεως τὸ τῆς αὐτοῦ αἰσχρολογίας μυστήριον τῷ κόσμῳ ὑπεισήνεγκε. καί τινες ὡς ἔφην τῶν προειρημένων διὰ πολλῆς κακομηχανίας ἃ μὴ θέμις λέγειν πως ἐν πολυμιξίᾳ γυναικῶν καὶ ἐν αἰσχροποιίαις ἀνηκέστοις ἀναστρέφεσθαι ἐδίδαξαν, ὡς καί που ὁ ἁγιώτατος ἀπόστολός φησι »τὰ γὰρ κρυφῆ γινόμενα ὑπʼ αὐτῶν αἰσχρόν ἐστι καὶ λέγειν«.
kai houtōs ek toiautēs hypotheseōs to tēs autou aischrologias mystērion tǭ kosmǭ hypeisēnenke. kai tines hōs ephēn tōn proeirēmenōn dia pollēs kakomēchanias ha mē themis legein pōs en polymixią gynaikōn kai en aischropoiiais anēkestois anastrephesthai edidaxan, hōs kai pou ho hagiōtatos apostolos phēsi »ta gar kryphē ginomena hypʼ autōn aischron esti kai legein«.
And so, from such a premise, he introduced into the world the mystery of his obscene talk. And some of those mentioned, as I said, taught with great wickedness to live in a way not lawful to speak of, in promiscuous intercourse with women and in incurable obscenities, as the most holy apostle says somewhere, “For the things done by them in secret are shameful even to speak of.”
Haer. 25, chapter 3
25.3.1Holl GCS 25/31:269
3. τῷ δὲ βουλομένῳ ἰδεῖν τὴν ἀντίθετον ἐκ πνεύματος ἁγίου περὶ τῆς τούτου αἱρέσεως ἀνατροπὴν ἰστέον ἐστὶν ἀπὸ τῆς τοῦ ἁγίου Ἰωάννου ἀποκαλύψεως, ὡς γράφων μιᾷ τῶν ἐκκλησιῶν ἐκ προσώπου κυρίου τουτέστιν τῷ ἐπισκόπῳ τῷ ἐκεῖσε κατασταθέντι σὺν τῇ δυνάμει τοῦ ὰγίου άγγέλου τοῦ ἐπὶ τοῦ θυσιαστηρίου φησίν »ἔχεις δέ τι καλόν, ὅτι μισεῖς τὰ ἔργα τῶν Νικολαϊτῶν ἃ κάγὼ μισῶ«.
3. tǭ de boulomenǭ idein tēn antitheton ek pneumatos hagiou peri tēs toutou haireseōs anatropēn isteon estin apo tēs tou hagiou Iōannou apokalypseōs, hōs graphōn mią tōn ekklēsiōn ek prosōpou kyriou toutestin tǭ episkopǭ tǭ ekeise katastathenti syn tę̄ dynamei tou agiou angelou tou epi tou thysiastēriou phēsin »echeis de ti kalon, hoti miseis ta erga tōn Nikolaïtōn ha kagō misō«.
Whoever wishes to see the refutation of this man's sect from the Holy Spirit should know it from the revelation of holy John, where, writing to one of the churches in the person of the Lord, that is, to the bishop appointed there, with the power of the holy angel of the altar, he says, “But you have this good thing, that you hate the works of the Nicolaitans, which I also hate.”
25.3.2Holl GCS 25/31:269–270
Προύνικον δὲ ἄλλοι τιμῶντές τινα, ὡς καὶ οὑτοι μυθωδῶς πάλιν εἰς ταύτην τὴν ὑπόνοιαν τῆς αἰσχρουργίας τὰ ἑαυτῶν πάθη ἐπιτελοῦντές φασι· τῆς Προυνίκου τὴν δύναμιν συλλέγομεν ἀπὸ τῶν σωμάτων, διά τε τῶν ῥευστῶν, φημὶ δὲ γονῆς καὶ καταμηνίων *·
Prounikon de alloi timōntes tina, hōs kai houtoi mythōdōs palin eis tautēn tēn hyponoian tēs aischrourgias ta heautōn pathē epitelountes phasi; tēs Prounikou tēn dynamin syllegomen apo tōn sōmatōn, dia te tōn rheustōn, phēmi de gonēs kai katamēniōn *;
Others honor one Prunicus, and these too, again in a mythical way, carrying out their own passions under this notion of obscenity, say: we gather the power of Prunicus from bodies, through the fluids, I mean semen and menses …;
25.3.3Holl GCS 25/31:270
περὶ ὧν ὀλίγῳ ὕστερον, ὅταν περὶ αὐτῶν μονομερῶς λέγειν ἐπιβαλώμεθα, κατὰ λεπτότητα ὑφηγήσομαι, οὐκ εἰς τὸ χρᾶναι ἀκοὰς τῶν ἀκουόντων ἢ ἐντυγχανόντων, ἀλλʼ εἰς τὸ τοῖς συνετοῖς ἀπέχθειαν μᾶλλον ἐργάσασθαι πρὸς αὐτοὺς καὶ ἀποτροπὴν τῆς τῶν κακῶν ἐργασίας, οὐ συκοφαντῶν τοὺς ἀλιτηρίους, ἀλλὰ κατʼ ἀλήθειαν τὰ παρʼ αὐτῶν γινόμενα εἰς τοὐμφανὲς θριαμβεύων.
peri hōn oligǭ hysteron, hotan peri autōn monomerōs legein epibalōmetha, kata leptotēta hyphēgēsomai, ouk eis to chranai akoas tōn akouontōn ē entynchanontōn, allʼ eis to tois synetois apechtheian mallon ergasasthai pros autous kai apotropēn tēs tōn kakōn ergasias, ou sykophantōn tous alitērious, alla katʼ alētheian ta parʼ autōn ginomena eis toumphanes thriambeuōn.
about which I shall give a detailed account a little later, when I undertake to speak of them separately, not to defile the ears of hearers or readers, but rather to create in the sensible an aversion to them and a turning away from evil deeds; not slandering the wretches, but exposing to view in truth what is done by them.
25.3.4Holl GCS 25/31:270
ἕτεροι δὲ τὸν προειρημένον Ἰαλδαβαὼθ δοξάζουσι, φάσκοντες αὐτὸν εἶναι πρῶτον υἱὸν ὡς ἔφην τῆς Βαρβηλώ· καὶ διὰ τοῦτό φησιν δεῖν ἄγειν αὐτῷ τὴν τιμήν, ὅτι πολλὰ ἀπεκάλυψεν.
heteroi de ton proeirēmenon Ialdabaōth doxazousi, phaskontes auton einai prōton huion hōs ephēn tēs Barbēlō; kai dia touto phēsin dein agein autǭ tēn timēn, hoti polla apekalypsen.
Others glorify the Ialdabaoth already mentioned, saying he is the first son of Barbelo, as I said; and for this reason, he says, honor must be paid to him, because he revealed many things.
25.3.5Holl GCS 25/31:270
ὅθεν καὶ βιβλία τινὰ ἐξ ὀνόματος τοῦ Ἰαλδαβαὼθ ποιητεύονται, ἐκτυποῦντες καὶ ὀνομασίας μυρίας βαρβαρικὰς ἀρχόντων, <ὥς> φασιν, καὶ ἐξουσιῶν καθʼ ἕκαστον οὐρανὸν τῇ τῶν ἀνθρώπων ψυχῇ. καὶ πολλὴ ἁπλῶς ἡ διὰ τῆς πλάνης αὐτῶν γινομένη τῷ γένει τῶν ἀνθρώπων ἐπιβουλή.
hothen kai biblia tina ex onomatos tou Ialdabaōth poiēteuontai, ektypountes kai onomasias myrias barbarikas archontōn, <hōs> phasin, kai exousiōn kathʼ hekaston ouranon tę̄ tōn anthrōpōn psychę̄. kai pollē haplōs hē dia tēs planēs autōn ginomenē tǭ genei tōn anthrōpōn epiboulē.
Hence they also compose certain books in the name of Ialdabaoth, sketching out countless barbarous names of rulers, as they say, and authorities in each heaven, for the human soul. And simply, great is the plot against the human race that comes about through their error.
25.3.6Holl GCS 25/31:270–271
ἄλλοι δὲ τὸν Καυλακαῦ ὡσαύτως δοξάζουσιν, ἄρχοντά τινα τοῦτον οὕτως καλοῦντες, φαντασιάζειν φιλοτιμούμενοι τοὺς ἀπείρους διὰ τῆς τῶν ὀνομάτων ἐκπλήξεως καὶ ἐπιπλάστου τῆς τοῦ ὀνόματος βαρβαρωνυμίας. τοῖς δὲ ἐμπείροις καὶ ἐκ θεοῦ λαβοῦσι περὶ ἐκάστης ὀνομασίας καὶ ὑποθέσεως τῆς ἀληθινῆς τοῦ θεοῦ γνώσεως χάριν πῶς οὐκ εὐθυέλεγκτα τοῦ μύθου αὐτῶν καὶ πλάνης τὰ διδάγματα εχέγγυα;
alloi de ton Kaulakau hōsautōs doxazousin, archonta tina touton houtōs kalountes, phantasiazein philotimoumenoi tous apeirous dia tēs tōn onomatōn ekplēxeōs kai epiplastou tēs tou onomatos barbarōnymias. tois de empeirois kai ek theou labousi peri ekastēs onomasias kai hypotheseōs tēs alēthinēs tou theou gnōseōs charin pōs ouk euthyelenkta tou mythou autōn kai planēs ta didagmata echengya?
Others likewise glorify Caulacau, calling a certain ruler by this name, eager to dazzle the inexperienced by the astonishment of names and by the fictitious barbarism of the name. But to those who are experienced and have received from God the grace of the true knowledge of God about each name and matter, how are the pledges of their myth and error not easily refuted?
Haer. 25, chapter 4
25.4.1Holl GCS 25/31:271
4. Προύνικον γὰρ ἐὰν εἴπωσι, τὸ ὅλον ἐστὶν ἡδυπαθείας καὶ ἀκρασίας ἐξέρευξις. πᾶν γὰρ τὸ προυνικευόμενον λαγνείας ὑποφαίνει τὸ ἐπώνυμον, φθορᾶς δὲ τὸ ἐπιχείρημα.
4. Prounikon gar ean eipōsi, to holon estin hēdypatheias kai akrasias exereuxis. pan gar to prounikeuomenon lagneias hypophainei to epōnymon, phthoras de to epicheirēma.
For if they say Prunicus, the whole thing is a belching out of self-indulgence and incontinence. For everything that is called “prunicus” shows the name of lust and the undertaking of corruption.
25.4.2Holl GCS 25/31:271
ἐπὶ τοῖς γὰρ τὰ σώματα διακορεύουσιν Ἑλληνική τίς ἐστιν λέξις τό »ἐπρουνίκευσε τήνδε«· ὅθεν καὶ ἐν μύθοις ἀναγράφουσιν οἱ τὰ ἐρωτικὰ συγγραψάμενοι Ἑλλήνων ἀπατεῶνες περὶ κάλλους λέγοντες οὕτως ὅτι κάλλος προύνικον.
epi tois gar ta sōmata diakoreuousin Hellēnikē tis estin lexis to »eprounikeuse tēnde«; hothen kai en mythois anagraphousin hoi ta erōtika syngrapsamenoi Hellēnōn apateōnes peri kallous legontes houtōs hoti kallos prounikon.
For of those who deflower bodies there is a Greek expression, “he prunicized her”; hence also the deceivers among the Greeks who wrote love stories record in their tales, speaking of beauty thus, “prunicus beauty.”
25.4.3Holl GCS 25/31:271
ἀλλὰ καὶ περὶ τοῦ Καυλακαῦ τίς τῶν γινωσκόντων οὐκ ἂν καταγελάσειεν, ὅτι τὰς Ἑβραϊστὶ καλῶς εἰρημένας λέξεις καὶ Ἑλληνιστὶ καλῶς ἑρμηνευθείσας καὶ <εἰσέτι> νῦν παρὰ τοῖς Ἑβραϊστὶ άναγινώσκουσι φανερὰς οὔσας καὶ οὐδὲν σκολιὸν ἐχούσας αὐτοὶ εἰς εἰδωλοποιίας τε καὶ εἰς μορφὰς καὶ εἰς ἐνυποστατικὰς ἀρχὰς καὶ ὼς εἰπεῖν ἀνδριαντοπλασίας, τοῖς ἀφελέσι διὰ φαντασίας τὴν πλάνην ὑποσπείροντες, ἀνατυποῦσιν εἰς τὴν τῆς αἰσχρᾶς αὐτῶν καὶ μυθώδους τέχνης ὑποσποράν;
alla kai peri tou Kaulakau tis tōn ginōskontōn ouk an katagelaseien, hoti tas Hebraïsti kalōs eirēmenas lexeis kai Hellēnisti kalōs hermēneutheisas kai <eiseti> nyn para tois Hebraïsti anaginōskousi phaneras ousas kai ouden skolion echousas autoi eis eidōlopoiias te kai eis morphas kai eis enypostatikas archas kai ōs eipein andriantoplasias, tois aphelesi dia phantasias tēn planēn hypospeirontes, anatypousin eis tēn tēs aischras autōn kai mythōdous technēs hyposporan?
And about Caulacau too, who of those who know would not laugh, that words rightly spoken in Hebrew and rightly translated into Greek, still plain today among those who read Hebrew and having nothing crooked in them, they themselves turn into idol-making, into forms and substantial principles and, so to speak, statue-making, sowing error among the simple by fantasy, and remodel them to sow their obscene and mythical art?
25.4.4Holl GCS 25/31:271
καυλακαῦ γὰρ ἐν τῷ Ἠσαίᾳ γέγραπται, λέξις τις οὖσα ἐν τῇ δωδεκάτῃ ὁράσει, ἔνθα λέγει »θλίψιν ἐπὶ θλίψιν, ελπίδα ἐπʼ ἐλπίδι, ἔτι μικρὸν ἔτι μικρὸν προσδέχου«·
kaulakau gar en tǭ Ēsaią gegraptai, lexis tis ousa en tę̄ dōdekatę̄ horasei, entha legei »thlipsin epi thlipsin, elpida epʼ elpidi, eti mikron eti mikron prosdechou«;
For “caulacau” is written in Isaiah, a word in the twelfth vision, where he says, “Affliction upon affliction, hope upon hope, yet a little, yet a little, wait.”
25.4.5Holl GCS 25/31:271
ὡς καὶ αὐτὰ τὰ Ἑβραϊκὰ ῥήματα τελειότατα ἐνταῦθα παραθήσομαι αὐταῖς λέξεσιν ὥς ἐστι γεγραμμένα· τὸ γὰρ σαυλασαῦ σαυλασαῦ ἑρμηνεύεται θλίψις ἐπὶ θλίψιν, καυλακαῦ καυλακαῦ ἐλπὶς ἐπʼ ἐλπίδι, ζιηρσὰμ ζιηρσὰμ ἔτι μικρὸν ἔτι μικρὸν προσδέχου. ποῦ οὖν ἡ τούτων μυθολογία;
hōs kai auta ta Hebraïka rhēmata teleiotata entautha parathēsomai autais lexesin hōs esti gegrammena; to gar saulasau saulasau hermēneuetai thlipsis epi thlipsin, kaulakau kaulakau elpis epʼ elpidi, ziērsam ziērsam eti mikron eti mikron prosdechou. pou oun hē toutōn mythologia?
I shall set out here the Hebrew words themselves most completely, in their very terms as they are written: “saulasau saulasau” is interpreted “affliction upon affliction,” “caulacau caulacau” “hope upon hope,” “zeer sham zeer sham” “yet a little, yet a little, wait.” Where then is their mythology?
25.4.6Holl GCS 25/31:271
ποῦ ἡ κίσσησις τῆς φαντασιολογίας; πόθεν τῷ κόσμῳ τὰ ζιζάνια; τίς ὁ ἀναγκάσας εἰς ἑαυτοὺς ἐπισπάσασθαι ὄλεθρον τοὺς ἀνθρώπους;
pou hē kissēsis tēs phantasiologias? pothen tǭ kosmǭ ta zizania? tis ho anankasas eis heautous epispasasthai olethron tous anthrōpous?
Where is the craving for fantasy-talk? Where do the tares in the world come from? Who compelled human beings to draw destruction on themselves?
25.4.7Holl GCS 25/31:271–272
εἰ μὲν γὰρ γινώσκοντες μετεποίησαν τὰς ὀνομασίας εἰς φαντασίαν, άπωλείας ἑαυτοῖς προφανῶς αἴτιοι γεγόνασιν· εἰ δὲ άγνοοῦντες ἃ μὴ ᾔδεισαν ἔφασαν, οὐδὲν αὐτῶν ἀθλιώτερον. μωρὰ γὰρ ταῦτα ὡς Μῶς, <ὡς>
ei men gar ginōskontes metepoiēsan tas onomasias eis phantasian, apōleias heautois prophanōs aitioi gegonasin; ei de agnoountes ha mē ę̄deisan ephasan, ouden autōn athliōteron. mōra gar tauta hōs Mōs, <hōs>
For if they knowingly changed the names into fantasy, they have plainly become the cause of their own destruction; but if in ignorance they said what they did not know, nothing is more wretched than they. For these things are foolish, as
25.4.8Holl GCS 25/31:272
παντὶ τῷ σύνεσιν ἐν θεῷ κεκτημένῳ ἔνεστιν ἰδεῖν. ἡδυπαθείας γὰρ χάριν ἑαυτούς τε καὶ τοὺς πειθομένους ἀπώλεσαν καὶ ἀπολλύουσιν.
panti tǭ synesin en theǭ kektēmenǭ enestin idein. hēdypatheias gar charin heautous te kai tous peithomenous apōlesan kai apollyousin.
anyone who has understanding in God can see. For for the sake of self-indulgence they have destroyed and are destroying themselves and those who are persuaded.
25.4.9Holl GCS 25/31:272
πνεῦμα γάρ ἐστι πλάνης, ὥσπερ φύσημα ἐν αὐλῷ διαφόροις κινήσεσιν ἕκαστον τῶν ἀφρόνων κινοῦν κατὰ τῆς ἀληθείας. καὶ γὰρ καὶ αὐτὸς ὁ αὐλὸς μίμημά ἐστι τοῦ δράκοντος, διʼ οὗ ἐλάλησεν ὁ πονηρὸς καὶ ἠπάτησε τὴν Εὔαν.
pneuma gar esti planēs, hōsper physēma en aulǭ diaphorois kinēsesin hekaston tōn aphronōn kinoun kata tēs alētheias. kai gar kai autos ho aulos mimēma esti tou drakontos, diʼ hou elalēsen ho ponēros kai ēpatēse tēn Euan.
For it is a spirit of error, like breath in a pipe, moving each of the senseless with different motions against the truth. For the pipe itself is an imitation of the serpent through which the evil one spoke and deceived Eve.
25.4.10Holl GCS 25/31:272
ἀπὸ τοῦ τύπου γὰρ ἐκείνου κατὰ μίμησιν ὁ αὐλὸς τοῖς ἀνθρώποις εἰς ἀπάτην κατεσκευάσθη. καὶ ὅρα τὸν τύπον ὃν αὐτὸς ὁ αὐλῶν ἐν τῷ αὐλῷ ποιεῖται. αὐλῶν γὰρ ἄνω ἀνανεύει καὶ κάτω κατανεύει. δεξιά τε κλίνει καὶ εὐώνυμα ὁμοίως ἐκείνῳ.
apo tou typou gar ekeinou kata mimēsin ho aulos tois anthrōpois eis apatēn kateskeuasthē. kai hora ton typon hon autos ho aulōn en tǭ aulǭ poieitai. aulōn gar anō ananeuei kai katō kataneuei. dexia te klinei kai euōnyma homoiōs ekeinǭ.
For the pipe was made for human beings in imitation of that figure, for deceit. And see the figure the piper himself makes with the pipe: as he plays, he raises his head up and bows it down, and leans right and left just like that [serpent].
25.4.11Holl GCS 25/31:272
τούτοις γὰρ καὶ ὁ διάβολος τοῖς σχήμασι κέχρηται, ἵνα κατὰ τῶν ἐπουρανίων ἐνδείξηται τὴν βλασφημίαν καὶ τὰ ἐπὶ τῆς γῆς ἀφανισμῷ ἀφανίσῃ καὶ ὁμοῦ συμπεριλάβῃ τὴν οἰκουμένην, δεξιά τε καὶ εὐώνυμα λυμαινόμενος τοὺς τῇ πλάνῃ πειθομένους τε καὶ θελγομένους ὥσπερ διὰ μουσικοῦ ὀργάνου ταῖς φωναῖς ταῖς πεπλασμέναις.
toutois gar kai ho diabolos tois schēmasi kechrētai, hina kata tōn epouraniōn endeixētai tēn blasphēmian kai ta epi tēs gēs aphanismǭ aphanisę̄ kai homou symperilabę̄ tēn oikoumenēn, dexia te kai euōnyma lymainomenos tous tę̄ planę̄ peithomenous te kai thelgomenous hōsper dia mousikou organou tais phōnais tais peplasmenais.
For the devil too uses these postures, to show his blasphemy against the heavenly things, to destroy utterly the things on earth, and to encompass the whole world, ravaging right and left those who are persuaded and charmed by error, as by a musical instrument, with its fabricated sounds.
Haer. 25, chapter 5
25.5.1Holl GCS 25/31:272–273
5. Ἄλλοι δέ τινες ἐξ αὐτῶν καινά τινα ὀνόματα ἀναπλάττουσι, λέγοντες ὅτι σκότος ἦν καὶ βυθὸς καὶ ὕδωρ, τὸ δὲ πνεῦμα ἀνὰ μέσον τούτων διορισμὸν ἐποιήσατο αὐτῶν· τὸ δὲ σκότος ἠν χαλεπαῖνόν τε καὶ ἐγκοτοῦν τῷ πνεύματι, ὅπερ σκότος ἀναδραμὸν περιεπλάκη τῷ πνεύματι καὶ ἐγέννησε, φησίν, τινὰ Μήτραν καλουμένην, ἥτις γεννηθεῖσα ἐνεκίσσησεν ἐν αὐτῷ τῷ πνεύματι.
5. Alloi de tines ex autōn kaina tina onomata anaplattousi, legontes hoti skotos ēn kai bythos kai hydōr, to de pneuma ana meson toutōn diorismon epoiēsato autōn; to de skotos ēn chalepainon te kai enkotoun tǭ pneumati, hoper skotos anadramon perieplakē tǭ pneumati kai egennēse, phēsin, tina Mētran kaloumenēn, hētis gennētheisa enekissēsen en autǭ tǭ pneumati.
Some others of them invent certain new names, saying that there was darkness, abyss and water, and the spirit between them made a separation of them. The darkness was angry and resentful at the spirit; this darkness ran up and embraced the spirit and begot, he says, one called Womb, who when born craved [to conceive] from that spirit.
25.5.2Holl GCS 25/31:273
ἐκ δὲ τῆς Μήτρας προεβλήθησάν τινες τέσσαρες αἰῶνες, ἐκ δὲ τῶν τεσσάρων αἰώνων ἄλλοι δεκατέσσαρες, καὶ γέγονε δεξιά τε καὶ ἀριστερά, φῶς καὶ σκότος.
ek de tēs Mētras proeblēthēsan tines tessares aiōnes, ek de tōn tessarōn aiōnōn alloi dekatessares, kai gegone dexia te kai aristera, phōs kai skotos.
From the Womb four aeons were emitted, and from the four aeons fourteen others, and there came to be right and left, light and darkness.
25.5.3Holl GCS 25/31:273
ὕστερον δὲ μετὰ πάντας τούτους προβεβλῆσθαί τινα αἰσχρὸν αἰῶνα, μεμίχθαι δὲ τοῦτον τῇ Μήτρᾳ τῇ ἄνω προδεδηλωμένῃ καὶ ἐκ τούτου τοῦ αἰῶνος τοῦ αἰσχροῦ καὶ τῆς Μήτρας γεγονέναι θεούς τε καὶ ἀγγέλους καὶ δαίμονας καὶ ἑπτὰ πνεύματα.
hysteron de meta pantas toutous probeblēsthai tina aischron aiōna, memichthai de touton tę̄ Mētrą tę̄ anō prodedēlōmenę̄ kai ek toutou tou aiōnos tou aischrou kai tēs Mētras gegonenai theous te kai angelous kai daimonas kai hepta pneumata.
Later, after all these, a shameful aeon was emitted, and it had intercourse with the Womb described above, and from this shameful aeon and the Womb came gods, angels, demons and seven spirits.
25.5.4Holl GCS 25/31:273
φωρατὴ δὲ τούτων ἡ τῆς πλάνης μιμολογία. ἀπʼ ἀρχῆς γὰρ ἕνα πατέρα λέγοντες καὶ ὁριζόμενοι ὕστερον πολλοὺς θεοὺς ὑπέφηναν, εἰς τὸ δεῖξαι αὐτὴν τὴν πλάνην καθʼ ἑαυτῆς τὰ ὑπʼ αὐτῆς ψευδῆ λεγόμενα ὁπλίζειν ἑαυτὴν δὲ λύειν, τῆς ἀληθείας ἀεὶ * ἐκ παντὸς μέρους εὑρισκομένης.
phōratē de toutōn hē tēs planēs mimologia. apʼ archēs gar hena patera legontes kai horizomenoi hysteron pollous theous hypephēnan, eis to deixai autēn tēn planēn kathʼ heautēs ta hypʼ autēs pseudē legomena hoplizein heautēn de lyein, tēs alētheias aei * ek pantos merous heuriskomenēs.
The mimicry of their error is easy to detect. For from the beginning, speaking of and defining one Father, they later brought in many gods, to show that error itself arms the falsehoods it speaks against itself and undoes itself, while the truth is always found … on every side.
Haer. 25, chapter 6
25.6.1Holl GCS 25/31:273
6. Τί τοίνυν εἴπω πρὸς σέ, ὠ Νικόλαε; τί διαλεχθήσομαι; πόθεν, ὠ οὑτος, ἥκεις φέρων ὴμῖν αἰσχρὸν αἰῶνα καὶ ῥίζαν πονηρίας καὶ Μήτραν γεννητικὴν καὶ πολλοὺς θεοὺς καὶ δαίμονας;
6. Ti toinyn eipō pros se, ō Nikolae? ti dialechthēsomai? pothen, ō houtos, hēkeis pherōn ēmin aischron aiōna kai rhizan ponērias kai Mētran gennētikēn kai pollous theous kai daimonas?
What then shall I say to you, Nicolaus? What shall I argue? Where have you come from, sir, bringing us a shameful aeon, a root of wickedness, a begetting Womb, and many gods and demons?
25.6.2Holl GCS 25/31:273
ὁ γὰρ ἀπόστολος φήσας »εἴπερ εἰσὶ λεγόμενοι θεοί« οὐκ εἰναι τούτους ὺποφαίνει. ἐν τῷ γὰρ εἰπεῖν »λεγόμενοις« ἔδειξεν αὐτοὺς ἐν τῷ λέγεσθαι μόνον εἶναι, μὴ ὄντας τῇ ὑποστάσει ἀλλὰ διὰ τῆς τινῶν ὑπολήψεως.
ho gar apostolos phēsas »eiper eisi legomenoi theoi« ouk einai toutous ypophainei. en tǭ gar eipein »legomenois« edeixen autous en tǭ legesthai monon einai, mē ontas tę̄ hypostasei alla dia tēs tinōn hypolēpseōs.
For the apostle, saying “even if there are so-called gods,” shows that they do not exist. For in saying “so-called” he showed that they exist only in being so called, not existing in substance but by the supposition of some.
25.6.3Holl GCS 25/31:273
»ἡμῖν δέ«, φησίν, »εἷς θεός«, δηλονότι τοῖς τὴν γνῶσιν τῆς ἀληθείας ἐπισταμένοις. καὶ οὐκ εἶπεν λεγόμενον θεόν, ἀλλὰ ὄντα θεόν· εἰ δὲ ἡμῖν εἷς θεός, οὐκέτι πολλοὶ θεοί.
»hēmin de«, phēsin, »heis theos«, dēlonoti tois tēn gnōsin tēs alētheias epistamenois. kai ouk eipen legomenon theon, alla onta theon; ei de hēmin heis theos, ouketi polloi theoi.
“But for us,” he says, “there is one God,” clearly for those who have the knowledge of the truth. And he did not say a so-called God, but a God who is; and if for us there is one God, there are no longer many gods.
25.6.4Holl GCS 25/31:273
καὶ ὁ κύριος έν τῷ εὐαγγελίῳ φησίν »ἵνα γινώσκωσί σε τὸν μόνον ἀληθινὸν θεόν«, ἵνα ἀνατρέψῃ τὴν διάνοιαν τῶν τὰ μυθώδη λεγόντων καὶ νομιζόντων εἶναι πολυθεΐαν· εἷς γὰρ ἡμῶν ἐστιν ὁ θεός, πατὴρ καὶ υἱὸς καὶ ἅγιον πνεῦμα, τρεῖς ὑποστάσεις μία κυριότης μία θεότης μία δοξολογία, καὶ οὐ πολλοὶ θεοί.
kai ho kyrios en tǭ euangeliǭ phēsin »hina ginōskōsi se ton monon alēthinon theon«, hina anatrepsę̄ tēn dianoian tōn ta mythōdē legontōn kai nomizontōn einai polytheïan; heis gar hēmōn estin ho theos, patēr kai huios kai hagion pneuma, treis hypostaseis mia kyriotēs mia theotēs mia doxologia, kai ou polloi theoi.
And the Lord in the Gospel says, “that they may know you, the only true God,” to overturn the thinking of those who speak myths and suppose there is a plurality of gods. For our God is one, Father, Son and Holy Spirit, three hypostases, one lordship, one Godhead, one glorification, and not many gods.
25.6.5Holl GCS 25/31:273
ποῦ δὲ πληροῦται κατὰ σέ, ὠ Νικόλαε, τὸ ὑπὸ τοῦ σωτῆρος εἰρημένον ὅτι »εἰσὶν εὐνοῦχοι οἵτινες εὐνουχίσθησαν ὑπὸ τῶν ἀνθρώπων καὶ εἰσὶν εὐνοῦχοι οἳ ἐκ γεννητῆς ἐγεννήθησαν καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνούχισαν ἑαυτοὺς διὰ τὴν βασιλείαν τῶν οὐρανῶν«.
pou de plēroutai kata se, ō Nikolae, to hypo tou sōtēros eirēmenon hoti »eisin eunouchoi hoitines eunouchisthēsan hypo tōn anthrōpōn kai eisin eunouchoi hoi ek gennētēs egennēthēsan kai eisin eunouchoi hoitines eunouchisan heautous dia tēn basileian tōn ouranōn«.
And where, in your view, Nicolaus, is the Savior's saying fulfilled, that “there are eunuchs who were made eunuchs by men, and there are eunuchs who were born so from birth, and there are eunuchs who made themselves eunuchs for the sake of the kingdom of heaven”?
25.6.6Holl GCS 25/31:273–274
εἰ τοίνυν εὐνοῦχοί εἰσι διὰ τὴν βασιλείαν τῶν οὐρανῶν, πῶς σύ γε σεαυτὸν πεπλάνηκας καὶ τοὺς σοὶ πειθομένους, διὰ λαγνείας καὶ αἰσχροποιίας τὴν ἀλήθειαν τοῦ θεοῦ ἐν ἀδικίᾳ κατέχων καὶ * διδάσκων;
ei toinyn eunouchoi eisi dia tēn basileian tōn ouranōn, pōs sy ge seauton peplanēkas kai tous soi peithomenous, dia lagneias kai aischropoiias tēn alētheian tou theou en adikią katechōn kai * didaskōn?
If, then, there are eunuchs for the sake of the kingdom of heaven, how have you led yourself and those who obey you astray, suppressing God's truth in unrighteousness through lust and obscenity and … teaching?
25.6.7Holl GCS 25/31:274
ποῦ δὲ παρὰ σοὶ πεπλήρωται τό »περὶ τῶν παρθένων ἐπιταγὴν κυρίου οὐκ ἔχω, γνώμην δὲ δίδωμι ὡς ἠλεημένος, τὸ καλὸν οὕτως εἶναι«, καὶ πάλιν »ἡ παρθένος μεριμνᾷ τὰ τοῦ κυρίου, πῶς ἀρέσῃ τῷ κυρίῳ, ἵνα ᾐ ἁγία ἐν δώματι καὶ ἐν πνεύματι«.
pou de para soi peplērōtai to »peri tōn parthenōn epitagēn kyriou ouk echō, gnōmēn de didōmi hōs ēleēmenos, to kalon houtōs einai«, kai palin »hē parthenos merimną ta tou kyriou, pōs aresę̄ tǭ kyriǭ, hina ę̄ hagia en dōmati kai en pneumati«.
And where with you is this fulfilled: “Concerning virgins I have no command of the Lord, but I give my opinion as one who has received mercy, that it is good to be so”; and again, “The virgin cares for the things of the Lord, how to please the Lord, that she may be holy in body and in spirit”?
25.6.8Holl GCS 25/31:274
καὶ πόσα ἔστι περὶ ἁγνείας καὶ ἐγκρατείας καὶ παρθενίας λέγειν; παρὰ σοῦ γὰρ ὁ πᾶς βόρβορος τῆς ἀκαθαρσίας ἀναισχύντως ὁρίζεται. ἀλλὰ ἐκ τῶν δύο ἢ τριῶν τούτων ῥητῶν, τῆς καταγελάστου αἱρέσεως πρὸς ἀνατροπὴν τοῖς ἐντυγχάνουσιν *, ὁ σκοπὸς ἐνταῦθά μοι παρακείσθω.
kai posa esti peri hagneias kai enkrateias kai parthenias legein? para sou gar ho pas borboros tēs akatharsias anaischyntōs horizetai. alla ek tōn dyo ē triōn toutōn rhētōn, tēs katagelastou haireseōs pros anatropēn tois entynchanousin *, ho skopos entautha moi parakeisthō.
And how much could be said about purity, continence and virginity? For by you the whole filth of uncleanness is shamelessly defined as law. But from these two or three texts, for the refutation of the ridiculous sect for readers …, let my purpose be set down here.
Haer. 25, chapter 7
25.7.1Holl GCS 25/31:274
7. Προϊὼν δὲ καθεξῆς τὴν τούτῳ συνεζευγμένην αἵρεσιν, ὥσπερ χορτομανήσασαν ὕλην ἢ δάσος ἀκανθῶν πανταχόθεν συνηνωμένων ἢ κατεξηραμμένην ἐν ἀγρῷ πληθὺν ξύλων τε καὶ φρυγάνων εἰς κατάκαυσιν ἑτοιμαζομένην ὑποδείξω, διὰ τὸ τῇ αὐτῇ αἱρέσει τοῦ ἐλεεινοῦ Νικολάου *.
7. Proïōn de kathexēs tēn toutǭ synezeugmenēn hairesin, hōsper chortomanēsasan hylēn ē dasos akanthōn pantachothen synēnōmenōn ē katexērammenēn en agrǭ plēthyn xylōn te kai phryganōn eis katakausin hetoimazomenēn hypodeixō, dia to tę̄ autę̄ hairesei tou eleeinou Nikolaou *.
Proceeding in order, I shall show the sect joined to this one, like overgrown brushwood or a thicket of thorns tangled on every side, or a heap of wood and brush dried up in a field and made ready for burning, because … the same sect of the pitiful Nicolaus.
25.7.2Holl GCS 25/31:274–275
ὥσπερ <γὰρ> διʼ ἐγκεντρισμοῦ ἢ ψώρας ἀγρίας ἢ λέπρας ἐξ ὲτέρων σωμάτων ἕτερα σώματα * παραφθείρεσθαι, οὕτως ἀπὸ μέρους <τούτοις> εἰσὶ συνηνωμένοι οἱ λεγόμενοι <Γνωστικοί>, αὐτοῦ Νικολάου καὶ τῶν πρὸ αὐτοῦ <Σίμωνος δέ φημι καὶ ἄλλων) λαβόντες τὰς προφάσεις, Γνωστικοὶ <μὲν> καλούμενοι, δὲ τὸ πᾶν διὰ τὴν ἐν τοῖς πράγμασι τῆς ἀκαθάρτου ἐργασίας αὐτῶν μοχθηρίαν καὶ αἰσχρουργίαν. ὡς ἀληθῶς γὰρ καὶ τοῦτον πρὸς ὀλίγον ἐγκρατευσάμενον, εἶτα ἀποστάντα τῆς ἐγκρατείας, δίκην ὕδρωπος τοῦ ἑρπετοῦ καλουμένου ἐξ ὑδάτων εἰς γῆν ἀνελθόντος καὶ εἰς ὕδωρ αὐθις ἀναστρέψαντος, καλάμῳ τῷ ἐν χειρὶ δοθέντι Χριστοῦ παίσαντες καὶ ὀλέσαντες ἐπὶ τὰς ἑξῆς αἱρέσεις βαδίσωμεν.
hōsper <gar> diʼ enkentrismou ē psōras agrias ē lepras ex eterōn sōmatōn hetera sōmata * paraphtheiresthai, houtōs apo merous <toutois> eisi synēnōmenoi hoi legomenoi <Gnōstikoi>, autou Nikolaou kai tōn pro autou <Simōnos de phēmi kai allōn) labontes tas prophaseis, Gnōstikoi <men> kaloumenoi, de to pan dia tēn en tois pragmasi tēs akathartou ergasias autōn mochthērian kai aischrourgian. hōs alēthōs gar kai touton pros oligon enkrateusamenon, eita apostanta tēs enkrateias, dikēn hydrōpos tou herpetou kaloumenou ex hydatōn eis gēn anelthontos kai eis hydōr authis anastrepsantos, kalamǭ tǭ en cheiri dothenti Christou paisantes kai olesantes epi tas hexēs haireseis badisōmen.
For just as other bodies are … corrupted by other bodies through grafting, or wild itch, or leprosy, so the so-called Gnostics are partly joined to these, taking their occasions from Nicolaus himself and those before him (I mean Simon and others). They are called Gnostics, but [are wholly shameful] because of the wickedness and obscenity of their unclean practice. Truly, since he too practiced continence for a little while and then fell away from continence, like the reptile called the water-snake, which comes up from the water onto land and returns to the water again, let us strike and destroy him with the reed given into the hand of Christ, and go on to the next sects.
Haer. 26, chapter 1
26.1.1Holl GCS 25/31:275
Πάλιν οὗτοι οἱ Γνωστικοὶ διαφόρως ἀπὸ τούτου φυόμενοι ἠπατημένοι ἄνθρωποι, ὥσπερ ἀπὸ κοπρίας καρποί, ὡς παντί τῳ δῆλόν ἐστι καὶ φωρατὸν πρὸς δοκιμὴν ἀληθείας οὐ μόνον εἴποιμι πιστοῖς ἀλλὰ τάχα καὶ ἀπίστοις, ἐν τῷ κόσμῳ ἐβλάστησαν· τὸ γὰρ Μήτραν καὶ αἰσχρότητα λέγειν καὶ τὰ ἄλλα πῶς οὐχὶ καταγέλαστα φανείη πᾶσιν ἀνθρώποις, » Ἕλλησί τε καὶ βαρβάροις, σοφοῖς τε καὶ ἀνοήτοις«;
Palin houtoi hoi Gnōstikoi diaphorōs apo toutou phyomenoi ēpatēmenoi anthrōpoi, hōsper apo koprias karpoi, hōs panti tǭ dēlon esti kai phōraton pros dokimēn alētheias ou monon eipoimi pistois alla tacha kai apistois, en tǭ kosmǭ eblastēsan; to gar Mētran kai aischrotēta legein kai ta alla pōs ouchi katagelasta phaneiē pasin anthrōpois, » Hellēsi te kai barbarois, sophois te kai anoētois«?
Again, these Gnostics, deluded people springing variously from him like fruits from a dunghill, have sprouted in the world, as is plain to everyone and detectable to the test of truth, not only, I might say, to believers but perhaps even to unbelievers. For talk of a Womb and of shamefulness and the rest, how could it not appear ridiculous to all people, “to Greeks and barbarians, to the wise and the foolish”?
26.1.2Holl GCS 25/31:275
πολλὴ δὲ συμφορὰ καὶ μεγίστη ὡς εἰπεῖν ταλαιπωρία, τοὺς ἐν καταγνώσει καὶ ἐν πλάνῃ ἐπισείεσθαι ὴμῖν τῶν αἱρέσεων ἀρχηγοὺς καὶ ἐπανίστσθαι ὥσπερ κνωδάλων πλῆθος, ὀχλήσεις τε καὶ δυσοδμίας κνισμούς τε καὶ ἐπεντριβὰς ἡμῖν ἐμποιοῦντας διὰ τῆς τοῦ] μυθοποιοῦ πλάνης.
pollē de symphora kai megistē hōs eipein talaipōria, tous en katagnōsei kai en planę̄ episeiesthai ēmin tōn haireseōn archēgous kai epaniststhai hōsper knōdalōn plēthos, ochlēseis te kai dysodmias knismous te kai epentribas hēmin empoiountas dia tēs tou] mythopoiou planēs.
It is a great calamity, and so to speak the greatest misery, that the leaders of the sects, under condemnation and in error, are shaken at us and rise up like a swarm of vermin, causing us annoyances and stenches, itchings and rubbings, through their mythmaking error.
26.1.3Holl GCS 25/31:275
οὑτοι δὲ οἱ τούτῳ τῷ Νικολάῳ συνεζευγμένοι, πάλιν ἀπʼ αὐτοῦ ὡς ἀπὸ οὐρίου ᾠοῦ ὄφεως σκορπίοι ἢ ἐξ ἀσπίδων * γεγεννημένοι, τινὰ ἡμῖν παρεισφέρουσι κενοφωνίας ὀνόματα καὶ βίβλους πλάττουσι, Νωρίαν τινὰ βίβλον καλοῦντες, καὶ ἐξ ὑπονοίας Ἑλληνικῆς δεισιδαιμονίας μεταποιοῦντες τὴν παρὰ τοῖς Ἕλλησι μυθώδη ῥαψῳδίαν καὶ φαντασίαν οὕτω τὸ ψεῦδος τῇ ἀληθείᾳ παραπλέκουσι.
houtoi de hoi toutǭ tǭ Nikolaǭ synezeugmenoi, palin apʼ autou hōs apo ouriou ǭou opheōs skorpioi ē ex aspidōn * gegennēmenoi, tina hēmin pareispherousi kenophōnias onomata kai biblous plattousi, Nōrian tina biblon kalountes, kai ex hyponoias Hellēnikēs deisidaimonias metapoiountes tēn para tois Hellēsi mythōdē rhapsǭdian kai phantasian houtō to pseudos tę̄ alētheią paraplekousi.
These who are joined to this Nicolaus, born again from him like scorpions from a serpent's addled egg or from asps …, bring in for us certain empty-sounding names and fabricate books, calling one book Noria, and, from the notion of Greek superstition, they remodel the mythical rhapsody and fantasy of the Greeks and so weave falsehood into truth.
26.1.4Holl GCS 25/31:275–276
ταύτην γάρ φασιν τὴν Νωρίαν εἶναι τοῦ Νῶε γυναῖκα· καλοῦσι δὲ Νωρίαν, ὅπως τὰ Ἑλληνικῶς παρὰ τοῖς Ἕλλησι ῥαψῳδηθέντα αὐτοὶ βαρβαρικοῖς ὀνόμασι μεταποιήσαντες τοῖς ἠπατημένοις παρʼ αὐτῶν φαντασίαν ἐργάσωνται, ἵνα δὴ καὶ ἑρμηνείαν ποιήσωσι τοῦ τῆς Πύρρας ὀνόματος, Νωρίαν ταύτην ὀνομάζοντες.
tautēn gar phasin tēn Nōrian einai tou Nōe gynaika; kalousi de Nōrian, hopōs ta Hellēnikōs para tois Hellēsi rhapsǭdēthenta autoi barbarikois onomasi metapoiēsantes tois ēpatēmenois parʼ autōn phantasian ergasōntai, hina dē kai hermēneian poiēsōsi tou tēs Pyrras onomatos, Nōrian tautēn onomazontes.
For they say this Noria was Noah's wife; and they call her Noria so that, changing what the Greeks sang in Greek into barbarous names, they may produce a fantasy for those deceived by them, and so make an interpretation of the name Pyrrha, calling her Noria.
26.1.5Holl GCS 25/31:276
ἐπειδὴ γὰρ νοῦρα ἐν τῇ Ἑβραΐδι πῦρ οὐ κατὰ τὴν βαθεῖαν γλῶσσὰν ἑρμηνεύεται ἀλλὰ Συριακῇ διαλέκτῳ (ἡσὰθ γὰρ τὸ πῦρ παρὰ Ἑβραίοις κατὰ τὴν βαθεῖαν γλῶσσαν), τούτου χάριν αὐτοῖς συμβέβηκε κατὰ ἄγνοιαν καὶ ἀπειρίαν τῷ ὀνόματι τούτῳ χρήσασθαι.
epeidē gar noura en tę̄ Hebraïdi pyr ou kata tēn batheian glōssan hermēneuetai alla Syriakę̄ dialektǭ (hēsath gar to pyr para Hebraiois kata tēn batheian glōssan), toutou charin autois symbebēke kata agnoian kai apeirian tǭ onomati toutǭ chrēsasthai.
For since “nura” in Hebrew means fire, not in the deep [literary] language but in the Syriac dialect (for among the Hebrews fire is “esath” in the deep language), they happened, through ignorance and inexperience, to use this name.
26.1.6Holl GCS 25/31:276
οὔτε γὰρ Πύρρα ἡ παρʼ Ἕλλησιν οὔτε Νωρία ἡ παρὰ τούτοις μυθευομένη, ἀλλὰ Βαρθενὼς τῷ Νῶε γέγονε γυνή· (καὶ οἱ Ἕλληνες γάρ φασι τὴν γυναῖκα Πύρραν καλεῖσθαι).
oute gar Pyrra hē parʼ Hellēsin oute Nōria hē para toutois mytheuomenē, alla Barthenōs tǭ Nōe gegone gynē; (kai hoi Hellēnes gar phasi tēn gynaika Pyrran kaleisthai).
But Noah's wife was neither the Pyrrha of the Greeks nor the Noria of their myth, but Barthenos (for the Greeks too say the wife was called Pyrrha).
26.1.7Holl GCS 25/31:276
εἶτα τὴν αἰτίαν ὑποτίθενται οὑτοι οἱ τὰ τοῦ Φιλιστίωνος ἡμῖν αὐθις προφερόμενοι, ὅτι πολλάκις βουλομένη μετὰ τοῦ Νῶε ἐν τῇ κιβωτῷ γενέσθαι οὐ συνεχωρεῖτο, τοῦ ἄρχοντος, φησίν, τοῦ τὸν κόσμον κτίσαντος βουλομένου αὐτὴν ἀπολέσαι σὺν τοῖς ἄλλοις ἅπασιν ἐν τῷ κατακλυσμῷ.
eita tēn aitian hypotithentai houtoi hoi ta tou Philistiōnos hēmin authis propheromenoi, hoti pollakis boulomenē meta tou Nōe en tę̄ kibōtǭ genesthai ou synechōreito, tou archontos, phēsin, tou ton kosmon ktisantos boulomenou autēn apolesai syn tois allois hapasin en tǭ kataklysmǭ.
Then these people, who again bring before us the stuff of Philistion, offer the reason: that she often wished to be with Noah in the ark but was not permitted, because the ruler who created the world, he says, wished to destroy her with all the others in the flood.
26.1.8Holl GCS 25/31:276
αὐτὴν δέ φησιν ἐπικαθιζάνειν ἐν τῇ λάρνακι καὶ ἐμπιπρᾶν αὐτήν, καὶ πρῶτον καὶ δεύτερον καὶ τρίτον· ὅθεν δὴ εἰς ἔτη πολλὰ ἐλήλακεν ἡ τῆς αὐτοῦ τοῦ Νῶε λάρνακος κατασκευὴ διὰ τὸ πολλάκις αὐτὴν ὑπʼ αὐτῆς ἐμπεπῆσθαι.
autēn de phēsin epikathizanein en tę̄ larnaki kai empipran autēn, kai prōton kai deuteron kai triton; hothen dē eis etē polla elēlaken hē tēs autou tou Nōe larnakos kataskeuē dia to pollakis autēn hypʼ autēs empepēsthai.
And he says she sat upon the ark and set it on fire, a first, second and third time; hence the building of Noah's ark took many years, because it was often burned by her.
26.1.9Holl GCS 25/31:276
ἠν γάρ, φησίν, ὁ Νῶε πειθόμενος τῷ ἄρχοντι, ἡ δὲ Νωρία ἀπεκάλυψε τὰς ἄνω δυνάμεις καὶ τὴν ἀπὸ τῶν δυνάμεων Βαρβηλώ, τὴν ὑπεναντίαν τῷ ἄρχοντι, ὡς καὶ αἱ ἄλλαι δυνάμεις, καὶ ὑπέφαινεν ὅτι δεῖ τὰ συληθέντα ἀπὸ τῆς ἄνωθεν Μητρὸς διὰ τοῦ ἄρχοντος τοῦ τὸν κόσμον πεποιηκότος καὶ τῶν ἄλλων τῶν σὺν αὐτῷ θεῶν τε καὶ ἀγγέλων καὶ δαιμόνων συλλέγειν ἀπὸ τῆς ἐν τοῖς σώμασι δυνάμεως, διὰ τῆς ἀπορροίας ἀρρένων τε καὶ θηλειῶν.
ēn gar, phēsin, ho Nōe peithomenos tǭ archonti, hē de Nōria apekalypse tas anō dynameis kai tēn apo tōn dynameōn Barbēlō, tēn hypenantian tǭ archonti, hōs kai hai allai dynameis, kai hypephainen hoti dei ta sylēthenta apo tēs anōthen Mētros dia tou archontos tou ton kosmon pepoiēkotos kai tōn allōn tōn syn autǭ theōn te kai angelōn kai daimonōn syllegein apo tēs en tois sōmasi dynameōs, dia tēs aporroias arrenōn te kai thēleiōn.
For Noah, he says, obeyed the ruler, but Noria revealed the powers above and Barbelo, who comes from the powers and is opposed to the ruler, as the other powers are; and she indicated that what had been stolen from the Mother above by the ruler who made the world and by the other gods, angels and demons with him must be gathered from the power in bodies, through the emission of males and females.
Haer. 26, chapter 2
26.2.1Holl GCS 25/31:276–277
2. Καὶ ἁπλῶς περικακῶ τὴν πᾶσαν τούτων τοῦ σκότους πήρωσιν ὑποδεῖξαι. πολὺν γὰρ χρόνον ἀναλώσαιμι ἄν, εἰ ἐνταῦθα τὴν περὶ τούτων γενομένην σύνταξιν ἐθελήσω λεπτολογῆσαι, τὰ ἄτοπα αὐτῶν τῆς ψευδωνύμου γνώσεως διδάγματα καθʼ ἕκαστον ὑφηγούμενος.
2. Kai haplōs perikakō tēn pasan toutōn tou skotous pērōsin hypodeixai. polyn gar chronon analōsaimi an, ei entautha tēn peri toutōn genomenēn syntaxin ethelēsō leptologēsai, ta atopa autōn tēs pseudōnymou gnōseōs didagmata kathʼ hekaston hyphēgoumenos.
And, simply, I am weary of showing the whole blindness of their darkness. For I would spend much time if I chose to give here a detailed account of the treatise about them, setting out one by one the absurd teachings of their knowledge falsely so called.
26.2.2Holl GCS 25/31:277
ἄλλοι δὲ ἐξ αὐτῶν, διαφόρως πάλιν ἐπεντριβόμενοι τάς τε ὄφεις αὐτῶν κρούοντες καὶ περικρουόμενοι, Βαρκαββᾶν τινα προφήτην παρεισάγουσιν, ἄξιον τοῦ αὐτοῦ ὀνόματος.
alloi de ex autōn, diaphorōs palin epentribomenoi tas te opheis autōn krouontes kai perikrouomenoi, Barkabban tina prophētēn pareisagousin, axion tou autou onomatos.
Others of them, rubbing us in different ways again, striking and being struck with their snakes, bring in a certain prophet Barcabbas, worthy of his name.
26.2.3Holl GCS 25/31:277
καββᾶ γὰρ ἑρμηνεύεται πορνεία κατὰ τὴν Συριακὴν διάλεκτον, φονοκτονία δὲ κατὰ τὴν Ἑβραϊκήν, καὶ πάλιν ἑρμηνεύεται τετάρτη μοῖρα τοῦ μέτρου· χλεύης δὲ καὶ γέλωτος τὸ τοιοῦτον, μᾶλλον δὲ σχετλιασμοῦ ἄξιον παρὰ τοῖς τὸ ὄνομα τοῦτο ἐπισταμένοις κατὰ τὰς ἰδίας γλώσσας.
kabba gar hermēneuetai porneia kata tēn Syriakēn dialekton, phonoktonia de kata tēn Hebraïkēn, kai palin hermēneuetai tetartē moira tou metrou; chleuēs de kai gelōtos to toiouton, mallon de schetliasmou axion para tois to onoma touto epistamenois kata tas idias glōssas.
For “cabba” means fornication in the Syriac dialect and murder in Hebrew, and again it means a fourth part of a measure; such a thing is worthy of mockery and laughter, or rather of indignation, among those who know this name in their own languages.
26.2.4Holl GCS 25/31:277
φέρουσι δὲ ἡμῖν ἐκ τούτου τοῦ θαυμασιωτάτου προφήτου διήγησιν αἰσχράν, ὅπως φθοριμαίοις σώμασι πλησιάσαι πεισθῶμεν καὶ τῆς ἄνωθεν ἐλπίδος ἐκπέσωμεν, οὐκ αἰσχυνόμενοι αὐτοῖς τοῖς ῥήμασι τὰ τῆς πορνείας διηγεῖσθαι πάλιν ἐρωτικὰ τῆς Κύπριδος ποιητεύματα.
pherousi de hēmin ek toutou tou thaumasiōtatou prophētou diēgēsin aischran, hopōs phthorimaiois sōmasi plēsiasai peisthōmen kai tēs anōthen elpidos ekpesōmen, ouk aischynomenoi autois tois rhēmasi ta tēs porneias diēgeisthai palin erōtika tēs Kypridos poiēteumata.
They bring us from this most admirable prophet an obscene narrative, so that we may be persuaded to approach corrupting bodies and fall from the hope above; they are not ashamed to narrate in those very words the erotic compositions of Cypris, about sexual immorality.
26.2.5Holl GCS 25/31:277
ἄλλοι δὲ ἐξ αὐτῶν πάλιν ἐπίπλαστον εἰσάγουσιν ἀγώγιμόν τι ποίημα, ᾡ ποιητεύματι ἐπέθεντο ὄνομα, εὐαγγέλιον τελειώσεως τοῦτο φάσκοντες. καὶ ἀληθῶς οὐκ εὐαγγέλιον τοῦτο, ἀλλὰ πένθος τῆς τελειώσεως. πᾶσα γὰρ ἡ τοῦ θανάτου τελείωσις ἐν τῇ τοιαύτῃ ὑποσπορᾷ τοῦ διαβόλου ἐμφέρεται.
alloi de ex autōn palin epiplaston eisagousin agōgimon ti poiēma, hǭ poiēteumati epethento onoma, euangelion teleiōseōs touto phaskontes. kai alēthōs ouk euangelion touto, alla penthos tēs teleiōseōs. pasa gar hē tou thanatou teleiōsis en tę̄ toiautę̄ hyposporą tou diabolou empheretai.
Others of them again bring in a fabricated, seductive composition, to which they have given a name, calling it the Gospel of Perfection. And truly this is not a gospel but the mourning of perfection; for the whole perfection of death is contained in such a sowing of the devil.
26.2.6Holl GCS 25/31:277–278
ἄλλοι δὲ οὐκ αἰσχύνονται λέγοντες εὐαγγέλιον Εῦας. εἰς ὄνομα γὰρ αὐτῆς, δῆθεν ὡς εὑρούσης τὸ βρῶμα τῆς γνώσεως ἐξ ἀποκαλύψεως τοῦ λαλήσαντος αὐτῇ ὄφεως, * σπορὰν ὑποτίθενται. καὶ ὥσπερ ἐν άστάτῳ γμώμῃ μεθύοντος καὶ παραλαλοῦντος οὐκ ἵσα εἴη τὰ ῥήματα. ἀλλὰ τὰ μὲν γέλωτι πεποιημένα ἕτερα δὲ κλαυθμοῦ ἔμπλεα, οὕτως ἡ τῶν ἀπατεώνων γέγονε κατὰ πάντα τρόπον τῆς κακίας ὺποσπορά.
alloi de ouk aischynontai legontes euangelion Euas. eis onoma gar autēs, dēthen hōs heurousēs to brōma tēs gnōseōs ex apokalypseōs tou lalēsantos autę̄ opheōs, * sporan hypotithentai. kai hōsper en astatǭ gmōmę̄ methyontos kai paralalountos ouk hisa eiē ta rhēmata. alla ta men gelōti pepoiēmena hetera de klauthmou emplea, houtōs hē tōn apateōnōn gegone kata panta tropon tēs kakias ypospora.
Others are not ashamed to speak of a Gospel of Eve. For they … a sowing in her name, as though she found the food of knowledge by revelation from the serpent that spoke to her. And as the words of a drunkard talking nonsense in an unsteady mind are not consistent, but some are made for laughter and others full of weeping, so the deceivers' sowing of wickedness has been in every way.
Haer. 26, chapter 3
26.3.1Holl GCS 25/31:278
3. Ὁρμῶνται δὲ άπὸ μωρῶν ὀπτασιῶν καὶ μαρτυριῶν ἐν ᾡ εὐαγγελίῳ ἐπαγγέλλονται. φάσκουσι γὰρ οὕτως ὅτι »ἔστην ἐπὶ ὄρους ὑψηλοῦ καὶ εἶδον ἄνθρωπον μακρὸν καὶ ἄλλον κολοβόν, καὶ ἤκουσα ὡσεὶ φωνὴν βροντῆς καὶ ἤγγισα τοῦ ἀκοῦσαι καὶ ἐλάλησε πρός με καὶ εἶπεν· ἐγὼ σὺ καὶ σὺ ἐγώ, καὶ ὅπου ἐὰν ᾖς, ἐγὼ ἐκεῖ εἰμι, καὶ ἐν ἅπασίν εἰμι ἐσπαρμένος. καὶ ὅθεν ἐὰν θέλῃς, συλλέγεις με. ἐμὲ δὲ συλλέγων ἑαυτὸν συλλέγεις«. καὶ ὠ τῆς τοῦ διαβόλου ὑποσπορᾶς.
3. Hormōntai de apo mōrōn optasiōn kai martyriōn en hǭ euangeliǭ epangellontai. phaskousi gar houtōs hoti »estēn epi orous hypsēlou kai eidon anthrōpon makron kai allon kolobon, kai ēkousa hōsei phōnēn brontēs kai ēngisa tou akousai kai elalēse pros me kai eipen; egō sy kai sy egō, kai hopou ean ę̄s, egō ekei eimi, kai en hapasin eimi esparmenos. kai hothen ean thelę̄s, syllegeis me. eme de syllegōn heauton syllegeis«. kai ō tēs tou diabolou hyposporas.
They start from foolish visions and testimonies in the gospel they profess. For they say this: “I stood on a high mountain and saw a tall man and another, short one, and I heard as it were the sound of thunder, and I drew near to hear, and he spoke to me and said: I am you and you are I, and wherever you are, there am I, and I am sown in all things. And from wherever you wish, you gather me; and gathering me, you gather yourself.” Oh, the devil's sowing!
26.3.2Holl GCS 25/31:278
πόθεν τὸν νοῦν ἐξέτρεψε τῆς ἀνθρωπότητος καὶ εἰς μωρὰ καὶ ἀσύστατα περιέσπασεν ἀπὸ τοῦ λόγου τῆς ἀληθείας; οὐκ ἔστι γὰρ σχεδὸν τῷ νοῦν ἔχοντι χρεία ἀπὸ γραφῆς ἢ ἀπὸ παραδειγμάτων ἢ ἑτέρου τινὸς πράγματος ποιεῖσθαι τούτων τὴν ἀνατροπήν. τῷ γὰρ όρθῷ λογισμῷ εὕδηλος αὐτῶν καὶ φωρατὴ ἡ τῆς μωρολογίας δραματουργία καὶ μοιχῶν ἐργασία.
pothen ton noun exetrepse tēs anthrōpotētos kai eis mōra kai asystata periespasen apo tou logou tēs alētheias? ouk esti gar schedon tǭ noun echonti chreia apo graphēs ē apo paradeigmatōn ē heterou tinos pragmatos poieisthai toutōn tēn anatropēn. tǭ gar orthǭ logismǭ heudēlos autōn kai phōratē hē tēs mōrologias dramatourgia kai moichōn ergasia.
How has he turned aside the mind of humanity and dragged it from the word of truth to foolish and incoherent things? For the person of sense hardly needs to refute them from Scripture or from examples or anything else. For to right reasoning the staging of their foolish talk and the practice of adulterers is plain and detectable.
26.3.3Holl GCS 25/31:278–279
ταῦτά τοι καὶ τὰ τοιαῦτα εἰσηγούμενοι οἱ ἀμφὶ τὴν γνῶσιν συνεζευγμένοι τῇ τοῦ Νικολάου αἱρέσει τῆς ἀληθείας ἐκπεπτώκασιν, οὐ μόνον τὸν νοῦν τῶν πεισθέντων αὐτοῖς ἐκτρέψαντες, ἀλλὰ καὶ τὰ σώματα καὶ τὰς ψυχὰς δουλώσαντες πορνείᾳ καὶ πολυμιξίᾳ· αὐτὴν δῆθεν τὴν σύναξιν αὐτῶν ἐν αἰσχρότητι πολυμιξίας φύροντες, ἔσθοντές τε καὶ παραπτόμενοι καὶ ἀνθρωπίνων σαρκῶν καὶ ἀκαθαρσιῶν.
tauta toi kai ta toiauta eisēgoumenoi hoi amphi tēn gnōsin synezeugmenoi tę̄ tou Nikolaou hairesei tēs alētheias ekpeptōkasin, ou monon ton noun tōn peisthentōn autois ektrepsantes, alla kai ta sōmata kai tas psychas doulōsantes porneią kai polymixią; autēn dēthen tēn synaxin autōn en aischrotēti polymixias phyrontes, esthontes te kai paraptomenoi kai anthrōpinōn sarkōn kai akatharsiōn.
Introducing these and such things, those who are joined in knowledge to the sect of Nicolaus have fallen from the truth, not only turning aside the minds of those persuaded by them, but also enslaving their bodies and souls to sexual immorality and promiscuity; they defile their very assembly with the obscenity of promiscuity, eating and handling both human flesh and uncleannesses.
26.3.4Holl GCS 25/31:279
ὡν οὐ τολμήσω τὸ πᾶν ἐξειπεῖν, εἰ μή τι ἀναγκασθείην διὰ τὴν ὑπερβολὴν τῆς ἐν ἐμοὶ ἀλγούσης διανοίας περὶ τῶν ματαίως ὑπʼ αὐτῶν γινομένων, ἐκπληττόμενος εἰς οἷον ὄγκον καὶ κακῶν βυθὸν ὁ ἐχθρὸς τῶν ἀνθρώπων διάβολος ἄγει τοὺς αὐτῷ πειθομένους, ὥστε μιᾶναι καὶ νοῦν καὶ καρδίαν καὶ χεῖρας καὶ στόματα καὶ σώματα καὶ ψυχὰς τούτων τῶν ὑπʼ αὐτοῦ ἐν τῇ τοσαύτῃ σκοτώσει παγιδευθέντων.
hōn ou tolmēsō to pan exeipein, ei mē ti anankastheiēn dia tēn hyperbolēn tēs en emoi algousēs dianoias peri tōn mataiōs hypʼ autōn ginomenōn, ekplēttomenos eis hoion onkon kai kakōn bython ho echthros tōn anthrōpōn diabolos agei tous autǭ peithomenous, hōste mianai kai noun kai kardian kai cheiras kai stomata kai sōmata kai psychas toutōn tōn hypʼ autou en tę̄ tosautę̄ skotōsei pagideuthentōn.
I will not dare to tell the whole of it, unless I am compelled by the excess of the pain in my mind over what they vainly do, amazed at what a mass and depth of evils the devil, the enemy of mankind, leads those who obey him, so as to defile the mind, heart, hands, mouths, bodies and souls of those he has snared in such darkness.
26.3.5Holl GCS 25/31:279
δέδια δὲ μή πη ἄρα τὸν μέγαν τοῦτον ὅλον ἰὸν ἀποκαλύψαιμι, ὥσπερ βασιλίσκου τινὸς ὄφεως τὸ πρόσωπον, εἰς λύμην μᾶλλον τῶν ἐντυγχανόντων ἤπερ εἰς διόρθωσιν. χραίνει μὲν γὰρ τὰ ὦτα ἀληθῶς ἡ τῆς μεγάλης τόλμης βλάσφημος συναγωγὴ καὶ τῆς αἰσχρότητος αὐτῆς συλλογή τε καὶ διήγησις καὶ ἡ τῆς ἀγυρτώδους αἰσχρουργίας βορβορώδης κακόνοια,
dedia de mē pē ara ton megan touton holon ion apokalypsaimi, hōsper basiliskou tinos opheōs to prosōpon, eis lymēn mallon tōn entynchanontōn ēper eis diorthōsin. chrainei men gar ta ōta alēthōs hē tēs megalēs tolmēs blasphēmos synagōgē kai tēs aischrotētos autēs syllogē te kai diēgēsis kai hē tēs agyrtōdous aischrourgias borborōdēs kakonoia,
I fear that I may uncover this whole great venom, like the face of a basilisk serpent, to the harm of readers rather than their correction. For truly the blasphemous collection of great audacity, the gathering and narration of its obscenity, and the filthy malice of the charlatans' indecency defile the ears,
26.3.6Holl GCS 25/31:279
ὡς καὶ παρά τισι φύσει Βορβοριανοὶ καλοῦνται, ἕτεροι δὲ Κοδδιανοὺς αὐτοὺς ἐπιφημίζουσι (κοδδὰ γὰρ λέγεται κατὰ τὴν Συριακὴν διάλεκτον ἢ τρυβλίον), ἀπὸ τοῦ μὴ δύνασθαί τινας μετʼ αὐτῶν ἐσθίειν, κατ ἰδίαν δὲ τοῖς μεμιαμμένοις δίδοσθαι τὰ βρώματα καὶ μή τινα δύνασθαι σὺν αὐτοῖς διὰ τὸν μολυσμὸν κἂν ἄρτον συνεσθίειν·
hōs kai para tisi physei Borborianoi kalountai, heteroi de Koddianous autous epiphēmizousi (kodda gar legetai kata tēn Syriakēn dialekton ē tryblion), apo tou mē dynasthai tinas metʼ autōn esthiein, kat idian de tois memiammenois didosthai ta brōmata kai mē tina dynasthai syn autois dia ton molysmon kan arton synesthiein;
so that by some they are naturally called Borborians [“filthy ones”], and others name them Coddians (for “codda” in the Syriac dialect means a dish or bowl), because no one can eat with them, but food is given separately to the defiled, and no one can eat even bread with them because of the pollution;
26.3.7Holl GCS 25/31:279
διά τοι τοῦτο ἀφωρισμένους τούτους ἡγούμενοι οἱ συμμέτοικοι Κοδδιανοὺς ἐπωνόμασαν. οἱ αὐτοὶ δὲ ἐν Αἰγύπτῳ Στρατιωτικοὶ καλοῦνται καὶ Φιβιωνῖται, ὡς ἄνω μοι ἐν μέρει λέλεκται· τινὲς δὲ αὐτοὺς Ζακχαίους καλοῦσιν, ἄλλοι δὲ Βαρβηλίτας.
dia toi touto aphōrismenous toutous hēgoumenoi hoi symmetoikoi Koddianous epōnomasan. hoi autoi de en Aigyptǭ Stratiōtikoi kalountai kai Phibiōnitai, hōs anō moi en merei lelektai; tines de autous Zakchaious kalousin, alloi de Barbēlitas.
for this reason their neighbors, regarding them as set apart, named them Coddians. In Egypt the same people are called Stratiotics and Phibionites, as I have partly said above; some call them Zacchaeans, others Barbelites.
26.3.8Holl GCS 25/31:279–280
ὅμως οὐδὲ παρελθεῖν δυνήσομαι, ἀλλὰ ἀναγκάζομαι ἐξειπεῖν. ἐπειδὴ <γὰρ> καὶ ὁ ἅγιος Μωυσῆς πνεύματος ὰγίου ἐμφορούμενος γράφει ὅτι »ἐάν τις ἴδῃ φόνον καὶ μὴ άναγγείλῃ, ἐπικατάρατος ὁ τοιοῦτος εἴη«, οὐ δύναμαι τοῦτον τὸν μέγαν φόνον καὶ τὴν μεγάλην ταύτην φονώδη ἐργασίαν παρελθεῖν καὶ οὐχὶ δηλῶσαι.
homōs oude parelthein dynēsomai, alla anankazomai exeipein. epeidē <gar> kai ho hagios Mōysēs pneumatos agiou emphoroumenos graphei hoti »ean tis idę̄ phonon kai mē anangeilę̄, epikataratos ho toioutos eiē«, ou dynamai touton ton megan phonon kai tēn megalēn tautēn phonōdē ergasian parelthein kai ouchi dēlōsai.
Yet I shall not be able to pass it by, but am compelled to speak out. For since holy Moses, filled with the Holy Spirit, writes, “If anyone sees a murder and does not report it, let such a one be accursed,” I cannot pass by this great murder and this great murderous practice without making it plain.
26.3.9Holl GCS 25/31:280
δηλώσας γὰρ τάχα τοῖς συνετοῖς τὸ πτώμα τοῦτο. ὥσπερ τὸ »φρέαρ τῆς ἀπωλείας‘, φόβον καὶ φρῖξιν ἐμποιήσω εἰς τὸ μὴ μόνον ἀποδρᾶναι τοὺς συνετούς, ἀλλὰ καὶ καταλιθάσαι τὸν ἐν τῷ βαράθρῳ τοῦτον σκολιὸν ὄφιν καὶ βασιλίσκον εἰς τὸ μηδὲ πλησιάσαι τινὰ τολμᾶν. καὶ ταῦτα μὲν ἤδη περὶ αὐτῶν εἰρημένα ὀλίγα τινὰ ὄντα ἐν μέρει τετάχθω.
dēlōsas gar tacha tois synetois to ptōma touto. hōsper to »phrear tēs apōleias‘, phobon kai phrixin empoiēsō eis to mē monon apodranai tous synetous, alla kai katalithasai ton en tǭ barathrǭ touton skolion ophin kai basiliskon eis to mēde plēsiasai tina tolman. kai tauta men ēdē peri autōn eirēmena oliga tina onta en merei tetachthō.
For by making plain to the intelligent this fall, like “the pit of destruction,” I shall perhaps cause fear and shuddering, so that the intelligent not only flee but also stone this crooked serpent and basilisk in the chasm, so that no one dares even to approach. And let these few things already said about them stand as a part.
Haer. 26, chapter 4
26.4.1Holl GCS 25/31:280
4. Παρελεύσομαι δὲ εἰς τὸν οἶκον τοῦ βυθοῦ τῆς θανατώδους αὐτῶν διηγήσεως (διάφορος γὰρ παρʼ αὐτοῖς ἡ τῆς ἡδονῆς κακοδιδασκαλία), ὅτι πρῶτον μὲν κοινὰς τὰς ἑαυτῶν γυναῖκας ἔχουσι.
4. Pareleusomai de eis ton oikon tou bythou tēs thanatōdous autōn diēgēseōs (diaphoros gar parʼ autois hē tēs hēdonēs kakodidaskalia), hoti prōton men koinas tas heautōn gynaikas echousi.
I shall now enter the house of the depth of their deadly story (for their evil teaching of pleasure is varied): first, they hold their wives in common.
26.4.2Holl GCS 25/31:280
καὶ εἴ τις ξένος παραγένοιτο τοῦ αὐτῶν δόγματος, σημεῖόν ἐστι παρʼ αὐτοῖς ἀνδρῶν πρὸς γυναῖκας καὶ γυναικῶν πρὸς ἄνδρας, ἐν τῷ ἐκτείνειν τὴν χεῖρα, δῆθεν εἰς ἀσπασμόν, ὑποκάτωθεν τῆς παλάμης Ψηλάφησίν τινα γαργαλισμοῦ ἐμποιεῖν, διὰ τούτου ὑποφαίνοντες ὡς τῆς αὐτῶν θρῃσκείας ἐστὶν ὁ παραγενόμενος.
kai ei tis xenos paragenoito tou autōn dogmatos, sēmeion esti parʼ autois andrōn pros gynaikas kai gynaikōn pros andras, en tǭ ekteinein tēn cheira, dēthen eis aspasmon, hypokatōthen tēs palamēs Psēlaphēsin tina gargalismou empoiein, dia toutou hypophainontes hōs tēs autōn thrę̄skeias estin ho paragenomenos.
And if a stranger of their belief arrives, they have a sign, of men to women and women to men: in holding out the hand, supposedly in greeting, they make a tickling touch on the underside of the palm, thereby indicating that the newcomer is of their religion.
26.4.3Holl GCS 25/31:280
ἐντεῦθεν λοιπὸν ἐπιγνόντες ἀλλήλους τρέπονται εὐθὺς εἰς ἑστίασιν· δαψιλῆ δὲ τὰ ἐδέσματα κρεοφαγίας καὶ οἰνοποσίας παρατιθέασι, κἄν τε πένητες εἶεν. ἐκ τούτου δὲ συμποσιάσαντες καὶ ὡς ἔπος εἰπεῖν τὰς φλέβας τοῦ κόρου ἐμπλήσαντες ἑυτῶν εἰς οἶστρον τρέπονται.
enteuthen loipon epignontes allēlous trepontai euthys eis hestiasin; dapsilē de ta edesmata kreophagias kai oinoposias paratitheasi, kan te penētes eien. ek toutou de symposiasantes kai hōs epos eipein tas phlebas tou korou emplēsantes heutōn eis oistron trepontai.
From then on, having recognized one another, they turn at once to feasting; they set out lavish dishes of meat and wine, even if they are poor. After this, having drunk together and, so to speak, filled their veins with surfeit, they turn to frenzy.
26.4.4Holl GCS 25/31:280–281
καὶ ὁ μὲν ἀνὴρ τῆς γυναικὸς ὑποχωρήσας φάσκει λέγων τῇ ἑαυτοῦ γυναικὶ ὅτι »ἀνάστα, ποίησον τὴν ἀγάπην μετὰ τοῦ ἀδελφοῦ«. οἱ δὲ τάλανες μιγέντες ἀλλήλοις καί, ὡς ἐπὶ ἀληθείας αἰσχύνομαι εἰπεῖν τὰ παρὰ τοῖς αὐτοῖς αἰσχρὰ πραττόμενα (ὅτι κατὰ τὸν ἅγιον ἀπόστολον τὰ αύτοῖς γινόμενα αἰσχρόν ἐστι καὶ λέγειν«), ὅμως οὐκ αἰσχυνθῶ λέγειν ἃ αὐτοὶ ποιεῖν οὐκ αἰσχύνονται, ἵνα κατὰ πάντα τρόπον φρῖξιν ἐργάσωμαι τοῖς ἀκούουσι τὰ παρʼ αὐτῶν τολμώμενα αἰσχρουργήματα —
kai ho men anēr tēs gynaikos hypochōrēsas phaskei legōn tę̄ heautou gynaiki hoti »anasta, poiēson tēn agapēn meta tou adelphou«. hoi de talanes migentes allēlois kai, hōs epi alētheias aischynomai eipein ta para tois autois aischra prattomena (hoti kata ton hagion apostolon ta autois ginomena aischron esti kai legein«), homōs ouk aischynthō legein ha autoi poiein ouk aischynontai, hina kata panta tropon phrixin ergasōmai tois akouousi ta parʼ autōn tolmōmena aischrourgēmata —
And the husband, withdrawing from his wife, says to his own wife, “Get up, make love with the brother.” And the wretches, having intercourse with one another, and (truly I am ashamed to speak of the obscene things done among them, because, according to the holy apostle, what is done by them “is shameful even to speak of”; yet I will not be ashamed to say what they are not ashamed to do, so that in every way I may cause those who hear of the obscenities they dare to shudder) —
26.4.5Holl GCS 25/31:281
μετὰ γὰρ τὸ μιγῆναι πάθει πορνείας πρὸς ἐπὶ τούτοις άνατείνοντες τὴν ὲαυτῶν βλασφημίαν εἰς οὐρανὸν δέχεται μὲν τὸ γύναιον καὶ ὁ ἀνὴρ τὴν ῥύσιν τὴν ἀπὸ τοῦ ἄρρενος εἰς ἰδίας αὐτῶν χεῖρας καὶ ἵστανται εἰς οὐρανὸν ἀνανεύσαντες, ἐπὶ χεῖρας δὲ ἔχοντες τὴν ἀκαθαρσίαν καὶ εὔχονται δῆθεν,
meta gar to migēnai pathei porneias pros epi toutois anateinontes tēn eautōn blasphēmian eis ouranon dechetai men to gynaion kai ho anēr tēn rhysin tēn apo tou arrenos eis idias autōn cheiras kai histantai eis ouranon ananeusantes, epi cheiras de echontes tēn akatharsian kai euchontai dēthen,
for after having intercourse in the passion of sexual immorality, raising their blasphemy to heaven besides, the woman and the man receive the man's emission into their own hands, and stand looking up to heaven with the uncleanness in their hands, and pray, supposedly,
26.4.6Holl GCS 25/31:281
οἱ μὲν Στρατιωτικοὶ καλούμενοι καὶ Γνωστικοί, τῷ πατρὶ φύσει τῶν ὅλων προσφέροντες αὐτὸ τὸ ἐπὶ ταῖς χερσί, καὶ λέγουσιν »άναφέρομέν σοι τοῦτο τὸ δῶρον, τὸ σῶμα τοῦ Χριστοῦ«.
hoi men Stratiōtikoi kaloumenoi kai Gnōstikoi, tǭ patri physei tōn holōn prospherontes auto to epi tais chersi, kai legousin »anapheromen soi touto to dōron, to sōma tou Christou«.
those called Stratiotics and Gnostics, offering to the Father of all the very thing on their hands, and they say, “We offer you this gift, the body of Christ.”
26.4.7Holl GCS 25/31:281
καὶ οὕτως αὐτὸ ἐσθίουσι μεταλαμβάνοντες τὴν ὲαυτῶν αἰσχρότητα καί φασι »τοῦτό ἐστι τὸ σῶμα τοῦ Χριστοῦ καὶ τοῦτό ἐστι τὸ πάσχα, διʼ ὃ πάσχει τὰ ἡμέτερα σώματα καὶ άναγκάζεται ὸμολογεῖν τὸ πάθος τοῦ Χριστοῦ«.
kai houtōs auto esthiousi metalambanontes tēn eautōn aischrotēta kai phasi »touto esti to sōma tou Christou kai touto esti to pascha, diʼ ho paschei ta hēmetera sōmata kai anankazetai omologein to pathos tou Christou«.
And so they eat it, partaking of their own shameful matter, and say, “This is the body of Christ, and this is the Pascha, on account of which our bodies suffer and are compelled to confess the passion of Christ.”
26.4.8Holl GCS 25/31:281
ὡσαύτως δὲ καὶ τὸ ἀπὸ τῆς γυναικός, ὅταν γένηται αὐτὴν γενέσθαι ἐν ῥύσει τοῦ αἵματος, τὸ καταμήνιον συναχθὲν ἀπʼ αὐτῆς αἷμα τῆς ἀκαθαρσίας ὡσαύτως λαβόντες κοινῇ ἐσθίουσι. καὶ »τοῦτο, φασίν, ἐστὶ τὸ αἱμα τοῦ Χριστοῦ«.
hōsautōs de kai to apo tēs gynaikos, hotan genētai autēn genesthai en rhysei tou haimatos, to katamēnion synachthen apʼ autēs haima tēs akatharsias hōsautōs labontes koinę̄ esthiousi. kai »touto, phasin, esti to haima tou Christou«.
Likewise with the woman: when she happens to be in her flow of blood, they collect the menstrual blood of her uncleanness from her, take it likewise, and eat it together. And “this,” they say, “is the blood of Christ.”
Haer. 26, chapter 5
26.5.1Holl GCS 25/31:281
5. διὸ καὶ ἐν ἀποκρύφοις ἀναγινώσκοντες ὅτι »εἶδον δένδρον φέρον δώδεκα καρποὺς τοῦ ἐνιαυτοῦ καὶ εἶπέν μοι τοῦτό ἐστι τὸ ξύλον τῆς ζωῆς«, αὐτοὶ ἀλληγοροῦσιν εἰς τὴν κατὰ μῆνα γινομένην γυναικείαν ῥύσιν.
5. dio kai en apokryphois anaginōskontes hoti »eidon dendron pheron dōdeka karpous tou eniautou kai eipen moi touto esti to xylon tēs zōēs«, autoi allēgorousin eis tēn kata mēna ginomenēn gynaikeian rhysin.
Therefore, reading in apocrypha, “I saw a tree bearing twelve fruits in the year, and he said to me, This is the tree of life,” they allegorize it of the woman's monthly flow.
26.5.2Holl GCS 25/31:281
Μισγόμενοι δὲ μετʼ ἀλλήλων τεκνοποιίαν ἀπαγορεύουσιν. οὐ γὰρ εἰς τὸ τεκνοποιῆσαι παρʼ αὐτοῖς ἡ φθορὰ ἐσπούδασται ἀλλʼ ὴδονῆς χάριν, τοῦ διαβόλου ἐμπαίζοντος τοῖς τοιούτοις καὶ καταχλευάζοντος τὸ ἐκ θεοῦ πλάσμα πεπλασμένον.
Misgomenoi de metʼ allēlōn teknopoiian apagoreuousin. ou gar eis to teknopoiēsai parʼ autois hē phthora espoudastai allʼ ēdonēs charin, tou diabolou empaizontos tois toioutois kai katachleuazontos to ek theou plasma peplasmenon.
While having intercourse with one another they forbid procreation. For among them the corruption is pursued not for begetting children but for pleasure, the devil mocking such people and ridiculing the creature fashioned by God.
26.5.3Holl GCS 25/31:281–282
ἀλλὰ τὴν μὲν ἡδονὴν ἐπιτελοῦσιν, εἰς ἑαυτοὺς δὲ ἀπολαμβάνουσι τὰ τῆς ἀκαθαρσίας αὐτῶν σπέρματα, μὴ εἰς τεκνογονίαν καταβαλλόμενοι, ἀλλʼ αὐτοὶ τὸ τῆς αἰσχρότητος ἔσθοντες.
alla tēn men hēdonēn epitelousin, eis heautous de apolambanousi ta tēs akatharsias autōn spermata, mē eis teknogonian kataballomenoi, allʼ autoi to tēs aischrotētos esthontes.
They carry out the pleasure, but take the seed of their uncleanness back into themselves, not depositing it for childbearing, but eating the shameful matter themselves.
26.5.4Holl GCS 25/31:282
ἐὰν δὲ καὶ προληφθῇ τις αὐτῶν ἐγκατασπεῖραι τὴν καταβολὴν τῆς κατὰ φύσιν [αὐτῶν] ἀπορροίας καὶ ἡ γυνή, τί δεινότερον τολμῶσιν οἱ τοιοῦτοι ἄκουε.
ean de kai prolēphthę̄ tis autōn enkataspeirai tēn katabolēn tēs kata physin [autōn] aporroias kai hē gynē, ti deinoteron tolmōsin hoi toioutoi akoue.
And if one of them is caught out and deposits the natural emission and the woman [conceives], hear what more terrible thing such people dare.
26.5.5Holl GCS 25/31:282
κατασπάσαντες γὰρ τὸ ἔμβρυον καιρῶ οἵῳ δἂν ἐπιχειρήσωσι. λαμβάνουσιν ἐκτρωθὲν τοῦτο τὸ βρέφος καὶ ἐν ὅλμῳ τινὶ κόπτουσιν ὑπέρῳ, καὶ ἐγκαταμίξαντες μέλι καὶ πέπερι καὶ ἄλλα τινὰ ἀρώματα καὶ μύρα πρὸς τὸ μὴ ναυτιᾶν αὐτοὺς οὕτως συναχθέντες πάντες οἱ τῆς τῶν χοίρων τούτων καὶ κυνῶν * θιασῶται μεταλαμβάνουσιν ἕκαστος τῷ δακτύλῳ ἀπὸ τοῦ κατακοπέντος παιδίου.
kataspasantes gar to embryon kairō hoiǭ dan epicheirēsōsi. lambanousin ektrōthen touto to brephos kai en holmǭ tini koptousin hyperǭ, kai enkatamixantes meli kai peperi kai alla tina arōmata kai myra pros to mē nautian autous houtōs synachthentes pantes hoi tēs tōn choirōn toutōn kai kynōn * thiasōtai metalambanousin hekastos tǭ daktylǭ apo tou katakopentos paidiou.
They extract the embryo at whatever stage they can lay hands on it. They take this aborted infant and pound it in a mortar with a pestle, and mixing in honey, pepper and certain other spices and perfumes so as not to be nauseated, all the members of this … fellowship of swine and dogs gather and each partakes with his finger of the pounded child.
26.5.6Holl GCS 25/31:282
καὶ οὕτως τὴν άνθρωποβορίαν ἀπεργασάμενοι εὔχονται λοιπὸν τῷ θεῷ, ὅτι οὐκ ἐνεπαίχθημεν, φησίν, ἀπὸ τοῦ ἄρχοντος τῆς ἐπιθυμίας, ἀλλὰ συνελέξαμεν τὸ παράπτωμα τοῦ ἀδελφοῦ. καὶ δῆθεν τοῦτο τὸ τέλειον πάσχα ἡγοῦνται.
kai houtōs tēn anthrōpoborian apergasamenoi euchontai loipon tǭ theǭ, hoti ouk enepaichthēmen, phēsin, apo tou archontos tēs epithymias, alla synelexamen to paraptōma tou adelphou. kai dēthen touto to teleion pascha hēgountai.
And having thus committed cannibalism, they then pray to God: “We have not been mocked,” he says, “by the ruler of desire, but have gathered up the brother's transgression.” And they suppose this is the perfect Pascha.
26.5.7Holl GCS 25/31:282
ἄλλα δὲ ὅσα δεινὰ αὐτοὶς τετόλμηται. ὅταν γὰρ πάλιν ἐμμανεῖς ἐν ἑαυτοῖς γένωνται, φύραντες ἑαυτῶν τὰς χεῖρας τῇ ἑαυτῶν αἰσχρότητι τῆς άπορροίας ἐγείρονται καὶ τὰς ἑαυτῶν μεμολυσμένας ἔχοντες χεῖρας εὔχονται γυμνοὶ ὅλῳ τῷ σώματι, ὡς διὰ τῆς τοιαύτης ἐργασίας * εὑρίσκειν πρὸς θεὸν τὴν παρρησίαν.
alla de hosa deina autois tetolmētai. hotan gar palin emmaneis en heautois genōntai, phyrantes heautōn tas cheiras tę̄ heautōn aischrotēti tēs aporroias egeirontai kai tas heautōn memolysmenas echontes cheiras euchontai gymnoi holǭ tǭ sōmati, hōs dia tēs toiautēs ergasias * heuriskein pros theon tēn parrēsian.
And they dare other terrible things. For when again they become frenzied among themselves, they smear their hands with their own shameful emission, rise, and with their defiled hands pray naked in their whole body, as though by such a practice … finding boldness toward God.
26.5.8Holl GCS 25/31:282
τὰ σώματα δὲ αὐτῶν νύκτωρ τε καὶ μεθʼ ἡμέραν τημελοῦσι, γυναικάρια καὶ ἀνθρωπάρια, μυριζόμενοι λουόμενοι θοιναζόμενοι, κοίταις τε καὶ μέθαις σχολάζοντες. καὶ καταρῶνται τὸν νηστεύοντα, λέγοντες, οὐ δεῖ νηστεύειν· τοῦ γὰρ ἄρχοντος τούτου τοῦ ποιήσαντος τὸν αἰῶνά ἐστιν ἡ νηστεία. δεῖ δὲ τρέφεσθαι εἰς τὸ τὰ σώματα εἶναι ἐσχυρά, εἰς τὸ δυνασθαι τὸν καρπὸν ἀποδιδόναι κατὰ καιρὸν αὐτοῦ.
ta sōmata de autōn nyktōr te kai methʼ hēmeran tēmelousi, gynaikaria kai anthrōparia, myrizomenoi louomenoi thoinazomenoi, koitais te kai methais scholazontes. kai katarōntai ton nēsteuonta, legontes, ou dei nēsteuein; tou gar archontos toutou tou poiēsantos ton aiōna estin hē nēsteia. dei de trephesthai eis to ta sōmata einai eschyra, eis to dynasthai ton karpon apodidonai kata kairon autou.
They pamper their bodies night and day, silly women and silly men, anointing themselves, bathing, feasting, spending their time in beds and drunkenness. And they curse anyone who fasts, saying, one must not fast; for fasting belongs to this ruler who made the age. One must feed oneself so that the bodies may be strong, so as to be able to yield their fruit in due season.
Haer. 26, chapter 6
26.6.1Holl GCS 25/31:282
6. Χρῶνται δὲ καὶ παλαιᾷ καὶ καινῇ διαθήκῃ, ἀπαγορεύουσι δὲ τὸν λαλήσαντα ἐν τῇ παλαιᾷ διαθήκῃ. καὶ ὅταν μὲν ῥῆμα εὕρωσί τι κατʼ αὐτῶν δυνάμενον ἔχειν τὸν νοῦν, φασίν, ὅτι τοῦτο ἀπὸ τοῦ πνεύματος τοῦ κοσμικοῦ λελάληται·
6. Chrōntai de kai palaią kai kainę̄ diathēkę̄, apagoreuousi de ton lalēsanta en tę̄ palaią diathēkę̄. kai hotan men rhēma heurōsi ti katʼ autōn dynamenon echein ton noun, phasin, hoti touto apo tou pneumatos tou kosmikou lelalētai;
They use both the Old and New Testaments, but reject the one who spoke in the Old Testament. And whenever they find a text whose sense can be against them, they say that this was spoken by the worldly spirit;
26.6.2Holl GCS 25/31:282–283
ἐὰν δέ τις εἰς ὁμοίωσιν τῆς αὐτῶν ἐπιθυμίας δυνηθείη σχηματίζεσθαι λόγος, οὐχ ὡς ἔστι τὸ ῥῆμα, ἀλλʼ ὡς ἔχει ὁ αὐτῶν ἠπατημένος νοῦς, τοῦτον μετασκευάζοντες εἰς τὴν ἑαυτῶν ἐπιθυμίαν φάσκουσιν ἐκ τοῦ πνεύματος τοῦ τῆς ἀληθείας λελαλῆσθαι.
ean de tis eis homoiōsin tēs autōn epithymias dynētheiē schēmatizesthai logos, ouch hōs esti to rhēma, allʼ hōs echei ho autōn ēpatēmenos nous, touton metaskeuazontes eis tēn heautōn epithymian phaskousin ek tou pneumatos tou tēs alētheias lelalēsthai.
but if any saying can be shaped into a likeness of their desire, not as the text is but as their deluded mind has it, they remodel it to suit their desire and say it was spoken by the Spirit of truth.
26.6.3Holl GCS 25/31:283
καὶ τοῦτό ἐστι, φησίν, ὅ εἰπεν ὁ κύριος περὶ Ἰωάννου »τί ἐξήλθετε εἰς τὴν ἔρημον θεάσασθαι; κάλαμον ὑπὸ ἀνέμου σαλευόμενον;« ὅτι οὐκ ἦν, φησί, τέλειος ὁ Ἰωάννης· ἐνεπνέετο γὰρ ὑπὸ πολλῶν πνευμάτων κατὰ τὸν κάλαμον τὸν ἐπὶ ἑκάστῳ ἀνέμῳ κινούμενον.
kai touto esti, phēsin, ho eipen ho kyrios peri Iōannou »ti exēlthete eis tēn erēmon theasasthai? kalamon hypo anemou saleuomenon?« hoti ouk ēn, phēsi, teleios ho Iōannēs; enepneeto gar hypo pollōn pneumatōn kata ton kalamon ton epi hekastǭ anemǭ kinoumenon.
And this is, he says, what the Lord said about John: “What did you go out into the desert to see? A reed shaken by the wind?” For John, he says, was not perfect; he was inspired by many spirits, like the reed moved by every wind.
26.6.4Holl GCS 25/31:283
καὶ ὅτε μὲν ἤρχετο τὸ πνεῦμα τοῦ ἄρχοντος, Ἰουδαϊσμὸν ἐκήρυττεν· ὅτε δὲ τὸ πνεῦμα τὸ ἅγιον, περὶ Χριστοῦ ἐλάλει. καὶ τοῦτό ἐστι, φησίν, ὅτι »ὁ μικρότερος ἐν τῇ βασιλείᾳ <καὶ τὰ ἑξῆς>«. περὶ ἡμῶν, φησίν, εἶπεν, ὅτι ὁ ἐν ἡμῖν μικρότερος μείζων αὐτοῦ ὑπάρχει.
kai hote men ērcheto to pneuma tou archontos, Ioudaïsmon ekērytten; hote de to pneuma to hagion, peri Christou elalei. kai touto esti, phēsin, hoti »ho mikroteros en tę̄ basileią <kai ta hexēs>«. peri hēmōn, phēsin, eipen, hoti ho en hēmin mikroteros meizōn autou hyparchei.
And when the spirit of the ruler came, he preached Judaism; but when the Holy Spirit came, he spoke about Christ. And this is, he says, “the least in the kingdom,” and so on. He said it of us, he says, that the least among us is greater than he.
Haer. 26, chapter 7
26.7.1Holl GCS 25/31:283
7. Καὶ εὐθὺς ἐπιστομίζονται οἱ τοιοῦτοι ἀπʼ αὐτῆς τῆς ἀληθείας. ἐκ γὰρ τῶν συνεζευγμένων ἑκάστῃ λέξει ἀναφανδὸν ἡ ἀλήθεια δειχθήσεται καὶ τὸ ἐχέγγυον τῆς φράσεως ἀποδοθήσεται.
7. Kai euthys epistomizontai hoi toioutoi apʼ autēs tēs alētheias. ek gar tōn synezeugmenōn hekastę̄ lexei anaphandon hē alētheia deichthēsetai kai to echengyon tēs phraseōs apodothēsetai.
And such people are at once silenced by the truth itself. For from the words joined to each expression the truth will be shown openly and the guarantee of the saying will be given.
26.7.2Holl GCS 25/31:283
εἰ μὲν γὰρ ὁ Ἰωάννης μαλακὰ ἠμφίεστο καὶ ἐν οἴκοις βασιλέων ὑπῆρχεν, ὀρθὴ ἂν πρὸς αὐτὸν ἡ λέξις καὶ εύθεῖα πρὸς ἔλεγχον τοῦ αὐτοῦ ὑπῆρχεν· εἰ δὲ <λέγει> »τί ἐξήλθετε ἰδεῖν; ἄνθρωπον ἐν μαλακοῖς ἱματίοις ἠμφιεσμένον;‘ καὶ οὐχ οὕτως εἶχεν, οὐκέτι τὸ ἔγκλημα ἐπὶ τὸν οὐ μαλακὰ φοροῦντα Ἰωάννην τοῦ λόγου ἐπενεκτέον, ἀλλὰ ἐπὶ τοὺς οὕτως εὑρήσειν τὸν Ἰωάννην νομίσαντας καὶ ὑπὸ τῶν ἔνδον ἐν οἴκοις βασιλέων πολλάκις κατὰ ὑπόκρισιν κολακευομένους ἡ ἀναγωγή.
ei men gar ho Iōannēs malaka ēmphiesto kai en oikois basileōn hypērchen, orthē an pros auton hē lexis kai eutheia pros elenchon tou autou hypērchen; ei de <legei> »ti exēlthete idein? anthrōpon en malakois himatiois ēmphiesmenon?‘ kai ouch houtōs eichen, ouketi to enklēma epi ton ou malaka phorounta Iōannēn tou logou epenekteon, alla epi tous houtōs heurēsein ton Iōannēn nomisantas kai hypo tōn endon en oikois basileōn pollakis kata hypokrisin kolakeuomenous hē anagōgē.
For if John had been clothed in soft garments and lived in kings' houses, the saying would be right against him and straightforwardly a reproof of him; but if he says, “What did you go out to see? A man clothed in soft garments?” and it was not so, the charge of the saying must no longer be brought against John, who did not wear soft clothing, but the reference is to those who thought they would find John so, and who were often flattered hypocritically by those inside kings' houses.
26.7.3Holl GCS 25/31:283
ἐνόμιζον γὰρ οὑτοι ἐξερχόμενοι καὶ παρὰ Ἰωάννῃ ἐπαίνους εὑρίσκειν καὶ μακαρισμοὺς ἐπὶ τοῖς ὑπʼ αὐτῶν καθʼ ἑκάστην ἡμέραν γινομένοις παραπτώμασιν.
enomizon gar houtoi exerchomenoi kai para Iōannę̄ epainous heuriskein kai makarismous epi tois hypʼ autōn kathʼ hekastēn hēmeran ginomenois paraptōmasin.
For these people, going out, thought they would find praise and blessing from John too for the transgressions they committed daily.
26.7.4Holl GCS 25/31:283–284
ὡς δὲ οὐχ ηὑρου, ἀνατρεπτικῶς παρὰ τοῦ σωτῆρος πρὸς αὐτοὺς εἴρηται ὅτι »τί ἐνομίζετε εὺρίσκειν; συμπεριφερόμενον τοῖς ὑμῶν πάθεσιν ἄνθρωπον, ὡς κατὰ τοὺς μαλακὰ φοροῦντας; οὐχ οὕτως· οὐ γάρ ἐστιν Ἰωάννης κάλαμος σαλευόμενος γνώμαις ἀνθρώπων, ὡς δονούμενος κάλαμος ὑπὸ ἑκάστης ἀνέμων ἐξουσίας «
hōs de ouch hēurou, anatreptikōs para tou sōtēros pros autous eirētai hoti »ti enomizete euriskein? symperipheromenon tois hymōn pathesin anthrōpon, hōs kata tous malaka phorountas? ouch houtōs; ou gar estin Iōannēs kalamos saleuomenos gnōmais anthrōpōn, hōs donoumenos kalamos hypo hekastēs anemōn exousias «
But when they did not find it, the Savior said to them by way of refutation, “What did you think you would find? A man going along with your passions, like those who wear soft clothing? Not so; for John is not a reed shaken by the opinions of men, like a reed tossed by every power of the winds.”
26.7.5Holl GCS 25/31:284
ἐπειδὴ δὲ εἶπεν »ἐν γεννητοῖς γυναικῶν οὐκ ἔστι μείζων Ἰωάννου«, ἵνα μή τινες νομίσωσι καὶ αὐτοῦ τοῦ σωτῆρος μείζονα εἶναι τὸν Ἰωάννην, ὅτι καὶ αὐτὸς ἀπὸ γυναικὸς ἐγεννήθη τῆς Μαρίας τῆς άειπαρθένου διὰ πνεύματος ὰγίου, ἀσφαλιζόμενος ἡμᾶς ἴφη ὅτι ὁ μικρότερος αύτοῦ, τουτέστιν ἐν τῷ χρόνῳ τῆς ἐνσάρκου παρουσίας, μείζων αὐτοῦ ἐστιν ἐν τῇ βασιλείᾳ τῶν οὐρανῶν.
epeidē de eipen »en gennētois gynaikōn ouk esti meizōn Iōannou«, hina mē tines nomisōsi kai autou tou sōtēros meizona einai ton Iōannēn, hoti kai autos apo gynaikos egennēthē tēs Marias tēs aeiparthenou dia pneumatos agiou, asphalizomenos hēmas iphē hoti ho mikroteros autou, toutestin en tǭ chronǭ tēs ensarkou parousias, meizōn autou estin en tę̄ basileią tōn ouranōn.
And since he said, “Among those born of women there is none greater than John,” so that some might not think John greater even than the Savior himself, because he too was born of a woman, Mary the ever-virgin, through the Holy Spirit, he safeguarded us by saying that the one younger than he, that is, in the time of his coming in the flesh, is greater than he in the kingdom of heaven.
26.7.6Holl GCS 25/31:284
ἐπειδὴ γὰρ μετὰ ἑξάμηνον ἐγεννήθη ὁ σωτὴρ τῆς Ἰωάννου γεννήσεως, δῆλον ὅτι *, μείζων αὐτοῦ ὤν· ἠν γὰρ ἀεὶ καὶ ἔστιν. τίνι δὲ τοῦτο οὐ δῆλόν ἐστιν; ἄρα γοῦν ματαίως τὰ πάντα παρʼ αὐτοῖς πεποιήτευται, ἀπὸ ἀγαθῶν εἰς φαῦλα μεταβεβλημένα.
epeidē gar meta hexamēnon egennēthē ho sōtēr tēs Iōannou gennēseōs, dēlon hoti *, meizōn autou ōn; ēn gar aei kai estin. tini de touto ou dēlon estin? ara goun mataiōs ta panta parʼ autois pepoiēteutai, apo agathōn eis phaula metabeblēmena.
For since the Savior was born six months after John's birth, it is clear that …, being greater than he; for he always was and is. To whom is this not clear? So everything they say has been composed in vain, changed from good to bad.
Haer. 26, chapter 8
26.8.1Holl GCS 25/31:284
8. Καὶ τὰ μὲν βιβλία αὐτῶν πολλά. ἐρωτήσεις γάρ τινας Μαρίας ἐκτίθεται, ἄλλοι δὲ εἰς τὸν προειρημένον Ἰαλδαβαὼθ εἰς ὄνομα τε τοῦ Σὴθ πολλὰ βιβλία ὑποτίθενται· ἀποκαλύψεις δὲ τοῦ Ἀδὰμ ἄλλα λέγουσιν, εὐαγγέλια δὲ ἕτερα εἰς ὄνομα τῶν μαθητῶν συγγράψασθαι τετολμήκασιν, αὐτὸν δὲ τὸν σωτῆρα ἡμῶν καὶ κύριον Ἰησοῦν Χριστὸν οὐκ αἰσχύνονται λέγειν ὅτι αὐτὸς ἀπεκάλυψε ταύτην τὴν αἰσχρουργίαν.
8. Kai ta men biblia autōn polla. erōtēseis gar tinas Marias ektithetai, alloi de eis ton proeirēmenon Ialdabaōth eis onoma te tou Sēth polla biblia hypotithentai; apokalypseis de tou Adam alla legousin, euangelia de hetera eis onoma tōn mathētōn syngrapsasthai tetolmēkasin, auton de ton sōtēra hēmōn kai kyrion Iēsoun Christon ouk aischynontai legein hoti autos apekalypse tautēn tēn aischrourgian.
Their books are many. They put out certain Questions of Mary; others attribute many books to the Ialdabaoth already mentioned and to the name of Seth; they speak of other Revelations of Adam, and have dared to write other gospels in the name of the disciples; and they are not ashamed to say that our Savior and Lord Jesus Christ himself revealed this obscenity.
26.8.2Holl GCS 25/31:284
ἐν γὰρ ταῖς ἐρωτήσεσι Μαρίας καλουμέναις μεγάλαις εἰσὶ γὰρ καὶ μικραὶ αὐτοῖς πεπλασμέναι) ὑποτίθενται αὐτὸν αὐτῇ άποκαλύπτειν, παραλαβόντα αὐτὴν εἰς τὸ ὄρος καὶ εύξάμενον καὶ ἐκβαλόντα ἐκ τῆς πλευρᾶς αὐτοῦ γυναῖκα καὶ ἀρξάμενον αὐτῇ ἐγκαταμίγνυσθαι, καὶ οὕτως δῆθεν τὴν ἀπόρροιαν αὐτοῦ μεταλαβόντα δεῖξαι ὅτι »δεῖ οὕτως ποιεῖν, ἵνα ζήσωμεν«,
en gar tais erōtēsesi Marias kaloumenais megalais eisi gar kai mikrai autois peplasmenai) hypotithentai auton autę̄ apokalyptein, paralabonta autēn eis to oros kai euxamenon kai ekbalonta ek tēs pleuras autou gynaika kai arxamenon autę̄ enkatamignysthai, kai houtōs dēthen tēn aporroian autou metalabonta deixai hoti »dei houtōs poiein, hina zēsōmen«,
For in the so-called Great Questions of Mary (there are also Little ones fabricated by them) they suppose that he gave her a revelation: that he took her to the mountain, prayed, took a woman out of his side, began to have intercourse with her, and so, partaking of his emission, showed that “we must do so, that we may live,”
26.8.3Holl GCS 25/31:284
καὶ ὡς τῆς Μαρίας ταραχθείσης καὶ πεσούσης χαμαὶ αὐτὸν πάλιν αὐτὴν ἐγείραντα εἰπεῖν αὐτῇ
kai hōs tēs Marias tarachtheisēs kai pesousēs chamai auton palin autēn egeiranta eipein autę̄
and that when Mary was troubled and fell to the ground, he raised her up again and said to her,
26.8.4Holl GCS 25/31:284–285
»ἵνα τί ἐδίστασας, ὀλιγόπιστε;« καί φασιν ὅτι τοῦτό ἐστι τὸ εἰρημένον ἐν τῷ εὐαγγελίῳ, ὅτι »εἰ τὰ ἐπίγεια εἶπον ὑμῖν καὶ οὐ πιστεύετε, τὰ ἐπουράνια πῶς πιστεύσετε;« καὶ τό »ὅταν ἴδητε τὸν υἱὸν τοῦ ἀνθρώπου ἀνερχόμενον ὅπου ἦν τὸ πρότερον«. τουτέστιν τὴν άπόρροιαν μεταλαμβανομένην ὅθεν καὶ ἐξῆλθεν,
»hina ti edistasas, oligopiste?« kai phasin hoti touto esti to eirēmenon en tǭ euangeliǭ, hoti »ei ta epigeia eipon hymin kai ou pisteuete, ta epourania pōs pisteusete?« kai to »hotan idēte ton huion tou anthrōpou anerchomenon hopou ēn to proteron«. toutestin tēn aporroian metalambanomenēn hothen kai exēlthen,
“Why did you doubt, you of little faith?” And they say this is what is said in the Gospel: “If I have told you earthly things and you do not believe, how will you believe heavenly things?” and, “when you see the Son of Man ascending where he was before,” that is, the emission being taken back to where it came from;
26.8.5Holl GCS 25/31:285
καὶ τὸ εἰπεῖν »ἐὰν μὴ φάγητέ μου τὴν σάρκα καὶ πίητέ μου τὸ αἱμα« καὶ τῶν μαθητῶν ταρασσομένων καὶ λεγόντων »τίς δύναται τοῦτο άκοῦσαι;« φασὶν ὡς περὶ τῆς αἰσχρότητος ἠν ὁ λόγος.
kai to eipein »ean mē phagēte mou tēn sarka kai piēte mou to haima« kai tōn mathētōn tarassomenōn kai legontōn »tis dynatai touto akousai?« phasin hōs peri tēs aischrotētos ēn ho logos.
and the saying, “Unless you eat my flesh and drink my blood,” and when the disciples were troubled and said, “Who can listen to this?”, they say the word was about the obscenity.
26.8.6Holl GCS 25/31:285
διὸ καὶ ἐταράχθησαν καὶ ἀπῆλθον εἰς τὰ ὀπίσω· οὔπω γὰρ ἠσαν, φησίν, ἐν πληρώματι ἐστερεωμένοι.
dio kai etarachthēsan kai apēlthon eis ta opisō; oupō gar ēsan, phēsin, en plērōmati estereōmenoi.
Therefore they were troubled and went back; for they were not yet, he says, established in the fullness.
26.8.7Holl GCS 25/31:285
καὶ τὸ εἰπεῖν τὸν Δαυίδ »ἔσται ὡς τὸ ξύλον τὸ πεφυτευμένον παρὰ τὰς διεξόδους τῶν ὑδάτων, ὃ τὸν καρπὸν αὐτοῦ δώσει ἐν καιρῷ αὐτοῦ« περὶ τῆς αἰσχρότητος τοῦ άνδρός, φησί, λέγει. »ἐπὶ τὴν ἔξοδον τῶν ὺδάτων« καί »ὃ τὸν καρπὸν αὐτοῦ δώσει« τὴν τῆς ὴδονῆς ἀπόρροιαν, φησί, λέγει· καί »τὸ φύλλον αὐτοῦ οὐκ ἀπορρυήσται«, ὅτι οὐχ ἐῶμεν, φησίν, αὐτὸ χαμαὶ πεσεῖν, ἀλλὰ αὐτοὶ αὐτὸ ἐσθίομεν
kai to eipein ton Dauid »estai hōs to xylon to pephyteumenon para tas diexodous tōn hydatōn, ho ton karpon autou dōsei en kairǭ autou« peri tēs aischrotētos tou andros, phēsi, legei. »epi tēn exodon tōn ydatōn« kai »ho ton karpon autou dōsei« tēn tēs ēdonēs aporroian, phēsi, legei; kai »to phyllon autou ouk aporryēstai«, hoti ouch eōmen, phēsin, auto chamai pesein, alla autoi auto esthiomen
And David's saying, “He shall be like the tree planted by the streams of water, which will yield its fruit in its season,” he says, refers to the man's obscenity. “By the outflow of the waters” and “which will yield its fruit,” he says, refers to the emission of pleasure; and “its leaf shall not fall off,” because we do not let it fall to the ground, he says, but eat it ourselves.
Haer. 26, chapter 9
26.9.1Holl GCS 25/31:285
9. Καὶ ἵνα μὴ τὰς μαρτυρίας αὐτῶν ἐν μέσῳ φέρων βλαψω μᾶλλον ἤπερ ὠφελήσω, τούτου χάριν τὰ πολλὰ ὑπερβήσομαι, ἐπεὶ ἂν τὰ πάντα παρʼ αὐτοῖς λεγόμενα κακῶς ἐνταῦθα παρατιθέμενος διηγόρευον. τὸ γὰρ εἰπεῖν, φησί, τεθεικέναι τὴν Ῥαὰβ κόκκινον ἐν τῇ θυρίδι οὐκ ἠν, φησί, κόκκινον, ἀλλὰ τὰ μόρια τῆς γυναικείας φύσεως καὶ τὸ κόκκινον αἱμα τῶν καταμηνίων λέγει, καὶ τὸ εἰπεῖν »πῖνε ὕδατα ἀπὸ σῶν ἀγγείων«, περὶ τοῦ αὐτοῦ λέγει.
9. Kai hina mē tas martyrias autōn en mesǭ pherōn blapsō mallon ēper ōphelēsō, toutou charin ta polla hyperbēsomai, epei an ta panta parʼ autois legomena kakōs entautha paratithemenos diēgoreuon. to gar eipein, phēsi, tetheikenai tēn Rhaab kokkinon en tę̄ thyridi ouk ēn, phēsi, kokkinon, alla ta moria tēs gynaikeias physeōs kai to kokkinon haima tōn katamēniōn legei, kai to eipein »pine hydata apo sōn angeiōn«, peri tou autou legei.
And so that I may not do harm rather than good by bringing their testimonies into the open, I shall pass over most of them, since otherwise I would be setting out here everything they wickedly say. For they say that Rahab's placing of scarlet in the window was not scarlet, but the parts of female nature, and the scarlet means the blood of the menses; and the saying “Drink water from your own vessels” refers to the same thing.
26.9.3Holl GCS 25/31:285
φασὶ δὲ εἰναι τὴν σάρκα ἀπολλυμένην καὶ μὴ ἐγειρομένην, εἶναι δὲ ταύτην τοῦ ἄρχοντος.
phasi de einai tēn sarka apollymenēn kai mē egeiromenēn, einai de tautēn tou archontos.
They say that the flesh perishes and is not raised, and that it belongs to the ruler.
26.9.4Holl GCS 25/31:285–286
τὴν δὲ δύναμιν τὴν ἐν τοῖς καταμηνίοις καὶ ἐν ταῖς γοναῖς ψυχὴν εἶναί φασιν, ἣν συλλέγοντες ἐσθίομεν· καὶ ἅπερ ἡμεῖς ἐσθίομεν, κρέα ἢ λάχανα ἢ ἄρτον ἢ εἴ τι ἕτερον, χάριν ποιοῦμεν ταῖς κτίσεσι, συλλέγοντες ἀπὸ πάντων τὴν ψυχὴν καὶ μεταφέροντες μεθʼ ἑαυτῶν εἰς τὰ ἐπουράνια. διόπερ καὶ πάντων μεταλαμβάνουσι κρεῶν λέγοντες, ἵνα ἐλεήσωμεν τὸ γένος ἡμῶν.
tēn de dynamin tēn en tois katamēniois kai en tais gonais psychēn einai phasin, hēn syllegontes esthiomen; kai haper hēmeis esthiomen, krea ē lachana ē arton ē ei ti heteron, charin poioumen tais ktisesi, syllegontes apo pantōn tēn psychēn kai metapherontes methʼ heautōn eis ta epourania. dioper kai pantōn metalambanousi kreōn legontes, hina eleēsōmen to genos hēmōn.
And they say that the power in menses and semen is soul, “which we gather and eat; and whatever we eat, meat or vegetables or bread or anything else, we do a favor to the creatures, gathering the soul from all things and carrying it with us to the heavenly places.” Therefore they partake of all kinds of meat, saying, “that we may have mercy on our race.”
26.9.5Holl GCS 25/31:286
φάσκουσι δὲ τὴν αὐτὴν ψυχὴν εἶναι, ἴν τε τοῖς ζῴοις καὶ ἐν κνωδάλοις καὶ ἰχθύσι καὶ ὄφεσι καὶ ἀνθρώποις ἐγκατεσπάρθαι καὶ ἐν λαχάνοις καὶ ἐν δένδρεσι καὶ ἐν γεννήμασι.
phaskousi de tēn autēn psychēn einai, in te tois zǭois kai en knōdalois kai ichthysi kai ophesi kai anthrōpois enkatesparthai kai en lachanois kai en dendresi kai en gennēmasi.
They say it is the same soul that is sown in animals, vermin, fish, snakes and human beings, and in vegetables, trees and crops.
26.9.6Holl GCS 25/31:286
καὶ οἱ μὲν αὐτῶν Φιβιωνῖται καλούμενοι ἀναφέρουσι τὰς αἰσχρὰς αὐτῶν θυσίας τὰς τῆς πορνείας, τὰς ὑφʼ ὴμῶν ἐνταῦθα προειρημένας, όνόμασι τριακοσίοις ἑξήκοντα πέντε, οἷς αὐτοὶ ἔπλασαν ἀρχόντων δῆθεν, ἐμπαίζοντες τοῖς γυναικαρίοις καὶ λέγοντες· μίγηθι μετʼ ἐμοῦ, ἵνα σε άνενέγκω πρὸς τὸν ἄρχοντα.
kai hoi men autōn Phibiōnitai kaloumenoi anapherousi tas aischras autōn thysias tas tēs porneias, tas hyphʼ ēmōn entautha proeirēmenas, onomasi triakosiois hexēkonta pente, hois autoi eplasan archontōn dēthen, empaizontes tois gynaikariois kai legontes; migēthi metʼ emou, hina se anenenkō pros ton archonta.
Those of them called Phibionites offer their obscene sacrifices of sexual immorality, which we have described here above, under three hundred and sixty-five names, which they themselves invented, supposedly of rulers, deceiving the silly women and saying, “Have intercourse with me, so that I may offer you up to the ruler.”
26.9.7Holl GCS 25/31:286
καθʼ ἑκάστην δὲ μῖξιν ὀνομάζουσιν ἑνὸς ὄνομά τινος βάρβαρον τῶν παρʼ αὐτοῖς πεπλασμένων, καὶ δῆθεν εὔχονται λέγοντες· προσφέρω σοὶ τῷ δεῖνι, ἵνα προσενέγκῃς τῷ δεῖνι. τῇ δὲ ἄλλῃ μίξει πάλιν ἄλλῳ ὑποτίθεται ὡσαύτως προσφέρειν, ἴνα καὶ αὐτὸς τῷ ἄλλῳ.
kathʼ hekastēn de mixin onomazousin henos onoma tinos barbaron tōn parʼ autois peplasmenōn, kai dēthen euchontai legontes; prospherō soi tǭ deini, hina prosenenkę̄s tǭ deini. tę̄ de allę̄ mixei palin allǭ hypotithetai hōsautōs prospherein, ina kai autos tǭ allǭ.
At each act of intercourse they name one barbarous name of those invented among them, and supposedly pray, saying, “I offer to you, So-and-so, that you may offer to So-and-so.” And at the next intercourse he again supposes that he offers likewise to another, that he in turn may offer to another.
26.9.8Holl GCS 25/31:286
καὶ ἕως ἀνέλθῃ, μᾶλλον δὲ κατέλθῃ τριακοσίας ἑξήκοντα πέντε πτώσεις τῆς λαγνείας, καθʼ ἑκάστην ὅνομά τι ἐπικαλεῖται τὸ τοιοῦτο ἐργαζόμενος. καὶ ἄρχεται πάλιν κατιέναι διὰ τῶν αὐτῶν, τὰ αὐτὰ αἰσχρὰ ἐπιτελῶν καὶ ἐμπαίζων ταῖς ἠπατημέναι.
kai heōs anelthę̄, mallon de katelthę̄ triakosias hexēkonta pente ptōseis tēs lagneias, kathʼ hekastēn honoma ti epikaleitai to toiouto ergazomenos. kai archetai palin katienai dia tōn autōn, ta auta aischra epitelōn kai empaizōn tais ēpatēmenai.
And until he ascends, or rather descends, through three hundred and sixty-five falls of lust, at each one the man who does this calls on a name. And he begins to come down again through the same, performing the same obscenities and deceiving the deluded women.
26.9.9Holl GCS 25/31:286
ὅταν οὖν εἰς τοσοῦτον ὄγκον ἐλάσῃ ἀριθμοῦ ἑπτακοσίων τριάκοντα πτώσεων, λέγω δὴ μίξεων αἰσχρῶν καὶ όνομάτων τῶν παρʼ αὐτοῖς πεπλασμένων, τότε λοιπὸν τολμᾷ ὁ τοιοῦτος καὶ λέγει· »ἐγώ εἰμι ὁ Χριστός, ἐπειδὴ ἄνωθεν καταβέβηκα διὰ τῶν ὀνομάτων τῶν τξε ἀρχόντων.‘
hotan oun eis tosouton onkon elasę̄ arithmou heptakosiōn triakonta ptōseōn, legō dē mixeōn aischrōn kai onomatōn tōn parʼ autois peplasmenōn, tote loipon tolmą ho toioutos kai legei; »egō eimi ho Christos, epeidē anōthen katabebēka dia tōn onomatōn tōn txe archontōn.‘
So when he reaches such a mass as the number of seven hundred and thirty falls, I mean obscene acts of intercourse and names invented among them, then such a man dares to say, “I am the Christ, since I have come down from above through the names of the 365 rulers.”
Haer. 26, chapter 10
26.10.1Holl GCS 25/31:286–287
10. Ta δὲ τῶν μειζόνων κατʼ αὐτοὺς ἀρχόντων ὀνόματα ταῦτα εἶναι λέγουσι, πολλοὺς λέγοντες· ἐν μὲν τῷ πρώτῳ οὐρανῷ εἶναι τὸν Ἰαὼ ἄρχοντα, καὶ ἐν τῷ δευτέρῳ φησὶν εἶναι τὸν Σακλᾶν ἄρχοντα τῆς πορνείας, ἐν δὲ τῷ τρίτῳ τὸν Σὴθ ἄρχοντα, ἐν δὲ τῷ τετάρτῳ εἶναί φησι τὸν Δαυίδην.
10. Ta de tōn meizonōn katʼ autous archontōn onomata tauta einai legousi, pollous legontes; en men tǭ prōtǭ ouranǭ einai ton Iaō archonta, kai en tǭ deuterǭ phēsin einai ton Saklan archonta tēs porneias, en de tǭ tritǭ ton Sēth archonta, en de tǭ tetartǭ einai phēsi ton Dauidēn.
They say the names of the greater rulers, in their view, are these, naming many: in the first heaven is the ruler Iao; in the second, he says, is Saklas, ruler of sexual immorality; in the third, the ruler Seth; in the fourth, he says, is Davides.
26.10.2Holl GCS 25/31:287
τέταρτον γὰρ ὑποτίθενται οὐρανὸν καὶ τρίτον, πέμπτον δὲ ἄλλον οὐρανόν, ἐν ᾧ φασιν εἶναι τὸν Ἐλωαῖον τὸν καὶ Ἀδωναῖον. ἐν δὲ τῷ ἕκτῳ φασὶν εἶναι οἱ μὲν τὸν Ἰαλδαβαώθ, οἱ δὲ τὸν Ἠλιλαῖον.
tetarton gar hypotithentai ouranon kai triton, pempton de allon ouranon, en hǭ phasin einai ton Elōaion ton kai Adōnaion. en de tǭ hektǭ phasin einai hoi men ton Ialdabaōth, hoi de ton Ēlilaion.
For they suppose a fourth heaven and a third, and a fifth heaven in which they say is Eloaeus, also called Adonaeus. In the sixth some say is Ialdabaoth, others Elilaeus.
26.10.3Holl GCS 25/31:287
ἄλλον δὲ ἕβδομον οὐρανὸν ὑποτίθενται, ἐν ᾧ λέγουσιν εἶναι τὸν Σαβαώθ· ἄλλοι δὲ λέγουσιν οὐχί, ἀλλʼ ὁ Ἰαλδαβαώθ ἐστιν ἐν τῷ ἑβδόμῳ.
allon de hebdomon ouranon hypotithentai, en hǭ legousin einai ton Sabaōth; alloi de legousin ouchi, allʼ ho Ialdabaōth estin en tǭ hebdomǭ.
They suppose another, seventh heaven, in which they say Sabaoth is; others say no, but Ialdabaoth is in the seventh.
26.10.4Holl GCS 25/31:287
ἐν δὲ τῷ ὀγδόῳ οὐρανῷ τὴν Βαρβηλὼ καλουμένην καὶ τὸν πατέρα τῶν ὅλων καὶ κύριον τὸν αὐτὸν αὐτοπάτορα καὶ Χριστὸν ἄλλον αὐτολόχευτον καὶ Χριστὸν τοῦτον τὸν κατελθόντα καὶ δείξαντα τοῖς ἀνθρώποις ταύτην τὴν γνῶσιν, ὂν καὶ Ἰησοῦν φασιν·
en de tǭ ogdoǭ ouranǭ tēn Barbēlō kaloumenēn kai ton patera tōn holōn kai kyrion ton auton autopatora kai Christon allon autolocheuton kai Christon touton ton katelthonta kai deixanta tois anthrōpois tautēn tēn gnōsin, on kai Iēsoun phasin;
In the eighth heaven is the one called Barbelo, and the Father of all and Lord, the same self-father, and another Christ, self-begotten, and this Christ who came down and showed human beings this knowledge, whom they also call Jesus;
26.10.5Holl GCS 25/31:287
μὴ εἶναι δὲ αὐτὸν ἀπὸ Μαρίας Γεγεννημένον, ἀλλὰ διὰ Μαρίας δεδειγμένον. σάρκα δὲ αὐτὸν μὴ εἰληφέναι, ἀλλʼ ἢ μόνον δόκησιν εἶναι.
mē einai de auton apo Marias Gegennēmenon, alla dia Marias dedeigmenon. sarka de auton mē eilēphenai, allʼ ē monon dokēsin einai.
and [they say] that he was not born of Mary but displayed through Mary; that he did not take flesh but was only an appearance.
26.10.6Holl GCS 25/31:287–288
φασὶ δὲ τὸν Σαβαὼθ οἱ μὲν ὄνου μορφὴν ἔχειν, οἱ δὲ χοίρου· διόπερ ἐνετείλατο, φησί, τοῖς Ἰουδαίοις χοῖρον μὴ ἐσθίειν. εἷναι δὲ αὐτὸν ποιητὴν οὐρανοῦ καὶ γῆς καὶ τῶν μετ αὐτὸν οὐρανῶν καὶ ἀγγέλων τῶν ἑαυτοῦ.
phasi de ton Sabaōth hoi men onou morphēn echein, hoi de choirou; dioper eneteilato, phēsi, tois Ioudaiois choiron mē esthiein. heinai de auton poiētēn ouranou kai gēs kai tōn met auton ouranōn kai angelōn tōn heautou.
Some say Sabaoth has the form of an ass, others of a pig; therefore, he says, he commanded the Jews not to eat pork. And he is the maker of heaven and earth, of the heavens after him, and of his own angels.
26.10.7Holl GCS 25/31:288
τὴν δὲ ψυχὴν ἐν τῷ ἐξέρχεσθαι ἐντεῦθεν διαβαίνειν διὰ τῶν ἀρχόντων τούτων, μὴ δύνασθαι δὲ διαπερᾶσαι, εἰ μή τι ἄν <τις> τῆς γνώσεως ταύτης, μᾶλλον δὲ καταγνώσεως, ἐν πληρώματι γένηται καὶ ἐμφορηθεὶς διαδράσειε τῶν ἀρχόντων καὶ τῶν ἐξουσιῶν τὰς χεῖρας.
tēn de psychēn en tǭ exerchesthai enteuthen diabainein dia tōn archontōn toutōn, mē dynasthai de diaperasai, ei mē ti an <tis> tēs gnōseōs tautēs, mallon de katagnōseōs, en plērōmati genētai kai emphorētheis diadraseie tōn archontōn kai tōn exousiōn tas cheiras.
And the soul, on leaving here, passes through these rulers, but cannot get through unless it is in the fullness of this knowledge, or rather condemnation, and, filled with it, escapes the hands of the rulers and authorities.
26.10.8Holl GCS 25/31:288
εἶναι δὲ δρακοντοειδῆ τὸν ἄρχοντα τὸν κατέχοντα τὸν κόσμον τοῦτον, καὶ καταπίνοντα μὲν τὰς ψυχὰς τὰς μὴ ἐν γνώσει ὑπαρχούσας καὶ διὰ τῆς κέρκου πάλιν ἐπιστρέφοντα εἰς τὸν κόσμον, ἐνταῦθα εἰς χοίρους καὶ εἰς ἄλλα ζῷα * καὶ πάλιν διὰ τῶν αὐτῶν ἀναφερομένας.
einai de drakontoeidē ton archonta ton katechonta ton kosmon touton, kai katapinonta men tas psychas tas mē en gnōsei hyparchousas kai dia tēs kerkou palin epistrephonta eis ton kosmon, entautha eis choirous kai eis alla zǭa * kai palin dia tōn autōn anapheromenas.
And the ruler who holds this world is serpent-shaped; he swallows the souls that are not in knowledge and returns them to the world through his tail, here into pigs and other animals …, and they are brought up again through the same.
26.10.9Holl GCS 25/31:288
εἰ δέ τις, φησίν, ἐν τῇ γνώσει γένηται ταύτῃ καὶ συλλέξῃ ἑαυτὸν ἐκ τοῦ κόσμου διὰ τῶν ἐμμηνίων καὶ διὰ τῆς ῥύσεως τῆς ἐπιθυμίας, μηκέτι ἐνταῦθα κατέχεσθαι αὐτόν, ἀλλὰ ὑπερβαίνειν τοὺς προειρημένους ἄρχοντας.
ei de tis, phēsin, en tę̄ gnōsei genētai tautę̄ kai syllexę̄ heauton ek tou kosmou dia tōn emmēniōn kai dia tēs rhyseōs tēs epithymias, mēketi entautha katechesthai auton, alla hyperbainein tous proeirēmenous archontas.
But if anyone, he says, comes to be in this knowledge and gathers himself out of the world through the menses and the flow of desire, he is no longer held here, but passes beyond the rulers already mentioned.
26.10.10Holl GCS 25/31:288
ἔρχεσθαι δέ φασι παρὰ τὸν Σαβαὼθ καὶ πατεῖν ἐπὶ τὴν κεφαλὴν αὐτοῦ, ἀθυρογλώττως βλασφημοῦντες, καὶ οὕτως ὑπερβαίνειν εἰς τὸ ἄνω μέρος, ὅπου ἡ μήτηρ τῶν ζώντων ἡ Βαρβηρὼ ἤτοι καὶ Βαρβηλώ, καὶ οὕτως τὴν Ψυχὴν σῴζεσθαι.
erchesthai de phasi para ton Sabaōth kai patein epi tēn kephalēn autou, athyroglōttōs blasphēmountes, kai houtōs hyperbainein eis to anō meros, hopou hē mētēr tōn zōntōn hē Barbērō ētoi kai Barbēlō, kai houtōs tēn Psychēn sǭzesthai.
And they say he comes to Sabaoth and treads on his head, blaspheming with unbridled tongue, and so passes beyond to the upper region, where the Mother of the living is, Barbero or Barbelo, and so the soul is saved.
26.10.11Holl GCS 25/31:288
ἔχειν δὲ καὶ τρίχας ὡς γυναικὸς τὸν Σαβαὼθ λέγουσιν οἱ τάλανες, νομίζοντες τὸ ὄνομα τὸ Σαβαὼθ ἄρχοντά τινα εἶναι, οὐκ εἰδότες ὅτι ὅπου λέγει »τάδε λέγει κύριος Σαβαώθ‘, οὐκ ὄνομά τινος εἶπεν, ἀλλʼ ὄνομα δοξολομίας τῆς θεότητος.
echein de kai trichas hōs gynaikos ton Sabaōth legousin hoi talanes, nomizontes to onoma to Sabaōth archonta tina einai, ouk eidotes hoti hopou legei »tade legei kyrios Sabaōth‘, ouk onoma tinos eipen, allʼ onoma doxolomias tēs theotētos.
The wretches also say that Sabaoth has hair like a woman, thinking that the name Sabaoth is some ruler, not knowing that where it says “Thus says the Lord Sabaoth,” it did not say the name of someone, but a name of praise of the Godhead.
26.10.12Holl GCS 25/31:288
Σαβαὼθ γὰρ ἑρμηνεύεται ἀπὸ τῆς Ἑβραϊκῆς διαλέκτου κύριος τῶν δυνάμεων· ὅπου γὰρ ἐν τῇ παλαιᾷ διαθήκῃ τὸ Σαβαὼθ ἄνομά ἐστι γεγραμμένον, δύναμιν ὑποφαίνει, ὅθεν ὁ Ἀκύλας πανταχοῦ τὸ »Ἀδωναϊ Σαβαώθ‘ ἑρμηνείεν λέγων »κύριος στρατιῶν«.
Sabaōth gar hermēneuetai apo tēs Hebraïkēs dialektou kyrios tōn dynameōn; hopou gar en tę̄ palaią diathēkę̄ to Sabaōth anoma esti gegrammenon, dynamin hypophainei, hothen ho Akylas pantachou to »Adōnaï Sabaōth‘ hermēneien legōn »kyrios stratiōn«.
For Sabaoth, from the Hebrew language, means Lord of powers; wherever the name Sabaoth is written in the Old Testament, it indicates power; hence Aquila everywhere translated “Adonai Sabaoth” as “Lord of armies.”
26.10.13Holl GCS 25/31:288
οὑτοι δὲ κατὰ πάντα τρόπον ἐμμανέντες κατὰ τοῦ αὐτῶν δεσπότου τὸν μὴ ὄντα ζητοῦσι καὶ τὸν ὄντα ἀπολωλέκασι, μᾶλλον δὲ ἑαυτοὺς ἀπώλεσαν.
houtoi de kata panta tropon emmanentes kata tou autōn despotou ton mē onta zētousi kai ton onta apolōlekasi, mallon de heautous apōlesan.
These, raging in every way against their Master, seek the one who does not exist and have lost the one who does, or rather have destroyed themselves.
Haer. 26, chapter 11
26.11.1Holl GCS 25/31:288–289
11. Ἄλλα δὲ ὅσα * ἐν οἷς περικακεῖν ἐστι τὰ τῆς αὐτῶν μανίας λέγειν. τινὲς ἐξ αὐτῶν δῆθεν γυναιξὶ μὴ πλησιάζοντες ταῖς ἰδίαις αὐτῶν χεροὶν εαυτοὺς φθείρουσι, τὴν δὲ ἑαυτῶν φθορὰν λαμβάνουσιν εἰς τὰς χεῖρας καὶ οὕτως ἐσθίουσι, χρώμενοι σεσυκοφαντημένῃ μαρτυρίᾳ,
11. Alla de hosa * en hois perikakein esti ta tēs autōn manias legein. tines ex autōn dēthen gynaixi mē plēsiazontes tais idiais autōn cheroin eautous phtheirousi, tēn de heautōn phthoran lambanousin eis tas cheiras kai houtōs esthiousi, chrōmenoi sesykophantēmenę̄ martyrią,
There are other things … in which it is wearisome to tell of their madness. Some of them, supposedly not approaching women, corrupt themselves with their own hands, take their own emission into their hands and so eat it, using a slanderously twisted testimony,
26.11.2Holl GCS 25/31:289
τῷ αἱ χεῖρες αὑται ἐπήρκεσαν οὐ μόνον ἐμοί, ἀλλὰ καὶ τοῖς σὺν ἐμοί‘, καὶ πάλιν τῷ »ἐραζόμενοι ταῖς ἰδίαις χερσίν, ἴνα δυνηθῆτε καὶ τοῖς μὴ ἔχουσι μεταδοῦναι«·
tǭ hai cheires hautai epērkesan ou monon emoi, alla kai tois syn emoi‘, kai palin tǭ »erazomenoi tais idiais chersin, ina dynēthēte kai tois mē echousi metadounai«;
“These hands have served not only me but those with me,” and again, “working with your own hands, so that you may be able to share with those who have nothing”;
26.11.3Holl GCS 25/31:289
ὡς καὶ περὶ τούτων οἶμαι ἐκινήθη τὸ ἅγιον πνεῦμα ἐν τῷ ἀποστόλῳ Ἰούδᾳ, λέγω δὴ ἐν τῇ ὑπʼ αὐτοῦ γραφείσῃ καθολικῇ ἐπιστολῇ Ἰούδας δέ ἐστιν οὗτος ὁ ἀδελφὸς Ἰακώβου καὶ τοῦ κυρίου λεγόμενος)· ὑπέδειξε γὰρ αὐτοὺς τὸ ἅγιον πνεῦμα διὰ τῆς φωνῆς τοῦ Ἰούδα κατὰ τὰ κτήνη φθειρομένους καὶ φθείροντας, ὡς λέγει ὅτι ὅσα μὲν οὐκ οἴδασιν, ἀγνοοῦντες ἁλίσκονται, ὅσα δὲ οἴδασιν, ὡς τὰ ἄλογα ζῷα φθείρονται«.
hōs kai peri toutōn oimai ekinēthē to hagion pneuma en tǭ apostolǭ Ioudą, legō dē en tę̄ hypʼ autou grapheisę̄ katholikę̄ epistolę̄ Ioudas de estin houtos ho adelphos Iakōbou kai tou kyriou legomenos); hypedeixe gar autous to hagion pneuma dia tēs phōnēs tou Iouda kata ta ktēnē phtheiromenous kai phtheirontas, hōs legei hoti hosa men ouk oidasin, agnoountes haliskontai, hosa de oidasin, hōs ta aloga zǭa phtheirontai«.
as, I think, the Holy Spirit was moved about these in the apostle Jude, I mean in the catholic letter written by him (this is Jude called the brother of James and of the Lord). For the Holy Spirit showed them through Jude's voice as corrupted and corrupting like beasts, as he says, “what they do not know they are ignorant and caught, and what they know, they are corrupted by like irrational animals.”
26.11.4Holl GCS 25/31:289
κυνῶν γὰρ δίκην καὶ χοίρων τὴν ἀπʼ αὐτῶν φθορὰν ἐπιτελοῦσιν· οἱ κύνες γὰρ καὶ οἱ χοῖροι, οὐ μὴν ἀλλὰ καὶ ἄλλα ζῷα οὕτως φθείρονται καὶ τὴν ἀπόρρυσιν τὴν ἀπὸ τῶν σωμάτων αὐτῶν ἐσθίουσι.
kynōn gar dikēn kai choirōn tēn apʼ autōn phthoran epitelousin; hoi kynes gar kai hoi choiroi, ou mēn alla kai alla zǭa houtōs phtheirontai kai tēn aporrysin tēn apo tōn sōmatōn autōn esthiousi.
For like dogs and pigs they perform their corruption; for dogs and pigs, and other animals too, corrupt themselves in this way and eat the emission from their bodies.
26.11.5Holl GCS 25/31:289
καὶ γὰρ καὶ ἀληθῶς ἐνυπνιαζόμενοι σάρκα μὲν μιαίνουσι, κυριότητα δὲ ἐθετοῦσι, δόξας δὲ βλασφημοῦσι. Μιχαὴλ δὲ ὁ ἀρχάγγελος διαλεγόμενος τῷ διαβόλῳ περὶ τοῦ Μωυσέως σώματος οὐκ ἤνεγκε λόγον βλασφημίας, ἀλλὰ εἶπεν, ἐπιτιμήσαι σοι κύριος.
kai gar kai alēthōs enypniazomenoi sarka men miainousi, kyriotēta de ethetousi, doxas de blasphēmousi. Michaēl de ho archangelos dialegomenos tǭ diabolǭ peri tou Mōyseōs sōmatos ouk ēnenke logon blasphēmias, alla eipen, epitimēsai soi kyrios.
And truly, “dreaming, they defile the flesh, reject lordship, and blaspheme glories. But Michael the archangel, disputing with the devil about the body of Moses, did not bring a word of blasphemy, but said, The Lord rebuke you.”
26.11.6Holl GCS 25/31:289
οὑτοι δὲ ὅσα οὐκ οἴδασι φυσικῶς βλασφημοῦσιν‘, ὅτι τὰ ἅγια τῶν ἁγίων τὰ μετὰ ἁγιασμοῦ ὴμῖν παραδοθέντα βλασφημοῦσιν, εἰς αἰσχρότητα αὐτὰ μεταβαλλόμενοι.
houtoi de hosa ouk oidasi physikōs blasphēmousin‘, hoti ta hagia tōn hagiōn ta meta hagiasmou ēmin paradothenta blasphēmousin, eis aischrotēta auta metaballomenoi.
“But these blaspheme what they do not know by nature,” because they blaspheme the holy of holies handed down to us with sanctification, turning them into obscenity.
26.11.7Holl GCS 25/31:289
καὶ ταῦτά ἐστιν ἅτινα κατὰ τῶν ἀποστόλων ἐτόλμησαν λέγειν, ὡς καὶ ὁ μακάριος Παῦλός φησιν »ὥστε τινὰς τολμᾶν > ἡμᾶς λέγειν ὅτι ποιήσωμεν τὰ κακά, ἴνα ἔλθῃ ἐφʼ ἡμᾶς τὰ ἀγαθά, ὡν τὸ κρίμα ὲ́νδικόν ἐστι².
kai tauta estin hatina kata tōn apostolōn etolmēsan legein, hōs kai ho makarios Paulos phēsin »hōste tinas tolman > hēmas legein hoti poiēsōmen ta kaka, ina elthę̄ ephʼ hēmas ta agatha, hōn to krima endikon esti².
And these are the things they dared to say against the apostles, as blessed Paul says, “so that some dare to say of us that we say, Let us do evil that good may come upon us; their condemnation is just.”
26.11.8Holl GCS 25/31:289–290
πόσας δὲ ἄλλας ἀγάγοιμι μαρτυρίας κατὰ τῶν βλασφήμων; οὗτοι γὰρ οἱ ταῖς ἰδίαις χερσὶ φθειρόμενοι, οὐ μόνον δέ, ἀλλὰ καὶ οἱ ταῖς γυναιξὶ πλησιάζοντες, λοιπὸν κόρον μὴ] λαβόντες τῆς μετὰ τῶν γυναικῶν πολυμιξίας εἰς ἀλλήλους ἐκκαίονται, ἄνδρες ἐν ἀνδράσι, κατὰ τὸ γεγραμμένον »τὴν ἀντιμισθίαν τῆς πλάνης έν ἑαυτοῖς ἀπολαμβάνοντες«. ἐξώλεις γὰρ οὗτοι γενόμενοι μακαρίζουσιν ἀλλήλοις, ὡς τὸ προκριτέον τάγμα ἀναδεξάμενοι.
posas de allas agagoimi martyrias kata tōn blasphēmōn? houtoi gar hoi tais idiais chersi phtheiromenoi, ou monon de, alla kai hoi tais gynaixi plēsiazontes, loipon koron mē] labontes tēs meta tōn gynaikōn polymixias eis allēlous ekkaiontai, andres en andrasi, kata to gegrammenon »tēn antimisthian tēs planēs en heautois apolambanontes«. exōleis gar houtoi genomenoi makarizousin allēlois, hōs to prokriteon tagma anadexamenoi.
How many other testimonies might I bring against the blasphemers? For those who corrupt themselves with their own hands, and not only they but those who approach women, finally, having had their fill of promiscuity with women, burn for one another, men with men, as it is written, “receiving in themselves the due penalty of their error.” For having become utterly lost, they congratulate one another as having received the preferred rank.
26.11.9Holl GCS 25/31:290
ἀλλὰ καὶ ἀπατῶντες τὸ αὑτοῖς πειθόμενον γυναικεῖον γένος, τὸ σωρευόμενον ἁμαρτήμασι καὶ ἀγόμενον ἐπιρροίαις ποικίλαις‘, φάσκουσι ταῖς ἠπατημέναις παρʼ αὐτῶν ὅτι ἡ δεῖνα παρθένος, ἡ τοσαῦτα ἔτη πεφθαρμένη καὶ φθεγγομένη καθʼ ἑκάστην ἡμέραν. κόρον γὰρ οὐκ ἔχει παρ αὑτοῖς ἡ λαγνεία, ἀλλὰ ὅσον τις παρʼ αὐτοῖς αἰσχρουργὸς ἄνθρωπος, τοσοῦτον παρʼ αὑτοῖς ἐπαινετός.
alla kai apatōntes to hautois peithomenon gynaikeion genos, to sōreuomenon hamartēmasi kai agomenon epirroiais poikilais‘, phaskousi tais ēpatēmenais parʼ autōn hoti hē deina parthenos, hē tosauta etē pephtharmenē kai phthengomenē kathʼ hekastēn hēmeran. koron gar ouk echei par hautois hē lagneia, alla hoson tis parʼ autois aischrourgos anthrōpos, tosouton parʼ hautois epainetos.
And deceiving the womenfolk who obey them, “laden with sins and led by various impulses,” they say to the women they have deceived, “So-and-so is a virgin,” one who has been corrupted for so many years and is corrupted every day. For among them lust has no satiety; the more obscene a man is among them, the more he is praised.
26.11.10Holl GCS 25/31:290
ἐκείνας δέ φασιν παρθένους εἶναι, τὰς μηδέποτε ἐν κοσμικῇ μίξει γάμου κατὰ φύσιν τῆς συνηθείας γενομένας ἴως καταβολῆς σπέρματος, ἀλλὰ μιγνυμένας μὲν ἀεὶ καὶ πορνευούσας πρὸ δὲ τοῦ ἀπαρτηθῆναι τὴν ἡδονὴν ἀφιστώσας τὸν πονηροποιὸν αὐτῶν τῆς κοινωνίας φθορέα καὶ λαμβανούσας τὴν προειρημένην αἰσχρότητα εἰς ἐδωδήν,
ekeinas de phasin parthenous einai, tas mēdepote en kosmikę̄ mixei gamou kata physin tēs synētheias genomenas iōs katabolēs spermatos, alla mignymenas men aei kai porneuousas pro de tou apartēthēnai tēn hēdonēn aphistōsas ton ponēropoion autōn tēs koinōnias phthorea kai lambanousas tēn proeirēmenēn aischrotēta eis edōdēn,
They say those women are virgins who have never, in the worldly intercourse of marriage according to the usual nature, come to the point of the depositing of seed, but who always have intercourse and commit sexual immorality, yet before the pleasure is completed pull away the evildoing corrupter of their partnership and take the obscene matter already mentioned for food,
26.11.11Holl GCS 25/31:290
ὡς κατὰ τὸ ὅμοιον <τῆς> τοῦ Σηλῶμ πρὸς τὴν Θάμαρ κακοτροπίας, * ἀλλὰ ἀπὸ παρθενίας τὴν τέχνην ταύτην ἐπανῃρημένας τοῦ φθείρεσθαι μέν, μὴ ὑποδέχεσθαι δὲ τῆς φθορᾶς τὴν μῖξιν καὶ τὴν ἀπόρροιαν.
hōs kata to homoion <tēs> tou Sēlōm pros tēn Thamar kakotropias, * alla apo parthenias tēn technēn tautēn epanę̄rēmenas tou phtheiresthai men, mē hypodechesthai de tēs phthoras tēn mixin kai tēn aporroian.
as in the likeness of the perversity of Shelah toward Tamar, … but having taken up this art from virginity, to be corrupted but not to receive the union and emission of the corruption.
26.11.12Holl GCS 25/31:290
βλασφημοῦσι δὲ οὐ μόνον τὸν Ἀβραὰμ καὶ τὸν Μωυσέα καὶ τὸν Ἠλίαν καὶ πάντα τὸν χορὸν τῶν προφητῶν, ἀλλὰ καὶ τὸν θεὸν τὸν ἐκλεξάμενον αὐτούς.
blasphēmousi de ou monon ton Abraam kai ton Mōysea kai ton Ēlian kai panta ton choron tōn prophētōn, alla kai ton theon ton eklexamenon autous.
And they blaspheme not only Abraham, Moses, Elijah and the whole choir of prophets, but also the God who chose them.
Haer. 26, chapter 12
26.12.1Holl GCS 25/31:290–291
12. Ἄλλα δὲ μυρία παρʼ αὐτοῖς πλασθέντα γραφεῖα τετόλμηται. γένναν μὲν γὰρ Μαρίας βιβλίον τί φασιν εἶναι, ἐν ᾧ δεινά τε καὶ ὀλέθρια ὑποβάλλοντές τινα ἐκεῖσε λέγουσιν.
12. Alla de myria parʼ autois plasthenta grapheia tetolmētai. gennan men gar Marias biblion ti phasin einai, en hǭ deina te kai olethria hypoballontes tina ekeise legousin.
They have dared countless other fabricated writings. They say there is a book, the Birth of Mary, in which they put certain terrible and deadly things and say them there.
26.12.2Holl GCS 25/31:291
ἐκ τούτου γάρ φησι τὸν Ζαχαρίαν ἀπεκτάνθαι ἐν τῷ ναῷ, ἐπειδή φησίν, ὀπτασίαν ἑώρακε, καὶ ἀπὸ τοῦ φόβου θέλων εἰπεῖν τὴν ὀπτασίαν ἀπεφράγη τὸ στόμα. εἶδε γάρ, φησίν, ἐν τῇ ὤρᾳ τοῦ θυμιάματός τινα, ὡς ἐθυμία, ἄνθρωπον ἑστῶτα, φησίν, ὄνου μορφὴν ἔχοντα.
ek toutou gar phēsi ton Zacharian apektanthai en tǭ naǭ, epeidē phēsin, optasian heōrake, kai apo tou phobou thelōn eipein tēn optasian apephragē to stoma. eide gar, phēsin, en tę̄ ōrą tou thymiamatos tina, hōs ethymia, anthrōpon hestōta, phēsin, onou morphēn echonta.
For from this, it says, Zechariah was killed in the temple, because, it says, he had seen a vision, and when he wished out of fear to tell the vision his mouth was stopped. For he saw, it says, at the hour of incense, while he was burning incense, a man standing, it says, having the form of an ass.
26.12.3Holl GCS 25/31:291
καὶ ἐξελθόντος, φημί, καὶ θέλοντος εἰπεῖν· οὐαὶ ὑμῖν, τίνι προσκυνεῖτε; ἀπέφραξεν αὐτοῦ τὸ στόμα ὁ ὀφθεὶς αὐτῷ ἔνδον ἐν τῷ ναῷ, ἵνα μὴ δύνηται λαλῆσαι. ὅτε δὲ ἡνοίγη τὸ στόμα αὐτοῦ ἴνα λαλήσῃ, τότε ἀπεκάλυψεν αὐτοῖς καὶ ἀπέκτειναν αὐτόν. καὶ οὕτως, φησίν, ἀπέθανε Ζαχαρίας.
kai exelthontos, phēmi, kai thelontos eipein; ouai hymin, tini proskyneite? apephraxen autou to stoma ho ophtheis autǭ endon en tǭ naǭ, hina mē dynētai lalēsai. hote de hēnoigē to stoma autou ina lalēsę̄, tote apekalypsen autois kai apekteinan auton. kai houtōs, phēsin, apethane Zacharias.
And when he came out, it says, and wished to say, “Woe to you, whom do you worship?”, the one who had appeared to him inside the temple stopped his mouth so that he could not speak. But when his mouth was opened so that he could speak, then he revealed it to them, and they killed him. And so, it says, Zechariah died.
26.12.4Holl GCS 25/31:291
διὰ τοῦτο γὰρ ὁ ἱερεὺς προσετάγη ὑπʼ αὐτοῦ τοῦ νομοθετήσαντος, φησίν, ἔχειν κώδωνας, ἱν ὅταν εἰσέρχηται ἱερατεῦσαι, τὸν κτύπον ἀκούων κρύπτηται ὁ προσκυνούμενος, ἵνα μὴ φωραθῇ τὸ ἰνδαλτικὸν αὐτοῦ τῆς μορφῆς πρόσωπον.
dia touto gar ho hiereus prosetagē hypʼ autou tou nomothetēsantos, phēsin, echein kōdōnas, hin hotan eiserchētai hierateusai, ton ktypon akouōn kryptētai ho proskynoumenos, hina mē phōrathę̄ to indaltikon autou tēs morphēs prosōpon.
For this reason, it says, the priest was commanded by the lawgiver himself to wear bells, so that when he went in to serve as priest, the one worshipped might hear the sound and hide, so that the illusory appearance of his form might not be detected.
26.12.5Holl GCS 25/31:291
ἔστι δὲ τὸ πᾶν τῆς εὐηθείας αὐτῶν ἐπιτήδευμα εὐθυέλεγκτον καὶ χλεύης ἔμπλεον. εἰ γὰρ ἦν ὅλως ὁρατὸς ό ἱερουργούμενος, οὐδὲ κρυβῆναι ἠδύνατο· εἰ δὲ ὅλως κρυβῆναι ἠδύνατο, οὐκέτι ἠν ὁρατός.
esti de to pan tēs euētheias autōn epitēdeuma euthyelenkton kai chleuēs empleon. ei gar ēn holōs horatos o hierourgoumenos, oude krybēnai ēdynato; ei de holōs krybēnai ēdynato, ouketi ēn horatos.
The whole practice of their silliness is easily refuted and full of ridicule. For if the one worshipped was visible at all, he could not hide; and if he could hide at all, he was no longer visible.
26.12.6Holl GCS 25/31:291
καὶ ἑτέρως πάλιν πρὸς αὐτοὺς ῥητέον ὅτι εἰ ὁρατὸς ἡν, σῶμα ἄρα ἠν καὶ οὐκέτι πνεῦμα· εἰ δὲ πνεῦμα ἠν, οὐκέτι ἐν ὁρατοῖς ἐξετάζετι. πῶς οὑν τὸ οὐκ ἐν ὁρατοῖς ἐξεταζόμενον ἀπὸ τοῦ κτύπου τῶν κωδώνων τῆς ἑαυτοῦ συστολῆς προενοεῖτο; > γὰρ τὸ ἀόρατον κατὰ φύσιν οὐκ ἂν ὠπτά- νετο, εἰ μὴ ἤθελεν.
kai heterōs palin pros autous rhēteon hoti ei horatos hēn, sōma ara ēn kai ouketi pneuma; ei de pneuma ēn, ouketi en horatois exetazeti. pōs houn to ouk en horatois exetazomenon apo tou ktypou tōn kōdōnōn tēs heautou systolēs proenoeito? > gar to aoraton kata physin ouk an ōpta- neto, ei mē ēthelen.
And again one must say to them otherwise: if he was visible, he was a body and no longer spirit; but if he was spirit, he was no longer reckoned among visible things. How then did what is not reckoned among visible things take thought to withdraw itself at the sound of the bells? For what is invisible by nature would not be seen unless it wished.
26.12.7Holl GCS 25/31:291
εἰ καὶ ὤφθη δέ, οὐκέτι κατὰ ἀνάγκην ἐφαίνετο τῆς φύοντες αὐτὸν ἀγούσης εἰς τὸ φαίνεσθαι, ἀλλὰ κατὰ χάριν, οὐ φόβῳ καὶ προλήψει παρὰ προσδοκίαν ἄνευ κτύπου εἰς τὸ δῆλον καθιστῶν τὴν ἑαυτοῦ ὀπτασίαν. καὶ οὕτω κατὰ πάντα τρόπον διέπεσεν ὁ αὐτῶν φευδὴς καὶ παραπεποιημένος λόγος.
ei kai ōphthē de, ouketi kata anankēn ephaineto tēs phyontes auton agousēs eis to phainesthai, alla kata charin, ou phobǭ kai prolēpsei para prosdokian aneu ktypou eis to dēlon kathistōn tēn heautou optasian. kai houtō kata panta tropon diepesen ho autōn pheudēs kai parapepoiēmenos logos.
And even if he were seen, he would not appear by the necessity of a nature driving him to appear, but by grace, making his vision plain without a sound, not out of fear and forewarning, beyond expectation. And so in every way their false and distorted account has collapsed.
26.12.8Holl GCS 25/31:291–292
καὶ πολλά ἐστιν ἄλλα ἃ λέγουσι ληρώδη. * καίτοι γε τοῦ Ζαχαρίου μὴ ἀποκτανθέντος εὐθύς, ἀλλὰ καὶ ἐπιμείναντος μετὰ τὴν τοῦ Ἰωάννου γέννησιν καὶ προφητεύσαντος περί τε Ἰωάννου καὶ περὶ τῆς παρουσίας τοῦ κυρίου καὶ ἐνσάρκου γεννήσεως ἀπὸ τῆς ἁγίας παρθένου Μαρίας διὰ πνεύ- ματος ἀγίου, ὡς λέγει καὶ σύ, παιδίον, προφήτης ὑψίστου κληθήσῃ·
kai polla estin alla ha legousi lērōdē. * kaitoi ge tou Zachariou mē apoktanthentos euthys, alla kai epimeinantos meta tēn tou Iōannou gennēsin kai prophēteusantos peri te Iōannou kai peri tēs parousias tou kyriou kai ensarkou gennēseōs apo tēs hagias parthenou Marias dia pneu- matos agiou, hōs legei kai sy, paidion, prophētēs hypsistou klēthēsę̄;
And there are many other silly things they say …; yet Zechariah was not killed at once, but lived on after John's birth and prophesied both about John and about the Lord's coming and his birth in the flesh from the holy Virgin Mary through the Holy Spirit, as he says, “And you, child, shall be called a prophet of the Most High;
26.12.9Holl GCS 25/31:292
προπορεύσῃ γὰρ πρὸ προσώπου κυρίου ἑτοιμάσαι ὁδοὺς αὐτοῦ‘, »ἐπιστρέψαι καρδίας πατέρων ἐπὶ τέκνα καὶ ἀπειθεῖς ἐν φρονήσει« καὶ τὰ ἑξῆς. πόσα δὲ ἄλλα ἔστιν εἰπεῖν περὶ τῆς αὐτῶν ψευδηγορίας καὶ τοῦ αὐτῶν μιασμοῦ;
proporeusę̄ gar pro prosōpou kyriou hetoimasai hodous autou‘, »epistrepsai kardias paterōn epi tekna kai apeitheis en phronēsei« kai ta hexēs. posa de alla estin eipein peri tēs autōn pseudēgorias kai tou autōn miasmou?
for you will go before the face of the Lord to prepare his ways,” “to turn the hearts of fathers to children and the disobedient to wisdom,” and so on. How much more could be said about their lying and their defilement?
Haer. 26, chapter 13
26.13.1Holl GCS 25/31:292
13. Οἱ δὲ Λευῖται παρʼ αὐτοῖς καλούμενοι οὐ μίσγονται γυναιξίν, ἀλλὰ ἀλλήλοις μίσγονται. καὶ οὑτοί εἰσιν οἱ προκριτέοι παρʼ αὐτοῖς δῆθεν καὶ ἐπαινετοί. καταγελῶσι δὲ λοιπὸν τῶν τὴν πολιτείαν ἀσκούντων καὶ ἁγνείαν καὶ παρθενίαν ὡς εἰς μάτην τὸν κάματον ἀναδεδεμένων.
13. Hoi de Leuitai parʼ autois kaloumenoi ou misgontai gynaixin, alla allēlois misgontai. kai houtoi eisin hoi prokriteoi parʼ autois dēthen kai epainetoi. katagelōsi de loipon tōn tēn politeian askountōn kai hagneian kai parthenian hōs eis matēn ton kamaton anadedemenōn.
Those among them called Levites do not have intercourse with women, but with one another. And these are supposedly the preferred and praised among them. And they ridicule those who practice the [ascetic] way of life, purity and virginity, as having undertaken the toil in vain.
26.13.2Holl GCS 25/31:292
προφέρουσι δὲ εἰς ὄνομα Φιλίππου τοῦ ἁγίου μαθητοῦ εὐαγγέλιον πεπλασμένον, ὅτι, φησίν »ἀπεκάλυψέν μοι ὁ κύριος τί τὴν ψυχὴν δεῖ λέγειν ἐν τῷ ἀνιέναι εἰς τὸν οὐρανὸν καὶ πῶς ἑκάστῃ τῶν ἄνω δυνάμεων ἀποκρίνεσθαι· ὅτι ἐπέγνων ἐμαυτήν, φησί, καί συνέλεξα ἐμαυτὴν ἐκ πανταχόθεν, καὶ οὐκ ἔσπειρα τέκνα τῷ ἄρχοντι, ἀλλὰ ἐξερρίζωσα τὰς ῥίζας αὐτοῦ καὶ συνέλεξα τὰ μέλη τὰ διεσκορπισμένα, καὶ οἶδά σε τὶς ἔ. ἐγὼ γάρ, φησί, τῶν ἄνωθέν εἰμι«. καὶ οὕτως, φησίν, ἀπολύεται.
propherousi de eis onoma Philippou tou hagiou mathētou euangelion peplasmenon, hoti, phēsin »apekalypsen moi ho kyrios ti tēn psychēn dei legein en tǭ anienai eis ton ouranon kai pōs hekastę̄ tōn anō dynameōn apokrinesthai; hoti epegnōn emautēn, phēsi, kai synelexa emautēn ek pantachothen, kai ouk espeira tekna tǭ archonti, alla exerrizōsa tas rhizas autou kai synelexa ta melē ta dieskorpismena, kai oida se tis e. egō gar, phēsi, tōn anōthen eimi«. kai houtōs, phēsin, apolyetai.
They bring forward a gospel fabricated in the name of Philip the holy disciple, saying, “The Lord revealed to me what the soul must say as it goes up into heaven, and how it must answer each of the powers above: ‘I have recognized myself,’ it says, ‘and gathered myself from everywhere, and I have not sown children for the ruler, but have uprooted his roots and gathered the scattered members, and I know who you are. For I,’ it says, ‘am of those from above.’” And so, it says, it is released.
26.13.3Holl GCS 25/31:292–293
ἐὰν φησίν, εὑρεθῇ γεννήσασα υἱόν, κατέχεται κάτω ἕως ἂν τὰ ἴδια τέκνα δυνηθῇ ἀναλαβεῖν καὶ ἀναστρέψαι εἰς ἑαυτήν.
ean phēsin, heurethę̄ gennēsasa huion, katechetai katō heōs an ta idia tekna dynēthę̄ analabein kai anastrepsai eis heautēn.
But if, it says, [the soul] is found to have borne a son, it is held below until it can take back its own children and return them to itself.
26.13.4Holl GCS 25/31:293
καὶ οὕτως ἐστὶ τὰ ληρώδη αὐτῶν καὶ μυθώδη, ὡς καὶ περὶ τοῦ ἁγίου Ἠλία τολμῶσι βλασφημεῖν καὶ λέγειν ὅτι, φησίν, ὅτε ἀνελήφθη, κατεβλήθη πάλιν εἰς τὸν κόσμον.
kai houtōs esti ta lērōdē autōn kai mythōdē, hōs kai peri tou hagiou Ēlia tolmōsi blasphēmein kai legein hoti, phēsin, hote anelēphthē, kateblēthē palin eis ton kosmon.
And such is their nonsense and myth that they dare to blaspheme even holy Elijah and to say that when he was taken up, he was thrown back down into the world.
26.13.5Holl GCS 25/31:293
ἦλθεν γάρ, φησίν, μία δαίμων καὶ ἐκράτησε καὶ εἰπεν αὐτῷ ὅτι ποῦ πορεύῃ; ἔχω γὰρ τέκνα ἀπὸ σοῦ, καὶ οὐ δύνασαι ἀνελθεῖν καὶ ὡδε ἀφεῖναι τὰ τέκνα σου. καί, φησίν, λέγει· πόθεν ἔχεις τέκνα ἀπʼ ἐμοῦ καὶ ἐγὼ ἤμην ἐν ἁγνείᾳ; λέγει, φησίν· ναί, ὅτε ἐνυπνίοις ἐνυπνιαζόμενος πολλάκις ἐν τῇ ἀπορροίᾳ τῶν σωμάτων ἐκενώθης, ἐγὼ ἤμην ἡ μεταλαβοῦσα ἀπὸ σοῦ τὰ σπέρματα καὶ γεννῶσά σοι υἱούς.
ēlthen gar, phēsin, mia daimōn kai ekratēse kai eipen autǭ hoti pou poreuę̄? echō gar tekna apo sou, kai ou dynasai anelthein kai hōde apheinai ta tekna sou. kai, phēsin, legei; pothen echeis tekna apʼ emou kai egō ēmēn en hagneią? legei, phēsin; nai, hote enypniois enypniazomenos pollakis en tę̄ aporroią tōn sōmatōn ekenōthēs, egō ēmēn hē metalabousa apo sou ta spermata kai gennōsa soi huious.
“For a female demon came,” it says, “and seized him and said to him, Where are you going? For I have children by you, and you cannot go up and leave your children here. And, it says, he says, How do you have children by me, when I was in purity? She says, it says, Yes: when, dreaming dreams, you were often emptied in the emission of the body, I was the one who took the seed from you and bore you sons.”
26.13.6Holl GCS 25/31:293
πολλὴ δὲ μωρία τῶν τὰ τοιαῦτα λεγόντων. πῶς γὰρ δύναται δαίμων, πνεῦμα ὢν ἀόρατον καὶ ἀσώματον, >ἀπὸ> σωμάτων μεταλαμβάνειν; εἰ δὲ ἀπὸ σωμάτων μεταλαμβάνει καὶ κυϊσκει, οὐκέτι ἐστὶ πνεῦμα, ἀλλὰ σῶμα. σῶμα δὲ ὤν πῶς ἐστιν ἀόρατος καὶ πνεῦμα;
pollē de mōria tōn ta toiauta legontōn. pōs gar dynatai daimōn, pneuma ōn aoraton kai asōmaton, >apo> sōmatōn metalambanein? ei de apo sōmatōn metalambanei kai kyïskei, ouketi esti pneuma, alla sōma. sōma de ōn pōs estin aoratos kai pneuma?
Great is the folly of those who say such things. For how can a demon, being an invisible and bodiless spirit, receive from bodies? And if it receives from bodies and conceives, it is no longer spirit but body. And being body, how is it invisible and spirit?
26.13.7Holl GCS 25/31:293
καὶ πολλὴ ἀτοπία τῆς αὐτῶν μωρολογίας. βούλονται γὰρ τὴν αὐτῶν μαρτυρίαν τὴν ἀπὸ τῆς ἐπιστολῆς τοῦ Ἰούδα μᾶλλον εἰς ἑαυτοὺς δῆθεν ἐπάγεσθαι ἐν τῷ λέγειν »καὶ οἱ μὲν ἐνυπνιαζόμενοι σάρκα μὲν μιαίνουσι, κυριότητα δὲ ἀθετοῦσι, δόξας δὲ βλασφημοῦσιν«. οὐκ εἶπεν δὲ ὁ μακάριος Ἱούδας ὁ ἀδελφὸς τοῦ κυρίου περὶ ἐνυπνιαζομένων ἐν σώμασιν· εὐθὺς γὰρ ἐπιφέρει καὶ δεικνύει ὅτι περὶ τῶν ἐνυπνιαζομένων * λέγει, τῶν λαλούντων ὡς δί ὀνειράτων τὰ αὐτῶν ῥήματα καὶ οὐκ ἐν ἀνανήψει γρηγορήσεως λογισμῶν.
kai pollē atopia tēs autōn mōrologias. boulontai gar tēn autōn martyrian tēn apo tēs epistolēs tou Iouda mallon eis heautous dēthen epagesthai en tǭ legein »kai hoi men enypniazomenoi sarka men miainousi, kyriotēta de athetousi, doxas de blasphēmousin«. ouk eipen de ho makarios Hioudas ho adelphos tou kyriou peri enypniazomenōn en sōmasin; euthys gar epipherei kai deiknyei hoti peri tōn enypniazomenōn * legei, tōn lalountōn hōs di oneiratōn ta autōn rhēmata kai ouk en ananēpsei grēgorēseōs logismōn.
And the absurdity of their foolish talk is great. For they wish to apply to themselves the testimony from the letter of Jude, saying, “And these dreamers defile the flesh, reject lordship, and blaspheme glories.” But blessed Jude, the Lord's brother, did not speak of those who dream in the body; for he immediately adds and shows that he speaks of dreamers … who speak their words as though from dreams and not in the sobriety of wakeful reasoning.
26.13.8Holl GCS 25/31:293–294
καὶ γὰρ καὶ περὶ τῶν ἐν Ἱερουσαλὴμ διδασκάλων λέγει Ἠσαίας »πάντες κύνες ἐνεοὶ οὐ δυνάμενοι ὑλακτεῖν, ἐνυπνιαζόμενοι καίτην« καὶ τὰ ἑξῆς, καὶ ὡδε δὲ ἐν τῇ τοῦ Ἰούδα ἐπιστολῇ δείκνυσι λέγων, »[ἐνυπνιαζόμενοι κοίτην, ] ἃ οὐκ οἴδασι λέγοντες«. καὶ ἔδειξεν ὅτι οὐ περὶ τῆς ἐνυπνιάσεως τοῦ ὕπνου λέγει, ἁλλὰ περὶ τῆς μυθώδους αὐτῶν τρα- γῳδίας καὶ ληρολογίας, ὡς διὰ ὕπνου λεγομένης καὶ οὐκ ἀπὸ ἐρρω- μένης διανοίας.
kai gar kai peri tōn en Hierousalēm didaskalōn legei Ēsaias »pantes kynes eneoi ou dynamenoi hylaktein, enypniazomenoi kaitēn« kai ta hexēs, kai hōde de en tę̄ tou Iouda epistolę̄ deiknysi legōn, »[enypniazomenoi koitēn, ] ha ouk oidasi legontes«. kai edeixen hoti ou peri tēs enypniaseōs tou hypnou legei, halla peri tēs mythōdous autōn tra- gǭdias kai lērologias, hōs dia hypnou legomenēs kai ouk apo errō- menēs dianoias.
For Isaiah also says of the teachers in Jerusalem, “All dumb dogs, unable to bark, dreaming of bed,” and so on; and so here in the letter of Jude he shows it, saying, “speaking of things they do not know.” And he showed that he speaks not of dreaming in sleep, but of their mythical tragedy and nonsense, spoken as though in sleep and not from a sound mind.
Haer. 26, chapter 14
26.14.1Holl GCS 25/31:294
14. Περιχακῶ δὲ ὡς ἀληθῶς τὰ πάντα ἐξειπεῖν. θεοῦ γάρ ἐστι μόνου ἀποκλεῖσαι τὸν βυθὸν τῆς δυσοσμίας ταύτης. καὶ παρελεύσομαι ἐκ τοῦ τόπου, εὐξάμενος τῷ παμβασιλεῖ θεῷ μηδένα εἰς τὸν βόρβορον ἐγκαταπαγῆναι μηδὲ αὐτοῦ τὴν ἔννοιαν μεταλαβεῖν τῆς δυσώδους ἀκαθαρσίας.
14. Perichakō de hōs alēthōs ta panta exeipein. theou gar esti monou apokleisai ton bython tēs dysosmias tautēs. kai pareleusomai ek tou topou, euxamenos tǭ pambasilei theǭ mēdena eis ton borboron enkatapagēnai mēde autou tēn ennoian metalabein tēs dysōdous akatharsias.
I am truly weary of telling everything. For it belongs to God alone to shut up the depth of this stench. And I shall leave the place, praying to God the King of all that no one may be stuck in the mire, nor even take in the thought of its stinking uncleanness.
26.14.2Holl GCS 25/31:294
πρῶτον μὲν γὰρ ὁ ἀπόστολος Παῦλος ἐκκόπτει αὐτῶν πᾶσαν ῥίζαν τῆς κακίας, περὶ χηρῶν νεωτέρων παραγέλλων χήρας‘ φησίν »νεωτέρας παραιτοῦ· μετὰ γὰρ τὸ καταστρηνιᾶσαι τοῦ Χριστοῦ γαμεῖν θέλουσιν, ἔχουσαι κρίμα, ὅτι τὴν πρώτην πίστιν ἀθέτησαν«· »ἀλλὰ γαμείτωσαν τεκνοποιείτωσαν οἰκοδε- σποτείτωσαν‘.
prōton men gar ho apostolos Paulos ekkoptei autōn pasan rhizan tēs kakias, peri chērōn neōterōn paragellōn chēras‘ phēsin »neōteras paraitou; meta gar to katastrēniasai tou Christou gamein thelousin, echousai krima, hoti tēn prōtēn pistin athetēsan«; »alla gameitōsan teknopoieitōsan oikode- spoteitōsan‘.
For first the apostle Paul cuts out every root of their wickedness, instructing about younger widows: “Refuse younger widows,” he says; “for when they grow wanton against Christ they wish to marry, incurring condemnation because they have set aside their first faith”; “but let them marry, bear children, manage their households.”
26.14.3Holl GCS 25/31:294
εἰ δὲ ὁ ἀπόστολος λέγει τεδνογονεῖν οἰκοδεσποτεῖν], οὑτοι δὲ παραιτοῦνται τὴν τεκνογονίαν, ὄφεώς ἐστι καὶ κακῆς διδασκαλίας τὸ ἐπιχείρημα. ἡττώμενοι γὰρ τῇ ἡδονῇ τῆς πορνείας ἐπινοοῦσιν ἑαυτοῖς ἀκαθαρσίας προφάσεις, ὅπως δόξωσι πληροφορεῖν τὴν ἑαυτῶν ἀσέλγειαν.
ei de ho apostolos legei tednogonein oikodespotein], houtoi de paraitountai tēn teknogonian, opheōs esti kai kakēs didaskalias to epicheirēma. hēttōmenoi gar tę̄ hēdonę̄ tēs porneias epinoousin heautois akatharsias prophaseis, hopōs doxōsi plērophorein tēn heautōn aselgeian.
If the apostle says to bear children and manage the household, while these refuse childbearing, the undertaking is the serpent's and of evil teaching. For, overcome by the pleasure of sexual immorality, they invent pretexts of uncleanness for themselves, so as to seem to give assurance to their licentiousness.
26.14.4Holl GCS 25/31:294
καὶ ἔδει μὲν ἀληθῶς ταῦτα μήτε λέγεσθαι μήτε ἐν συντάγμασι καταξιοῦσθαι γράφεσθαι, θάπτεσθαι δὲ ὥσπερ νεκρόν τινα όόωδότα καὶ λοιμώδη ἀποφορὰν πνέοντα, ἴνα μὴ καὶ διὰ τῆς ἀκοῆς λυμήνηται τοὺς ἀνθρώπους.
kai edei men alēthōs tauta mēte legesthai mēte en syntagmasi kataxiousthai graphesthai, thaptesthai de hōsper nekron tina ooōdota kai loimōdē apophoran pneonta, ina mē kai dia tēs akoēs lymēnētai tous anthrōpous.
And truly these things ought neither to be said nor thought worthy of being written in treatises, but buried like a stinking corpse breathing a pestilential exhalation, so that they may not harm people even through hearing.
26.14.5Holl GCS 25/31:294
καὶ εἰ μὲν παρεληλύθει ἡ τοιαύτη αἵρεσις καὶ οὐκέτι ἦν ἐν τῷ βίῳ, ἀγαθὸν ἦν ταύτην θάψαι καὶ μήτε ὅλως περὶ αὐτῆς εἰπεῖν. ἐπειδὴ δὲ καὶ ἔστι καὶ πράττεται, προετράπημεν δὲ ὑπὸ τῆς ὑμῶν τιμιότητος περὶ πάντων εἰπεῖν, μέρη αὐτῆς διηγησάμην ἀναγκασθείς, ἵνα τὸ φιλάληθες μὴ παρασιω- πήσω, ἀλλὰ ὑφηγήσωμαι εἰς ἀποτροπὴν μὲν τῶν ἀκουόντων, εἰς ἐξαγωγὴν δὲ τῶν πραττόντων.
kai ei men parelēlythei hē toiautē hairesis kai ouketi ēn en tǭ biǭ, agathon ēn tautēn thapsai kai mēte holōs peri autēs eipein. epeidē de kai esti kai prattetai, proetrapēmen de hypo tēs hymōn timiotētos peri pantōn eipein, merē autēs diēgēsamēn anankastheis, hina to philalēthes mē parasiō- pēsō, alla hyphēgēsōmai eis apotropēn men tōn akouontōn, eis exagōgēn de tōn prattontōn.
And if such a sect had passed away and no longer existed, it would be good to bury it and say nothing at all about it. But since it both exists and is practiced, and we were urged by your honors to speak of all, I have described parts of it under compulsion, so as not to pass the truth over in silence, but to set it out for the turning away of the hearers and the rescue of those who practice it.
26.14.6Holl GCS 25/31:294
πόθεν γὰρ οὐκ ἔχομεν δεῖξαι τοὺς παρʼ αὐτοῖς φόνους καὶ τερατώδη ἔργα καὶ τελετὰς διαβόλου ἐξ ἐπινοίας > τοῦ αὐτοῦ διαβόλου τοῖς ἐμβεβροντημένοις δοθείσας;
pothen gar ouk echomen deixai tous parʼ autois phonous kai teratōdē erga kai teletas diabolou ex epinoias > tou autou diabolou tois embebrontēmenois dotheisas?
For from where can we not show their murders, monstrous deeds, and rites of the devil, given to the thunderstruck by the invention of the same devil?
Haer. 26, chapter 15
26.15.1Holl GCS 25/31:294–295
15. Καὶ εὐθὺς μὲν οὑν ἐλέγχονται εἰς ὅ φαντασιοῦνται καὶ προφασίζονται περὶ τοῦ ξύλου τοῦ ἐν τῷ πρώτῳ ψαλμῷ εἰρημένου ὅτι »δώσει τὸν καρπὸν αὐτοῦ ἐν καιρῷ αὐτοῦ καὶ τὸ φύλλον αὐτοῦ οὐκ ἀπορρυησεται«. ἀνωτέρω γὰρ κεῖται οτι »ἐν τῷ νόμῳ κυρίου το θέλημα αὐτοῦ καὶ ἐν τῷ νόμῳ αὐτοῦ μελετήσει ἡμέρας καὶ νυκτός‘.
15. Kai euthys men houn elenchontai eis ho phantasiountai kai prophasizontai peri tou xylou tou en tǭ prōtǭ psalmǭ eirēmenou hoti »dōsei ton karpon autou en kairǭ autou kai to phyllon autou ouk aporryēsetai«. anōterō gar keitai oti »en tǭ nomǭ kyriou to thelēma autou kai en tǭ nomǭ autou meletēsei hēmeras kai nyktos‘.
And they are at once refuted in the fantasy and pretext they make about the tree spoken of in the first psalm, that “it will yield its fruit in its season and its leaf shall not fall off.” For above it stands, “His will is in the law of the Lord, and on his law he will meditate day and night.”
26.15.2Holl GCS 25/31:295
νόμον δὲ οὗτοι καὶ προφήτας ἀρνοῦνται. εἰ δὲ νόμον κυρίου ἀρνοῦνται, σὺν τῷ νόμῳ καὶ τὸν λαλήσαντα ἐν τῷ νόμῳ συκοφαντοῦ- σιν· πλανῶνται δὲ καθʼ ὑπόνοιαν καὶ ἐκπεπτώκασιν τῆς ἀληθείας, κρίσιν τε οὐχ ἡγοῦνται οὔτε ἀνάστασιν ὁμολογοῦσιν.
nomon de houtoi kai prophētas arnountai. ei de nomon kyriou arnountai, syn tǭ nomǭ kai ton lalēsanta en tǭ nomǭ sykophantou- sin; planōntai de kathʼ hyponoian kai ekpeptōkasin tēs alētheias, krisin te ouch hēgountai oute anastasin homologousin.
But these deny the law and the prophets. And if they deny the law of the Lord, together with the law they slander the one who spoke in the law. They go astray in their notions and have fallen from the truth; they do not believe in judgment nor confess the resurrection.
26.15.3Holl GCS 25/31:295
ὅσα δὲ πράττουσιν ἐν τῷ σώματι ἡδονῆς ἔμπλεοι γινόμενοι ταῦτα ἀποκαρποῦνται ἐκβακχευόμενοι ταῖς τοῦ διαβόλου ἡδοναῖς τε καὶ ἐπιθυμίαις, ὡς πάντῃ τε καὶ πανταχοῦ ἐλέγχονται ἀπὸ τοῦ τῆς ἀληθείας λόγου·
hosa de prattousin en tǭ sōmati hēdonēs empleoi ginomenoi tauta apokarpountai ekbakcheuomenoi tais tou diabolou hēdonais te kai epithymiais, hōs pantę̄ te kai pantachou elenchontai apo tou tēs alētheias logou;
Whatever they do in the body, filled with pleasure, they reap, revelling in the devil's pleasures and desires, so that they are refuted everywhere and in every way by the word of truth.
26.15.4Holl GCS 25/31:295
Ἰωάννης γὰρ λέγει »εἴ τις ἔρχεται«, φησί, »πρὸς ὑμᾶς, καὶ οὐ φέρει τὴν διδαχὴν ταύτην‘. καὶ ποίαν φησίν; »εἴ τις οὐχ ὁμολογεῖ Χριστὸν ἐν σαρκὶ ἐληλυθότα, ἀντίχριστός ἀστι«. »καὶ νῦν ἀντίχριστοι πολλοὶ γεγόνασιν«, ὡς τῶν μὴ ὁμολογούντων τὸν Χριστὸν ἐν σαρκὶ ἐληλυθότα ἀντιχρίστων ὑπαρχόντων. ἀλλὰ καὶ αὐτὸς ὁ σωτὴρ λέγει »οἱ καταξιωθέντες τῆς βασιλείας τῶν οὐρανῶν οὕτε γαμοῦσιν οὔτε γαμίζονται ἀλλʼ ἰσάγγελοί εἰσιν( οὐ μόνον δέ,
Iōannēs gar legei »ei tis erchetai«, phēsi, »pros hymas, kai ou pherei tēn didachēn tautēn‘. kai poian phēsin? »ei tis ouch homologei Christon en sarki elēlythota, antichristos asti«. »kai nyn antichristoi polloi gegonasin«, hōs tōn mē homologountōn ton Christon en sarki elēlythota antichristōn hyparchontōn. alla kai autos ho sōtēr legei »hoi kataxiōthentes tēs basileias tōn ouranōn houte gamousin oute gamizontai allʼ isangeloi eisin( ou monon de,
For John says, “If anyone comes to you and does not bring this teaching.” And what teaching, he says? “If anyone does not confess Christ come in the flesh, he is antichrist.” “And now many antichrists have come,” since those who do not confess Christ come in the flesh are antichrists. And the Savior himself says, “Those counted worthy of the kingdom of heaven neither marry nor are given in marriage, but are equal to angels.” And not only so,
26.15.6Holl GCS 25/31:295
ἀλλὰ καὶ ἴνα δείξῃ τὴν σαφῆ ἁγνείαν καὶ τὴν διὰ τοῦ ἐδιάζειν ἁγιαστείαν, φάσκει τῇ Μαριάμ »μή μου ἅπτου· οὔπω γὰρ ἀναβέβηκα πρὸς τὸν πατέρα«, ἵνα δείξῃ τὴν ἁγνείαν ἀμέτοχον σωμάτων καὶ ἀμιγῆ.
alla kai ina deixę̄ tēn saphē hagneian kai tēn dia tou ediazein hagiasteian, phaskei tę̄ Mariam »mē mou haptou; oupō gar anabebēka pros ton patera«, hina deixę̄ tēn hagneian ametochon sōmatōn kai amigē.
but also, to show clear purity and the holiness that comes by living apart, he says to Mary, “Do not touch me; for I have not yet ascended to the Father,” to show a purity without contact or mingling with bodies.
26.15.7Holl GCS 25/31:295
ἀλλὰ καὶ ἐν ἄλλῳ τόπῳ λέγει προθεσπίζον τὸ ἅγιον πνεῦμα καὶ διὰ τοὺς πρώην καὶ > μετέπειτα »μακαρία στεῖρα ἡ ἀμίαντος ἥτις οὐκ ἔγνω κοίτην ἐν παραπτώματι καὶ εὐνοῦχος ὃς οὐκ εἰργάσατο ἐν χεροὶν ἀνόμημα«, ἴνα παρακόψῃ τὰ διὰ τοῦ μύθου αὐτῶν ἐν χερσὶν αἰσχρουργηματα.
alla kai en allǭ topǭ legei prothespizon to hagion pneuma kai dia tous prōēn kai > metepeita »makaria steira hē amiantos hētis ouk egnō koitēn en paraptōmati kai eunouchos hos ouk eirgasato en cheroin anomēma«, ina parakopsę̄ ta dia tou mythou autōn en chersin aischrourgēmata.
And in another place the Holy Spirit says, prophesying beforehand because of those of earlier and later times, “Blessed is the barren woman who is undefiled, who has not known a bed in transgression, and the eunuch who has not done lawlessness with his hands,” to cut off the obscenities done with the hands through their myth.
Haer. 26, chapter 16
26.16.1Holl GCS 25/31:295–296
16. Πόσα δὲ ἄλλα ἔστιν εἰπεῖν, ὡς τοῦ ἀποστόλου λέγοντος πῆ μἐν »ὁ ἄγαμος καὶ ἡ παρθένος μεριμνᾷ τὰ τοῦ κυρίου, πῶς ἀρέσει τῷ κυρίῳ« — τοῦτο δέ φησι δεῖξαι τὴν ἁγνείαν ἐν ἀληθείᾳ, ἐκ τοῦ ἁγίου πνεύματος ἐπιτρεπόμενος οὐ παρέργως —, ἔπειτα δὲ περὶ τῶν τὸν γάμον ἐχόντων τὸν σεμνὸν λέγοντος τίμιος ὁ γάμος καὶ ἡ κοίτη ἀμίαντος, πόρνους δὲ καὶ μοιχοὺς κρινεῖ ὁ θεός‘.
16. Posa de alla estin eipein, hōs tou apostolou legontos pē men »ho agamos kai hē parthenos merimną ta tou kyriou, pōs aresei tǭ kyriǭ« — touto de phēsi deixai tēn hagneian en alētheią, ek tou hagiou pneumatos epitrepomenos ou parergōs —, epeita de peri tōn ton gamon echontōn ton semnon legontos timios ho gamos kai hē koitē amiantos, pornous de kai moichous krinei ho theos‘.
How much else could be said, as the apostle says in one place, “The unmarried man and the virgin care for the things of the Lord, how to please the Lord”—he says this to show purity in truth, directed not idly by the Holy Spirit—and then about those who have honorable marriage, “Marriage is honorable and the bed undefiled, but God will judge the sexually immoral and adulterers.”
26.16.2Holl GCS 25/31:296
ἀλλὰ καὶ κατʼ αὐτῶν ἐκβοᾷ γράφων Ῥωμαίοις, τὰ αἰσχρὰ ἀποκαλύπτων τῶν τὰς κακοπραγίας ἐργαζομένων, λέγων αἱ τε γὰρ θήλειαι αὐτῶν μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν‘ καὶ περὶ τῶν ἀρρένων, ὄντι »ἄρρενες ἐν ἄρρεσι τὴν ἀσχημοσύνην κατεργαζόμενοι«·
alla kai katʼ autōn ekboą graphōn Rhōmaiois, ta aischra apokalyptōn tōn tas kakopragias ergazomenōn, legōn hai te gar thēleiai autōn metēllaxan tēn physikēn chrēsin eis tēn para physin‘ kai peri tōn arrenōn, onti »arrenes en arresi tēn aschēmosynēn katergazomenoi«;
And he cries out against them, writing to the Romans, uncovering the obscenities of those who do evil deeds, saying, “For their women exchanged natural use for what is against nature,” and of the males, that “males with males committing shamelessness.”
26.16.3Holl GCS 25/31:296
ἀλλὰ καὶ ἐν τῇ πρὸς Τιμόθεον ἐπιστολῇ περὶ τούτων λέγει ὅτι ἐν ἐσχάταις ταις ἡμέραις ἐνστήσονται καιροὶ χαλεποί· ἔσονται γὰρ οἱ ἄνθρωποι φιλήδονοι«, καὶ πάλιν κωλυόντων γαμεῖν, κεκαυτηριασμένων τὴν συνείδησιν‘,
alla kai en tę̄ pros Timotheon epistolę̄ peri toutōn legei hoti en eschatais tais hēmerais enstēsontai kairoi chalepoi; esontai gar hoi anthrōpoi philēdonoi«, kai palin kōlyontōn gamein, kekautēriasmenōn tēn syneidēsin‘,
And in the letter to Timothy he says of them that “in the last days difficult times will come; for people will be lovers of pleasure,” and again, “forbidding marriage, seared in conscience,”
26.16.4Holl GCS 25/31:296
ὅτι τὸ μὲν γαμεῖν μετὰ σωφροσύνης καὶ τεκνογονεῖν κωλύουσι, καιόμενοι δέ εἰσι τῇ συνειδήσει, λαγνεύοντες μὲν καὶ φθειρόμενοι, κωλύοντες δὲ τεκνογονεῖν.
hoti to men gamein meta sōphrosynēs kai teknogonein kōlyousi, kaiomenoi de eisi tę̄ syneidēsei, lagneuontes men kai phtheiromenoi, kōlyontes de teknogonein.
because they forbid marrying with self-control and bearing children, and are burned in their conscience, being lustful and corrupting themselves, but forbidding childbearing.
26.16.5Holl GCS 25/31:296
καὶ γὰρ καὶ αὐτὴ ἡ παρʼ αὐτοῖς λεγομένη θυσία, βορβορώδης τις οὖσα, ἤδη καὶ ἀπὸ τῶν ἀνέκαθεν διὰ τοῦ προφήτου ὑποδείκνυται οφεως οὖσα σὰρξ καὶ οὐχὶ τοῦ κυρίου μὴ γένοιτο), λέγοντος οὕτως ὅτι »σὺ συνέτριψας τὴν κεφαλὴν τοῦ δράκοντος καὶ ἔδωκας αὐτὸν βρῶμα λαοῖς τοῖς Αἰθίοψι«.
kai gar kai autē hē parʼ autois legomenē thysia, borborōdēs tis ousa, ēdē kai apo tōn anekathen dia tou prophētou hypodeiknytai opheōs ousa sarx kai ouchi tou kyriou mē genoito), legontos houtōs hoti »sy synetripsas tēn kephalēn tou drakontos kai edōkas auton brōma laois tois Aithiopsi«.
For their so-called sacrifice, being a filthy thing, is already shown from of old through the prophet to be the flesh of the serpent and not of the Lord (God forbid), when he says, “You crushed the head of the dragon and gave him as food to the peoples, the Ethiopians.”
26.16.6Holl GCS 25/31:296
βρῶμα γὰρ ὡς ἀληθῶς ὄφεως ἡ τούτων μυσαρὰ θρῃσκεία καὶ Αἰθίοπες μεμελανωμένοι τῇ ἁμαρτίᾳ οἱ ταύτην τὴν τελετὴν τοῦ νῦν μὲν δαίμονος Διὸς πάλαι δὲ γόητος,
brōma gar hōs alēthōs opheōs hē toutōn mysara thrę̄skeia kai Aithiopes memelanōmenoi tę̄ hamartią hoi tautēn tēn teletēn tou nyn men daimonos Dios palai de goētos,
For truly their abominable religion is the serpent's food, and those who perform this rite are Ethiopians blackened with sin, [the rite] of Zeus, now a demon but formerly a sorcerer,
26.16.7Holl GCS 25/31:296
τοῦ παρά τισι θεοῦ μάτην νενομισμένου τελοῦντες. ἐκ γὰρ Ἑλληνικῶν μύθων πᾶσαι αἱ αἱρέσεις συνάξασαι ἑαυταῖς τὴν πλάνην μετέβαλον, μεταποιήσασαι εἰς ἄλλην διάνοιαν χείρονα.
tou para tisi theou matēn nenomismenou telountes. ek gar Hellēnikōn mythōn pasai hai haireseis synaxasai heautais tēn planēn metebalon, metapoiēsasai eis allēn dianoian cheirona.
vainly thought a god by some. For all the sects gathered their error from Greek myths and changed it, remodeling it into another, worse sense.
26.16.8Holl GCS 25/31:296–297
παρεισφέρουσι γὰρ οἱ ποιηταὶ τὸν Δία τὴν Μῆτιν θυγατέρα ἑαυτοῦ καταπιόντα. βρέφος δὲ οὐκ ἄν τις καταπίοι, ὡς καὶ ὁ ἅγιος Κλήμης καταγελῶν τῆς τῶν θεῶν τῶν Ἑλλήνων αἰσ- χρουργίας εἶπεν ὅτι τὴν Μῆτιν καταπιὼν οὐχὶ τὸ βρέφος ἠδύνατο καταπιεῖν, ἀλλὰ τὴν γονὴν τὴν ἰδίαν * σημαίνων.
pareispherousi gar hoi poiētai ton Dia tēn Mētin thygatera heautou katapionta. brephos de ouk an tis katapioi, hōs kai ho hagios Klēmēs katagelōn tēs tōn theōn tōn Hellēnōn ais- chrourgias eipen hoti tēn Mētin katapiōn ouchi to brephos ēdynato katapiein, alla tēn gonēn tēn idian * sēmainōn.
For the poets introduce Zeus swallowing Metis, his own daughter. But no one could swallow an infant, as holy Clement also said, mocking the obscenity of the gods of the Greeks: that in swallowing Metis he could not swallow the infant, but … signifying his own seed.
Haer. 26, chapter 17
26.17.1Holl GCS 25/31:297
17. Τί δὲ ἕτερον εἴποιμι; ἢ πῶς ἀποσείσομαι τὸν πηλώδη τοῦτον πόνον, βουλόμενος μὲν εἰπεῖν καὶ μr̀ι βουλόμενος, ἀναγκαζόμενος δέ, ἴνα μὴ δόξω τι τῶν ὄντων παρακρύπτειν, καὶ φοβούμενος ἵνα μὴ ἀποκαλύπτων τὰ δεινὰ αὐτῶν ἢ χράνω ἢ πλήξω ἢ εἰς τὸ περιερ- γάσασθαι περὶ τούτου τοὺς ἀπαγομένους ἡδοναῖς καὶ ἐπιθυμίαις ἐπο- τρύνω.
17. Ti de heteron eipoimi? ē pōs aposeisomai ton pēlōdē touton ponon, boulomenos men eipein kai mri boulomenos, anankazomenos de, ina mē doxō ti tōn ontōn parakryptein, kai phoboumenos hina mē apokalyptōn ta deina autōn ē chranō ē plēxō ē eis to perier- gasasthai peri toutou tous apagomenous hēdonais kai epithymiais epo- trynō.
What else shall I say? Or how shall I shake off this muddy labor, wishing and not wishing to speak, but compelled, so as not to seem to hide anything that exists, and fearing lest by uncovering their terrible deeds I either defile or shock, or stir up those led by pleasures and desires to inquire curiously into this?
26.17.2Holl GCS 25/31:297
ὅμως ἐγὼ μὲν ἀθῷος εἴην καὶ πᾶσα ἡ τῆς ἁγίας καθολικῆς ἐκκλησίας † ἐλπὶς καὶ πάντες οἱ τούτῳ τῷ γράμματι ἐντυγχάνοντες ἀπὸ τῆς τοιαύτης τοῦ διαβόλου ὑποσπορᾶς καὶ κακομηχανίαις·
homōs egō men athǭos eiēn kai pasa hē tēs hagias katholikēs ekklēsias † elpis kai pantes hoi toutǭ tǭ grammati entynchanontes apo tēs toiautēs tou diabolou hyposporas kai kakomēchaniais;
Yet may I be innocent, and the whole … hope of the holy catholic church, and all who read this writing, of such sowing and schemes of the devil;
26.17.3Holl GCS 25/31:297
ἐὰν γὰρ <ἀνα>λάβω λέγειν τὰ ἄλλα τὰ παρʼ αὐτοῖς λεγόμενα καὶ γινόμενα ὅσα ἐστὶ τοιαῦτα καὶ τοσαῦτα, καὶ τούτων ἔτι μείζονα καὶ † ἐλάττω, θελήσω δὲ καὶ ὡς φάρμακον ἰάσεως ἀλεξητήριον ἀντιδότων δίκην πρὸς ἑκάστην λέξιν ἀντιθεῖναι, εἰς πολὺν ὄγκον ἐλάσω τῆς συντάξεως τὴν πραγματείαν.
ean gar <ana>labō legein ta alla ta parʼ autois legomena kai ginomena hosa esti toiauta kai tosauta, kai toutōn eti meizona kai † elattō, thelēsō de kai hōs pharmakon iaseōs alexētērion antidotōn dikēn pros hekastēn lexin antitheinai, eis polyn onkon elasō tēs syntaxeōs tēn pragmateian.
for if I undertake to tell the other things said and done among them, so many and of such a kind, and greater still and … lesser, and wish to set against each statement a healing remedy like an antidote, I shall swell the work of this treatise to a great bulk.
26.17.4Holl GCS 25/31:297
ταύτῃ γὰρ τῇ αἱρέσει, ἐπιπόθητοι, καὶ αὐτὸς περιέτυχον, ἐκ στόματος δὲ τῶν ταύτην ἐπιχειρούντων φύσει αὐτὰ αὐτοπροσώπως ἐνηχήθην· γυναῖκες δὲ οὕτως ἠπατημέναι οὐ μόνον τὴν λαλιὰν ταύτην ἡμῖν προέτειναν καὶ τὰ τοιαῦτα ἡμῖν ἀπεκάλυψαν, ἀλλὰ καὶ κατὰ τὴν Αἰγυπτίαν ἐκείνην τὴν τοῦ ἀρχιμαγείρου τὴν ἀλετήριον καὶ μοχθηρὰν καὶ αὐται χρυσογλώττῳ τόλμῃ κατασπάσαι ἡμᾶς ἐν τῇ νέᾳ ἡμῶν ἡλικίᾳ ὀρεχθεῖσαι ἐπεχείρουν.
tautę̄ gar tę̄ hairesei, epipothētoi, kai autos perietychon, ek stomatos de tōn tautēn epicheirountōn physei auta autoprosōpōs enēchēthēn; gynaikes de houtōs ēpatēmenai ou monon tēn lalian tautēn hēmin proeteinan kai ta toiauta hēmin apekalypsan, alla kai kata tēn Aigyptian ekeinēn tēn tou archimageirou tēn aletērion kai mochthēran kai autai chrysoglōttǭ tolmę̄ kataspasai hēmas en tę̄ neą hēmōn hēlikią orechtheisai epecheiroun.
For I myself, beloved, happened upon this sect, and was told these things face to face from the mouths of those who practice it. Women so deceived not only offered us this talk and revealed such things to us, but, like that deadly and wicked Egyptian woman, the wife of the chief cook, they too, with golden-tongued audacity, tried in their desire to drag us down in our youth.
26.17.5Holl GCS 25/31:297
ἀλλὰ ὁ τότε συμπαραστὰς τῷ ἁγίῳ Ἱωσὴφ καὶ ἡμῖν παρέστη. καὶ τὸν ἐκεῖνον ἐκεῖ ῥυσάμενον ἐπικεκλημένοι οἱ ἀνάξιοι καὶ ἀνίκανοι, ἐλεηθέντας καὶ ἀποδράντες τὰς ἀλιτηρίους αὐτῶν χεῖρας, θεῷ τῷ παναγίῳ ὕμνον ᾄσαντες ἠδυνήθημεν καὶ αὐτοὶ λέγειν τό »ᾄσωμεν τῷ κυρίῳ, ἐνδόξως γὰρ δεδόξασται, ἵππον καὶ ἀναβάτην ἐ̓ρριψεν εἰς θάλασσαν«.
alla ho tote symparastas tǭ hagiǭ Hiōsēph kai hēmin parestē. kai ton ekeinon ekei rhysamenon epikeklēmenoi hoi anaxioi kai anikanoi, eleēthentas kai apodrantes tas alitērious autōn cheiras, theǭ tǭ panagiǭ hymnon ąsantes ēdynēthēmen kai autoi legein to »ąsōmen tǭ kyriǭ, endoxōs gar dedoxastai, hippon kai anabatēn erripsen eis thalassan«.
But the one who then stood by holy Joseph stood by us too. Calling on him who rescued Joseph there, we, unworthy and incapable, were shown mercy and escaped their wicked hands, and, singing a hymn to the all-holy God, we too could say, “Let us sing to the Lord, for he has triumphed gloriously; horse and rider he has thrown into the sea.”
26.17.6Holl GCS 25/31:297–298
οὐ γὰρ ὁμοίᾳ δυνάμει τῆς ἐκείνου δικαιοσύνης, ἀλλὰ στεναγμῷ τῷ πρὸς τὸν θεὸν ἐλεηθέντες ἐσώθημεν. ὀνειδιζόμενος γὰρ ὑπ΄ αὐτῶν τῶν όλετηρίων γυναικῶν κατεγέλων ἐγώ, ὡς ὑπέφαινον αἱ τοιαῦται ἀλλήλαις ἐπισχώπτουσαι δῆθεν), ὅτι οὐκ ὴδυνήθημεν σῶσαι τὸν νεανίσκον, ἀλλὰ ἀφήκαμεν αὐτὸν ἐν χερσὶ τοῦ ἄρχοντος ἀπόλλυσθαι·
ou gar homoią dynamei tēs ekeinou dikaiosynēs, alla stenagmǭ tǭ pros ton theon eleēthentes esōthēmen. oneidizomenos gar hyp΄ autōn tōn oletēriōn gynaikōn kategelōn egō, hōs hypephainon hai toiautai allēlais epischōptousai dēthen), hoti ouk ēdynēthēmen sōsai ton neaniskon, alla aphēkamen auton en chersi tou archontos apollysthai;
For we were saved not by a power like his righteousness, but by groaning to God and being shown mercy. For when I was reproached by these deadly women, I laughed, as such women showed by mocking one another, supposedly, that “we could not save the young man, but let him perish in the hands of the ruler”;
26.17.7Holl GCS 25/31:298
ἐπειδήπερ ἥτις αὐτῶν εὐμορφοτέρα εἴη δέλεαρ ὥσπερ ἑαυτὴν προτίθησιν, ὥστε διʼ αὐτῆς τοὺς ἀπατωμένους ἀντὶ τοῦ ἀπολλύειν σῴζειν ἐπιφημίζειν. καὶ ὄνειδος λοιπὸν τῇ ἀμόρφῳ γίνεται παρὰ τῶν εὐμορφοτέρων, ὅτι ἐγώ. φησί, σκεῦός εἰμι ἐκλογῆς, δυναμένη σῴζειν τοὺς ἀπατωμένους, σὺ δὲ οὐκ ἴσχυσας.
epeidēper hētis autōn eumorphotera eiē delear hōsper heautēn protithēsin, hōste diʼ autēs tous apatōmenous anti tou apollyein sǭzein epiphēmizein. kai oneidos loipon tę̄ amorphǭ ginetai para tōn eumorphoterōn, hoti egō. phēsi, skeuos eimi eklogēs, dynamenē sǭzein tous apatōmenous, sy de ouk ischysas.
since whichever of them is more beautiful offers herself as bait, so that through her they claim to save the deceived instead of destroying them. And then the plain one is reproached by the more beautiful: “I,” she says, “am a chosen vessel, able to save the deceived, but you could not.”
26.17.8Holl GCS 25/31:298
ἠσαν μὲν οὑν αἱ τὸν ἀγώγιμον μῦθον τοῦτον ὑφηγούμεναι τῇ μορφῇ τῆς αὐτῶν ὅψεως εὐπροσωπόταται, τῷ δὲ νῷ τῆς αὐτῶν μοχθηρίας τὴν πᾶσαν τοῦ διαβόλου ἀμορφίαν κεκτημέναι. ἀλλὰ ὁ ἐλεήμων θεὸς τῆς μοχθηρίας αὐτῶν ἡμᾶς ἐρρύσατο, ὥστε μετὰ τὸ ἀναγνῶναι ἡμᾶς καὶ τὰς βίβλους αὐτῶν καὶ ἐπιστῆσαι τὸν νοῦν τῇ ἀληθείᾳ καὶ μὴ συναπαχθῆναι, ἀποδρᾶσαί τε καὶ μὴ δελεασθῆναι,
ēsan men houn hai ton agōgimon mython touton hyphēgoumenai tę̄ morphę̄ tēs autōn hopseōs euprosōpotatai, tǭ de nǭ tēs autōn mochthērias tēn pasan tou diabolou amorphian kektēmenai. alla ho eleēmōn theos tēs mochthērias autōn hēmas errysato, hōste meta to anagnōnai hēmas kai tas biblous autōn kai epistēsai ton noun tę̄ alētheią kai mē synapachthēnai, apodrasai te kai mē deleasthēnai,
Those who told this seductive myth were most comely in the form of their appearance, but in the mind of their wickedness possessed the whole ugliness of the devil. But the merciful God rescued us from their wickedness, so that after we had read their books and fixed our mind on the truth, we were not carried away, but escaped and were not lured,
26.17.9Holl GCS 25/31:298
τὸ τηνικαῦτα ἐσπουδάσαμεν καὶ τοῖς ἐπισκόποις τοῖς ἐν τῷ τόπῳ ἐκείνῳ αὐτοὺς ὑποδεῖξαι καὶ τὰ όνόματα <τὰ> ἐν τῇ ἐκκλησίᾳ κρυμμένα φωρᾶσαι, <ὠς> καὶ τοὺς αὐτοὺς ἀπελαθῆναι τῆς πόλεως, περί που ὀγδοήκοντα, καὶ τὴν πόλιν τῆς αὐτῶν ζιζανιώδους ὕλης καὶ ἀκανθώδους καθαρθῆναι.
to tēnikauta espoudasamen kai tois episkopois tois en tǭ topǭ ekeinǭ autous hypodeixai kai ta onomata <ta> en tę̄ ekklēsią krymmena phōrasai, <ōs> kai tous autous apelathēnai tēs poleōs, peri pou ogdoēkonta, kai tēn polin tēs autōn zizaniōdous hylēs kai akanthōdous katharthēnai.
and at that time we took pains to point them out to the bishops of that place and to expose the names hidden in the church, so that they were driven out of the city, about eighty of them, and the city was cleansed of their tare-like and thorny growth.
Haer. 26, chapter 18
26.18.1Holl GCS 25/31:298
18. Μνημονεύσας δέ τις τῆς ἄνω ἡμῶν ὑποσχέσεως τάχα καὶ ἐπαινέσειεν, ὡς ἡμῶν προαγγειλάντων ὅτι τισὶν αὐτῶν παρετύχομεν, τινὰ δὲ διὰ συγγραμμάτων ἐγνώκαμεν, τινὰ δὲ διʼ ἐνηχήσεών τε καὶ μαρτυριῶν ἀξιοπίστων ἀνδρῶν δυναμένων ἡμῖν τὴν ἀλήθειαν ὑπο- δεικνύναι, ὡς καὶ ἐνταῦθα φιλαλήθως οὐχ ὑπερβεβήκαμεν τὸν τόπον, ἀλλὰ ἐδείξαμεν ὡς μία ἐστὶν αὕτη τῶν ἡμῖν περιτυχουσῶν αἱρέσεων.
18. Mnēmoneusas de tis tēs anō hēmōn hyposcheseōs tacha kai epaineseien, hōs hēmōn proangeilantōn hoti tisin autōn paretychomen, tina de dia syngrammatōn egnōkamen, tina de diʼ enēchēseōn te kai martyriōn axiopistōn andrōn dynamenōn hēmin tēn alētheian hypo- deiknynai, hōs kai entautha philalēthōs ouch hyperbebēkamen ton topon, alla edeixamen hōs mia estin hautē tōn hēmin peritychousōn haireseōn.
Anyone who remembers our promise above may perhaps also commend us, since we announced beforehand that some [sects] we had met, some we knew from writings, and some from reports and testimonies of trustworthy men able to show us the truth; so here too, out of love of truth, we have not passed over the matter, but have shown that this is one of the sects we met.
26.18.2Holl GCS 25/31:298–299
καὶ σαφῶς περὶ ταύτης ἠδυνήθημεν λέγειν ἐξ ὡν μὴ γένοιτο) οὐ πράξαντες, ἀλλὰ μεμαθηκότες ἀκριβῶς <ἐγνώκαμεν> παρὰ τῶν εἰς τοῦτο πειθόντων καὶ μὴ κατισχυσάντων, ἀλλὰ τὴν ἑαυτῶν ἐλπίδα τῆς εἰς ἡμᾶς ἀπωλείας ἀπολεσάντων καὶ μὴ ἐπιτυχόντων τοῦ σκοποῦ τῆς εἰς τὴν τάλαιναν ἡμῶν ψυχὴν ἐπιχειρουμένης ὑπʼ αὐτῶν τε καὶ τοῦ ἐν αὐτοῖς διαβόλου συσκευῆς,
kai saphōs peri tautēs ēdynēthēmen legein ex hōn mē genoito) ou praxantes, alla memathēkotes akribōs <egnōkamen> para tōn eis touto peithontōn kai mē katischysantōn, alla tēn heautōn elpida tēs eis hēmas apōleias apolesantōn kai mē epitychontōn tou skopou tēs eis tēn talainan hēmōn psychēn epicheiroumenēs hypʼ autōn te kai tou en autois diabolou syskeuēs,
And we have been able to speak clearly about it, not from having done it (God forbid), but having learned it exactly from those who tried to persuade us to it and did not prevail, but lost their hope of our destruction and failed in the aim of the scheme attempted by them and by the devil in them against our wretched soul,
26.18.3Holl GCS 25/31:299
ὡς καὶ συνῳδὰ ἠμᾶς λέγειν τῷ ἁγιωτάτῳ Δαυίδ ὅτι »βέλη νηπίων ἐγενήθησαν αἱ πληγαὶ αὐτῶν‘ καὶ τὰ ἐξῆς, καὶ ὅτι »ἐπιστρέψει ὁ πόνος αὐτῶν εἰς κεφαλὴν αὐτῶν, Ι καὶ ἡ ἀδικία αὐτῶν ἐπὶ κορυφὴν αὐτῶν καταβήσεαι«. ὡς οὑν περιτυχόντες καὶ ἀποδράντες καὶ ἀναγνόντες, γνόντες καὶ καταγνόντες, σωθέντες τε ὑπερβεβήκαμεν, οὕτω καὶ σὲ τὸν ἀναγινώσκοντα παρακαλοῦμεν ἀναγνόντα καὶ καταγνόντα τοῦ * ὑπερβῆναι, εἰς τὸ μὴ ἐμπεσεῖν ἐν τῷ ἰῷ τῆς τῶν ἑρπετῶν τούτων μοχθηρίας.
hōs kai synǭda ēmas legein tǭ hagiōtatǭ Dauid hoti »belē nēpiōn egenēthēsan hai plēgai autōn‘ kai ta exēs, kai hoti »epistrepsei ho ponos autōn eis kephalēn autōn, I kai hē adikia autōn epi koryphēn autōn katabēseai«. hōs houn peritychontes kai apodrantes kai anagnontes, gnontes kai katagnontes, sōthentes te hyperbebēkamen, houtō kai se ton anaginōskonta parakaloumen anagnonta kai katagnonta tou * hyperbēnai, eis to mē empesein en tǭ iǭ tēs tōn herpetōn toutōn mochthērias.
so that we can say in harmony with most holy David, “Their blows have become children's arrows,” and so on, and, “Their trouble shall return upon their head, and their injustice shall come down on their crown.” So as we met them, escaped, read, knew and condemned them, and passed by saved, so we urge you, reader, having read and condemned it, to pass it by, so as not to fall into the venom of the wickedness of these reptiles.
26.18.5Holl GCS 25/31:299
ἀλλʼ εἰ καί ποτε περιτύχοις τισὶ τῶν ἀπὸ τῆς ὀφιώδους ταύτης σχολῆς, εὐθὺς τὸ ξύλον ἀναλαβὼν τὸ διὰ τοῦ κυρίου ἡμῖν ἑτοιμασθέν, ἐν ᾧ ὁ κύριος ἡμῶν προσεπάγη Χριστός, <καὶ> κατὰ τῆς κεφαλῆς τοῦ ὄφεως εὐθὺς βαλὼν εἴποις ὅτι Χριστὸς ἐσταύρωται ὑπὲρ ἡμῶν, ὑπογραμμὸν ἡμῖν περιλιμπάνων‘ σωτηρίας·
allʼ ei kai pote peritychois tisi tōn apo tēs ophiōdous tautēs scholēs, euthys to xylon analabōn to dia tou kyriou hēmin hetoimasthen, en hǭ ho kyrios hēmōn prosepagē Christos, <kai> kata tēs kephalēs tou opheōs euthys balōn eipois hoti Christos estaurōtai hyper hēmōn, hypogrammon hēmin perilimpanōn‘ sōtērias;
But if you ever meet any from this serpentine school, at once take up the wood prepared for us by the Lord, on which our Lord Christ was nailed, and, striking at once at the serpent's head, say that Christ was crucified for us, leaving us an example of salvation;
26.18.6Holl GCS 25/31:299
ὅτι οὐκ ἄν ἐσταυροῦτο, εἰ μὴ σάρκα εἶχε. σάρκα δὲ ἔχων καὶ σταυρωθεὶς ἐσταύρωσεν ἡμῶν τὰς ἁμαρτίας. πίστει ἔχομαι τῆς ἀληθείας καὶ οὐχ ὑπάγομαι πλάνῃ τῇ νοθείᾳ τοῦ ὄφεως καὶ παραψιθυρισμῷ τῆς αὐτοῦ διδασκαλίας.
hoti ouk an estaurouto, ei mē sarka eiche. sarka de echōn kai staurōtheis estaurōsen hēmōn tas hamartias. pistei echomai tēs alētheias kai ouch hypagomai planę̄ tę̄ notheią tou opheōs kai parapsithyrismǭ tēs autou didaskalias.
for he would not have been crucified had he not had flesh. Having flesh and being crucified, he crucified our sins. By faith I hold to the truth and am not led away by the error of the serpent's bastardy and the whispering of its teaching.
Haer. 26, chapter 19
26.19.1Holl GCS 25/31:299
19. Λοιπὸν ταύτην παρελθών, ἀγαπητοί, ἐφεξῆς βαδιοῦμαι ἐπὶ τὰς ἄλλας τραχείας τρίβους, οὐχ ἵνα βαδίσω, ἀλλʼ ἴνα ἀπὸ μήκοθεν ὑποδείξω τοῖς βουλομένοις τὰ τραχύτατα μὲν ἐπιγινώσκειν, φεύγειν δὲ διὰ τῆς στενῆς καὶ τεθλιμμένης ὁδοῦ τῆς φερούσης εἰς ζωὴν αἰώνιον καὶ καταλιμπάνειν τὴν πλατεῖαν καὶ εὐρύχωρον καὶ ἀκανθώδη καὶ προσκομμάτων ἔμπλεον ὀδόν. βορβορώδη καὶ ἀσελγείας καὶ πορνείας ἐμπεπλησμένην,
19. Loipon tautēn parelthōn, agapētoi, ephexēs badioumai epi tas allas tracheias tribous, ouch hina badisō, allʼ ina apo mēkothen hypodeixō tois boulomenois ta trachytata men epiginōskein, pheugein de dia tēs stenēs kai tethlimmenēs hodou tēs pherousēs eis zōēn aiōnion kai katalimpanein tēn plateian kai eurychōron kai akanthōdē kai proskommatōn empleon odon. borborōdē kai aselgeias kai porneias empeplēsmenēn,
Passing this one by now, beloved, I shall go on next to the other rough paths, not to walk them, but to point out from afar to those who wish to recognize the roughest, and to flee by the narrow and afflicted way that leads to eternal life, and to leave the broad, wide, thorny way full of stumbling blocks, filthy and filled with licentiousness and sexual immorality,
26.19.2Holl GCS 25/31:299
ἡς πορνείας καὶ ἀσελγείας τὸ ὅμοιον ἔστιν ἰδεῖν ἐν τῷ ἑρπετῷ τῷ δεινοτάτῳ, ᾠ ἐπέθεντο τὸ ὄνομα ἀπειρώδινον ἔχιδναν οἱ παλαιοί.
hēs porneias kai aselgeias to homoion estin idein en tǭ herpetǭ tǭ deinotatǭ, ǭ epethento to onoma apeirōdinon echidnan hoi palaioi.
the likeness of whose sexual immorality and licentiousness can be seen in the most terrible reptile, to which the ancients gave the name “viper that knows no birth-pangs.”
26.19.3Holl GCS 25/31:299–300
ἔστι γὰρ τῆς τοιαύτης ἐχίδνης ἡ φύσις ὁμοία τῆς τούτων μοχθηρίας. διὰ γὰρ τῆς ἀνδρείας φύσεως ἢ γυναικείας τὴν αἰσχρότητα ἐπιτελοῦντες ταύτην ἀπαγορεύουσι τὴν τῶν σπερμάτων καταβολήν, ἀφανίζοντες τὴν ἐκ θεοῦ τοῖς κτίσμασι δεδομένην τεκνογονίαν, ὡς καὶ ὁ ἀπόστολός φησι »τὴν γὰρ ἀντιμισθίαν ἥν ἔδει τῆς πλάνης αὐτῶν ἐν ἑαυτοῖς ἀπολαμβάνοντες« καὶ τὰ ἑξῆς. οὕτω γάρ.
esti gar tēs toiautēs echidnēs hē physis homoia tēs toutōn mochthērias. dia gar tēs andreias physeōs ē gynaikeias tēn aischrotēta epitelountes tautēn apagoreuousi tēn tōn spermatōn katabolēn, aphanizontes tēn ek theou tois ktismasi dedomenēn teknogonian, hōs kai ho apostolos phēsi »tēn gar antimisthian hēn edei tēs planēs autōn en heautois apolambanontes« kai ta hexēs. houtō gar.
For the nature of this viper is like their wickedness. For performing obscenity through the male or female nature, they forbid the depositing of seed, abolishing the childbearing given by God to his creatures, as the apostle says, “receiving in themselves the due penalty of their error,” and so on. For so,
26.19.4Holl GCS 25/31:300
φησί, τὴν ἀχειρώδινον ἔχιδναν θελχθεῖσαν τῷ πάθει τῆς ἀπιθυμίας, τήν τε θήλειαν πρὸς τὸν ἄρρενα καὶ τὸν ἄρρενα πρὸς τὴν θήλειαν, περιπλακείσας μὲν ὁμοῦ, διὰ τοῦ στόματος χαινούσης τῆς θηλείας τὸν ἄρρενα τὴν κεφαλὴν εἰσβάλλειν, ἐκείνης δὲ πάθει συσχεθείσης ἀποτέμνειν τὴν τούτου κεφαλὴν καὶ οὕτως τὸν τοῦ στόματος σταλάξαντα ἰὸν καταπιοῦσαν ἐν ἑαυτῇ ἐγκυμονεῖν μὲν τοιοῦτο ζεῦγος ἀρρενόθηλυ· ὅπερ ζεῦγος ἁδρυνθὲν ἐν τῇ
phēsi, tēn acheirōdinon echidnan thelchtheisan tǭ pathei tēs apithymias, tēn te thēleian pros ton arrena kai ton arrena pros tēn thēleian, periplakeisas men homou, dia tou stomatos chainousēs tēs thēleias ton arrena tēn kephalēn eisballein, ekeinēs de pathei syschetheisēs apotemnein tēn toutou kephalēn kai houtōs ton tou stomatos stalaxanta ion katapiousan en heautę̄ enkymonein men toiouto zeugos arrenothēly; hoper zeugos hadrynthen en tę̄
it says, the viper that knows no birth-pangs, charmed by the passion of desire, female toward male and male toward female, intertwine together; the female opens her mouth and the male puts his head in, and she, seized by passion, bites off his head, and so, swallowing the venom that dripped from his mouth, conceives within herself such a male-female pair; which pair, growing in the
26.19.5Holl GCS 25/31:300
κοιλίᾳ καὶ μὴ ἔχον πόθεν γεννηθῆναι τὴν πλευρὰν τῆς μητρὸς τιτρώσκειν καὶ οὕτως γεννᾶσθαι, ὥστε ἀπολεσθαι τόν τε τούτων πατέρα καὶ τὴν μητέρα. διόπερ ἀπειρώδινον αὐτῇ ἐπέθεντο ὄνομα, ὅτι ὠδίνων οὐ πειρᾶται.
koilią kai mē echon pothen gennēthēnai tēn pleuran tēs mētros titrōskein kai houtōs gennasthai, hōste apolesthai ton te toutōn patera kai tēn mētera. dioper apeirōdinon autę̄ epethento onoma, hoti ōdinōn ou peiratai.
belly and having no way out to be born, wounds the mother's side and is so born, so that both their father and mother perish. Therefore they gave her the name “knowing no birth-pangs,” because she does not experience labor.
26.19.6Holl GCS 25/31:300
δεινὴ δὲ καὶ φοβερὰ παρὰ πάντα τὰ ἑρπετὰ τυγχάνει, ἐν ἑαυτῇ τὸν ἀφανισμὸν ἐξεργαζομένη καὶ διὰ στόματος τὴν αἰσχρότητα ἀπολαμβάνουσα, ᾗ ἔοικεν αὕτη ἡ φρενοβλαβὴς αἵρεσις, ἧς τὴν κεφαλὴν καὶ τὸ σῶμα καὶ τὰ ἐξ αὐτῆς γεγεννημένα ἐνταῦθα συντρίψαντες τῷ ξύλῳ τῆς ζωῆς τὰς ἑτέρας διασκοπεῖν προέλθωμεν, θεὸν ἀρωγὸν ἐπαντλούμενοι. ᾧ τιμὴ καὶ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων, ἀμήν.
deinē de kai phobera para panta ta herpeta tynchanei, en heautę̄ ton aphanismon exergazomenē kai dia stomatos tēn aischrotēta apolambanousa, hę̄ eoiken hautē hē phrenoblabēs hairesis, hēs tēn kephalēn kai to sōma kai ta ex autēs gegennēmena entautha syntripsantes tǭ xylǭ tēs zōēs tas heteras diaskopein proelthōmen, theon arōgon epantloumenoi. hǭ timē kai kratos eis tous aiōnas tōn aiōnōn, amēn.
She is terrible and fearsome beyond all reptiles, working destruction within herself and receiving obscenity through her mouth. This deranged sect resembles her. Having crushed its head, body and offspring here with the wood of life, let us go on to examine the others, calling on God as our helper, to whom be honor and might for ever and ever. Amen.
Haer. 27, chapter 1
27.1.1Holl GCS 25/31:300
Καρποκρᾶς τις ἕτερος γίνεται, συστήσας ἑαυτῷ ἀθέμιτον διδασκαλεῖον τῆς ψευδωνύμου αὐτοῦ χείρονας πάντων οὗτος τοὺς τρόπους κεκτημένος.
Karpokras tis heteros ginetai, systēsas heautǭ athemiton didaskaleion tēs pseudōnymou autou cheironas pantōn houtos tous tropous kektēmenos.
Another arises, one Carpocrates, who established for himself an unlawful school of his falsely named [knowledge], possessing ways worse than all.
27.1.2Holl GCS 25/31:300–301
ἐκ πάντων γὰρ τούτων, Σίμωνός τε καὶ Μενάνδρου. Σατορνίλου τε καὶ Βασιλείδου καὶ Νικολάου καὶ αὐτοῦ τοῦ Καρποκρᾶ, ἔτι δὲ ἐκ προφάσεως Οὐαλεντίνου ἡ τῆς Ψευδωνύμου γνώσεως ἐφύη αἵρεσις, ἥτις Γνωστικοὺς τοὺς αὐτῆς ὠνόμασεν, ἀφʼ ἧς οἱ Γνωστικοὶ ἤδη μοι δεδήλωνται, κατάγνωστοι ὄντες τὸν τροπον.
ek pantōn gar toutōn, Simōnos te kai Menandrou. Satornilou te kai Basileidou kai Nikolaou kai autou tou Karpokra, eti de ek prophaseōs Oualentinou hē tēs Pseudōnymou gnōseōs ephyē hairesis, hētis Gnōstikous tous autēs ōnomasen, aphʼ hēs hoi Gnōstikoi ēdē moi dedēlōntai, katagnōstoi ontes ton tropon.
For from all these, Simon and Menander, Satornilus and Basilides and Nicolaus, and Carpocrates himself, and further from the occasion given by Valentinus, the sect of knowledge falsely so called grew, which named its members Gnostics; from which come the Gnostics I have already described, who are deserving of condemnation in their ways.
Haer. 27, chapter 2
27.2.1Holl GCS 25/31:301
2. Οὗτος δὲ πόλιν ἄνω μὲν μίαν ἀρχὴν λέγει καὶ πατέρα τῶν ὅλων καὶ] ἄγνωστον καὶ ἀκατονόμαστον ἵσα τοῖς ἄλλοις εἰσάγειν βούλεται, τὸν δὲ κόσμον καὶ τὰ ἐν τῷ κόσμῳ ὑπὸ ἀγγέλων γεγενῆσθαι, τῶν πολύ τι ὑπὸ] τοῦ πατρὸς τοῦ ἀγνώστου ὑποβεβηκότων· τούτους γὰρ λέγει ἀποστάντας ἀπὸ τῆς ἄνω δυνάμεως οὕτω τὸν κόσμον πεποιηκέναι.
2. Houtos de polin anō men mian archēn legei kai patera tōn holōn kai] agnōston kai akatonomaston hisa tois allois eisagein bouletai, ton de kosmon kai ta en tǭ kosmǭ hypo angelōn gegenēsthai, tōn poly ti hypo] tou patros tou agnōstou hypobebēkotōn; toutous gar legei apostantas apo tēs anō dynameōs houtō ton kosmon pepoiēkenai.
This man again speaks of one principle above and wishes to introduce, like the others, a Father of all, unknown and unnameable; and [he says] that the world and what is in it were made by angels far inferior to the unknown Father. For he says that these revolted from the power above and so made the world.
27.2.2Holl GCS 25/31:301
Ἰησοῦν δὲ τὸν κύριον ἡμῶν ἀπὸ Ἰωσὴφ λέγει γεγεννῆσθαι, καθάπερ καὶ πάντες ἄνθρωποι ἐκ σπέρματος ἀνδρὸς καὶ γυναικὸς ἐγεννήθησαν. εἶναι δὲ αὐτὸν ὅμοιον τοῖς πᾶσι, βίῳ δὲ διενηνοχέναι, σωφροσύνῃ τε καὶ ἀρετῇ καὶ βίῳ δικαιοσύνης.
Iēsoun de ton kyrion hēmōn apo Iōsēph legei gegennēsthai, kathaper kai pantes anthrōpoi ek spermatos andros kai gynaikos egennēthēsan. einai de auton homoion tois pasi, biǭ de dienēnochenai, sōphrosynę̄ te kai aretę̄ kai biǭ dikaiosynēs.
He says that Jesus our Lord was begotten of Joseph, just as all human beings were born of the seed of man and woman; that he was like all others but differed in his life, in self-control, virtue and a life of righteousness.
27.2.3Holl GCS 25/31:301
ἐπειδὴ δέ, φηοίν, εὔτονον ἔσχε ψυχὴν παρὰ τοὺς ἄλλους ἀνθρώπους καὶ ἐμνημόνευὲν τὰ ὁραθέντα ὑπʼ αὐτῆς ἄνω, ὅτε ἦν ἐν τῇ περιφορᾷ τοῦ ἀγνώστου πατρός, ἀπεστάλθαι ὑπὸ τοῦ αὐτοῦ πατρός, φησίν, εἰς τὴν αὐτοῦ ψυχὴν δυνάμεις, ὅπως τὰ ὁραθέντα αὐτῇ
epeidē de, phēoin, eutonon esche psychēn para tous allous anthrōpous kai emnēmoneuen ta horathenta hypʼ autēs anō, hote ēn en tę̄ periphorą tou agnōstou patros, apestalthai hypo tou autou patros, phēsin, eis tēn autou psychēn dynameis, hopōs ta horathenta autę̄
And since, he says, he had a vigorous soul beyond other people and remembered what it had seen above when it was in the circuit of the unknown Father, powers were sent from the same Father, he says, into his soul, so that, remembering what it had seen
27.2.4Holl GCS 25/31:301–302
ἀναμνημονεύσασα καὶ ἐνδυναμωθεῖσα φύγῃ τοὺς κοσμοποιοὺς ἀγγέλους ἐν τῷ διὰ πάντων χωρῆσαι τῶν ἐν τῷ κόσμῳ πραγμάτων καὶ πράξεων τῶν ὑπὸ τῶν ἀνθρώπων γινομένων καὶ ἐν παραβύστῳ ἀτόπων ἔργων καὶ ἀθεμίτων,
anamnēmoneusasa kai endynamōtheisa phygę̄ tous kosmopoious angelous en tǭ dia pantōn chōrēsai tōn en tǭ kosmǭ pragmatōn kai praxeōn tōn hypo tōn anthrōpōn ginomenōn kai en parabystǭ atopōn ergōn kai athemitōn,
and being empowered, it might escape the world-making angels by passing through all things in the world and all deeds done by human beings, including secret, monstrous and unlawful works,
27.2.5Holl GCS 25/31:302
καὶ ὅπως διὰ πασῶν τῶν πράξεων ἐλευθερωθεῖσα ἡ αὐτὴ ψυχή, φησί, τοῦ Ἰησοῦ ἀνέλθῃ πρὸς τὸν αὐτὸν πατέρα τὸν ἄγνωστον, τὸν δυνάμεις αὐτῇ ἀποστείλαντα ἄνωθεν, ἴνα διὰ πασῶν τῶν πράξεων χωρήσασα καὶ ἐλευθερωθεῖσα διέλθοι πρὸς αὐτὸν ὄνω.
kai hopōs dia pasōn tōn praxeōn eleutherōtheisa hē autē psychē, phēsi, tou Iēsou anelthę̄ pros ton auton patera ton agnōston, ton dynameis autę̄ aposteilanta anōthen, ina dia pasōn tōn praxeōn chōrēsasa kai eleutherōtheisa dielthoi pros auton onō.
and so that, freed through all deeds, the same soul of Jesus, he says, might go up to the same unknown Father who sent it powers from above, so that, having passed through all deeds and been freed, it might go through to him above.
27.2.6Holl GCS 25/31:302
οὐ μὴν δὲ ἀλλὰ καὶ τὰς ὁμοίας αὐτῇ ψυχάς, <τὰς> τὰ ἵσα αὐτῇ ἀσπασαμένας, τὸν αὐτὸν τρόπον ἐλευθερωθείσας ἄνω πτῆναι πρὸς τὸν ἄγνωστον πατέρα, ἐν τῷ τὰς πάσας πράξεις πραξάσας ὁμοίως <τε>
ou mēn de alla kai tas homoias autę̄ psychas, <tas> ta hisa autę̄ aspasamenas, ton auton tropon eleutherōtheisas anō ptēnai pros ton agnōston patera, en tǭ tas pasas praxeis praxasas homoiōs <te>
And not only so, but souls like it, which embrace the same things, freed in the same way, fly up to the unknown Father, having done all deeds likewise
27.2.7Holl GCS 25/31:302
τῶν πάντων ἀπαλλαγείσας λοιπὸν ἐλευθερωθῆναι. τὴν ψυχὴν τοῦ Ἰησοῦ ἐν τοῖς τῶν Ἰουδαίων ἔθεσιν ἀνατραφεῖσαν καταφρονῆσαι αὐτῶν καὶ διὰ τοῦτο δυνάμεις εἰληφέναι, διʼ ὧν τὰ ἐπὶ κολάσεσι πάθη προσόντα τοῖς ἀνθρώποις δυνηθεῖσα † πρᾶξαι ὑπερβῆναι τοὺς κοσμοποιοὺς ἴσχυσεν.
tōn pantōn apallageisas loipon eleutherōthēnai. tēn psychēn tou Iēsou en tois tōn Ioudaiōn ethesin anatrapheisan kataphronēsai autōn kai dia touto dynameis eilēphenai, diʼ hōn ta epi kolasesi pathē prosonta tois anthrōpois dynētheisa † praxai hyperbēnai tous kosmopoious ischysen.
and been released from all things, and are then freed. The soul of Jesus, brought up in the customs of the Jews, despised them, and for this reason received powers, through which, being able … the passions attached to human beings for punishment, it prevailed to pass beyond the world-makers.
27.2.8Holl GCS 25/31:302
οὐ μόνον δὲ αὐτὴν τὴν Ψυχὴν τοῦ Ἰησοῦ τοῦτο δεδυνῆσθαι, ἀλλὰ καὶ τὴν δυναμένην διὰ <πασῶν> τῶν χωρῆσαι ὑπερβῆναι τοὺς κοσμοποιοὺς αὐτοὺς ἀγγέλους· καὶ αὐτὴ ἐὰν λάβῃ δυνάμεις καὶ τὰ ὅμοια πράξῃ, * καθάπερ ἡ τοῦ Ἰησοῦ, ὡς προεῖπον.
ou monon de autēn tēn Psychēn tou Iēsou touto dedynēsthai, alla kai tēn dynamenēn dia <pasōn> tōn chōrēsai hyperbēnai tous kosmopoious autous angelous; kai autē ean labę̄ dynameis kai ta homoia praxę̄, * kathaper hē tou Iēsou, hōs proeipon.
And not only the soul of Jesus could do this, but also any soul able to pass through all [deeds] can pass beyond the world-making angels themselves; it too, if it receives powers and does the like, … just as that of Jesus, as I said before.
27.2.9Holl GCS 25/31:302–303
ὅθεν εἰς τῦφον μέγαν οὗτοι ἐληλακότες οἱ ὑπὸ τοῦ ἀπατεῶνος τούτου ἀπατηθέντες ἑαυτοὺς προκριτέους ἡγοῦνται καὶ αὐτοῦ τοῦ Ἰησοῦ.
hothen eis typhon megan houtoi elēlakotes hoi hypo tou apateōnos toutou apatēthentes heautous prokriteous hēgountai kai autou tou Iēsou.
Hence those deceived by this deceiver have come to great conceit and regard themselves as preferable even to Jesus himself.
27.2.10Holl GCS 25/31:303
ἄλλοι δὲ ἐξ αὐτῶν οὐκ Ἰησοῦ φασιν, ἀλλὰ Πέτρου καὶ Ἀνδρέου καὶ Παύλου καὶ τῶν λοιπῶν ἀποστόλων ἑαυτοὺς ὑπερφερεστέρους εἶναι διὰ τὴν ὑπερβολὴν τῆς γνώσεως καὶ τὸ περισσοτερον τῆς διαπράξεως διαφόρων διεξόδων· ἄλλοι δὲ ἐξ αὐτῶν φάσκουσι μηδὲν διενηνοχέναι τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.
alloi de ex autōn ouk Iēsou phasin, alla Petrou kai Andreou kai Paulou kai tōn loipōn apostolōn heautous hyperpheresterous einai dia tēn hyperbolēn tēs gnōseōs kai to perissoteron tēs diapraxeōs diaphorōn diexodōn; alloi de ex autōn phaskousi mēden dienēnochenai tou kyriou hēmōn Iēsou Christou.
Others of them say they are superior not to Jesus but to Peter, Andrew, Paul and the other apostles, because of the excess of their knowledge and the abundance of their practice of various courses; others of them say they differ in nothing from our Lord Jesus Christ.
27.2.11Holl GCS 25/31:303
αἱ γὰρ ψυχαὶ ἐκ τῆς αὐτῆς περιφορᾶς εἰσι καὶ ὁμοίως κατὰ τὴν τοῦ Ἰησοῦ πάντων καταφρόνησιν ποιησάμεναι * καὶ <γὰρ> αἱ πᾶσαι, φησί, τῆς αὐτῆς δυνάμεως ἠξιώθησαν ἡς καὶ ἡ τοῦ Ἰησοῦ ἠξίωται· διὸ καὶ ταύτα > φασὶ χωρεῖν διὰ πάσης πράξεως, καθάπερ ἀμέλει καὶ ἡ τοῦ Ἰησοῦ διελήλυθεν. εἰ δὲ καί τις πάλιν δυνηθείη ὑπὲρ τὸν Ἱησοῦν καταφρονῆσαι, διαφορώτερος ἔσται αὐτοῦ.
hai gar psychai ek tēs autēs periphoras eisi kai homoiōs kata tēn tou Iēsou pantōn kataphronēsin poiēsamenai * kai <gar> hai pasai, phēsi, tēs autēs dynameōs ēxiōthēsan hēs kai hē tou Iēsou ēxiōtai; dio kai tauta > phasi chōrein dia pasēs praxeōs, kathaper amelei kai hē tou Iēsou dielēlythen. ei de kai tis palin dynētheiē hyper ton Hiēsoun kataphronēsai, diaphorōteros estai autou.
For the souls are from the same circuit, and likewise, having shown contempt for all things as Jesus did …; for all, he says, were counted worthy of the same power as Jesus' soul was; therefore they say these too pass through every deed, just as Jesus' soul did. And if anyone can despise more than Jesus, he will be superior to him.
Haer. 27, chapter 3
27.3.1Holl GCS 25/31:303
3. Ἐπιχειροῦσι δὲ οἱ τῆς ἀθεμίτου ταύτης σχολῆς παντοίας ἐπιχειρήσεις δεινῶν ἔργων καὶ ὀλετηρίων. μαγεῖαι γὰρ παρʼ αὐτοῖς ἐπινενόηνται, ἐπῳδάς τε διαφόρους πρὸς πᾶσαν μηχανὴν ἐφεύραντο, πρὸς] φίλτρα > καὶ ἀγώγιμα. οὐ μὴν δὲ ἀλλὰ καὶ παρέδρους δαί- μονας ἑαυτοῖς ἐπισπῶνται, εἰς τὸ διὰ πολλῆς μαγγανείας ἐν ἐξουσίᾳ μεγάλῃ πάντων <γενέσθαι>, <ὥστε> φησί, κυριεύειν ὡν τε ἂν καὶ ᾗ πράξει ἐπιχειρεῖν τολμήσειε·
3. Epicheirousi de hoi tēs athemitou tautēs scholēs pantoias epicheirēseis deinōn ergōn kai oletēriōn. mageiai gar parʼ autois epinenoēntai, epǭdas te diaphorous pros pasan mēchanēn epheuranto, pros] philtra > kai agōgima. ou mēn de alla kai paredrous dai- monas heautois epispōntai, eis to dia pollēs manganeias en exousią megalę̄ pantōn <genesthai>, <hōste> phēsi, kyrieuein hōn te an kai hę̄ praxei epicheirein tolmēseie;
Those of this unlawful school undertake all kinds of terrible and deadly works. For magic arts have been devised among them, and they have invented various incantations for every contrivance, love charms and spells. And they also draw familiar demons to themselves, so as to come into great power over all things through much trickery, so as, he says, to master whatever and however they dare to attempt;
27.3.2Holl GCS 25/31:303
δῆθεν ἑαυτοὺς ἐξαπατῶντες πρὸς πληροφορίαν τῆς τετυφλωμένης αὐτῶν διανοίας, ὅτε αἱ τοιαῦτα ἐγχειρήσασαι <ψυχαί> κατιοχύσασαι διὰ τῶν τοιούτων πράξεων καταφρονήσασαι τῶν κοσμοποιῶν ἀγγέλων καὶ τῶν ἐν τῷ κόσμῳ, ὑπερβαίνουσι τὴν τῶν αὐτῶν μυθοποιῶν (οὐ γὰρ ἄν εἴποιμι κοσμοποιῶν) ἐξουσίαν, ὅπως ἂν τὴν ἄνω ἐλευθερίαν ἀσπάσωνται καὶ τὴν ἄνω πτῆσιν κτήσαιντο.
dēthen heautous exapatōntes pros plērophorian tēs tetyphlōmenēs autōn dianoias, hote hai toiauta encheirēsasai <psychai> katiochysasai dia tōn toioutōn praxeōn kataphronēsasai tōn kosmopoiōn angelōn kai tōn en tǭ kosmǭ, hyperbainousi tēn tōn autōn mythopoiōn (ou gar an eipoimi kosmopoiōn) exousian, hopōs an tēn anō eleutherian aspasōntai kai tēn anō ptēsin ktēsainto.
deceiving themselves, supposedly, to reassure their blinded minds, that the souls that undertake such things, having prevailed through such deeds and despised the world-making angels and what is in the world, pass beyond the authority of these mythmakers (for I would not say world-makers), so that they may embrace the freedom above and gain the flight upward.
27.3.3Holl GCS 25/31:303–304
εἰσὶ δὲ ἐκ τοῦ Σατανᾶ παρεσκευασμένοι καὶ προβεβλημένοι εἰς ὄνειδος καὶ σκάνδαλον τῆς τοῦ θεοῦ ἐκκλησίας. ἐπέθεντο γὰρ ἑαυτοῖς ἐπίκλην Χριστιανοί, τοῦτο τοῦ Σατανᾶ παρασκευάσαντος πρὸς τὸ σκανδαλίζεσθαι τὰ ἔθνη διʼ αὐτῶν καὶ ἀποστρέφεσθαι τὴν τῆς ἁγίας τοῦ θεοῦ ἐκκλησίας ὠφέλειαν καὶ τὸ ἀληθινὸν κήρυγμα διὰ τὰς ἐκείνων ἀθεμιτουργίας καὶ ἀνηκέστου<ς>
eisi de ek tou Satana pareskeuasmenoi kai probeblēmenoi eis oneidos kai skandalon tēs tou theou ekklēsias. epethento gar heautois epiklēn Christianoi, touto tou Satana paraskeuasantos pros to skandalizesthai ta ethnē diʼ autōn kai apostrephesthai tēn tēs hagias tou theou ekklēsias ōpheleian kai to alēthinon kērygma dia tas ekeinōn athemitourgias kai anēkestou<s>
They have been prepared and put forward by Satan for the reproach and scandal of God's church. For they have taken the name Christians, Satan arranging this so that the Gentiles might be scandalized through them and turn away from the benefit of God's holy church and the true preaching because of their lawless and incurable
27.3.4Holl GCS 25/31:304
κακοπραγίας, εἰς τὸ τὰ ἔθνη κατανοοῦντα αὐτῶν τὰ ἐπάλληλα ἔργα τῶν ἀθεμιτουργιῶν, νομίσαντα καὶ τοὺς τῆς ἁγίας τοῦ θεοῦ ἐκκλησίας τοιούτους εἶναι, ἀποστρέφειν ὡς καὶ προεῖπον τὴν ἀκοὴν ἀπὸ τῆς τοῦ θεοῦ κατὰ ἀλήθειαν διδασκαλίας ἢ καὶ ὁρῶντά τινας * πάντας <ἡμᾶς> ὁμοίως βλασφημεῖν.
kakopragias, eis to ta ethnē katanoounta autōn ta epallēla erga tōn athemitourgiōn, nomisanta kai tous tēs hagias tou theou ekklēsias toioutous einai, apostrephein hōs kai proeipon tēn akoēn apo tēs tou theou kata alētheian didaskalias ē kai horōnta tinas * pantas <hēmas> homoiōs blasphēmein.
wicked deeds, so that the Gentiles, observing the successive works of their lawlessness and thinking that those of God's holy church are also such, turn away their ears, as I said before, from the teaching that is truly God's, or, seeing some …, blaspheme us all alike.
27.3.5Holl GCS 25/31:304
καὶ τούτου ἕνεκα οἱ πλείους τῶν ἐθνῶν ὅπου δἂν ἴδωσι τοιούτους οὔτε ἐπὶ κοινωνίᾳ ἡμῖν προσφέρονται ληψοδοσίας ἢ γνώμης ἢ ἀκοῆς λόγου θείου οὔτε τὴν ἀκοὴν ἐντιθέασιν, ἐπτυρμένοι ἀπὸ τῆς τῶν ἀθεμίτων ἀνοσιουργίας.
kai toutou heneka hoi pleious tōn ethnōn hopou dan idōsi toioutous oute epi koinōnią hēmin prospherontai lēpsodosias ē gnōmēs ē akoēs logou theiou oute tēn akoēn entitheasin, eptyrmenoi apo tēs tōn athemitōn anosiourgias.
And for this reason most of the Gentiles, wherever they see such people, do not approach us for fellowship, for giving and receiving, or counsel, or hearing the divine word, nor lend their ears, terrified by the impiety of the lawless.
Haer. 27, chapter 4
27.4.1Holl GCS 25/31:304
4. Εἰσὶ δὲ ἐν ἀσωτίᾳ διατελοῦντες οὗτοι καὶ πᾶν ὁτιοῦν ἐργαζόμενοι πρὸς εὐπάθειαν σωμάτων, ἡμῖν δὲ ὅλως οὐ προσεγγίζοντες, εἰ μή τι ἂν πρὸς τὸ δελεάσαι ψυχὰς ἀστηρίκτους τῇ αὐτῶν κακοδιδασκαλίᾳ. εἰς οὐδὲν γὰρ ἡμῖν ὁμοιοῦνται ἢ μόνον ὀνόματι καλεῖσθαι σεμνύνονται, ὅπως διὰ τοῦ ὀνόματος τὸ ἐπίπλαστον τῆς ἑαυτῶν κακίας θηράσωνται.
4. Eisi de en asōtią diatelountes houtoi kai pan hotioun ergazomenoi pros eupatheian sōmatōn, hēmin de holōs ou prosengizontes, ei mē ti an pros to deleasai psychas astēriktous tę̄ autōn kakodidaskalią. eis ouden gar hēmin homoiountai ē monon onomati kaleisthai semnynontai, hopōs dia tou onomatos to epiplaston tēs heautōn kakias thērasōntai.
These live in dissipation and do anything whatever for the comfort of their bodies, and do not come near us at all, except to lure unstable souls with their evil teaching. For they resemble us in nothing, except that they take pride in being called by the name, so that through the name they may hunt with the pretense of their wickedness.
27.4.2Holl GCS 25/31:304–305
»τὸ δὲ κρίμα τούτωνʼ κατὰ τὸ γεγραμμένον »ἔνδικόν ἐστιν«, ὡς ὁ ἅγιος ἀπόστολος Παῦλος ἔφη· διὰ γὰρ τὰς κακὰς αὐτῶν πράξεις τὸ ἀνταπόδομα ἀποδοθήσεται αὐτοῖς.
»to de krima toutōnʼ kata to gegrammenon »endikon estin«, hōs ho hagios apostolos Paulos ephē; dia gar tas kakas autōn praxeis to antapodoma apodothēsetai autois.
“Their condemnation,” as it is written, “is just,” as the holy apostle Paul said; for because of their evil deeds the recompense will be paid them.
27.4.3Holl GCS 25/31:305
ἀδεῶς γὰρ τὸν νοῦν αὐτῶν εἰς οἶστρον ἐκδεδωκότες πάθεσιν ἡδονῶν μυρίων ἑαυτοὺς παραδεδώκασι. φασὶ γὰρ ὅτι ὅσα νομίζεται παρὰ ἀνθρώποις κακὰ εἶναι οὐ κακὰ ὑπάρχει, ἁλλὰ φύσει καλά οὐδὲν γάρ ἐστι φύσει κακόν), τοῖς δὲ ἀνθρώποις νομίζεται εἶναι φαῦλα.
adeōs gar ton noun autōn eis oistron ekdedōkotes pathesin hēdonōn myriōn heautous paradedōkasi. phasi gar hoti hosa nomizetai para anthrōpois kaka einai ou kaka hyparchei, halla physei kala ouden gar esti physei kakon), tois de anthrōpois nomizetai einai phaula.
For having recklessly given up their mind to frenzy, they have handed themselves over to the passions of countless pleasures. For they say that whatever is thought evil among human beings is not evil but good by nature (for nothing is evil by nature), but is thought bad by human beings.
27.4.4Holl GCS 25/31:305
καὶ ταῦτα πάντα ἐάν τις πράξῃ ἐν τῇ μιᾷ ταύτῃ παρουσίᾳ, οὐκέτι μετενσωματοῦται αὐτοῦ ἡ ψυχὴ εἰς τὸ πάλιν ἀντικαταβληθῆναι, ἀλλὰ ὑπὸ ἓν ποιήσασα πᾶσαν πρᾶξιν ἀπαλλαγήσεται, ἐλευθερωθεῖσα καὶ μηκέτι χρεωστοῦσά τι τῶν πρὸς πρᾶξιν έν τῷ κόσμῳ. ποίαν δὲ πρᾶξιν δέδια πάλιν εἰπεῖν, μὴ βορβόρου δίκην κεκαλυμμένου ὀχετὸν ἀποκαλύψω καί τισι δόξω λοιμώδους δὐσοδμίας ἐργάζεσθαι τὴν ἐμφόρησιν. ἀλλʼ ὅμως ἐπειδήπερ ἐξ ἀληθείας συνεχόμεθα τὰ παρὰ τοῖς ἠπατημένοις ἀποκαλύψαι, σεμνότερον εἰπεῖν τε καὶ τῆς ἀληθείας μὴ ἔξω βαίνειν ἐμαυτὸν καταναγκάσω.
kai tauta panta ean tis praxę̄ en tę̄ mią tautę̄ parousią, ouketi metensōmatoutai autou hē psychē eis to palin antikatablēthēnai, alla hypo hen poiēsasa pasan praxin apallagēsetai, eleutherōtheisa kai mēketi chreōstousa ti tōn pros praxin en tǭ kosmǭ. poian de praxin dedia palin eipein, mē borborou dikēn kekalymmenou ocheton apokalypsō kai tisi doxō loimōdous dysodmias ergazesthai tēn emphorēsin. allʼ homōs epeidēper ex alētheias synechometha ta para tois ēpatēmenois apokalypsai, semnoteron eipein te kai tēs alētheias mē exō bainein emauton katanankasō.
And if anyone does all these things in this one life, his soul is no longer reincarnated to be cast down again, but, having done every deed at once, it will be released, freed and no longer owing anything of the deeds in the world. What deeds, I fear again to say, lest I uncover a sewer like covered filth and seem to some to cause a filling with pestilential stench. Yet since we are held by truth to uncover what is done among the deceived, I shall compel myself to speak more decently and yet not step outside the truth.
27.4.6Holl GCS 25/31:305
τί δὲ ἀλλʼ ὅτι πᾶσαν ἀρρητουργίαν καὶ ἀθέμιτον πρᾶξιν, ἥν οὐ θεμιτὸν ἐπὶ στόματος φέρειν, οὑτοι πράττουσιν καὶ πᾶν εἶδος ἀνδροβασιῶν καὶ λαγνιστέρων ὁμιλιῶν πρὸς γυναῖκας ἐν ἑκάστῳ μέλει σώματος·
ti de allʼ hoti pasan arrētourgian kai athemiton praxin, hēn ou themiton epi stomatos pherein, houtoi prattousin kai pan eidos androbasiōn kai lagnisterōn homiliōn pros gynaikas en hekastǭ melei sōmatos;
What else but that they do every unspeakable and lawless deed that it is not right to put into words, and every kind of sodomy and lewd intercourse with women in every member of the body;
27.4.7Holl GCS 25/31:305–306
μαγείας τε καὶ φαρμακείας καὶ εἰδωλολατρείας ἐκτελοῦντες τοῦτο εἶναί φασιν ἐργασίαν ἀποδόσεως τῶν ἐν τῷ σώματι ὀφλημάτων εἰς τὸ μηκέτι ἐγκαλεῖσθαι ἤ μἐλλειν τι πράξεως ἔργον ἀπαιτεῖσθαι, καὶ τούτου ἕνεκα μὴ ἀποστρέφεσθαι τὴν ψυχὴν μετὰ τὴν ἐντεῦθεν ἀπαλλαγὴν καὶ πάλιν εἰς μετενσωμάτωσιν καὶ μεταγγισμὸν χωρεῖν.
mageias te kai pharmakeias kai eidōlolatreias ektelountes touto einai phasin ergasian apodoseōs tōn en tǭ sōmati ophlēmatōn eis to mēketi enkaleisthai ē mellein ti praxeōs ergon apaiteisthai, kai toutou heneka mē apostrephesthai tēn psychēn meta tēn enteuthen apallagēn kai palin eis metensōmatōsin kai metangismon chōrein.
and performing magic, sorcery and idolatry, they say this is the work of repaying the debts in the body, so that one is no longer accused or liable to be required to do any work, and for this reason the soul is not turned back after its release from here to go again into reincarnation and transference.
Haer. 27, chapter 5
27.5.1Holl GCS 25/31:306
5. Οὕτως γὰρ ἔχει τὰ αὐτῶν συντάγματα ὡς ἀναγνόντα τὸν συνετὸν θαυμέζειν καὶ ἐκπλήττεσθαι καὶ ἀοριστεῖν εἰ ταῦτα οὕτως ὑπὸ ἀνθρώπων γενήσεται, οὐ μόνον τῶν δαθʼ ἡμᾶς πόλιν κατοι- κούντων, ἀλλὰ καὶ τῶν μετὰ θηρῶν καὶ ὁμοίων θηρσὶ καὶ κτήνεοι * καὶ σχεδὸν εἰπεῖν τὰ κυνῶν καὶ ὑῶν πράττειν τολμώντων.
5. Houtōs gar echei ta autōn syntagmata hōs anagnonta ton syneton thaumezein kai ekplēttesthai kai aoristein ei tauta houtōs hypo anthrōpōn genēsetai, ou monon tōn dathʼ hēmas polin katoi- kountōn, alla kai tōn meta thērōn kai homoiōn thērsi kai ktēneoi * kai schedon eipein ta kynōn kai hyōn prattein tolmōntōn.
For their writings are such that the intelligent reader marvels, is astounded, and is at a loss whether these things will be done by human beings, not only by those who live in cities like us, but even by those who live with beasts and like beasts and cattle …, and dare to do, one may almost say, the deeds of dogs and pigs.
27.5.2Holl GCS 25/31:306
φασὶ γὰρ δεῖν πάντως πᾶσαν χρῆσιν τούτων ποιεῖσθαι, ἵνα μὴ ἐξελθοῦσαι καὶ ὑστερήσασαί τινος ἔργου τούτου ἔνεκα καταστραφῶσιν εἰς σώματα πάλιν αἱ ψυχαὶ εἰς τὸ πρᾶξαι αὖθις ἅ μὴ ἔπραξαν.
phasi gar dein pantōs pasan chrēsin toutōn poieisthai, hina mē exelthousai kai hysterēsasai tinos ergou toutou eneka katastraphōsin eis sōmata palin hai psychai eis to praxai authis ha mē epraxan.
For they say that one must make every use of these things, so that the souls may not depart lacking some work and for this reason be thrown back into bodies to do again what they did not do.
27.5.3Holl GCS 25/31:306–307
καὶ τοῦτό ἐστι, φασίν, ὅπερ ὁ Ἰησοῦς ἐν τῷ εὐαγγελίῳ εἶπεν διὰ τῆς παραβολῆς ὅτι ἴσθι εὐνοῶν τῷ ἀντιδίκῳ σου ἐν ᾧ εἶ ἐν τῇ ὁδῷ μετʼ αὐτοῦ καὶ δὸς ἐργασίαν ἀπηλλάχθαι ἀπʼ αὐτοῦ, μή πως ὁ ἀντίδικος παραδῷ σε τῷ κριτῇ καὶ ὁ κριτὴς τῷ ὑπηρέτῃ, καὶ ὁ ὑπηρέτης βάλῃ σε εἰς φυλακήν· ἀμὴν λέγω σοί, οὐ μὴ ἐξέλθῃς ἐκεῖθεν, ἴως ἄν ἀποδῷς τὸν ἔσχατον κοδράντην«. μῦθον δέ τινα πλάττουσιν οἱ αὐτοὶ πρὸς ἐπίλυσιν τῆς παραβολῆς ταύτης καί φασιν εἶναι τὸν ἀντίδικον ἐκεῖνον τῶν τὸν κόσμον πεποιηκότων ἀγγέλων ἕνα καὶ εἰς αὐτὸ τοῦτο κατεσκευάσθαι, εἰς τὸ ἀπάγειν τὰς ψυχὰς πρὸς τὸν κριτὴν τὰς ἐντεῦθεν ἐξερχομένας ἐκ τῶν σωμάτων ἐκεῖσε δὲ ἐλεγχομένας· μὴ ποιησάσας δὲ πᾶσαν ἐργασίαν παραδίδοσθαι ἀπὸ τοῦ ἄρχοντος τῷ ὑπηρέτῃ.
kai touto esti, phasin, hoper ho Iēsous en tǭ euangeliǭ eipen dia tēs parabolēs hoti isthi eunoōn tǭ antidikǭ sou en hǭ ei en tę̄ hodǭ metʼ autou kai dos ergasian apēllachthai apʼ autou, mē pōs ho antidikos paradǭ se tǭ kritę̄ kai ho kritēs tǭ hypēretę̄, kai ho hypēretēs balę̄ se eis phylakēn; amēn legō soi, ou mē exelthę̄s ekeithen, iōs an apodǭs ton eschaton kodrantēn«. mython de tina plattousin hoi autoi pros epilysin tēs parabolēs tautēs kai phasin einai ton antidikon ekeinon tōn ton kosmon pepoiēkotōn angelōn hena kai eis auto touto kateskeuasthai, eis to apagein tas psychas pros ton kritēn tas enteuthen exerchomenas ek tōn sōmatōn ekeise de elenchomenas; mē poiēsasas de pasan ergasian paradidosthai apo tou archontos tǭ hypēretę̄.
And this, they say, is what Jesus said in the Gospel through the parable: “Be well disposed to your adversary while you are on the way with him, and make every effort to be rid of him, lest the adversary hand you over to the judge and the judge to the officer, and the officer throw you into prison; truly I say to you, you will not come out of there until you pay the last penny.” They fabricate a myth to explain this parable and say that the adversary is one of the angels who made the world, created for this very purpose, to lead to the judge the souls departing from bodies here, and there they are examined; and those that have not done every work are handed over by the ruler to the officer.
27.5.5Holl GCS 25/31:307
ἄγγελον δὲ εἶναι τὸν ὑπηρέτην, ἐξυπηρετούμενον τῷ κριτῇ τῷ κοσμοποιῷ εἰς τὸ φέρειν τὰς ψυχὰς πάλιν καὶ εἰς σώματα καταγγίζειν διάφορα. εἶναι δὲ τὸν ἀντίδικον τοῦτον, ὅν ἔφημεν τὸν κύριον εἰρηκέναι ἐν τῷ εὐαγγελίῳ, ὅν] οὑτοι ἄγγελον τῶν κοσμοποιῶν φασιν, ὄνομα ἔχοντα Διάβολον.
angelon de einai ton hypēretēn, exypēretoumenon tǭ kritę̄ tǭ kosmopoiǭ eis to pherein tas psychas palin kai eis sōmata katangizein diaphora. einai de ton antidikon touton, hon ephēmen ton kyrion eirēkenai en tǭ euangeliǭ, hon] houtoi angelon tōn kosmopoiōn phasin, onoma echonta Diabolon.
And the officer is an angel who serves the world-making judge, to bring the souls back and pour them into different bodies. And this adversary, whom we said the Lord spoke of in the Gospel, they call an angel of the world-makers, named the Devil.
27.5.6Holl GCS 25/31:307
φασὶ γὰρ εἶναι τὴν φυλακὴν τὸ σῶμα, τὸν δὲ ἔσχατον κοδράντην θέλουσιν εἶναι τὴν μετενσωμάτωσιν· * καθʼ ἑκάστην παρουσίαν σωμάτων ἐπιτελεῖν ἐσχάτην πρᾶξιν καὶ μηκέτι ὑπολείπεσθαι πρὸς τὸ ἀθέμιτόν τι πρᾶξαι. δεῖ γάρ, φασὶν ὡς προείπαμεν, πάντα<δι>ελθοῦσαν καὶ καθʼ ἕκαστον καὶ ἐλευθερωθεῖσαν ἐνελθεῖν πρὸς τὸν ἄνω ἄγνωστον, ὑπερβᾶσαν τοὺς κοσμοποιοὺς καὶ τὸν κοσμοποιόν.
phasi gar einai tēn phylakēn to sōma, ton de eschaton kodrantēn thelousin einai tēn metensōmatōsin; * kathʼ hekastēn parousian sōmatōn epitelein eschatēn praxin kai mēketi hypoleipesthai pros to athemiton ti praxai. dei gar, phasin hōs proeipamen, panta<di>elthousan kai kathʼ hekaston kai eleutherōtheisan enelthein pros ton anō agnōston, hyperbasan tous kosmopoious kai ton kosmopoion.
For they say the prison is the body, and they mean the last penny to be reincarnation; … in each embodiment to complete the last deed and no longer be left short in doing anything lawless. For, as we said before, the soul must pass through everything, each thing, and being freed, enter to the unknown one above, passing beyond the world-makers and the world-maker.
27.5.7Holl GCS 25/31:307–308
φασὶ δὲ πάλιν ὅτι δεῖ κἄν τε ἐν μιᾷ παρουσίᾳ τῆς μετενσωματώσεως πραξάσας λοιπὸν ἄνω ἐλευθερωθείσης ἀπιέναι· εἰ δὲ μὴ ἐν μιᾷ παρουσίᾳ πράξωσι, καθʼ ἑκάστην παρουσίαν μετενσωματώσεως κατὰ βραχὺ ποιησάσας ἑκάστου ἔργου ἀθεμίτου τὴν ἐργασίαν λοιπὸν ἐλευθερωθῆναι.
phasi de palin hoti dei kan te en mią parousią tēs metensōmatōseōs praxasas loipon anō eleutherōtheisēs apienai; ei de mē en mią parousią praxōsi, kathʼ hekastēn parousian metensōmatōseōs kata brachy poiēsasas hekastou ergou athemitou tēn ergasian loipon eleutherōthēnai.
And again they say that the souls, if they do it in one embodiment of reincarnation, then go up freed; but if they do not do it in one embodiment, they are freed after doing, little by little in each embodiment, the work of each lawless deed.
27.5.8Holl GCS 25/31:308
λέγουσι δὲ πάλιν ὅτι τοῖς ἀξίοις καταξιοῦμεν διηγεῖσθαι, ἵνα πράξωσι τὰ δοκοῦντα εἶναι κακά, οὐκ ὄντα δὲ φύσει κακά. ἵνα μαθόντες ἐλευθερωθῶσι.
legousi de palin hoti tois axiois kataxioumen diēgeisthai, hina praxōsi ta dokounta einai kaka, ouk onta de physei kaka. hina mathontes eleutherōthōsi.
And again they say, “We deem the worthy worthy of being told, so that they may do the things thought to be evil, though not evil by nature, so that having learned they may be freed.”
27.5.9Holl GCS 25/31:308
σφραγῖδα δὲ ἐν καυτῆρι ἢ διʼ ἐπιτηδεύσεως ξυρίου ἢ ῥαφίδος ἐπιτιθέασιν οὗτοι οἱ ἀπὸ Καρποκρᾶ ἐπὶ τὸν δεξιὸν λοβὸν τοῦ ὠτὸς τοῖς ὑπʼ αὐτῶν ἀπατωμένοις.
sphragida de en kautēri ē diʼ epitēdeuseōs xyriou ē rhaphidos epititheasin houtoi hoi apo Karpokra epi ton dexion lobon tou ōtos tois hypʼ autōn apatōmenois.
These followers of Carpocrates put a seal, by branding or by the use of a razor or needle, on the right lobe of the ear of those they deceive.
Haer. 27, chapter 6
27.6.1Holl GCS 25/31:308
Ηλθεν δὲ εἰς ἡμᾶς ἥδη πως Μαρκελλίνα τις ὑπʼ αὐτῶν ἀπατηθεῖσα, ἥ πολλοὺς ἐλυμήνατο ἐν χρόνοις Ἀνικήτου ἐπισκόπου Ῥώμης, τοῦ μετὰ τὴν διαδοχὴν Πίου καὶ τῶν ἀνωτέρω.
Ēlthen de eis hēmas hēdē pōs Markellina tis hypʼ autōn apatētheisa, hē pollous elymēnato en chronois Anikētou episkopou Rhōmēs, tou meta tēn diadochēn Piou kai tōn anōterō.
One Marcellina, deceived by them, came to us some time ago; she corrupted many in the times of Anicetus, bishop of Rome, who came after the succession of Pius and those before.
27.6.2Holl GCS 25/31:308–309
ἐν Ῥώμῃ γὰρ γεγόνασι πρῶτοι Πέτρος καὶ Παῦλος οἱ ἀπόστολοι αὐτοὶ καὶ ἐπίσκοποι, εἶτα Λίνος εἶτα Κλῆτος εἶτα Κλήμης, σύγχρονος ὥν Πέτρου καὶ Παύλου, οὑ ἐπιμνημονεύει Παῦλος ἐν τῇ πρὸς Ῥωμαίους ἐπιστολῇ.
en Rhōmę̄ gar gegonasi prōtoi Petros kai Paulos hoi apostoloi autoi kai episkopoi, eita Linos eita Klētos eita Klēmēs, synchronos hōn Petrou kai Paulou, hou epimnēmoneuei Paulos en tę̄ pros Rhōmaious epistolę̄.
For at Rome the first were Peter and Paul, the apostles themselves and bishops, then Linus, then Cletus, then Clement, a contemporary of Peter and Paul, whom Paul mentions in the letter to the Romans.
27.6.3Holl GCS 25/31:309
καὶ μηδεὶς θαυμαζέτω ὅτι πρὸ αὐτοῦ ἄλλοι τὴν ἐπισκοπὴν διεδέξαντο ἀπὸ τῶν ἀποστόλων, ὄντος τούτου συγχρόνου Πέτρου καὶ Παύλου· καὶ οὑτος γὰρ σύγχρονος γίνεται τῶν ἀποστόλων.
kai mēdeis thaumazetō hoti pro autou alloi tēn episkopēn diedexanto apo tōn apostolōn, ontos toutou synchronou Petrou kai Paulou; kai houtos gar synchronos ginetai tōn apostolōn.
And let no one wonder that others succeeded to the episcopate from the apostles before him, though he was a contemporary of Peter and Paul; for he too was a contemporary of the apostles.
27.6.4Holl GCS 25/31:309
εἴτʼ οὖν ἔτι περιόντων αὐτῶν ὑπὸ Πέτρου λαμβάνει τὴν χειροθεσίαν τῆς ἐπισκοπῆς καὶ παραιτησάμενος ἤργει — λέγει γὰρ έν μιᾷ τῶν ἐπιστολῶν αὐτοῦ »ἀναχωρῶ, ἄπειμι, εὐσταθείτω ὁ λαὸς τοῦ θεοῦ«, τισὶ τοῦτο συμβουλεύων εὔρομεν γὰρ ἓν τισιν ὑπομνηματισμοῖς τοῦτο ἐγκείμενον) — ἤτοι μετὰ τὴν τῶν ἀποστόλων τελευτὴν ὑπὸ τοῦ Κλήτου τοῦ ἐπισκόπου οὑτος καθίσταται, οὐ πάνυ σαφῶς ἵσμεν.
eitʼ oun eti periontōn autōn hypo Petrou lambanei tēn cheirothesian tēs episkopēs kai paraitēsamenos ērgei — legei gar en mią tōn epistolōn autou »anachōrō, apeimi, eustatheitō ho laos tou theou«, tisi touto symbouleuōn euromen gar hen tisin hypomnēmatismois touto enkeimenon) — ētoi meta tēn tōn apostolōn teleutēn hypo tou Klētou tou episkopou houtos kathistatai, ou pany saphōs hismen.
Whether, then, while they were still alive, he received the laying on of hands for the episcopate from Peter and, declining it, stood aside—for he says in one of his letters, “I withdraw, I depart; let the people of God be at peace,” giving this counsel to some (for we found this contained in certain memoirs)—or whether he was appointed after the apostles' death by Cletus the bishop, we do not know very clearly.
27.6.5Holl GCS 25/31:309
πλὴν ἀλλὰ καὶ οὕτως ἠδύνατο ἔτι περιόντων τῶν ἀποστόλων, φημὶ δὲ τῶν περὶ Πέτρον καὶ Παῦλον, ἐπισκόπους ἄλλους καθίστασθαι διὰ τὸ τοὺς ἀποστόλους πολλάκις ἐπὶ τὰς ἄλλας πατρίδας στέλλεσθαι τὴν πορείαν ἐπὶ τὸ τοῦ Χριοτοῦ κήρυγμα, μὴ δύνασθαι δὲ τὴν Ρωμαίων πόλιν ἄνευ ἐπισκόπου εἶναι.
plēn alla kai houtōs ēdynato eti periontōn tōn apostolōn, phēmi de tōn peri Petron kai Paulon, episkopous allous kathistasthai dia to tous apostolous pollakis epi tas allas patridas stellesthai tēn poreian epi to tou Chriotou kērygma, mē dynasthai de tēn Rōmaiōn polin aneu episkopou einai.
But even so, while the apostles, I mean Peter and Paul, were still alive, other bishops could be appointed, because the apostles often journeyed to other lands to preach Christ, and the city of the Romans could not be without a bishop.
27.6.6Holl GCS 25/31:309–310
ὁ μὲν γὰρ Παῦλος καὶ ἐπὶ τὴν Σπανίαν ἀφικνεῖται, Πέτρος δὲ πολλάκις Πόντον τε καὶ Βιθυνίαν ἐπεσκέψατο. ἐνεχώρει δὲ μετὰ τὸ κατασταθῆναι Κλήμεντα καὶ παραιτήσασθαι εἴ γε οὕτως ἐπράχθη· διανοοῦμαι γάρ, οὐχ ὁρίζομαι) ὔστερον μετὰ τὸ τετελευτηκέναι Λίνον καὶ Κλῆτον, ἐπισκοπεύσαντας πρὸς δεκαδύο ἴτη ἕκαστον μετὰ τὴν τοῦ ἁγίου Πέτρου καὶ Παύλου τελευτὴν τὴν ἐπὶ τῷ δωδεκάτῳ ἔτει Νἐρωνος γενομένην, τοῦτον αὐθις ἀναγκασθῆναι τὴν ἐπισκοπὴν κατασχεῖν.
ho men gar Paulos kai epi tēn Spanian aphikneitai, Petros de pollakis Ponton te kai Bithynian epeskepsato. enechōrei de meta to katastathēnai Klēmenta kai paraitēsasthai ei ge houtōs eprachthē; dianooumai gar, ouch horizomai) ysteron meta to teteleutēkenai Linon kai Klēton, episkopeusantas pros dekadyo itē hekaston meta tēn tou hagiou Petrou kai Paulou teleutēn tēn epi tǭ dōdekatǭ etei Nerōnos genomenēn, touton authis anankasthēnai tēn episkopēn kataschein.
For Paul went even to Spain, and Peter often visited Pontus and Bithynia. And it was possible that, after Clement had been appointed and declined (if it was done so; for I am conjecturing, not asserting), later, after the deaths of Linus and Cletus, who were bishops for twelve years each after the death of holy Peter and Paul in the twelfth year of Nero, he was compelled to take the episcopate again.
27.6.7Holl GCS 25/31:310
ὅμως ἡ τῶν ἐν Ρώμῃ ἐπισκόπων διαδοχὴ ταύτην ἔχει τὴν ἀκολουθίαν· Πέτρος καὶ Παῦλος, Λίνος καὶ Κλῆτος, Κλήμης Εὐάρεστος Ἀλέξανδρος Ξύστος τελέσφορος Ὑγῖνος Πίος Ἀνίκητος, ὁ ἄνω ἐν τῷ καταλόγῳ προδεδηλωμένος. καὶ μή τις θαυμάσῃ ὅτι ἕκαστα οὕτως ἀκριβῶς διήλθομεν· διὰ γὰρ τούτων ἀεὶ τὸ σαφὲς δείκνυται.
homōs hē tōn en Rōmę̄ episkopōn diadochē tautēn echei tēn akolouthian; Petros kai Paulos, Linos kai Klētos, Klēmēs Euarestos Alexandros Xystos telesphoros Hyginos Pios Anikētos, ho anō en tǭ katalogǭ prodedēlōmenos. kai mē tis thaumasę̄ hoti hekasta houtōs akribōs diēlthomen; dia gar toutōn aei to saphes deiknytai.
Yet the succession of bishops at Rome has this sequence: Peter and Paul, Linus and Cletus, Clement, Evarestus, Alexander, Xystus, Telesphorus, Hyginus, Pius, Anicetus, who was mentioned above in the list. And let no one wonder that we have gone through each item so precisely; for through these the clear truth is always shown.
27.6.8Holl GCS 25/31:310
ἐν χρόνοις τοίνυν, ὡς ἔφημεν, Ἀνικήτου ἡ προδεδηλωμένη Μαρκελλίνα ἐν Ῥώμῃ γενομένη τὴν λύμην τῆς Καρποκρᾶ διδασκαλίας ἐξεμέσασα πολλοὺς τῶν ἐκεῖσε λυμηναμένη ἠφάνισε. καὶ ἔνθεν γέγονεν ἀρχὴ Γνωστικῶν τῶν καλουμένων.
en chronois toinyn, hōs ephēmen, Anikētou hē prodedēlōmenē Markellina en Rhōmę̄ genomenē tēn lymēn tēs Karpokra didaskalias exemesasa pollous tōn ekeise lymēnamenē ēphanise. kai enthen gegonen archē Gnōstikōn tōn kaloumenōn.
In the times of Anicetus, then, as we said, the Marcellina already mentioned came to Rome, vomited out the filth of Carpocrates' teaching, corrupted and destroyed many there. And from then came the beginning of the so-called Gnostics.
27.6.9Holl GCS 25/31:310–311
ἔχουσι δὲ εἰκόνας ἐνζωγράφους διὰ χρωμάτων, ἀλλὰ καὶ οἱ μὲν ἐκ χρυσοῦ καὶ ἀργύρου καὶ λοιπῆς ὕλης, ἅτινα ἐκτυπώματά φασιν εἶναι τοῦ Ἰησοῦ καὶ ταῦτα ὑπὸ Ποντίου Πιλάτου γεγενῆσθαι, τουτέστιν τὰ ἐκτυπώματα τοῦ αὐτοῦ Ἰησοῦ ὅτε ἐνεδήμει τῷ τῶν ἀνθρώπων γένει.
echousi de eikonas enzōgraphous dia chrōmatōn, alla kai hoi men ek chrysou kai argyrou kai loipēs hylēs, hatina ektypōmata phasin einai tou Iēsou kai tauta hypo Pontiou Pilatou gegenēsthai, toutestin ta ektypōmata tou autou Iēsou hote enedēmei tǭ tōn anthrōpōn genei.
They have images painted in colors, and some of gold, silver and other material, which they say are portraits of Jesus, made by Pontius Pilate, that is, portraits of Jesus himself when he dwelt among the human race.
27.6.10Holl GCS 25/31:311
κρύβδην δὲ τὰς τοιαύτας ἔχουσιν, ἀλλὰ καὶ φιλοσόφων τινῶν, Πυθαγόρου καὶ Πλάτωνος καὶ Ἀριστοτέλους καὶ λοιπῶν, μεθʼ ὡν φιλοσόφων καὶ ἕτερα ἐκτυπώματα τοῦ Ἰησοῦ τιθέασιν, ἱδρύσαντές τε προσκυνοῦσι καὶ τὰ τῶν ἐθνῶν ἐπι- τελοῦσι μυστήρια. στήσαντες γὰρ ταύτας τὰς εἰκόνας τὰ τῶν ἐθνῶν ἔθη λοιπὸν ποιοῦσι. τίνα δέ ἐστιν <τὰ> ἐθνῶν ἔθη ἀλλʼ ἢ καὶ τὰ ἄλλα;
krybdēn de tas toiautas echousin, alla kai philosophōn tinōn, Pythagorou kai Platōnos kai Aristotelous kai loipōn, methʼ hōn philosophōn kai hetera ektypōmata tou Iēsou titheasin, hidrysantes te proskynousi kai ta tōn ethnōn epi- telousi mystēria. stēsantes gar tautas tas eikonas ta tōn ethnōn ethē loipon poiousi. tina de estin <ta> ethnōn ethē allʼ ē kai ta alla?
They keep these secretly, and also [images] of certain philosophers, Pythagoras, Plato, Aristotle and the rest, among which philosophers they also place other portraits of Jesus; and having set them up they worship them and perform the mysteries of the Gentiles. For having set up these images they then follow the customs of the Gentiles. And what are the customs of the Gentiles but the others?
27.6.11Holl GCS 25/31:311
ψυχῆς δὲ εἶναι μόνης σωτηρίαν φασὶ καὶ οὐχὶ σωμάτων.
psychēs de einai monēs sōtērian phasi kai ouchi sōmatōn.
They say that there is salvation for the soul alone, and not for bodies.
Haer. 27, chapter 7
27.7.1Holl GCS 25/31:311
7. Δεῖ τοίνυν τούτους ἀνατρέπειν παντὶ σθένει· μηδεὶς γὰρ καταφρονείτω λόγου καὶ μάλιστα κατὰ ἀπατεώνων. ἀλλʼ εἴποι τις ἄν· οὐ γάρ ἐστι φωρατὰ καὶ μωρίας ἔμπλεα; ἀλλʼ ἔσθʼ ὅπη καὶ τὰ μωρὰ πείθει τοὺς ἄφρονας καὶ τοὺς συνετοὺς παρεκτρέπει, ἐὰν μὴ παρῇ ὁ νοῦς ὁ ἐν τῇ ἀληθείᾳ ἠσκημένος. ἐμπεσόντος τοίνυν καὶ τούτου τῇ Σίμωνος μαγείᾳ καὶ τῶν λοιπῶν, τοῖς αὐτοῖς καὶ τοῦτον ἀνατρέψομεν.
7. Dei toinyn toutous anatrepein panti sthenei; mēdeis gar kataphroneitō logou kai malista kata apateōnōn. allʼ eipoi tis an; ou gar esti phōrata kai mōrias emplea? allʼ esthʼ hopē kai ta mōra peithei tous aphronas kai tous synetous parektrepei, ean mē parę̄ ho nous ho en tę̄ alētheią ēskēmenos. empesontos toinyn kai toutou tę̄ Simōnos mageią kai tōn loipōn, tois autois kai touton anatrepsomen.
7. These people, then, must be refuted with all our strength; for let no one despise argument, least of all against deceivers. But someone might say: “Are they not easily detected, and full of folly?” Yet there are times when even foolish things persuade the senseless and lead the intelligent astray, unless a mind trained in the truth is present. Since this man too has fallen into the magic of Simon and of the rest, we shall refute him also with the same arguments.
27.7.2Holl GCS 25/31:311
εἰ γὰρ ἡ ἄγνωστος καὶ ἀκατονόμαστος δύναμις αἰτία γέγονεν ἄλλων ἀγγέλων, ἤ ἐστιν ἄγνοια παρὰ τῇ αὐτῇ τουτέστιν τῷ πατρὶ τῶν ὅλων, εἰ μὴ ᾔδει ἅ μέλλουσι πράττειν οἱ ὑπʼ αὐτοῦ κατασκευαζόμενοι ἄγγελοι, ἀγνοήσας ὅτι ἀποστήσονται καὶ ποιήσουσιν ἃ μὴ αὐτὸς ἐβούλετο — ἢ τούτους μὲν ἐποίησε γινώσκων ὅτι ποιήσουσιν, ὅ αὐτὸς οὐ βούλεται παρʼ αὐτῶν δὲ γέγονε, καὶ ἔσται διὰ τῆς γνώσεως καὶ εὐδοκίας αὐτὸς ποιήσας ἃ ἐκεῖνοι τετολμήκασιν.
ei gar hē agnōstos kai akatonomastos dynamis aitia gegonen allōn angelōn, ē estin agnoia para tę̄ autę̄ toutestin tǭ patri tōn holōn, ei mē ę̄dei ha mellousi prattein hoi hypʼ autou kataskeuazomenoi angeloi, agnoēsas hoti apostēsontai kai poiēsousin ha mē autos ebouleto — ē toutous men epoiēse ginōskōn hoti poiēsousin, ho autos ou bouletai parʼ autōn de gegone, kai estai dia tēs gnōseōs kai eudokias autos poiēsas ha ekeinoi tetolmēkasin.
For if the unknown and unnameable Power became the cause of other angels, either there is ignorance in that same Power, that is, in the Father of all — if he did not know what the angels constructed by him were going to do, not knowing that they would revolt and do what he himself did not wish — or he made them knowing that they would do what he himself does not wish, yet it came about through them; and then he himself, through his foreknowledge and good pleasure, will be the one who did what they dared to do.
27.7.3Holl GCS 25/31:311
εἰ τοίνυν ὡς προεῖπον έγίνωσκε μὲν ἃ ποιήσουσιν, οὐκ ἐβούλετο δὲ ἕνα ποιήσωσι, τίνι τῷ λόγῳ τοὺς πεποιηκότας ἐποίει εἰς τὸ πράττειν ἃ μὴ αὐτὸς ἐβούλετο;
ei toinyn hōs proeipon eginōske men ha poiēsousin, ouk ebouleto de hena poiēsōsi, tini tǭ logǭ tous pepoiēkotas epoiei eis to prattein ha mē autos ebouleto?
If then, as I said before, he knew what they would do but did not wish them to do it, for what reason did he make the makers, so that they would do what he himself did not wish?
27.7.4Holl GCS 25/31:311
εἰ δὲ αὐτὸς μὲν πεποίηκε τοὺς ἀγγέλους, ἕνα ποιήσωσι τὰ ὑπʼ αὐτῶν γενόμενα, ἄρα ἤθελε γενέσθαι· διὸ καὶ τοὺς πεποιηκότας προκατεσκεύασεν ἀγγέλους. καὶ εἰ προκατεσκεύασεν εἰς τὸ ποιῆσαι, ἀπαγορεύει δὲ τὰ ὑπʼ αὐτῶν γενόμενα, συκοφαντία ἂν εἴη ἐν μέσῳ.
ei de autos men pepoiēke tous angelous, hena poiēsōsi ta hypʼ autōn genomena, ara ēthele genesthai; dio kai tous pepoiēkotas prokateskeuasen angelous. kai ei prokateskeuasen eis to poiēsai, apagoreuei de ta hypʼ autōn genomena, sykophantia an eiē en mesǭ.
But if he himself made the angels so that they would make the things that came into being through them, then he wished those things to come into being; that is why he prepared in advance the angels who made them. And if he prepared them in advance to make, yet forbids what came into being through them, there would be false accusation in the case.
27.7.5Holl GCS 25/31:311–312
εἰ δὲ συνεχώρει μὲν τοῦ ποιεῖν αὐτούς, βούλεται δὲ τὰ ὑπʼ αὐτῶν γενόμενα τουτέστιν ἀνθρώπους καὶ ψυχάς) πάλιν πρὸς ἑαυτὸν ἀναλαμβάνειν παρὰ τὴν τούτων βούλησιν, ἅρα ἔσται πλεονεξία ἐν μέσῳ καὶ οὐδὲν ἕτερον, ἅρπαζομένων τῶν τῶν τῶν ἀγγέλων * ἀνθρώπων ὑπὸ τοῦ ᾶνωθεν παρὰ τὴν τούτων βούλησιν· ἀλλὰ καὶ ἀδράνεια εἴη, ἐπειδὴ μὴ αὐτὸς δυνάμενος ἑαυτῷ ποιεῖν ἁρπάζει τὰ ὑπὸ τῶν ὑπʼ αὐτοῦ γενομένων γενόμενα.
ei de synechōrei men tou poiein autous, bouletai de ta hypʼ autōn genomena toutestin anthrōpous kai psychas) palin pros heauton analambanein para tēn toutōn boulēsin, hara estai pleonexia en mesǭ kai ouden heteron, harpazomenōn tōn tōn tōn angelōn * anthrōpōn hypo tou anōthen para tēn toutōn boulēsin; alla kai adraneia eiē, epeidē mē autos dynamenos heautǭ poiein harpazei ta hypo tōn hypʼ autou genomenōn genomena.
But if he allowed them to make, yet wishes to take back to himself what came into being through them (that is, human beings and souls) against their will, then there will be nothing in the case but greed, the … human beings of the angels being snatched away by the one above against their will. And it would also be impotence, since, being unable to make for himself, he snatches what was made by those whom he made.
27.7.6Holl GCS 25/31:312
καὶ ἔσται λοιπὸν μῦθος καὶ μωρολογία, τῶν μὲν κάτω δυναμένων ὑπερβῆναι τοὺς ἐν μέσῳ, τοὺς δὲ ἐν μέσω τιμωρεῖσθαι αἐτίους ὄντας τῶν κάτω καὶ τοὺς κάτω ὑπὲρ τοὺς μέσους πρὸς τὸν ἄνω σᾠζεσθαι καὶ ἐλευθεροῦσθαι, λέγω δὴ τὰς ψυχὰς τῶν ἐν τῇδε τῇ κτίσει. εἴη δʼ ἂν ὁ μὲν ἄνω μὴ δυνηθεὶς ποιῆσαι ἀσθενὴς κρινόμενος, οἱ δὲ ὑπʼ αὐτοῦ γενόμενοι <δυνατοί> δυνάμενοι ποιῆσαι ἅ αὐτὸς μὲν οὐκ ἐβούλετο, ἢ ἐβούλετο καὶ οὐκ ἠδύνατο.
kai estai loipon mythos kai mōrologia, tōn men katō dynamenōn hyperbēnai tous en mesǭ, tous de en mesō timōreisthai aetious ontas tōn katō kai tous katō hyper tous mesous pros ton anō sǭzesthai kai eleutherousthai, legō dē tas psychas tōn en tę̄de tę̄ ktisei. eiē dʼ an ho men anō mē dynētheis poiēsai asthenēs krinomenos, hoi de hypʼ autou genomenoi <dynatoi> dynamenoi poiēsai ha autos men ouk ebouleto, ē ebouleto kai ouk ēdynato.
And for the rest it will be myth and foolish talk: those below able to rise above those in the middle, and those in the middle punished though they are the cause of those below, and those below saved and set free, beyond the middle ones, to the one above — I mean the souls of those in this creation. And the one above, who was unable to make, would be judged weak, while those who came into being through him would be powerful, able to make what he himself either did not wish, or wished and could not.
27.7.7Holl GCS 25/31:312
οὐ γὰρ δύναται ὅ ἐκεῖνος ἐπιποθεῖ, εἶναι αὐτῷ κακὸν οὐδὲ ὑπὸ κακῶν γεγονέναι. εἰ γὰρ ἡν κακόν, ἐχρῆν ἀπόλλυσθαι. εἰ δὲ ὅλως μέρος τι τοῦ ἔργου σῴζεται, οὐκέτι τὸ ἔργον φαῦλον, κάν τε μέρος αὐτοῦ σῳζόμενον εὐρίσκοιτο, οὔτε οἱ ποιήσαντες φαῦλοι > τὸ σῳζόμενον τεχνησάμενοι.
ou gar dynatai ho ekeinos epipothei, einai autǭ kakon oude hypo kakōn gegonenai. ei gar hēn kakon, echrēn apollysthai. ei de holōs meros ti tou ergou sǭzetai, ouketi to ergon phaulon, kan te meros autou sǭzomenon euriskoito, oute hoi poiēsantes phauloi > to sǭzomenon technēsamenoi.
For what that one longs for cannot be evil to him, nor have come into being through evil beings. For if it were evil, it ought to perish. But if some part of the work is saved at all, the work is no longer bad; and if a part of it is found to be saved, neither are its makers bad, since they contrived what is saved.
27.7.8Holl GCS 25/31:312
εἰ δὲ ὅλως ἐξ ἀγγέλων ἡ Ψυχὴ καὶ ἄνωθεν λαμβάνει δύναμιν παραχθεῖσα, ἄρα γε οἱ ἄγγελοι πλἐον σωτηρίας τεύξονται, ὅτι ἡ ἀπʼ αὐτῶν ψυχὴ σῴζεται, ἐκ φαύλων οὐσα. σωζομένης δὲ αὐτᾶς οὐκέτι φαῦλος οὔτε αὐτὴ ἡ Ψυχὴ ἡ γενομένη ὑπὸ τῶν ἀγγέλων οὕτε οἱ ἄγγελοι, ἐξ ὡν αὐτὴ ἡ ψυχὴ ὑπάρχει.
ei de holōs ex angelōn hē Psychē kai anōthen lambanei dynamin parachtheisa, ara ge hoi angeloi pleon sōtērias teuxontai, hoti hē apʼ autōn psychē sǭzetai, ek phaulōn ousa. sōzomenēs de autas ouketi phaulos oute autē hē Psychē hē genomenē hypo tōn angelōn houte hoi angeloi, ex hōn autē hē psychē hyparchei.
But if the soul comes from angels at all, and receives power from above when it is produced, then the angels will rather attain salvation, since the soul that comes from them is saved, though it is from bad beings. But if it is saved, then neither is the soul itself that was made by the angels bad any longer, nor the angels from whom the soul itself exists.
Haer. 27, chapter 8
27.8.1Holl GCS 25/31:312
8. Παντὶ δὲ τῷ τὸν νοῦν ἐρρωμένον ἔχοντι ἰστέον ἂν εἴη ὄτι ἀνοίας ἐστὶ τὸ πᾶν τοῦτο ἀγυρτῶδες ἐργαστήριον.
8. Panti de tǭ ton noun errōmenon echonti isteon an eiē oti anoias esti to pan touto agyrtōdes ergastērion.
8. Anyone who has a sound mind must know that this whole charlatan's workshop is a product of folly.
27.8.2Holl GCS 25/31:312–313
καταισχυνθήσονται δὲ αὖθις οὗτοι καὶ ἀπὸ τῶν ἄλλων αὐτῶν λόγων. εἰ γὰρ Ἰησοῦς οὐκ ἀπὸ παρθένου Μαρίας, ἀλλὰ ἐκ σπέρματος Ἰωσὴφ καὶ τῆς αὐτῆς Μαρίας, σῴζεται δὲ οὑτος, ἄρα καὶ αὐτοὶ σωθήσονται οἱ τοῦτον γεγεννηκότες. καὶ εἰ ἡ Μαρία καὶ ὁ Ἰωσὴφ ἀπὸ τοῦ δημιουργοῦ ὑπάρχουσιν, ἄρα τὸν δημιουργὸν κτιστὴν <καὶ τοῦ Ἰησοῦ> καὶ οὐκέτι ἐν ὑστερήματι ἔσται ὁ τὸν Ἰωσὴφ καὶ τὴν Μαρίαν ποιήσας, ἐξ ὧν ὁ Ἰησοῦς παρὰ τοῦ ἄνω ἀγνώστου πατρὸς ὑπάρχει. εἰ δὲ καὶ αὐτὸς ὁ Ἰησοῦς ἀπὸ τῶν ἀγγέλων ἐστὶ καὶ ὁ δημιουργὸς εἷς ἐστι τῶν ἀγγέλων, ἄρα γε ἀτοπήματι τῷ ἐνὶ πάντες περιπεσοῦνται, ὁποίῳ καὶ οἱ ἄγγελοι περιπεπτώκασι, καὶ ἀσύστατον εἴη ἂν τὸ παρ αὐτῶν δραματούργημα, δηλητηρίου ἔμπλεον καὶ πάσης ἰώδους διδασκαλίας μεμεστωμένον.
kataischynthēsontai de authis houtoi kai apo tōn allōn autōn logōn. ei gar Iēsous ouk apo parthenou Marias, alla ek spermatos Iōsēph kai tēs autēs Marias, sǭzetai de houtos, ara kai autoi sōthēsontai hoi touton gegennēkotes. kai ei hē Maria kai ho Iōsēph apo tou dēmiourgou hyparchousin, ara ton dēmiourgon ktistēn <kai tou Iēsou> kai ouketi en hysterēmati estai ho ton Iōsēph kai tēn Marian poiēsas, ex hōn ho Iēsous para tou anō agnōstou patros hyparchei. ei de kai autos ho Iēsous apo tōn angelōn esti kai ho dēmiourgos heis esti tōn angelōn, ara ge atopēmati tǭ eni pantes peripesountai, hopoiǭ kai hoi angeloi peripeptōkasi, kai asystaton eiē an to par autōn dramatourgēma, dēlētēriou empleon kai pasēs iōdous didaskalias memestōmenon.
They will be put to shame again by their other doctrines as well. For if Jesus is not from the virgin Mary but from the seed of Joseph and of the same Mary, and he is saved, then those who begot him will also be saved. And if Mary and Joseph come from the Demiurge, then the Demiurge is creator <also of Jesus>, and the one who made Joseph and Mary, from whom Jesus comes, will no longer be in deficiency, since Jesus exists from the unknown Father above. And if Jesus himself is from the angels, and the Demiurge is one of the angels, then all will fall into one and the same absurdity into which the angels have fallen, and their fabricated drama would be incoherent, full of poison and filled with every venomous teaching.
27.8.4Holl GCS 25/31:313
ταύτην δὲ αὐθις ὀπίσω τρέψαντες, ὥσπερ δράκοντος κεφαλὴν ξύλῳ τῆς πίστεως καὶ τῆς ἀληθείας ἐπὶ γῆς λακίσαντες, ταῖς ἄλλαις θηριομόρφοις προσπελάσαντες ἐπʼ ὀλέθρῳ * τούτων ἤσκειν ἑαυτοὺς διὰ τὴν ἐπαγγελίαν ἀναγκάσωμεν.
tautēn de authis opisō trepsantes, hōsper drakontos kephalēn xylǭ tēs pisteōs kai tēs alētheias epi gēs lakisantes, tais allais thēriomorphois prospelasantes epʼ olethrǭ * toutōn ēskein heautous dia tēn epangelian anankasōmen.
Having turned this back again, as though we had smashed the serpent's head on the ground with the wood of faith and truth, let us go on to the other beast-shaped heresies, for their destruction … and, because of our promise, let us compel ourselves to continue.
Haer. 28, chapter 1
28.1.1Holl GCS 25/31:313
Κήρινθος δὲ αὖθις, ἀφʼ οὑπερ οἱ Κηρινθιανοὶ λεγόμενοι, ἀπὸ ταύτης τῆς θηριώδους σπορᾶς τὸν ἰὸν τῷ κόσμῳ φέρων ἥκει· σχεδὸν δὲ οὐδὲν ἕτερον παρὰ τὸν προειρημένον Καρποκρᾶν, ἀλλὰ τὰ αὐτὰ τῷ κόσμῳ κακοποιὰ φάρμακα ἐκβλαστάνει.
Kērinthos de authis, aphʼ houper hoi Kērinthianoi legomenoi, apo tautēs tēs thēriōdous sporas ton ion tǭ kosmǭ pherōn hēkei; schedon de ouden heteron para ton proeirēmenon Karpokran, alla ta auta tǭ kosmǭ kakopoia pharmaka ekblastanei.
Cerinthus in his turn, from whom come those called Cerinthians, arrives from this beastly seed bringing his poison to the world. He puts forth hardly anything different from the aforementioned Carpocrates, but the same poisons harmful to the world.
28.1.2Holl GCS 25/31:313
τὰ ἵσα γὰρ τῷ προειρημένῳ εἰς τὸν Χριστὸν συκοφαντήσας ἐξηγεῖται καὶ οὑτος, ἐκ Μαρίας καὶ ἐκ σπέρματος Ἰωσὴφ τὸν Χριστὸν γεγεννῆσθαι καὶ τὸν κόσμον ὁμοίως ὑπὸ ἀγγέλων γεγενῆσθαι.
ta hisa gar tǭ proeirēmenǭ eis ton Christon sykophantēsas exēgeitai kai houtos, ek Marias kai ek spermatos Iōsēph ton Christon gegennēsthai kai ton kosmon homoiōs hypo angelōn gegenēsthai.
For he too, slandering Christ in the same way as the aforementioned, teaches that Christ was born of Mary and of the seed of Joseph, and likewise that the world was made by angels.
28.1.3Holl GCS 25/31:313
οὐδὲν γὰρ οὑτος παρὰ τὸν πρῶτον διήλλαξε τῇ εἰσαγωγῇ τῆς αὐτοῦ διδασκαλίας ἀλλʼ ἢ ἐν τούτῳ μόνον, ἐν τῷ προσέχειν τῷ Ἰουδαϊσμῷ ἀπὸ μέρους. φάσκει δὲ οὑτος τὸν νόμον καὶ τοὺς προφήτας ὑπὸ ἀγγέλων δεδόσθαι, τὸν δὲ δεδωκότα τὸν νόμον ἕνα εἶναι τῶν ἀγγέλων τῶν τὸν κόσμον πεποιηκότων.
ouden gar houtos para ton prōton diēllaxe tę̄ eisagōgę̄ tēs autou didaskalias allʼ ē en toutǭ monon, en tǭ prosechein tǭ Ioudaïsmǭ apo merous. phaskei de houtos ton nomon kai tous prophētas hypo angelōn dedosthai, ton de dedōkota ton nomon hena einai tōn angelōn tōn ton kosmon pepoiēkotōn.
For in the introduction of his teaching he differed in nothing from the first, except in this alone: that he adhered in part to Judaism. He says that the law and the prophets were given by angels, and that the one who gave the law was one of the angels who made the world.
28.1.4Holl GCS 25/31:313–314
ἐγένετο δὲ οὑτος ὁ Κήρινθος ἐν τῇ Ἀσίᾳ διατρίβων κἀκεῖσε τοῦ κηρύγματος τὴν ἀρχὴν πεποιημένος.
egeneto de houtos ho Kērinthos en tę̄ Asią diatribōn kakeise tou kērygmatos tēn archēn pepoiēmenos.
This Cerinthus lived in Asia and made the beginning of his preaching there.
28.1.5Holl GCS 25/31:314
ἤδη δὲ περὶ τούτου εἴπαμεν ὡς καὶ οὗτος ἐκήρυττεν οὐκ ἀπὸ τῆς πρώτης καὶ ἄνωθεν δυνάμεως τὸν κόσμον γεγενῆσθαι, ἄνωθεν δὲ ἐκ τοῦ ἄνω θεοῦ μετὰ τὸ ἁδρυνθῆναι τὸν Ἰησοῦν, τὸν ἐκ σπέρματος Ἰωσὴφ καὶ Μαρίας γεγεννημένον, κατεληλυθέναι τὸν Χριστὸν εἰς αὐτὸν τοῦτέστι τὸ πνεῦμα τὸ ἅγιον ἐν εἴδει περιστερᾶς ἐν τῷ Ἰορδάνῃ καὶ ἀποκαλύψαι αὐτῷ καὶ δί αὐτοῦ τοῖς μετʼ αὐτοῦ τὸν ἄγνωστον πατέρα.
ēdē de peri toutou eipamen hōs kai houtos ekērytten ouk apo tēs prōtēs kai anōthen dynameōs ton kosmon gegenēsthai, anōthen de ek tou anō theou meta to hadrynthēnai ton Iēsoun, ton ek spermatos Iōsēph kai Marias gegennēmenon, katelēlythenai ton Christon eis auton toutesti to pneuma to hagion en eidei peristeras en tǭ Iordanę̄ kai apokalypsai autǭ kai di autou tois metʼ autou ton agnōston patera.
We have already said of him that he too preached that the world did not come into being from the first power above; but that from above, from the God above, after Jesus — born of the seed of Joseph and Mary — had grown up, the Christ, that is, the Holy Spirit in the form of a dove, came down into him in the Jordan and revealed to him, and through him to those with him, the unknown Father.
28.1.6Holl GCS 25/31:314
καὶ διὰ τοῦτο ἐπειδὴ ἠλθεν εἰς αὐτὸν ἄνωθεν δύναμις, δυνάμεις ἐπιτετελεκέναι· καὶ αὐτοῦ πεπονθότος τὸ ἐλθὸν ἄνωθεν ἀναπτῆναι ἄνω ἀπὸ τοῦ Ἰησοῦ.
kai dia touto epeidē ēlthen eis auton anōthen dynamis, dynameis epitetelekenai; kai autou peponthotos to elthon anōthen anaptēnai anō apo tou Iēsou.
And for this reason, since a power came into him from above, he performed mighty works; and when he suffered, what had come from above flew away upward from Jesus.
28.1.7Holl GCS 25/31:314
πεπονθότα δὲ τὸν Ἰησοῦν καὶ πάλιν ἐγηγερμένον, Χριστὸν δὲ τὸν ἄνωθεν ἐλθόντα εἰς αὐτὸν ἀπαθῆ ἀναπτάντα, ὅπερ ἐστὶ τὸ κατελθὸν ἐν εἴδει περιστερᾶς, καὶ οὐ τὸν Ἰησοῦν εἶναι Χριστόν.
peponthota de ton Iēsoun kai palin egēgermenon, Christon de ton anōthen elthonta eis auton apathē anaptanta, hoper esti to katelthon en eidei peristeras, kai ou ton Iēsoun einai Christon.
Jesus suffered and was raised again, but the Christ who came into him from above flew away without suffering — this is what came down in the form of a dove — and Jesus is not the Christ.
Haer. 28, chapter 2
28.2.1Holl GCS 25/31:314
2. Ἐκπέπτωκε δὲ καὶ οὑτος, ὡς ὁρᾶτε πάντες οἱ τῆς ἀληθείας ἐρασταί. φάσκει γὰρ τὸν τὸν νόμον δεδωκότα οὐκ ἀγαθόν, οὗ τῷ νόμῳ πείθεσθαι δοκεῖ, δῆλον δὲ ὅτι ὡς ἀγαθῷ.
2. Ekpeptōke de kai houtos, hōs horate pantes hoi tēs alētheias erastai. phaskei gar ton ton nomon dedōkota ouk agathon, hou tǭ nomǭ peithesthai dokei, dēlon de hoti hōs agathǭ.
2. This man too has fallen away, as all you lovers of truth see. For he says that the one who gave the law is not good, though he appears to obey his law — as a good one, evidently.
28.2.2Holl GCS 25/31:314
πῶς οὖν ὁ πονηρὸς τὸν ἀγαθὸν νόμον δέδωκεν; εἰ γὰρ καλὸν τὸ μὴ μοιχεύειν καὶ καλὸν τὸ μὴ φονεύειν; πόσῳ γε μᾶλλον ὁ ἐντειλάμενος βελτίων εἴη, ἐάν γε ὁ μὴ πράξας ἀγαθὸς ὁμολογῆται· πῶς δὲ κατηγορηθήσεται κακὰ πράττων ὁ τὸ ἀγαθὸν συμβουλεύων καὶ ἀγαθὸν διδοὺς νόμον; ἀλλὰ μανιώδης ὁ ἀνὴρ τοιούτοις ἐγχειρῶν.
pōs oun ho ponēros ton agathon nomon dedōken? ei gar kalon to mē moicheuein kai kalon to mē phoneuein? posǭ ge mallon ho enteilamenos beltiōn eiē, ean ge ho mē praxas agathos homologētai; pōs de katēgorēthēsetai kaka prattōn ho to agathon symbouleuōn kai agathon didous nomon? alla maniōdēs ho anēr toioutois encheirōn.
How then did the evil one give the good law? For if it is good not to commit adultery and good not to murder, how much better would the one who commanded it be, if indeed the one who does not do these things is acknowledged to be good! And how shall the one who counsels the good and gives a good law be accused of doing evil? But the man is mad to attempt such things.
28.2.3Holl GCS 25/31:314–315
οὑτος δέ ἐστιν, ἀγαπητοί, εἷς τῶν ἐπὶ τῶν ἀποστόλων τὴν ταραχὴν ἐργασαμένων, ὅτε οἱ περὶ Ἰάκωβον γεγράφασιν εἰς τὴν Ἀντιόχειαν ἐπιστολήν, λέγοντες ὅτι »ἔγνωμέν τινας ἐξ ἡμῶν πρὸς ὑμᾶς ἐλθόντας καὶ ταράξαντας ὑμᾶς λόγοις, οἷς οὐ διεστειλάμεθα«·
houtos de estin, agapētoi, heis tōn epi tōn apostolōn tēn tarachēn ergasamenōn, hote hoi peri Iakōbon gegraphasin eis tēn Antiocheian epistolēn, legontes hoti »egnōmen tinas ex hēmōn pros hymas elthontas kai taraxantas hymas logois, hois ou diesteilametha«;
This man, beloved, is one of those who caused the disturbance in the time of the apostles, when James and those with him wrote the letter to Antioch, saying, “We know that some from among us came to you and troubled you with words, whom we did not instruct.”
28.2.4Holl GCS 25/31:315
καὶ οὑτος εἷς ἐστι τῶν ἀντιστάντων τῷ ἁγίῳ Πέτρῳ, ἐπειδὴ εἰσῆλθε πρὸς Κορνήλιον τὸν ἄγιον, ὅτε μετεστείλατο αὐτὸν καταξιωθεὶς ὀπτασίας ἀγγέλου καὶ ὁ Πέτρος ἐδίσταζε καὶ εἶδεν τὸ ὅραμα τῆς ὀθόνης καὶ τὰ ἐν αὐτῇ καὶ ἤκουσε παρὰ κυρίου μηδὲν κοινὸν λέγειν ἢ ἀκάθαρτον.
kai houtos heis esti tōn antistantōn tǭ hagiǭ Petrǭ, epeidē eisēlthe pros Kornēlion ton agion, hote metesteilato auton kataxiōtheis optasias angelou kai ho Petros edistaze kai eiden to horama tēs othonēs kai ta en autę̄ kai ēkouse para kyriou mēden koinon legein ē akatharton.
And he is one of those who opposed the holy Peter because he went in to the holy Cornelius, when Cornelius, having been granted a vision of an angel, sent for him, and Peter hesitated, and saw the vision of the sheet and what was in it, and heard from the Lord that he should call nothing common or unclean.
28.2.5Holl GCS 25/31:315
οὑτος οὑν παρεκίνει περὶ τοῦ Πέτρου ἀνελθόντος εἰς Ἱερουσαλὴμ τὰ πλήθη τῶν ἐκ περιτομῆς λέγων ὅτι »εἰσῆλθε πρὸς ἀκροβυστίαν ἔχοντας«.
houtos houn parekinei peri tou Petrou anelthontos eis Hierousalēm ta plēthē tōn ek peritomēs legōn hoti »eisēlthe pros akrobystian echontas«.
So he stirred up the crowds of the circumcision about Peter when he went up to Jerusalem, saying, “He went in to men who have the foreskin.”
28.2.6Holl GCS 25/31:315
ἐποίησε δὲ τοῦτο Κήρινθος πρὶν ἢ ἐν τῇ Ἀσίᾳ κηρῦξαι τὸ αὐτοῦ κήρυγμα καὶ ἐμπεσεῖν εἰς τὸ περισσότερον τῆς αὐτοῦ ἀπωλείας βάραθρον. διὰ γὰρ τὸ εἶναι αὐτὸν ἐμπερίβολον, δῆθεν ἀντιδικίας ἕνεκα τῶν ἐν ἀκροβυστίᾳ πιστῶν διὰ τῆς περιτομῆς τὴν πρόφασιν ἐθηράσατο.
epoiēse de touto Kērinthos prin ē en tę̄ Asią kēryxai to autou kērygma kai empesein eis to perissoteron tēs autou apōleias barathron. dia gar to einai auton emperibolon, dēthen antidikias heneka tōn en akrobystią pistōn dia tēs peritomēs tēn prophasin ethērasato.
Cerinthus did this before he preached his own message in Asia and fell into the deeper pit of his destruction. For since he was circumcised, he hunted for a pretext through circumcision, supposedly in opposition to the believers who were uncircumcised.
Haer. 28, chapter 3
28.3.1Holl GCS 25/31:315
3. Τοῦ δὲ κυρίου πάντοτε τὴν ἐπιμέλειαν τῆς ἀνθρωπότητος ποιουμένου καὶ τὸ σαφὲς τῆς ἀληθείας ἐν τοῖς τῆς ἀληθείας υἱοῖς ἀσφαλιζομένου καὶ δόντος Πέτρῳ τῷ ἁγίῳ ἀποστόλῳ ποιήσασθαι τὸν πρὸς αὐτὸν καὶ τοὺς αὐτοῦ ἔλεγχον, φανερὰ γίνεται ἡ τοῦ Κηρίνθου ἄνοια.
3. Tou de kyriou pantote tēn epimeleian tēs anthrōpotētos poioumenou kai to saphes tēs alētheias en tois tēs alētheias huiois asphalizomenou kai dontos Petrǭ tǭ hagiǭ apostolǭ poiēsasthai ton pros auton kai tous autou elenchon, phanera ginetai hē tou Kērinthou anoia.
3. But since the Lord always takes care of humankind and secures the clearness of the truth among the sons of truth, and granted the holy apostle Peter to make the refutation of him and his followers, the folly of Cerinthus becomes plain.
28.3.2Holl GCS 25/31:315
φησὶ γὰρ ὁ ἅγιος Πέτρος ἤμην ἐν πόλει Ἱόππῃ καὶ εἶδον ἐν μέσῃ τῇ ἡμέρᾳ περὶ ὥραν ἕκτην ὀθόνην καθιεμένην, δεδεμένην ἐν τέτρασιν ἀρχαῖς, ἐν ᾐ ἦν πάντα τὰ τετράποδα καὶ ἑρπετά. καὶ εἶπέν μοι· θῦσον καὶ φάγε. ἐγὼ δὲ εἶπον· κύριε μηδαμῶς, ὅτι οὐδέποτε κοινὸν ἢ ἀκάθαρτον εἰσῆλθεν εἰς τὸ στόμα μου. ἀπεκρίθη δέ μοι ἐκ δευτέρου φωνὴ ἐκ τοῦ οὐρανοῦ· ἃ ὁ θεὸς ἐκαθέρισε, σὺ μὴ κοίνου. καὶ ἐξαυτῆς ἰδοὺ δύο ἄνδρες εἱστήκεισαν εἰς τὴν οἰκίαν καὶ εἶπέν μοι τὸ πνεῦμα· πορεύου σὺν αὐτοῖς μηδὲν διακρινόμενος«.
phēsi gar ho hagios Petros ēmēn en polei Hioppę̄ kai eidon en mesę̄ tę̄ hēmerą peri hōran hektēn othonēn kathiemenēn, dedemenēn en tetrasin archais, en ę̄ ēn panta ta tetrapoda kai herpeta. kai eipen moi; thyson kai phage. egō de eipon; kyrie mēdamōs, hoti oudepote koinon ē akatharton eisēlthen eis to stoma mou. apekrithē de moi ek deuterou phōnē ek tou ouranou; ha ho theos ekatherise, sy mē koinou. kai exautēs idou dyo andres heistēkeisan eis tēn oikian kai eipen moi to pneuma; poreuou syn autois mēden diakrinomenos«.
For the holy Peter says, “I was in the city of Joppa, and I saw at midday, about the sixth hour, a sheet let down, bound at four corners, in which were all the four-footed animals and reptiles. And he said to me, ‘Sacrifice and eat.’ But I said, ‘By no means, Lord, for nothing common or unclean has ever entered my mouth.’ And a voice answered me a second time from heaven, ‘What God has cleansed, do not you call common.’ And at once, behold, two men were standing at the house, and the Spirit said to me, ‘Go with them, making no distinction.’”
28.3.3Holl GCS 25/31:315
καὶ λοιπὸν διηγεῖται, ὡς ἐν παραβολῇ ταῦτα πρὸς αὐτὸν εἴρηται καὶ ὡς τότε ἐδίσταξεν, ἕως ὅτε ὁ κύριος ἐναργῶς ἔδειξεν αὐτῷ ἅ διὰ τῶν λόγων καὶ τύπων αὐτὸν ἐδίδασκεν.
kai loipon diēgeitai, hōs en parabolę̄ tauta pros auton eirētai kai hōs tote edistaxen, heōs hote ho kyrios enargōs edeixen autǭ ha dia tōn logōn kai typōn auton edidasken.
And then he relates that these things were said to him as in a parable, and that he hesitated at the time, until the Lord clearly showed him what he was teaching him through the words and figures.
28.3.4Holl GCS 25/31:315–316
εὐθὺς γὰρ αὐτοῦ ἀνοίξαντος τὸ στόμα, ὅτε ἠλθεν εἰς Καισάρειον, ἐπἐπεσε τὸ πνεῦμα τὸ ἅγιον ἐπὶ Κορνήλιον. καὶ ἰδὼν ὁ Πέτρος εἶπε μή τι δύναται κωλῦσαι τὸ ὕδωρ ἀπὸ τούτων τῶν καταξιωθέντων τὸ πνεῦμα τὸ ἄγιον λαβεῖν, ὡς καὶ ἡμεῖς ἐξ ἀρχῆς;«
euthys gar autou anoixantos to stoma, hote ēlthen eis Kaisareion, epepese to pneuma to hagion epi Kornēlion. kai idōn ho Petros eipe mē ti dynatai kōlysai to hydōr apo toutōn tōn kataxiōthentōn to pneuma to agion labein, hōs kai hēmeis ex archēs?«
For as soon as he opened his mouth, when he came to Caesarea, the Holy Spirit fell upon Cornelius. And seeing this, Peter said, “Can anyone forbid the water to these who have been counted worthy to receive the Holy Spirit, as we did at the beginning?”
28.3.5Holl GCS 25/31:316
τὸ πᾶν δὲ ἠν τοῦτο μυστήριον καὶ τῆς τοῦ θεοῦ φιλανθρωπίας ἔργον, ὅπως ὅ τε ἄγιος Πέτρος πᾶς πᾶς τις γνώσεται ὅτι οὐκ ἀπʼ ἀνθρώπων ἡ τῶν ἐθνῶν σωτηρία, ἀλλʼ ἐκ θεοῦ. προῦλαβεν γὰρ ὁ θεὸς δοῦναι τὴν δωρεὰν τοῦ ἁγίου πνεύματος καὶ τὴν τοῦ ἀγγέλου ὀπτασίαν καὶ τὴν ἀποδοχὴν τῆς εὐχῆς καὶ νηστειῶν καὶ ἀγαθοποιιῶν, ἵνα ὅ ἐπιστεύθησαν οἱ ἀπόστολοι, μάλιστα ὁ ἅγιος Πέτρος καὶ οἱ λοιποὶ ἀπόστολοι, μὴ ἀποστερήσωσιν τὸν ἐκ θεοῦ κατὰ ἀλήθειαν κεκλημένον.
to pan de ēn touto mystērion kai tēs tou theou philanthrōpias ergon, hopōs ho te agios Petros pas pas tis gnōsetai hoti ouk apʼ anthrōpōn hē tōn ethnōn sōtēria, allʼ ek theou. proulaben gar ho theos dounai tēn dōrean tou hagiou pneumatos kai tēn tou angelou optasian kai tēn apodochēn tēs euchēs kai nēsteiōn kai agathopoiiōn, hina ho episteuthēsan hoi apostoloi, malista ho hagios Petros kai hoi loipoi apostoloi, mē aposterēsōsin ton ek theou kata alētheian keklēmenon.
The whole of this was a mystery and a work of God's love for humankind, so that holy Peter and everyone else might know that the salvation of the Gentiles is not from human beings but from God. For God acted first in giving the gift of the Holy Spirit, and the vision of the angel, and the acceptance of prayer, fastings, and good works, so that the apostles, to whom this had been entrusted — especially holy Peter, and the other apostles — should not shut out the one truly called by God.
Haer. 28, chapter 4
28.4.1Holl GCS 25/31:316
4. Ἀλλὰ ταῦτα μὲν τότε ἐπραγματεύθη κινηθέντα ὑπὸ τοῦ προειρημένου ψευδαποστόλου Κηρίνθου, ὡς καὶ ἄλλοτε στάσιν αὐτός τε καὶ οἱ μετʼ αὐτοῦ ἐργάσαντο ἐν αὐτῇ τῇ Ἱερουσαλήμ, ὁπηνίκα Παῦλος ἀνῆλθε μετὰ τίτου καὶ ὡς οὗτος ἔφη ὄτι » ἄνδρας ἀκροβύστους εἰσήνεγκε μεθʼ ἑαυτοῦ«, ἤδη περὶ Τίτου λέγων, »καὶ κεκοίνωκε φησί) τὸν ἅγιον τόπον‘.
4. Alla tauta men tote epragmateuthē kinēthenta hypo tou proeirēmenou pseudapostolou Kērinthou, hōs kai allote stasin autos te kai hoi metʼ autou ergasanto en autę̄ tę̄ Hierousalēm, hopēnika Paulos anēlthe meta titou kai hōs houtos ephē oti » andras akrobystous eisēnenke methʼ heautou«, ēdē peri Titou legōn, »kai kekoinōke phēsi) ton hagion topon‘.
4. These things, then, were carried on at that time, stirred up by the aforementioned false apostle Cerinthus, as he and those with him also on another occasion raised an uprising in Jerusalem itself, when Paul went up with Titus, and he said, “He has brought uncircumcised men in with him” — speaking of Titus — “and has defiled,” he says, “the holy place.”
28.4.2Holl GCS 25/31:316
διὸ καὶ Παῦλος λέγει »ἀλλʼ οὐκὲ Τίτος ὁ σὺν ἐμοί, Ἕλλην ὤν, ἠναγκάσθη περιτμηθῆναι· διὰ δὲ τοὺς παρεισάκτους ψευδαδέλφους. οἵτινες παρεισῆλθον κατασκοπῆσαι τὴν ἐλευθερία, ’ ἡμῶν ἥν ἔχομεν ἐν Χριστῷ, οἷς οὐδὲ πρὸς ὥραν τῇ ὑποταγῇ«· καὶ τοῖς ἐν ἀκροβυστίᾳ παραγγέλλων ἔλεγενε μὴ περιτέμνεσθε·
dio kai Paulos legei »allʼ ouke Titos ho syn emoi, Hellēn ōn, ēnankasthē peritmēthēnai; dia de tous pareisaktous pseudadelphous. hoitines pareisēlthon kataskopēsai tēn eleutheria, ’ hēmōn hēn echomen en Christǭ, hois oude pros hōran tę̄ hypotagę̄«; kai tois en akrobystią parangellōn elegene mē peritemnesthe;
That is why Paul says, “But not even Titus who was with me, being a Greek, was compelled to be circumcised — but because of the false brothers secretly brought in, who slipped in to spy out our freedom which we have in Christ, to whom not even for an hour did we yield in subjection.” And instructing those in uncircumcision he said, “Do not be circumcised;
28.4.3Holl GCS 25/31:316
ὅτι ἐὰν περιτέμνησθε, Χριστὸς ὑμᾶς οὐδὲν ὠφελήει« διήρκεσε δὲ ἡ περιτομὴ χρόνῳ ὑπηρετήσασα, ἕως ἡ μείζων περιτομὴ παρεγένετο, τουτέστιν τὸ· λουτρὸν τῆς παλιγγενεσίας, ὡς παντί τῳ δῆλόν ἐστι καὶ σαφέστερον δείκνυται ἀπὸ τῶν παρὰ τοῖς ἀποστόλοις εἰρημένων, μάλιστα παρὰ τῷ ἁγίῳ ἀποστόλῳ Παύλῳ· φάσκει γὰρ οὕτως »οἷς οὐδὲ πρὸς ὥραν εἴξαμεν τῇ ὑποταγῇ«.
hoti ean peritemnēsthe, Christos hymas ouden ōphelēei« diērkese de hē peritomē chronǭ hypēretēsasa, heōs hē meizōn peritomē paregeneto, toutestin to; loutron tēs palingenesias, hōs panti tǭ dēlon esti kai saphesteron deiknytai apo tōn para tois apostolois eirēmenōn, malista para tǭ hagiǭ apostolǭ Paulǭ; phaskei gar houtōs »hois oude pros hōran eixamen tę̄ hypotagę̄«.
for if you are circumcised, Christ will profit you nothing.” Circumcision lasted, serving for a time, until the greater circumcision came, that is, the washing of regeneration, as is plain to everyone and is shown still more clearly from what was said by the apostles, especially by the holy apostle Paul; for he says thus: “to whom we did not yield in subjection even for an hour.”
28.4.4Holl GCS 25/31:316–317
παντὶ δὲ τῷ βουλομένῳ κατανοεῖν τὰ παρὰ τοῖς ἀποστόλοις τότε πεπραγματευμένα θαυμάσαι ἔπεστι, πῶς τὰ παρὰ τῇ αἱρέσει ταύτῃ ἐξ ἐπιπνοίας πνεύματος πλάνης ἐνεργηθέντα τὸν χαρακτῆρα ὑποδείκνυσι τῶν διὰ τῶν αἱρέσεων τούτων ἐν τοῖς ἀποστόλοις τὴν κίνησιν ἐργασαμένων.
panti de tǭ boulomenǭ katanoein ta para tois apostolois tote pepragmateumena thaumasai epesti, pōs ta para tę̄ hairesei tautę̄ ex epipnoias pneumatos planēs energēthenta ton charaktēra hypodeiknysi tōn dia tōn haireseōn toutōn en tois apostolois tēn kinēsin ergasamenōn.
Anyone who wishes to consider what was done among the apostles at that time may well marvel at how the things worked in this heresy by the inspiration of the spirit of error display the character of those who, through these heresies, caused the disturbance among the apostles.
28.4.5Holl GCS 25/31:317
ἀποστάντων γὰρ τούτων καὶ εἰς ψευδαποστόλους τραπέντων <καὶ> ἄλλους ἀποστειλάντων ὡς καὶ ἤδη προείρηται εἰς τὴν Ἀντιόχειαν ἐν ἀρχῇ καὶ εἰς ἄλλους τόπους, λἐγοντας ὅτι »ἐὰν μὴ περιτμηθῆτε καὶ φυλάξητε τὸν νόμον Μωυσέως, οὐ δύνασθε σωθῆναι«, οὐχ ἡ τυχοῦσα τότε ταραχὴ ἐγένετο ὡς προείρηται.
apostantōn gar toutōn kai eis pseudapostolous trapentōn <kai> allous aposteilantōn hōs kai ēdē proeirētai eis tēn Antiocheian en archę̄ kai eis allous topous, legontas hoti »ean mē peritmēthēte kai phylaxēte ton nomon Mōyseōs, ou dynasthe sōthēnai«, ouch hē tychousa tote tarachē egeneto hōs proeirētai.
For when these had withdrawn and turned into false apostles, <and> had sent others, as has already been said, to Antioch at the beginning and to other places, saying, “Unless you are circumcised and keep the law of Moses, you cannot be saved,” no ordinary disturbance arose, as has been said.
28.4.6Holl GCS 25/31:317
καὶ οὑτοί εἰσιν οἱ παρὰ τῷ ἀποστόλῳ Παύλῳ εἰρημένοι »ψευδαπόστολοι, ἐργάται δόλιοι, μετασχηματιζόμενοι εἰς ἀποστόλους Χριστοῦ«.
kai houtoi eisin hoi para tǭ apostolǭ Paulǭ eirēmenoi »pseudapostoloi, ergatai dolioi, metaschēmatizomenoi eis apostolous Christou«.
And these are the ones spoken of by the apostle Paul as “false apostles, deceitful workers, disguising themselves as apostles of Christ.”
Haer. 28, chapter 5
28.5.1Holl GCS 25/31:317
5. Χρῶνται γὰρ τῷ κατὰ Ματθαῖον εὐαγγελίῳ — ἀπὸ μέρους καὶ οὐχὶ ὅλῳ, ἀλλὰ διὰ τὴν γενεαλογίαν τὴν ἔνσαρκον — καὶ ταύτην μαρτυρίαν φέρουσιν, ἀπὸ τοῦ εὐαγγελίου πάλιν λέγοντες ὅτι »ἀρκετὸν τῷ μαθητῇ ἵνα γένηται ὡς ὁ διδάσκαλος«. τί οὑν, φησί;
5. Chrōntai gar tǭ kata Matthaion euangeliǭ — apo merous kai ouchi holǭ, alla dia tēn genealogian tēn ensarkon — kai tautēn martyrian pherousin, apo tou euangeliou palin legontes hoti »arketon tǭ mathētę̄ hina genētai hōs ho didaskalos«. ti houn, phēsi?
5. For they use the Gospel according to Matthew — in part and not the whole, but for the sake of the genealogy according to the flesh — and they bring this as testimony, quoting again from the Gospel: “It is enough for the disciple to become like the teacher.” What then, he says?
28.5.2Holl GCS 25/31:317
περιετμήθη ὁ Ἰησοῦς, περιτμήθητι καὶ αὐτός. Χριστὸς κατὰ νόμον. φησίν, ἐπολιτεύσατο, καὶ αὐτὸς τὰ ἵσα ποίησον. ὅθεν καί τινες ἐκ τούτων ὡς ὑπὸ δηλητηρίων ὑφαρπαχθέντες πείθονται ταῖς πιθανολογίαις διὰ τὸ τὸν Χριστὸν περιτετμῆσθαι.
perietmēthē ho Iēsous, peritmēthēti kai autos. Christos kata nomon. phēsin, epoliteusato, kai autos ta hisa poiēson. hothen kai tines ek toutōn hōs hypo dēlētēriōn hypharpachthentes peithontai tais pithanologiais dia to ton Christon peritetmēsthai.
“Jesus was circumcised: be circumcised yourself. Christ,” he says, “lived according to the law: do the same yourself.” Hence some of them, carried off as if by poisons, are persuaded by these plausible arguments because Christ was circumcised.
28.5.3Holl GCS 25/31:317–318
τὸν δὲ Παῦλον άθετοῦσι διὰ τὸ μὴ πείθεσθαι τῇ περιτομῇ. ἀλλὰ καὶ ἐκβάλλουσιν αὐτὸν διὰ τὸ εἰρηκέναι »ὅσοι ἐν νόμῳ δικαιοῦσθε, τῆς χάριτος ἐξεπέσατε«, καὶ ὅτι »ἐὰν περιτέμνησθε, Χριστὸς ὑμᾶς οὐδὲν ὤφελήσει«.
ton de Paulon athetousi dia to mē peithesthai tę̄ peritomę̄. alla kai ekballousin auton dia to eirēkenai »hosoi en nomǭ dikaiousthe, tēs charitos exepesate«, kai hoti »ean peritemnēsthe, Christos hymas ouden ōphelēsei«.
But they reject Paul because he does not submit to circumcision. They even cast him out because he said, “You who are justified by the law have fallen from grace,” and “If you are circumcised, Christ will profit you nothing.”
Haer. 28, chapter 6
28.6.1Holl GCS 25/31:318
6. οὗτος δὲ ὁ Κήρινθος ἀνόητος καὶ ἀνοήτων διδάσκαλος φάσκει πάλιν τολμήσας Χριστὸν πεπονθέναι καὶ ἐσταυρῶσθαι, μήπω δὲ ἐγηγέρθαι, μέλλειν δὲ ἀνίστασθαι ὅταν ἡ καθόλου γένηται νεκρῶν ἀνάστασις.
6. houtos de ho Kērinthos anoētos kai anoētōn didaskalos phaskei palin tolmēsas Christon peponthenai kai estaurōsthai, mēpō de egēgerthai, mellein de anistasthai hotan hē katholou genētai nekrōn anastasis.
6. This Cerinthus, senseless and a teacher of the senseless, again ventures to say that Christ suffered and was crucified but has not yet been raised, and that he will rise when the general resurrection of the dead takes place.
28.6.2Holl GCS 25/31:318
ἀσύστατα τοίνυν ταῦτα παρὰ τούτοις, τά τε ῥήματα καὶ νοήματα. ὅθεν κοὶ ὁ ἀπόστολος ἐκπληττόμενος τοῖς μὲν ἀπιστοῦσι τῇ ἀναστάσει τῶν νεκρῶν τῇ μελλούσῃ ἔσεσθαι ἔλεγεν »εἰ νεκροὶ οὐκ ἐγείρονται, οὐδὲ Χριστὸς ἐγήγερται« καὶ τό »φάγωμεν καὶ πίωμεν· αὔριον γὰρ άποθνᾐσκομεν« καὶ τό μὴ πλανᾶσθε· φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί«.
asystata toinyn tauta para toutois, ta te rhēmata kai noēmata. hothen koi ho apostolos ekplēttomenos tois men apistousi tę̄ anastasei tōn nekrōn tę̄ mellousę̄ esesthai elegen »ei nekroi ouk egeirontai, oude Christos egēgertai« kai to »phagōmen kai piōmen; aurion gar apothnę̄skomen« kai to mē planasthe; phtheirousin ēthē chrēsta homiliai kakai«.
These things are incoherent among them, both their words and their ideas. Hence the apostle too, astonished, said to those who disbelieve the resurrection of the dead that is to come, “If the dead are not raised, neither has Christ been raised,” and “Let us eat and drink, for tomorrow we die,” and “Do not be deceived: bad company corrupts good morals.”
28.6.3Holl GCS 25/31:318
πάλιν δὲ τοῖς λέγουσι τὸν Χριστὸν μηδέπω ἐγηγερμένον ὡσαύτως τὸν ἔλεγχον ἐπιφέρει λέγων »εἰ Χριστὸς οὐκ ἐγήγερται, μάταιον τὸ κήρυγμα ἡμῶν, ματαία καὶ ἡ πίστις ἡμῶν. εὑρισκόμεθα δὲ καὶ ψευδομάρτυρες τοῦ θεοῦ, ὅτι ἐμαρτυρήσαμεν κατὰ τοῦ > ὅτι ἤγειρεν τὸν Χριστόν, εἴπερ οὐκ ἤγειρεν«. * ὡς τῶν μὲν] ἀποστόλων κηρυττόντων Χριστὸν μὲν > ἐγηγέρθαι, νεκροὺς δὲ μὴ ἐγείρεσθαι.
palin de tois legousi ton Christon mēdepō egēgermenon hōsautōs ton elenchon epipherei legōn »ei Christos ouk egēgertai, mataion to kērygma hēmōn, mataia kai hē pistis hēmōn. heuriskometha de kai pseudomartyres tou theou, hoti emartyrēsamen kata tou > hoti ēgeiren ton Christon, eiper ouk ēgeiren«. * hōs tōn men] apostolōn kēryttontōn Christon men > egēgerthai, nekrous de mē egeiresthai.
Again, against those who say that Christ has not yet been raised he likewise brings the refutation, saying, “If Christ has not been raised, our preaching is vain, and our faith is also vain. And we are found to be false witnesses of God, because we testified against God that he raised Christ, if he did not raise him.” … as though the apostles preached that Christ had been raised, but that the dead are not raised.
28.6.4Holl GCS 25/31:318
ἐν ταύτῃ γὰρ τῇ πατρίδι, φημὶ δὲ Ἀσίᾳ, ἀλλὰ καὶ ἐν τῇ Γαλατίᾳ πάνυ ἤκμασε τὸ τούτων διδασκαλεῖον, ἐν ᾗ καί τι παραδόσεως πρᾶγμα ἠλθεν εἰς ἡμᾶς, ὡς τινῶν μὲν παρʼ αὐτοῖς προφθανόντων τελευτῆσαι ἄνευ βαπτίσματος, ἄλλους δὲ ἀντʼ αὐτῶν εἰς ὄνομα ἐκείνων βαπτίζεσθαι, ὑπὲρ τοῦ μὴ ἐν τῇ ἀναστάσει ἀναστάντας αὐτοὺς δίκην δοῦναι τιμωρίας βάπτισμα μὴ εἰληφότας, γίνεσθαι δὲ ὑποχειρίους τῆς τοῦ κοσμοποιοῦ ἐξουσίας.
en tautę̄ gar tę̄ patridi, phēmi de Asią, alla kai en tę̄ Galatią pany ēkmase to toutōn didaskaleion, en hę̄ kai ti paradoseōs pragma ēlthen eis hēmas, hōs tinōn men parʼ autois prophthanontōn teleutēsai aneu baptismatos, allous de antʼ autōn eis onoma ekeinōn baptizesthai, hyper tou mē en tę̄ anastasei anastantas autous dikēn dounai timōrias baptisma mē eilēphotas, ginesthai de hypocheirious tēs tou kosmopoiou exousias.
For in this country — I mean Asia — and in Galatia too, their school flourished greatly. And in it a matter of tradition has come down to us: that when some among them died first without baptism, others were baptized in their place, in their names, so that at the resurrection they would not pay the penalty of punishment for not having received baptism, and become subject to the authority of the world-maker.
28.6.5Holl GCS 25/31:318
καὶ τούτου ἕνεκα ἡ παράδοσις ἡ ἐλθοῦσα εἰς ἡμᾶς φησι τὸν αὐτὸν ἅγιον ἀπόστολον εἰρηκέναι »εἰ ὅλως νεκροὶ οὐκ ἐγείρονται, τί καὶ βαπτίζονται ὑπὲρ αὐτῶν;‘ καλῶς δὲ ἄλλοι τὸ ῥητὸν ἑρμηνεύοντές φασιν ὅτι οἱ μέλλοντες τελευτᾶν, ἐπὰν ὠσι κατηχούμενοι, ἐπὶ ταύτῃ τῇ ἐλπίδι πρὸ τῆς τελευτῆς λουτροῦ καταξιοῦνται, δεικνύντες ὅτι ὁ τελευτήσας καὶ ἀναστήσεται καὶ διὰ τοῦτο ἐπιδέεται τῆς διὰ τοῦ λουτροῦ ἀφέσεως ἁμαρτημάτων.
kai toutou heneka hē paradosis hē elthousa eis hēmas phēsi ton auton hagion apostolon eirēkenai »ei holōs nekroi ouk egeirontai, ti kai baptizontai hyper autōn?‘ kalōs de alloi to rhēton hermēneuontes phasin hoti hoi mellontes teleutan, epan ōsi katēchoumenoi, epi tautę̄ tę̄ elpidi pro tēs teleutēs loutrou kataxiountai, deiknyntes hoti ho teleutēsas kai anastēsetai kai dia touto epideetai tēs dia tou loutrou apheseōs hamartēmatōn.
And on this account the tradition that has reached us says that the same holy apostle said, “If the dead are not raised at all, why then are people baptized on their behalf?” But others interpret the saying well, saying that those about to die, if they are catechumens, are counted worthy of the washing before their death in this hope, showing that the one who has died will also rise, and for this reason needs the forgiveness of sins through the washing.
28.6.6Holl GCS 25/31:318
τούτων δὲ οἱ μὲν τὸν Χριστὸν μηδέπω ἐγηγέρθαι κεκηρύχασιν, ἀνίστασθαι δὲ μετὰ πάντων, οἱ δὲ ὅτι ὅλως νεκροὶ οὐκ ἀναστήσονται.
toutōn de hoi men ton Christon mēdepō egēgerthai kekērychasin, anistasthai de meta pantōn, hoi de hoti holōs nekroi ouk anastēsontai.
Of these, some have preached that Christ has not yet been raised but will rise with all, and others that the dead will not rise at all.
28.6.7Holl GCS 25/31:318–319
διὸ μέσος χωρήσας ὁ ἀπόστολος πρὸς ἀμφοτέρους τούτους καὶ τὰς λοιπὰς αἱρέσεις ἐν τῇ μιᾷ ἐργασίᾳ τὴν ἀνατροπὴν πεποίηται ἐν τῇ περὶ νεκρῶν † ἀναστὰσει καὶ ἐν ταῖς μαρτυρίαις αἷς κατὰ λεπτότητα διεξιὼν τὴν βεβαίαν σύστασιν ἐποιήσατο τῆς τῶν νεκρῶν ἀναστάσεως καὶ σωτηρίας καὶ ἐλπίδος,
dio mesos chōrēsas ho apostolos pros amphoterous toutous kai tas loipas haireseis en tę̄ mią ergasią tēn anatropēn pepoiētai en tę̄ peri nekrōn † anastasei kai en tais martyriais hais kata leptotēta diexiōn tēn bebaian systasin epoiēsato tēs tōn nekrōn anastaseōs kai sōtērias kai elpidos,
Therefore the apostle, taking a middle course toward both of these and the other heresies, made the refutation in one piece of work, in his treatment of the resurrection of the dead, and in the testimonies in which, going through them in detail, he established firmly the resurrection, salvation, and hope of the dead,
28.6.8Holl GCS 25/31:319
φάσκων »δεῖ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν« καὶ πάλιν ὅτι »Χριστὸς ἐγήγερται ἀπαρχὴ τῶν κεκοιμημένων«, ἵνα τὰς ἀμφοτέρας σχέσεις τῶν αἱρέσεων ἐλέγξας τὸ ἀμόλυντον τῆς διδασκαλίας κήρυγμα ἐξ ἀληθείας διδάξῃ τοὺς βουλομένους εἰδέναι τὴν τοῦ θεοῦ ἀλήθειαν καὶ σωτηριώδη διδασκαλίαν.
phaskōn »dei to phtharton touto endysasthai aphtharsian kai to thnēton touto endysasthai athanasian« kai palin hoti »Christos egēgertai aparchē tōn kekoimēmenōn«, hina tas amphoteras scheseis tōn haireseōn elenxas to amolynton tēs didaskalias kērygma ex alētheias didaxę̄ tous boulomenous eidenai tēn tou theou alētheian kai sōtēriōdē didaskalian.
saying, “This perishable must put on imperishability, and this mortal must put on immortality,” and again, “Christ has been raised, the firstfruits of those who have fallen asleep,” so that, having refuted both positions of the heresies, he might teach in truth the undefiled proclamation of the doctrine to those who wish to know God's truth and saving teaching.
Haer. 28, chapter 7
28.7.1Holl GCS 25/31:319
7. Πανταχόθεν τοίνυν φωρατὸς ἂν εἴη Κήρινθος καὶ οἱ ἀμφʼ αὐτόν, ἀπατηθεὶς ὁ τάλας καὶ ἄλλοις αἴτιος γεγονὼς ἀπωλείας, τῶν θείων γραφῶν σαφῶς ἡμῖν κατὰ λεπτότητα περὶ πάντων εἰσηγουμένων.
7. Pantachothen toinyn phōratos an eiē Kērinthos kai hoi amphʼ auton, apatētheis ho talas kai allois aitios gegonōs apōleias, tōn theiōn graphōn saphōs hēmin kata leptotēta peri pantōn eisēgoumenōn.
7. Cerinthus and his followers, then, can be detected on every side — the wretch who was deceived and became the cause of destruction to others — since the divine Scriptures instruct us clearly and in detail about everything.
28.7.2Holl GCS 25/31:319
οὔτε γὰρ ἐκ σπέρματος Ἰωσὴφ ὁ Χριστός, ἐπεὶ πῶς ἔτι σημεῖον εἴη τὸ γέννημα, καὶ τὸ παρὰ τῷ Ἠσαΐᾳ εἰρημένον πῶς ἔτι συσταθήσεται, ὡς εἶπεν »αὐτὸς ὁ κύριος δώσει ὑμῖν σημεῖον· ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱόν« καὶ τὰ ἑξῆς·
oute gar ek spermatos Iōsēph ho Christos, epei pōs eti sēmeion eiē to gennēma, kai to para tǭ Ēsaïą eirēmenon pōs eti systathēsetai, hōs eipen »autos ho kyrios dōsei hymin sēmeion; idou hē parthenos en gastri hexei kai texetai huion« kai ta hexēs;
For Christ is not from the seed of Joseph; otherwise how could his birth still be a sign, and how could what was said in Isaiah still stand, as he said, “The Lord himself will give you a sign: behold, the virgin will conceive in her womb and bear a son,” and what follows?
28.7.3Holl GCS 25/31:319
πῶς δὲ ἔτι πληρωθήσεται τὸ εἰρημένον παρὰ τῆς ἁγίας παρθένου πρὸς τὸν Γαβριήλ »πῶς ἔσται τοῦτο, ὅτι ἄνδρα οὐ γινώσκω« καὶ αὐτοῦ λέγοντος »πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σὲ καὶ δύναμις ὑψίστου ἐπισκιάσει σοι« καὶ τὰ ἑξῆς, πῶς δὲ ἔτι πάλιν οὐκ ἐλεγχθήσεται αὐτῶν ἡ ἄνοια,
pōs de eti plērōthēsetai to eirēmenon para tēs hagias parthenou pros ton Gabriēl »pōs estai touto, hoti andra ou ginōskō« kai autou legontos »pneuma hagion epeleusetai epi se kai dynamis hypsistou episkiasei soi« kai ta hexēs, pōs de eti palin ouk elenchthēsetai autōn hē anoia,
And how could the words of the holy Virgin to Gabriel still be fulfilled, “How shall this be, since I do not know a man?” and his answer, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you,” and what follows? And how will their folly not again be refuted,
28.7.4Holl GCS 25/31:319
τοῦ εὐαγγελίου σαφῶς λέγοντος ὅτι »ηὑρέθη ἐν γαστρὶ ἔχουσα πρὶν ἢ συνελθεῖν αὐτούς«;
tou euangeliou saphōs legontos hoti »hēurethē en gastri echousa prin ē synelthein autous«?
when the Gospel says plainly that “she was found to be with child before they came together”?
28.7.5Holl GCS 25/31:319
ἔστιν δὲ γνῶναι σαφῶς ὅτι οὐδὲ ὅλως συνῆλθον. μὴ γένοιτο γὰρ τοῦτο εἰπεῖν, ἐπεὶ οὐκ ἂν μετὰ σταυρὸν προενόει παραθέσθαι αὐτὴν Ἰωάννῃ τῷ ἁγίῳ παρθένῳ, ὡς λέγει »ἴδε ἡ μήτηρ σου« καὶ τῇ αὐτῇ »ἴδε ὁ υἱός σου«.
estin de gnōnai saphōs hoti oude holōs synēlthon. mē genoito gar touto eipein, epei ouk an meta stauron proenoei parathesthai autēn Iōannę̄ tǭ hagiǭ parthenǭ, hōs legei »ide hē mētēr sou« kai tę̄ autę̄ »ide ho huios sou«.
And it can be known clearly that they never came together at all. Far be it from us to say so! For otherwise he would not have taken care, after the cross, to entrust her to the holy virgin John, as he says, “Behold your mother,” and to her, “Behold your son.”
28.7.6Holl GCS 25/31:319–320
ἔδει γὰρ αὐτὸν παραδοῦναι αὐτὴν τοῖς αὐτῆς συγγενέσιν ἢ τοῖς τέκνοις τοῦ Ἰωσήφ, εἴπερ ἦσαν ἐξ αὐτῆς, Ἰακώβῳ φημὶ καὶ Ἰωσῇ καὶ Ἰούδᾳ καὶ Συμεῶνι. υἱοῖς οὐσι τοῦ Ἰωσὴφ ἀπὸ ἄλλης γυναικός. οὐδὲ γὰρ κέχρηται τῇ παρθένῳ ὅλως, μὴ γένοιτο· εὑρίσκεται γὰρ μετὰ τὸ γεγεννηκέναι ἡ παρθένος ἄχραντος.
edei gar auton paradounai autēn tois autēs syngenesin ē tois teknois tou Iōsēph, eiper ēsan ex autēs, Iakōbǭ phēmi kai Iōsę̄ kai Ioudą kai Symeōni. huiois ousi tou Iōsēph apo allēs gynaikos. oude gar kechrētai tę̄ parthenǭ holōs, mē genoito; heurisketai gar meta to gegennēkenai hē parthenos achrantos.
For he ought to have given her over to her own relatives, or to the children of Joseph, if they had been hers — I mean James, Joses, Judas, and Simeon, who were sons of Joseph by another wife. For he had no relations with the Virgin at all, far from it; the Virgin is found undefiled even after giving birth.
28.7.7Holl GCS 25/31:320
άλλὰ περὶ τούτων ἤδη ἐν ἄλλῳ μοι λόγῳ σαφῶς πεπραγμάτευται καὶ πραγματευθήσεται· ὡδε δὲ ἐν μέρει ὡς ἐν παρεκδρομῃ περὶ τῆς τούτων ὑποθέσεως εἴρηται, ἵνα μὴ ἑτέρων δηγμάτων βουλόμενος ποιῆσαι ἴασιν καὶ ἑτέρων δηλητηρίων ἄκος καὶ ἀλεξητήριον * εἰς ἄλλα τοὺς ἐντυγχάνοντας παρεκτρέψω.
alla peri toutōn ēdē en allǭ moi logǭ saphōs pepragmateutai kai pragmateuthēsetai; hōde de en merei hōs en parekdromę̄ peri tēs toutōn hypotheseōs eirētai, hina mē heterōn dēgmatōn boulomenos poiēsai iasin kai heterōn dēlētēriōn akos kai alexētērion * eis alla tous entynchanontas parektrepsō.
But these matters have already been treated clearly by me in another work, and will be treated again. Here they have been mentioned in part, as a digression concerning their hypothesis, so that, wishing to provide healing for other bites and a remedy and antidote for other poisons, I may not turn my readers aside … to other matters.
28.7.8Holl GCS 25/31:320
πλὴν ἐκ παντὸς τῷ τὴν σύνεσιν κεκτημένῳ μάταιος ἡ τούτων καταχλεύαστος διδασκαλία συσταθήσεται, παρὰ μὲν τοῖς ἀποστόλοις ἐλεγχομένη, παρὰ δὲ τοῖς συνετοῖς καταγινωσκομένη, ἐκ θεοῦ δὲ καὶ τοῦ αὐτοῦ τῆς ἀληθείας κηρύγματος ἐκβαλλομένη.
plēn ek pantos tǭ tēn synesin kektēmenǭ mataios hē toutōn katachleuastos didaskalia systathēsetai, para men tois apostolois elenchomenē, para de tois synetois kataginōskomenē, ek theou de kai tou autou tēs alētheias kērygmatos ekballomenē.
In any case, to anyone who has understanding their ridiculous teaching will be shown to be vain from every side: refuted by the apostles, condemned by the intelligent, and cast out by God and by the proclamation of his truth.
Haer. 28, chapter 8
28.8.1Holl GCS 25/31:320
8. Καλοῦνται δὲ πάλιν οὗτοι Μηρινθιανοί. ὡς ἡ Μοῦσα εἰς ἡμᾶς φάσις περιέχει. εἴτε γὰρ ὁ αὐτὸς Κήρινθος Μήρινθος πάλιν ἐκαλεῖτο, οὐ πάνυ τι σαφοῦς περὶ τούτου ἴσμεν, εἴτε ἄλλος τις ἦν Μήρινθος ὀνόματι συνεργὸς τούτου, θεῷ ἔγνωσται.
8. Kalountai de palin houtoi Mērinthianoi. hōs hē Mousa eis hēmas phasis periechei. eite gar ho autos Kērinthos Mērinthos palin ekaleito, ou pany ti saphous peri toutou ismen, eite allos tis ēn Mērinthos onomati synergos toutou, theǭ egnōstai.
8. These are also called Merinthians, as the report that has come to us contains. Whether the same Cerinthus was also called Merinthus — we know nothing very clear about this — or whether there was another, named Merinthus, who worked with him, is known to God.
28.8.2Holl GCS 25/31:320
ἤδη γὰρ εἴπαμεν ὅτι οὐ μόνον αὐτὸς ἐν Ἰεροσολύμοις πολλάκις ἀντέστη τοῖς ἀποστόλοις, ἀλλὰ καὶ οἱ σὺν αὐτῷ καὶ ἐν τῇ Ἀσίᾳ· πλὴν ἤτοι αὐτὸς εἴη ἢ καὶ ἄλλος σὺν αὐτῷ συνεργὲς· τὰ ὅμοια αὐτῷ φρονῶν καὶ συμπράττων εἰς τὰ ἴσα, οὐδὲν διαφέρει. ἡ γαρ πᾶσα αὐτῶν κακοτροπία τῆς διδασκαλίας τοῦτον ἔχει τὸν χαρακτῆρα, Κηρινθιανοὶ δὲ ὁμοῦ καὶ Μηρινθιανοὶ οὑτοι καλοῦνται.
ēdē gar eipamen hoti ou monon autos en Ierosolymois pollakis antestē tois apostolois, alla kai hoi syn autǭ kai en tę̄ Asią; plēn ētoi autos eiē ē kai allos syn autǭ synerges; ta homoia autǭ phronōn kai symprattōn eis ta isa, ouden diapherei. hē gar pasa autōn kakotropia tēs didaskalias touton echei ton charaktēra, Kērinthianoi de homou kai Mērinthianoi houtoi kalountai.
For we have already said that not only did he himself oppose the apostles many times in Jerusalem, but also those with him, and in Asia too. But whether it was he himself or another with him, a fellow worker who thought as he did and worked with him to the same ends, makes no difference. For the whole perversity of their teaching bears this character, and they are called both Cerinthians and Merinthians.
28.8.3Holl GCS 25/31:320–321
Καὶ ταῦτα περὶ ταύτης τῆς δεινῆς καὶ ἑρπετώδους μοχθηρίας διεξιόντες πάλιν ἐπὶ τὰς ἑξῆς προβαίνομεν, εὐχαριστοῦντες μὲν ὅτι τὸ πέλαγος τούτων τῶν κακῶν δογμάτων ἀβλαβῶς διενηξάμεθα, εὐχόμενοι δὲ ἵνα ἐν τοῖς ἑξῆς παρεντυχόντες, ὡς εἰς δυσθαλάττια καὶ θηριώδη βράχη παρεμπεσόντες μὴ ἀδικηθῶμεν, ἀλλὰ σωτηρίας τύχωμεν τῆς ἀπὸ τῆς μελλούσης ἡμῖν ὑφήγησιν ἀναφαίνεσθαι ἀληθείας ἐν τῷ ἡμᾶς συνιστᾶν αὐτήν τε καὶ τὴν ἐπʼ αὐτῇ κενοφωνίαν.
Kai tauta peri tautēs tēs deinēs kai herpetōdous mochthērias diexiontes palin epi tas hexēs probainomen, eucharistountes men hoti to pelagos toutōn tōn kakōn dogmatōn ablabōs dienēxametha, euchomenoi de hina en tois hexēs parentychontes, hōs eis dysthalattia kai thēriōdē brachē parempesontes mē adikēthōmen, alla sōtērias tychōmen tēs apo tēs mellousēs hēmin hyphēgēsin anaphainesthai alētheias en tǭ hēmas synistan autēn te kai tēn epʼ autę̄ kenophōnian.
And having gone through these things about this terrible and serpentine wickedness, we go on again to the next ones, giving thanks that we have swum across the sea of these evil doctrines unharmed, and praying that as we meet the next ones — as though falling among stormy and beast-infested shoals — we may not be harmed, but may obtain salvation from the truth that is about to appear to us as our guide, as we set out both the truth and the empty talk against it.
28.8.4Holl GCS 25/31:321
τῷ γὰρ βουλομένῳ σκοπεῖν καὶ τὰς τούτων ἰδέας ἀναγράφειν καὶ αὕτη παρεικασθήσεται ὡς ἀληθῶς δικεφάλῳ τινὶ ὄφει διὰ τὸ διώνυμον καὶ τῇ καλουμένῃ σηπεδόνι ἐχίδνῃ, τῇ κομώσῃ μὲν πᾶν τὸ σῶμα αὐτῆς ἐν θριξὶν ἐρυθραῖς, οὐκ ἐχούσῃ δὲ αἰγὸς οὐδὲ προβάτου φύσιν ἢ δορὰν ἀλλὰ ἑρπετοῦ καὶ τὴν λύμην ἐργαζομένῃ διὰ τοῦ δήγματος τοῖς παρεντυγχάνουσιν,
tǭ gar boulomenǭ skopein kai tas toutōn ideas anagraphein kai hautē pareikasthēsetai hōs alēthōs dikephalǭ tini ophei dia to diōnymon kai tę̄ kaloumenę̄ sēpedoni echidnę̄, tę̄ komōsę̄ men pan to sōma autēs en thrixin erythrais, ouk echousę̄ de aigos oude probatou physin ē doran alla herpetou kai tēn lymēn ergazomenę̄ dia tou dēgmatos tois parentynchanousin,
For to anyone who wishes to examine and describe their kinds, this one too will be compared, truly, to a two-headed serpent because of its double name, and to the viper called the sepedon, whose whole body is covered with red hairs, yet which has not the nature or hide of a goat or a sheep but of a reptile, and which does harm by its bite to those who come upon it,
28.8.5Holl GCS 25/31:321
ἀνατρέπουσα τοὺς αὐτῇ πειθομένους, πῆ μὲν ἀπὸ παλαιᾶς θρῃσκείας τὰ τῆς νέας διαθήκης ἀφανίζουσα, πῆ δὲ διὰ λόγων ψευδῶν ὡς ὡς νέας διαθήκης κατὰ τῶν ἀπὸ περιτομῆς εἰς Χριστὸν πεπιστευκότων ἀποστόλων τὰς ψευδηγορίας περιφέρουσα, ἡς τήν τε σῆψιν καὶ τὸν ἰὸν καὶ τοὺς ὀδόντας τῷ ξύλῳ τῆς ἀληθείας παίσαντες καὶ συντρίψαντες ἐπὶ τὰς μετέπειτα ὡς προεῖπον διεξιέναι ἐν τῇ τοῦ θεοῦ δυνάμει σπεύσωμεν.
anatrepousa tous autę̄ peithomenous, pē men apo palaias thrę̄skeias ta tēs neas diathēkēs aphanizousa, pē de dia logōn pseudōn hōs hōs neas diathēkēs kata tōn apo peritomēs eis Christon pepisteukotōn apostolōn tas pseudēgorias peripherousa, hēs tēn te sēpsin kai ton ion kai tous odontas tǭ xylǭ tēs alētheias paisantes kai syntripsantes epi tas metepeita hōs proeipon diexienai en tę̄ tou theou dynamei speusōmen.
overturning those who believe it: in one way wiping out the things of the new covenant by means of the old religion, and in another way, through false words as though of the new covenant, spreading slanders against the apostles who came to believe in Christ from the circumcision. Having struck and crushed its rot, its venom, and its teeth with the wood of truth, let us hasten, as I said before, to go through the ones that follow, in the power of God.
Haer. 29, chapter 1
29.1.1Holl GCS 25/31:321
Ναζωραῖοι καθεξῆς τούτοις ἕπονται, ἅμα τε αὐτοῖς ὄντες ἢ καὶ πρὸ αὐτῶν ἢ σὺν αὐτοῖς ἢ μετʼ αὐτούς, ὅμως σύγχρονοι· οὐ γὰρ ἀκριβέστερον δύναμαι ἐξειπεῖν τίνες τίνας διεδέξαντο. καθὰ γὰρ ἔφην, σύγχρονοι ἦσαν ἀλλήλοις καὶ ὅμοια ἀλλήλοις κέκτηνται τὰ φρονήματα.
Nazōraioi kathexēs toutois hepontai, hama te autois ontes ē kai pro autōn ē syn autois ē metʼ autous, homōs synchronoi; ou gar akribesteron dynamai exeipein tines tinas diedexanto. katha gar ephēn, synchronoi ēsan allēlois kai homoia allēlois kektēntai ta phronēmata.
The Nazoraeans follow these in order. They existed at the same time as them, or even before them, or together with them, or after them — contemporaries in any case; for I cannot say more exactly which succeeded which. For, as I said, they were contemporaries of one another and held similar views.
29.1.2Holl GCS 25/31:321
οὑτοι γὰρ ἑαυτοῖς ὄνομα ἐπέθεντο οὐχὶ Χριστοῦ οὔτε αὐτὸ τὸ ὄνομα τοῦ Ἰησοῦ,
houtoi gar heautois onoma epethento ouchi Christou oute auto to onoma tou Iēsou,
For these gave themselves a name, not of Christ, nor the very name of Jesus,
29.1.3Holl GCS 25/31:321–322
ἀλλὰ Ναζωραίων πάντες δὲ Χριστιανοὶ Ναζωραῖοι τότε ὡσαύτως ἐκαλοῦντο· γέγονε δὲ ἐπʼ ὀλίγῳ χρόνῳ καλεῖσθαι αὐτοὺς καὶ Ἰεσσαίους, πρὶν ἢ ἐπὶ τῆς Ἀντιοχείας ἀρχὴν λάβωσιν οἱ μαθηταὶ καλεῖσθαι Χριστιανοί.
alla Nazōraiōn pantes de Christianoi Nazōraioi tote hōsautōs ekalounto; gegone de epʼ oligǭ chronǭ kaleisthai autous kai Iessaious, prin ē epi tēs Antiocheias archēn labōsin hoi mathētai kaleisthai Christianoi.
but of Nazoraeans. At that time all Christians alike were called Nazoraeans. For a short time they also came to be called Jessaeans, before the disciples began to be called Christians at Antioch.
29.1.4Holl GCS 25/31:322
ἐκαλοῦντο δὲ Ἰεσσαῖοι διὰ τὸν Ἰεσσαί, οἶμαι, ἐπειδήπερ ὁ Δαυὶδ ἐξ Ἰεσσαί, ἐκ δὲ τοῦ Δαυὶδ κατὰ διαδοχὴν σπέρματος ἡ Μαρία, πληρουμένης τῆς θείας γραφῆς, κατὰ τὴν παλαιὰν διαθήκην τοῦ κυρίου λέγοντος πρὸς τὸν Δαυίδ ἐκ καρποῦ τῆς κοιλίας σου θήσομαι ἐπὶ τὸν θρόνον σου«.
ekalounto de Iessaioi dia ton Iessai, oimai, epeidēper ho Dauid ex Iessai, ek de tou Dauid kata diadochēn spermatos hē Maria, plēroumenēs tēs theias graphēs, kata tēn palaian diathēkēn tou kyriou legontos pros ton Dauid ek karpou tēs koilias sou thēsomai epi ton thronon sou«.
They were called Jessaeans because of Jesse, I think, since David was from Jesse, and Mary was from David by succession of descent, in fulfilment of the divine Scripture, since in the old covenant the Lord says to David, “Of the fruit of your body I will set upon your throne.”
Haer. 29, chapter 2
29.2.1Holl GCS 25/31:322
2. Δέδια δὲ καθʼ ἑκάστην ὑπόθεσιν λέξεως, † ὡς ταύτην τὴν † ὑπόθεσιν ποιοῦμαι, παρακινούσης με τῆς ἀληθείας τὰς ἐν αὐτῇ τῇ λέξει θεωρίας ὑποφαίνειν, διὰ τὸ μὴ πολὺ πλάτος περιποιήσασθαι τῇ συντάξει τῆς διηγήσεως.
2. Dedia de kathʼ hekastēn hypothesin lexeōs, † hōs tautēn tēn † hypothesin poioumai, parakinousēs me tēs alētheias tas en autę̄ tę̄ lexei theōrias hypophainein, dia to mē poly platos peripoiēsasthai tę̄ syntaxei tēs diēgēseōs.
2. But I am afraid, with each subject I take up, … since the truth moves me to bring out the insights contained in the very wording, that I may give the arrangement of my account too great a breadth.
29.2.2Holl GCS 25/31:322
τοῦ γὰρ κυρίου φήσαντος τῷ Δαυίδ »ἐκ καρποῦ τῆς κοιλίας σου θήσομαι ἐπὶ τὸν θρόνον σου« καὶ ὅτι »ὥμοσε κύριος τῷ Δαυὶδ καὶ οὐ μεταμεληθήσεται« δῆλον ὡς ἡ τοῦ θεοῦ ἀμετάθετός ἐστιν ἐπαγγελία.
tou gar kyriou phēsantos tǭ Dauid »ek karpou tēs koilias sou thēsomai epi ton thronon sou« kai hoti »hōmose kyrios tǭ Dauid kai ou metamelēthēsetai« dēlon hōs hē tou theou ametathetos estin epangelia.
For since the Lord said to David, “Of the fruit of your body I will set upon your throne,” and “The Lord has sworn to David and will not repent,” it is clear that God's promise cannot be changed.
29.2.3Holl GCS 25/31:322
καὶ πρῶτον μὲν ὅτι ὅρκος παρὰ θεῷ τί ἐστιν ἀλλʼ ἢ τό »κατʼ ἐμαυτοῦ ὤμοσα λέγει κύριος«; »οὐ γὰρ κατὰ μείζονος ἔχει ὅρκον ὁ θεός«· ἀλλὰ οὐδὲ ὄμνυσι τὸ θεῖον, εἰς παράστασιν δὲ βεβαιώσεως ὁ λόγος ἔχει τὴν δύναμιν. μεθʼ ὅρκου γὰρ ὤμοσε κύριος τῷ Δαυὶδ ἐκ καρποῦ τῆς κοιλίας θήσειν ἐπὶ τὸν θρόνον αὐτοῦ.
kai prōton men hoti horkos para theǭ ti estin allʼ ē to »katʼ emautou ōmosa legei kyrios«? »ou gar kata meizonos echei horkon ho theos«; alla oude omnysi to theion, eis parastasin de bebaiōseōs ho logos echei tēn dynamin. methʼ horkou gar ōmose kyrios tǭ Dauid ek karpou tēs koilias thēsein epi ton thronon autou.
And first: what is an oath with God, except “By myself I have sworn, says the Lord”? “For God has no one greater by whom to swear.” The Godhead does not really swear; rather, the expression has the force of presenting confirmation. For with an oath the Lord swore to David to set of the fruit of his body upon his throne.
29.2.4Holl GCS 25/31:322
μαρτυροῦσι δὲ οἱ ἀπόστολοι ὅτι ἐκ σπέρματος τοῦ Δαυὶδ ἔδει τὸν χριστὸν γεννηθῆναι, ὡς καὶ ἐγεννήθη ὁ κύριος ἡμῶν καὶ σωτὴρ Ἰησοῦς Χριστός· παρήσω δὲ τὸ πλῆθος τῶν μαρτυριῶν, ἵνα μὴ εἰς πολὺν ὄγκον ἀγάγω τὸν λόγον, ὥς γε προεῖπον.
martyrousi de hoi apostoloi hoti ek spermatos tou Dauid edei ton christon gennēthēnai, hōs kai egennēthē ho kyrios hēmōn kai sōtēr Iēsous Christos; parēsō de to plēthos tōn martyriōn, hina mē eis polyn onkon agagō ton logon, hōs ge proeipon.
And the apostles testify that the Christ had to be born of the seed of David, as indeed our Lord and Saviour Jesus Christ was born. But I shall pass over the mass of testimonies, so as not to swell my account to great bulk, as I said before.
29.2.5Holl GCS 25/31:322
εἴποι δʼ ἄν τις ἴσως· τοῦ Χριστοῦ γεννηθέντος ἐκ σπέρματος Δαυὶδ κατὰ σάρκα τουτέστιν ἀπὸ τῆς ἁγίας παρθένου Μαρίας, τίνι τῷ λόγῳ ἐπὶ τοῦ θρόνου Δαυὶδ οὐ καθέζεται; »ἡλθον« γάρ φησι τὸ εὐαγγέλιον χρῖσαι αὐτὸν εἰς βασιλέα, καὶ γνοὺς ἀνεχώρησε« »καὶ ἐκρύβη ἐν Ἐφραὶμ πόλει τῆς ἐρήμου«.
eipoi dʼ an tis isōs; tou Christou gennēthentos ek spermatos Dauid kata sarka toutestin apo tēs hagias parthenou Marias, tini tǭ logǭ epi tou thronou Dauid ou kathezetai? »hēlthon« gar phēsi to euangelion chrisai auton eis basilea, kai gnous anechōrēse« »kai ekrybē en Ephraim polei tēs erēmou«.
But someone might perhaps say: since Christ was born of the seed of David according to the flesh, that is, from the holy Virgin Mary, for what reason does he not sit upon the throne of David? For, the Gospel says, “They came to anoint him king, and knowing it he withdrew,” “and he hid in Ephraim, a city of the wilderness.”
29.2.6Holl GCS 25/31:322–323
φθάσαντες δὲ ἐπὶ τὸν τόπον τοῦ ῥητοῦ τούτου καὶ ἐρωτώμενοι περὶ τῆς μαρτυρίας ταύτης καὶ τῆς ὑποθέσεως, ὅτι τίνι τῷ λόγῳ κατὰ τὸ σαρκικὸν οὐ πεπλήρωται ἐπὶ τὸν σωτῆρα τὸ καθίσαι ἐπὶ θρόνον Δαυίδ ἐνομίσθη γὰρ τοῦτό τισι μὴ πεπληρῶσθαι), ὅμως ὡς ἔστιν ἐροῦμεν. οὐδεμία γὰρ λέξις τῆς ἁγίας τοῦ θεοῦ γραφῆς διαπίπτει.
phthasantes de epi ton topon tou rhētou toutou kai erōtōmenoi peri tēs martyrias tautēs kai tēs hypotheseōs, hoti tini tǭ logǭ kata to sarkikon ou peplērōtai epi ton sōtēra to kathisai epi thronon Dauid enomisthē gar touto tisi mē peplērōsthai), homōs hōs estin eroumen. oudemia gar lexis tēs hagias tou theou graphēs diapiptei.
Having come to the place of this text, and being asked about this testimony and subject — for what reason sitting upon the throne of David has not been fulfilled for the Saviour in the fleshly sense (for some have thought that this was not fulfilled) — we shall nevertheless say how it is. For no word of God's holy Scripture fails.
Haer. 29, chapter 3
29.3.1Holl GCS 25/31:323
3. Θρόνος γὰρ Δαυὶδ καὶ βασιλικὴ ἔδρα ἐστὶν ἡ ἐν τῇ ἁγίᾳ ἐκκλησίᾳ ἱερωσύνη, ὅπερ ἀξίωμα βασιλικόν τε καὶ ἀρχιερατικὸν ὁμοῦ ἐπὶ τὸ αὐτὸ συνάψας ὁ κύριος δεδώρηται τῇ ἁγίᾳ αὐτοῦ ἐκκλησίᾳ, θρόνον μεταγαγὼν ἐν αὐτῇ τὸν τοῦ Δαυίδ, μὴ διαλείποντα εἰς τὸν αἰῶνα.
3. Thronos gar Dauid kai basilikē edra estin hē en tę̄ hagią ekklēsią hierōsynē, hoper axiōma basilikon te kai archieratikon homou epi to auto synapsas ho kyrios dedōrētai tę̄ hagią autou ekklēsią, thronon metagagōn en autę̄ ton tou Dauid, mē dialeiponta eis ton aiōna.
3. For the throne of David and the royal seat is the priesthood in the holy church. The Lord joined this dignity, royal and high-priestly at once, into one and gave it to his holy church, transferring the throne of David into it, a throne that does not fail for ever.
29.3.2Holl GCS 25/31:323
ἐκεῖσε γὰρ κατὰ διαδοχὴν διήρκεσεν ὁ θρόνος Δαυὶδ ἕως αὐτοῦ τοῦ Χριστοῦ, μὴ διαλειπόντων τῶν ἐξ Ἰούδα ἀρχόντων ἕως ἠλθεν »ᾡ τὰ ἀποκείμενα ἦν καὶ αὐτὸς προσδοκία ἐθνῶν‘ <ὥς>
ekeise gar kata diadochēn diērkesen ho thronos Dauid heōs autou tou Christou, mē dialeipontōn tōn ex Iouda archontōn heōs ēlthen »hǭ ta apokeimena ēn kai autos prosdokia ethnōn‘ <hōs>
For there the throne of David lasted by succession until Christ himself, the rulers from Judah not failing until he came “for whom the things laid up were, and he is the expectation of the nations,” <as>
29.3.3Holl GCS 25/31:323
ἔληξαν γὰρ ἐν τῇ τοῦ Χριστοῦ παρουσίᾳ οἱ κατὰ διαδοχὴν ἐξ Ἰούδα ἄρχοντες. ἕως γὰρ αὐτοῦ * ἡγούμενοι, διέπεσε δὲ ἡ τάξις καὶ > έστη ἐξότε αὐτὸς γεννᾶται ἐν Βηθλεὲμ τῆς Ἰουδαίας, ἐπὶ Ἀλεξάνδρου τοῦ γένους ἱερατικοῦ καὶ βασιλικοῦ.
elēxan gar en tę̄ tou Christou parousią hoi kata diadochēn ex Iouda archontes. heōs gar autou * hēgoumenoi, diepese de hē taxis kai > estē exote autos gennatai en Bēthleem tēs Ioudaias, epi Alexandrou tou genous hieratikou kai basilikou.
For the rulers from Judah by succession ceased at the coming of Christ. For until him … rulers, but the order failed and ceased from the time when he was born in Bethlehem of Judaea, under Alexander, who was of priestly and royal stock.
29.3.4Holl GCS 25/31:323
ἀφʼ οὗ Ἀλεξάνδρου διέπεσεν οὗτος ὁ κλῆρος ἀπὸ χρόνων Σαλίνας, τῆς καὶ Ἀλεξάνδρας καλουμένης, ἐπὶ τοῖς χρόνοις Ἡρᾠδου τοῦ βασιλέως καὶ Αὐγούστου τοῦ Ῥωμαίων αὐτοκράτορος· ὅς καὶ διάδημα ἐπέθετο ἑαυτῷ ὁ Ἀλέξανδρος οὗτος, εἷς τῶν χριστῶν καὶ ἡγουμένων ὑπάρχων.
aphʼ hou Alexandrou diepesen houtos ho klēros apo chronōn Salinas, tēs kai Alexandras kaloumenēs, epi tois chronois Hērǭdou tou basileōs kai Augoustou tou Rhōmaiōn autokratoros; hos kai diadēma epetheto heautǭ ho Alexandros houtos, heis tōn christōn kai hēgoumenōn hyparchōn.
From the time of this Alexander this inheritance failed — from the times of Salina, also called Alexandra, to the times of Herod the king and Augustus the Roman emperor. This Alexander also put a diadem on himself, being one of the anointed ones and rulers.
29.3.5Holl GCS 25/31:323–324
συναφθεισῶν γὰρ τῶν δύο φυλῶν τοῦ τε βασιλικοῦ καὶ τοῦ ἱερατικοῦ, Ἰούδα δέ φημι καὶ Ἀαρὼν καὶ πάσης τῆς τοῦ Λευί, βασιλεῖς καὶ ἱερεῖς καθίστων· οὐ γὰρ διήμαρτέν τι ἀπὸ τῆς ἁγίας γραφῆς αἰνίξεως.
synaphtheisōn gar tōn dyo phylōn tou te basilikou kai tou hieratikou, Iouda de phēmi kai Aarōn kai pasēs tēs tou Leui, basileis kai hiereis kathistōn; ou gar diēmarten ti apo tēs hagias graphēs ainixeōs.
For when the two tribes, the royal and the priestly, had been joined — I mean Judah and Aaron and the whole tribe of Levi — they appointed kings and priests. For nothing has missed the mark of the holy Scripture's hidden meaning.
29.3.6Holl GCS 25/31:324
τότε δὲ λοιπὸν ἀλλόφυλος βασιλεὺς Ἡρᾠδης καὶ οὐκέτι οἱ ἀπὸ τοῦ Δαυὶδ διάδημα ἐπέθεντο.
tote de loipon allophylos basileus Hērǭdēs kai ouketi hoi apo tou Dauid diadēma epethento.
But then at last a foreign king, Herod, put on the diadem, and no longer those descended from David.
29.3.7Holl GCS 25/31:324
μεταπεσούσης δὲ τῆς βασιλικῆς καθέδρας, ἐν Χριστῷ ἐπὶ τὴν ἐκκλησίαν ἀπὸ μὲν οἴκου τοῦ σαρκικοῦ Ἰούδα καὶ Ἰσραὴλ τὸ βασιλικὸν μετέστη ἀξίωμα, ἵδρυται δὲ ὁ θρόνος ἐν τῇ ἁγίᾳ τοῦ θεοῦ ἐκκλησίᾳ εἰς τὸν αἰῶνα, ἐκ δύο προφάσεων ἔχων τὸ ἀξίωμα τό τε βασιλικὸν καὶ τὸ ἀρχιερατικόν —
metapesousēs de tēs basilikēs kathedras, en Christǭ epi tēn ekklēsian apo men oikou tou sarkikou Iouda kai Israēl to basilikon metestē axiōma, hidrytai de ho thronos en tę̄ hagią tou theou ekklēsią eis ton aiōna, ek dyo prophaseōn echōn to axiōma to te basilikon kai to archieratikon —
And when the royal seat had changed over, in Christ the royal dignity passed from the house of Judah and Israel according to the flesh to the church, and the throne is established in God's holy church for ever, holding its dignity on two grounds, the royal and the high-priestly —
29.3.8Holl GCS 25/31:324
καὶ τὸ μὲν βασιλικὸν ἀπὸ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ κατὰ δύο τρόπους διά τε τὸ εἶναι αὐτὸν ἐκ σπέρματος Δαυὶδ τοῦ βασιλέως κατὰ σάρκα καὶ τὸ εἶναι αὐτόν, ὅπερ καὶ ἔστι, βασιλέα μείζονα ἀπʼ αἰῶνος κατὰ τὴν θεότητα· τὸ δὲ ἱερατικόν, ὅτι αὐτὸς ἀρχιερεὺς καὶ ἀρχιερέων πρύτανις —, κατασταθέντος εὐθὺς Ἰακώβου,
kai to men basilikon apo tou kyriou hēmōn Iēsou Christou kata dyo tropous dia te to einai auton ek spermatos Dauid tou basileōs kata sarka kai to einai auton, hoper kai esti, basilea meizona apʼ aiōnos kata tēn theotēta; to de hieratikon, hoti autos archiereus kai archiereōn prytanis —, katastathentos euthys Iakōbou,
the royal from our Lord Jesus Christ in two ways: because he is of the seed of David the king according to the flesh, and because he is, as indeed he is, a greater king from eternity according to his Godhead; and the priestly, because he himself is high priest and chief of high priests — James having been appointed at once,
29.3.9Holl GCS 25/31:324
τοῦ ἀδελφοῦ τοῦ κυρίου καλουμένου καὶ ἀποστόλου, ἐπισκόπου πρώτου, υἱοῦ τοῦ Ἰωσὴφ φύσει ὄντος ἐν τάξει γε ἀδελφοῦ τοῦ κυρίου κληθέντος διὰ τὴν συναναστροφήν.
tou adelphou tou kyriou kaloumenou kai apostolou, episkopou prōtou, huiou tou Iōsēph physei ontos en taxei ge adelphou tou kyriou klēthentos dia tēn synanastrophēn.
who was called the Lord's brother and apostle, the first bishop, being by nature the son of Joseph, but called the Lord's brother in rank because of their life together.
Haer. 29, chapter 4
29.4.1Holl GCS 25/31:324
4. Ἠν γὰρ ὁ Ἰάκωβος οὗτος υἱὸς τοῦ Ἰωσὴφ ἐκ <πρώτης> γυναικὸς τοῦ Ἰωσήφ, οὐκ ἀπὸ Μαρίας, ὡς καὶ εἰς πολλοὺς τόπους τοῦτο ἡμῖν εἴρηται καὶ σαφέστερον ἡμῖν πεπραγμάτευται.
4. Ēn gar ho Iakōbos houtos huios tou Iōsēph ek <prōtēs> gynaikos tou Iōsēph, ouk apo Marias, hōs kai eis pollous topous touto hēmin eirētai kai saphesteron hēmin pepragmateutai.
4. For this James was the son of Joseph by Joseph's <first> wife, not by Mary, as has been said by us in many places and treated more clearly.
29.4.2Holl GCS 25/31:324
ἀλλὰ καὶ εὑρίσκομεν αὐτὸν ἐκ τοῦ Δαυὶδ ὄντα διὰ τὸ υἱὸν εἶναι τοῦ Ἰωσήφ, Ναζιραῖόν <τε> γενόμενον ἦν γὰρ πρωτότοκος τῷ Ἰωσὴφ καὶ ἔτι δὲ καὶ ἱερατεύσαντα αὐτὸν κατὰ τὴν παλαιὰν ἱερωσύνην εὕρομεν.
alla kai heuriskomen auton ek tou Dauid onta dia to huion einai tou Iōsēph, Naziraion <te> genomenon ēn gar prōtotokos tǭ Iōsēph kai eti de kai hierateusanta auton kata tēn palaian hierōsynēn heuromen.
But we also find that he was of David's line because he was the son of Joseph, and that he became a Nazirite — for he was Joseph's firstborn — and further we have found that he exercised the priesthood according to the old priesthood.
29.4.3Holl GCS 25/31:324
διὸ καὶ ἐφίετο αὐτῷ ἅπαξ τοῦ ἐνιαυτοῦ εἰς τὰ ἅγια τῶν ἁγίων εἰσιέναι, ὡς τοῖς ἀρχιερεῦσιν ἐκέλευσεν ὁ νόμος κατὰ τὸ γεγραμμένον· αὔτως γὰρ ἱστόρησαν πολλοὶ πρὸ ἡμῶν περὶ αὐτοῦ, Εὐσέβιός τε καὶ Κλήμης καὶ ἄλλοι.
dio kai ephieto autǭ hapax tou eniautou eis ta hagia tōn hagiōn eisienai, hōs tois archiereusin ekeleusen ho nomos kata to gegrammenon; autōs gar historēsan polloi pro hēmōn peri autou, Eusebios te kai Klēmēs kai alloi.
That is why he was permitted to enter the Holy of Holies once a year, as the law commanded the high priests, according to what is written. For so many before us have related about him — Eusebius, Clement, and others.
29.4.4Holl GCS 25/31:324
ἀλλὰ καὶ τὸ πέταλον ἐπὶ τῆς κεφαλῆς ἐξῆν αὐτῷ φορέῖν, καθὼς οἱ προειρημένοι ἀξιόπιστοι ἄνδρες ἐν τοῖς αὐτοῖς ὑπομνηματισμοῖς ἐμαρτύρησαν.
alla kai to petalon epi tēs kephalēs exēn autǭ phorein, kathōs hoi proeirēmenoi axiopistoi andres en tois autois hypomnēmatismois emartyrēsan.
He was also permitted to wear the gold plate on his head, as the trustworthy men mentioned above have testified in the same memoirs.
29.4.5Holl GCS 25/31:324–325
»ἱερεύς« τοίνυν, ὡς ἔφην, ὁ κύριος ἡμῶν Ἰησοῦς Χριστός »εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέχ«, βασιλεύς τε ὁμοῦ κατὰ τὴν τάξιν τὴν ἄνωθεν, ἵνα μεταγάγῃ τὴν ἱερωσύνην ἅμα τῇ νομοθεσίᾳ.
»hiereus« toinyn, hōs ephēn, ho kyrios hēmōn Iēsous Christos »eis ton aiōna kata tēn taxin Melchisedech«, basileus te homou kata tēn taxin tēn anōthen, hina metagagę̄ tēn hierōsynēn hama tę̄ nomothesią.
Our Lord Jesus Christ, then, as I said, is “a priest for ever after the order of Melchizedek,” and at the same time a king after the order above, so that he might transfer the priesthood together with the lawgiving.
29.4.6Holl GCS 25/31:325
τοῦ δὲ σπέρματος Δαυὶδ κατὰ τὴν Μαρίαν καθεζομένου ἐν θρόνῳ, * εἰς τὸν αἰῶνα καὶ τῆς βασιλείας αὐτοῦ οὐκ ἔσται τέλος. ἔδει γὰρ αὐτὸν νῦν μεταγαγεῖν τὴν τάξιν τοῦ τότε βασιλείου. καὶ γὰρ ἡ βασιλεία αὐτοῦ οὐκ ἔστιν ἀπὸ τῆς γῆς, ὡς ἔλεγεν ἐν τῷ εὐαγγελίῳ Ποντίῳ Πιλάτῳ ἡ βασιλεία μου οὐκ ἔστιν ἐκ τοῦ κόσμου τούτου«.
tou de spermatos Dauid kata tēn Marian kathezomenou en thronǭ, * eis ton aiōna kai tēs basileias autou ouk estai telos. edei gar auton nyn metagagein tēn taxin tou tote basileiou. kai gar hē basileia autou ouk estin apo tēs gēs, hōs elegen en tǭ euangeliǭ Pontiǭ Pilatǭ hē basileia mou ouk estin ek tou kosmou toutou«.
And since the seed of David through Mary sits on the throne … for ever, and of his kingdom there will be no end. For he had now to transfer the order of the kingdom of that time. For indeed his kingdom is not from the earth, as he said in the Gospel to Pontius Pilate, “My kingdom is not of this world.”
29.4.7Holl GCS 25/31:325
τοῦ γὰρ Χριστοῦ τὰ πάντα πληροῦντος διʼ αἰνιγμάτων, ἕως τινὸς μέτρου αἱ ὑποθέσεις ἔφθανόν. οὐ γὰρ ἦλθεν, ἵνα προκοπὴν λάβῃ βασιλείας, ὁ βασιλεύων ἀεί· ἐχαρίσατο δὲ τοῖς ὑπʼ αὐτοῦ καθισταμένοις τὸ βασίλειον, ἵνα μὴ νομισθῇ ἀπὸ τῶν μικρῶν ἐπὶ τὰ μείζονα προκόπτειν.
tou gar Christou ta panta plērountos diʼ ainigmatōn, heōs tinos metrou hai hypotheseis ephthanon. ou gar ēlthen, hina prokopēn labę̄ basileias, ho basileuōn aei; echarisato de tois hypʼ autou kathistamenois to basileion, hina mē nomisthę̄ apo tōn mikrōn epi ta meizona prokoptein.
For since Christ fulfils all things through figures, the subjects reached only up to a certain measure. For he who reigns for ever did not come in order to gain an advance in kingship; rather, he graciously gave the kingdom to those appointed by him, so that he might not be thought to advance from lesser things to greater.
29.4.8Holl GCS 25/31:325
μένει γὰρ αὐτοῦ ὁ θρόνος καὶ τῆς βασιλείας αὐτοῦ οὐκ ἔσται τέλος καὶ κάθηται ἐπὶ τὸν θρόνον Δαυίδ, τὸ βασίλειον τοῦ Δαυὶδ μεταστήσας καὶ χαρισάμενος τοῖς ἑαυτοῦ δούλοις ἅμα τῇ ἀρχιερωσύνῃ, τουτέστι τοῖς ἀρχιερεῦσι τῆς καθολικῆς ἐκκλησίας.
menei gar autou ho thronos kai tēs basileias autou ouk estai telos kai kathētai epi ton thronon Dauid, to basileion tou Dauid metastēsas kai charisamenos tois heautou doulois hama tę̄ archierōsynę̄, toutesti tois archiereusi tēs katholikēs ekklēsias.
For his throne remains, and of his kingdom there will be no end, and he sits upon the throne of David, having transferred the kingdom of David and given it, together with the high priesthood, to his own servants, that is, to the high priests of the catholic church.
29.4.9Holl GCS 25/31:325
καὶ πολλὰ ἔστι περὶ τούτου λέγειν, ὅμως ἐπειδὴ εἰς τὸν τόπον ἐλήλυθα διʼ ἣν αἰτίαν Ἰεσσαῖοι ἐκαλοῦντο πρὶν τοῦ καλεῖσθαι Χριστιανοὶ οἱ εἰς Χριστὸν πεπιστευκότες, τούτου ἕνεκα ἔφημεν ὅτι ὁ Ἰεσσαὶ πατὴρ γίνεται τοῦ Δαυίδ, καὶ ἤτοι ἐξ ὑποθέσεως τούτου τοῦ Ἰεσσαὶ ἤτοι ἐκ τοῦ ὀνόματος Ἰησοῦ τοῦ κυρίου ἡμῶν ἐπεκλήθησαν Ἰεσσαῖοι διὰ τὸ ἐξ Ἰησοῦ ὁρμᾶσθαι, μαθηταὶ αὐτοῦ ὄντες, ἢ διὰ τὸ τῆς ἐτυμολογίας τοῦ ὀνόματος τοῦ κυρίου· Ἰησοῦς γὰρ κατὰ τὴν Ἑβραικὴν διάλεκτον θεραπευτὴς καλεῖται ἤτοι ἰατρὸς καὶ σωτήρ.
kai polla esti peri toutou legein, homōs epeidē eis ton topon elēlytha diʼ hēn aitian Iessaioi ekalounto prin tou kaleisthai Christianoi hoi eis Christon pepisteukotes, toutou heneka ephēmen hoti ho Iessai patēr ginetai tou Dauid, kai ētoi ex hypotheseōs toutou tou Iessai ētoi ek tou onomatos Iēsou tou kyriou hēmōn epeklēthēsan Iessaioi dia to ex Iēsou hormasthai, mathētai autou ontes, ē dia to tēs etymologias tou onomatos tou kyriou; Iēsous gar kata tēn Hebraikēn dialekton therapeutēs kaleitai ētoi iatros kai sōtēr.
And there is much to say about this. But since I have come to the passage about the reason why those who believed in Christ were called Jessaeans before they were called Christians, for this reason we said that Jesse is the father of David; and either on the basis of this Jesse, or from the name of Jesus our Lord, they were called Jessaeans, because they set out from Jesus, being his disciples, or because of the etymology of the Lord's name. For in the Hebrew language Jesus means healer, that is, physician and saviour.
29.4.10Holl GCS 25/31:325–326
ὅμως τούτῳ τῷ ὀνόματι πρὶν τοῦ Χριστιανοὺς αὐτοὺς καλεῖσθαι τὴν ἐπωνυμίαν ἐκέκτηντο. ἐπὶ Ἀντιοχείας δέ, καθάπερ ἄνω ἐπεμνήσθημεν καὶ ὡς ἔχει ἡ τῆς ἀληθείας ὑπόθεσις, ἤρξαντο οἱ μαθηταὶ καὶ πᾶσα ἡ ἐκκλησία τοῦ θεοῦ Χριστιανοὶ καλεῖσθαι.
homōs toutǭ tǭ onomati prin tou Christianous autous kaleisthai tēn epōnymian ekektēnto. epi Antiocheias de, kathaper anō epemnēsthēmen kai hōs echei hē tēs alētheias hypothesis, ērxanto hoi mathētai kai pasa hē ekklēsia tou theou Christianoi kaleisthai.
In any case, they bore this name as a title before they were called Christians. But at Antioch, as we mentioned above and as the account of the truth has it, the disciples and the whole church of God began to be called Christians.
Haer. 29, chapter 5
29.5.1Holl GCS 25/31:326
5. Εὕροις δʼ ἄν, ὦ φιλολόγε, καὶ τούτων τὴν ὑπόθεσιν ἐντυχὼν τοῖς τοῦ Φίλωνος ὑπομνήμασιν ἐν τῇ περὶ Ἰεσσαίων αὐτοῦ ἐπιγραφομένῃ βίβλῳ, ὡς τούτων τὴν πολιτείαν καὶ τὰ ἐγκώμια διεξιὼν καὶ τὰ αὐτῶν μοναστήρια ἐν τῇ κατὰ τὴν Μάρειαν λίμνην ἱστορῶν περιοικίδι οὐ περί τινων ἑτέρων ὁ ἀνὴρ ἱστόρησεν, ἀλλὰ περὶ Χριστιανῶν.
5. Heurois dʼ an, ō philologe, kai toutōn tēn hypothesin entychōn tois tou Philōnos hypomnēmasin en tę̄ peri Iessaiōn autou epigraphomenę̄ biblǭ, hōs toutōn tēn politeian kai ta enkōmia diexiōn kai ta autōn monastēria en tę̄ kata tēn Mareian limnēn historōn perioikidi ou peri tinōn heterōn ho anēr historēsen, alla peri Christianōn.
5. And you would find the account of these too, lover of learning, if you read Philo's writings, in his book entitled On the Jessaeans: in describing their way of life and their praises, and relating their monasteries in the district around Lake Mareotis, the man was writing of no others than Christians.
29.5.2Holl GCS 25/31:326
οὗτος γὰρ γενόμενος ἐν τῇ χώρᾳ Μαρεῶτιν δὲ τὸν τόπον καλοῦσι) καὶ καταχθεὶς παρʼ αὐτοῖς ἐν τοῖς κατὰ τὸν χῶρον τοῦτον μοναστηρίοις ὠφέληται.
houtos gar genomenos en tę̄ chōrą Mareōtin de ton topon kalousi) kai katachtheis parʼ autois en tois kata ton chōron touton monastēriois ōphelētai.
For he went to that region (they call the place the Mareotis), was entertained by them in the monasteries of that district, and was edified.
29.5.3Holl GCS 25/31:326
ἐν ἡμέραις γὰρ τῶν Πάσχων ἐκεῖ γενόμενος, τάς τε αὐτῶν πολιτείας ἐθεάσατο καὶ ὥς τινες ἑβδομάδα τὴν ἀγίαν τῶν Πάσχων ὑπερτιθέμενοι διετέλουν, ἄλλοι δὲ διὰ δύο ἐσθίοντες, ἄλλοι δὲ καὶ καθʼ ἑσπέραν. ἠν δὲ πάντα ταῦτα τῷ ἀνδρὶ πεπραγματευμένα εἰς τὴν περὶ πίστεώς τε καὶ πολιτείας τῶν Χριστιανῶν ὑπόθεσιν.
en hēmerais gar tōn Paschōn ekei genomenos, tas te autōn politeias etheasato kai hōs tines hebdomada tēn agian tōn Paschōn hypertithemenoi dieteloun, alloi de dia dyo esthiontes, alloi de kai kathʼ hesperan. ēn de panta tauta tǭ andri pepragmateumena eis tēn peri pisteōs te kai politeias tōn Christianōn hypothesin.
For having been there during the days of the Pascha, he observed their ways of life, and how some kept going through the holy week of the Pascha deferring food, others eating every other day, and others every evening. All these things the man wrote up for the subject of the faith and way of life of the Christians.
29.5.4Holl GCS 25/31:326
ὡς οὖν τότε ἐκαλοῦντο Ἰεσσαῖοι ἐπʼ ὀλίγῳ χρόνῳ μετὰ τὴν ἀνάληψιν τοῦ σωτῆρος καὶ Μάρκου τῇ τῶν Αἰγυπτίων χώρᾳ κηρύξαντος κατὰ τοὺς χρόνους τούτους τινὲς ἐξεληλύθασι πάλιν, τῶν ἀποστόλων δῆθεν ἀκόλουθοι, λέγω δὲ οἱ ἐνταῦθά μοι δηλούμενοι Ναζωραῖοι, ὄντες μὲν κατὰ τὸ γένος Ἰουδαῖοι καὶ τῷ νόμῳ προσανέχοντες καὶ περιτομὴν κεκτημένοι,
hōs oun tote ekalounto Iessaioi epʼ oligǭ chronǭ meta tēn analēpsin tou sōtēros kai Markou tę̄ tōn Aigyptiōn chōrą kēryxantos kata tous chronous toutous tines exelēlythasi palin, tōn apostolōn dēthen akolouthoi, legō de hoi entautha moi dēloumenoi Nazōraioi, ontes men kata to genos Ioudaioi kai tǭ nomǭ prosanechontes kai peritomēn kektēmenoi,
So, while they were then called Jessaeans for a short time after the Saviour's ascension, and Mark had preached in the land of the Egyptians, at about this time some went out again, followers of the apostles, supposedly — I mean the Nazoraeans whom I am describing here — who were Jews by race, devoted to the law, and circumcised,
29.5.5Holl GCS 25/31:326–327
άλλ΄ ὥσπερ άπὸ σκοποῦ τινες θεασάμενοι πῦρ καὶ μὴ νοήσαντες διʼ ἥν αἰτίαν οἱ τὴν πυρὰν ταύτην ἐξάψαντες ἢ εἰς ἣν χρησιμότητα τοῦτο ποιοῦσιν, ἢ τὰ τῆς ζωῆς ἑαυτῶν ὀψώνια πρὸς ἐδωδὴν διὰ τῆς πυρᾶς κατασκευάζοντες ἢ ἐπὶ ἀφανισμῷ τινων καυστικῶν ξύλων ἢ φρυγάνων τῶν ὑπὸ πυρὸς εἰωθότων ἀναλίσκεσθαι, οὕτω καὶ αὐτοὶ μιμησάμενοι πῦρ ἀνάψαντες ἑαυτοὺς ἐνέπρησαν.
all΄ hōsper apo skopou tines theasamenoi pyr kai mē noēsantes diʼ hēn aitian hoi tēn pyran tautēn exapsantes ē eis hēn chrēsimotēta touto poiousin, ē ta tēs zōēs heautōn opsōnia pros edōdēn dia tēs pyras kataskeuazontes ē epi aphanismǭ tinōn kaustikōn xylōn ē phryganōn tōn hypo pyros eiōthotōn analiskesthai, houtō kai autoi mimēsamenoi pyr anapsantes heautous eneprēsan.
but, like people who have seen a fire from a distance and have not understood why those who lit this pyre did so, or for what use — whether preparing their provisions for food by the fire, or to destroy some fuel wood or brushwood which fire usually consumes — so these too imitated them, lit a fire, and set themselves ablaze.
29.5.6Holl GCS 25/31:327
ἀκούσαντες γὰρ μόνον ὄνομα Ἰησοῦ καὶ θεασάμενοι τὰ θεοσήμεια τὰ διὰ τῶν χειρῶν τῶν ἀποστόλων γινόμενα καὶ αὐτοὶ εἰς Ἰησοῦν πιστεύουσιν. γνόντες δὲ αὐτὸν ἐν Ναζαρὲτ ἐν γαστρὶ συλληψθέντα καὶ ἐν οἴκῳ Ἰωσὴφ ἀνατραφέντα καὶ διὰ τοῦτο ἐν τῷ εὐαγγελίῳ Ἰησοῦν τὸν Ναζωραῖον καλεῖσθαι, ὡς καὶ οἱ ἀπόστολοί φασιν Ἰησοῦν τὸν Ναζωραῖον, ἄνδρα ἀποδεδειγμένον ἔν τε σημείοις καὶ τέρασι« καὶ τὰ ἑξῆς, τοῦτο τὸ ὄνομα ἐπιτιθέασιν ἑαυτοῖς τοῦ καλεῖσθαι Ναζωραίους — οὐχὶ Ναζιραίους, τὸ ἑρμηνευόμενον ἡγιασμένους.
akousantes gar monon onoma Iēsou kai theasamenoi ta theosēmeia ta dia tōn cheirōn tōn apostolōn ginomena kai autoi eis Iēsoun pisteuousin. gnontes de auton en Nazaret en gastri syllēpsthenta kai en oikǭ Iōsēph anatraphenta kai dia touto en tǭ euangeliǭ Iēsoun ton Nazōraion kaleisthai, hōs kai hoi apostoloi phasin Iēsoun ton Nazōraion, andra apodedeigmenon en te sēmeiois kai terasi« kai ta hexēs, touto to onoma epititheasin heautois tou kaleisthai Nazōraious — ouchi Naziraious, to hermēneuomenon hēgiasmenous.
For having only heard the name of Jesus, and seen the divine signs done by the hands of the apostles, they too believe in Jesus. And knowing that he was conceived in the womb at Nazareth and brought up in Joseph's house, and that for this reason he is called Jesus the Nazoraean in the Gospel, as the apostles too say, “Jesus the Nazoraean, a man attested by signs and wonders,” and what follows, they put this name on themselves, to be called Nazoraeans — not Nazirites, which means “consecrated.”
29.5.7Holl GCS 25/31:327
τοῦτο γὰρ τοῖς τὸ παλαιὸν πρωτοτόκοις καὶ θεῷ ἀφιερωθεῖσιν ὑπῆρχεν τὸ ἀξίωμα, ὧν εἷς ὑπῆρχεν ὁ Σαμψὼν καὶ ἄλλοι μετʼ αὐτὸν καὶ πρὸ αὐτοῦ πολλοί, ἀλλὰ καὶ Ἰωάννης ὁ βαπτιστὴς τῶν αὐτῶν ἀφηγιασμένων τῷ θεῷ καὶ αὐτὸς εἷς ὑπῆρχεν· »οἶνον γὰρ καὶ σίκερα οὐκ ἔπινεν«· ὡρίζετο γὰρ τοῖς τοιούτοις αὕτη ἁρμόδιος τῷ ἀξιώματι ἡ πολιτεία.
touto gar tois to palaion prōtotokois kai theǭ aphierōtheisin hypērchen to axiōma, hōn heis hypērchen ho Sampsōn kai alloi metʼ auton kai pro autou polloi, alla kai Iōannēs ho baptistēs tōn autōn aphēgiasmenōn tǭ theǭ kai autos heis hypērchen; »oinon gar kai sikera ouk epinen«; hōrizeto gar tois toioutois hautē harmodios tǭ axiōmati hē politeia.
For this was the dignity of the firstborn of old and of those consecrated to God, of whom Samson was one, and many others after him and before him; and John the Baptist too was himself one of those consecrated to God, for “he drank no wine or strong drink.” For this way of life, suited to their dignity, was prescribed for such people.
Haer. 29, chapter 6
29.6.1Holl GCS 25/31:327
6. ἀλλὰ οὐδὲ Νασαραίους ἑαυτοὺς ἐκάλεσαν· ἦν γὰρ ἡ αἵρεσις τῶν Νασαραίων πρὸ Χριστοῦ καὶ Χριστὸν οὐκ ᾕδει —·
6. alla oude Nasaraious heautous ekalesan; ēn gar hē hairesis tōn Nasaraiōn pro Christou kai Christon ouk hę̄dei —;
6. Nor did they call themselves Nasaraeans; for the heresy of the Nasaraeans was before Christ and did not know Christ —
29.6.2Holl GCS 25/31:327
ἀλλὰ καὶ πάντες ἄνθρωποι τοὺς Χριστιανοὺς ἐκάλουν Ναζωραίους ὡς προεῖπον, ὡς λέγουσι κατηγοροῦντες Παύλου τοῦ ἀποστόλου »τοῦτον τὸν ἄνθρωπον ηὕρομεν λοιμὸν καὶ διαστρέφοντα τὸν λαόν, πρωτοστάτην τε ὄντα τῆς τῶν Ναζωραίων αἱρέσεως«.
alla kai pantes anthrōpoi tous Christianous ekaloun Nazōraious hōs proeipon, hōs legousi katēgorountes Paulou tou apostolou »touton ton anthrōpon hēuromen loimon kai diastrephonta ton laon, prōtostatēn te onta tēs tōn Nazōraiōn haireseōs«.
but also, as I said before, everyone called the Christians Nazoraeans, as they say when accusing the apostle Paul: “We have found this man a pestilence, one who perverts the people and a ringleader of the heresy of the Nazoraeans.”
29.6.3Holl GCS 25/31:327–328
ὁ δὲ ἅγιος ἀπόστολος οὐκ ἀρνεῖται μὲν τὸ ὄνομα, οὐχὶ τὴν τούτων αἵρεσιν ὁμολογῶν, ἀλλὰ τὸ ὄνομα τὸ ἀπὸ τῆς τῶν ἀντιλεγόντων κακονοίας διὰ τὸν Χριστὸν ἐπενεχθὲν αὐτῷ ἀσμένως καταδεχόμενος.
ho de hagios apostolos ouk arneitai men to onoma, ouchi tēn toutōn hairesin homologōn, alla to onoma to apo tēs tōn antilegontōn kakonoias dia ton Christon epenechthen autǭ asmenōs katadechomenos.
And the holy apostle does not deny the name — not confessing their heresy, but gladly accepting the name that was applied to him, for Christ's sake, by the malice of his opponents.
29.6.4Holl GCS 25/31:328
φησὶ γὰρ ἐπὶ τοῦ βήματος »οὔτε ἐν τῷ ἱερῷ ηὗρόν με πρός τινα διαλεγόμενον ἢ ἐπίστασίν τινα ὄχλου ποιοῦντα οὐδὲ ὧν μου κατηγοροῦσιν οὐδὲν πεποίηκα. ὁμολογῶ δέ σοι τοῦτο, ὅτι κατὰ τὴν ὁδὸν ἥν αἵρεσιν οὑτοι φάσκουσιν οὕτω λατρεύω, πιστεύων πᾶσι τοῖς ἐν τῷ νόμῳ καὶ ἐν τοῖς προφήταις‘.
phēsi gar epi tou bēmatos »oute en tǭ hierǭ hēuron me pros tina dialegomenon ē epistasin tina ochlou poiounta oude hōn mou katēgorousin ouden pepoiēka. homologō de soi touto, hoti kata tēn hodon hēn hairesin houtoi phaskousin houtō latreuō, pisteuōn pasi tois en tǭ nomǭ kai en tois prophētais‘.
For he says at the tribunal, “They did not find me in the temple disputing with anyone or stirring up a crowd, nor have I done any of the things of which they accuse me. But this I confess to you, that according to the Way, which they call a heresy, so I worship, believing everything in the law and in the prophets.”
29.6.5Holl GCS 25/31:328
καὶ οὐ θαῦμα ὅτι ὁ ἀπόστολος ὡμολόγει ἑαυτὸν Ναζωραῖον, πάντων καλούντων τοὺς Χριστιανοὺς τότε τούτῳ τῷ όνόματι διὰ Ναζαρὲτ τὴν πόλιν, ἄλλης μὴ οὔσης χρήσεως τῷ ὀνόματι πρὸς τὸν καιρόν, ὥστε τοὺς ἀνθρώπους > καλεῖν τοὺς τῷ Χριστῷ πεπιστευκότας, περὶ οὗ καὶ γέγραπται »ὅτι Ναζωραῖος κληθήσεται«.
kai ou thauma hoti ho apostolos hōmologei heauton Nazōraion, pantōn kalountōn tous Christianous tote toutǭ tǭ onomati dia Nazaret tēn polin, allēs mē ousēs chrēseōs tǭ onomati pros ton kairon, hōste tous anthrōpous > kalein tous tǭ Christǭ pepisteukotas, peri hou kai gegraptai »hoti Nazōraios klēthēsetai«.
And it is no wonder that the apostle confessed himself a Nazoraean, since everyone at that time called the Christians by this name because of the city of Nazareth, there being no other use of the name at the time, so that people called those who had believed in Christ … about whom it is also written, “He shall be called a Nazoraean.”
29.6.6Holl GCS 25/31:328
καὶ γὰρ καὶ νῦν ὁμωνύμως οἱ ἄνθρωποι πάσας τὰς αἱρέσεις, Μανιχαίους τέ φημι καὶ Μαρκιωνιστὰς Γνωστικούς τε καὶ ἄλλους, Χριστιανοὺς τοὺς μὴ ὄντας Χριστιανοὺς καλοῦσι καὶ ὅμως ἑκάστη αἵρεσις, καίπερ ἄλλως λεγομένη, καταδέχεται τοῦτο χαίρουσα. ὅτι διὰ τοῦ ὀνόματος κοσμεῖται· δοκοῦσι γὰρ ἐπὶ τῷ τοῦ Χριστοῦ σεμνύνεσθαι όνόματι, οὐ μὴν τῇ πίστει καὶ τοῖς ἔργοις.
kai gar kai nyn homōnymōs hoi anthrōpoi pasas tas haireseis, Manichaious te phēmi kai Markiōnistas Gnōstikous te kai allous, Christianous tous mē ontas Christianous kalousi kai homōs hekastē hairesis, kaiper allōs legomenē, katadechetai touto chairousa. hoti dia tou onomatos kosmeitai; dokousi gar epi tǭ tou Christou semnynesthai onomati, ou mēn tę̄ pistei kai tois ergois.
For even now people use the same name for all the heresies — I mean Manichaeans, Marcionites, Gnostics, and others — calling Christians those who are not Christians. And yet each heresy, though it has another name, accepts this gladly, because it is adorned by the name; for they think they are honoured by the name of Christ, but not by faith and works.
29.6.7Holl GCS 25/31:328
οὕτω καὶ οἱ ἅγιοι τοῦ Χριστοῦ μαθηταὶ τότε μαθητὰς Ἰησοῦ ἑαυτοὺς ἐκάλουν, ὥσπερ οὖν καὶ ἦσαν· ἀκούοντες δὲ παρὰ ἄλλων Ναζωραῖοι οὐκ ἀπηναίνοντο, τὸν σκοπὸν θεωροῦντες τῶν τοῦτο αὐτοὺς καλούντων, ὅτι διὰ Χριστὸν αὐτοὺς ἐκάλουν, ἐπειδὴ καὶ αὐτὸς ὁ κύριος ἡμῶν Ἰησοῦς <ὁ> Ναζωραῖος ἐκαλεῖτο, ὥσπερ ἔχει εὐαγγέλια καὶ αἱ Πράξεις τῶν ἀποστόλων, διὰ τὸ ἐν τῇ
houtō kai hoi hagioi tou Christou mathētai tote mathētas Iēsou heautous ekaloun, hōsper oun kai ēsan; akouontes de para allōn Nazōraioi ouk apēnainonto, ton skopon theōrountes tōn touto autous kalountōn, hoti dia Christon autous ekaloun, epeidē kai autos ho kyrios hēmōn Iēsous <ho> Nazōraios ekaleito, hōsper echei euangelia kai hai Praxeis tōn apostolōn, dia to en tę̄
So too the holy disciples of Christ at that time called themselves disciples of Jesus, as indeed they were; but when they were called Nazoraeans by others they did not refuse it, seeing the intention of those who called them this, that they called them so because of Christ, since our Lord Jesus himself was called the Nazoraean, as the Gospels and the Acts of the Apostles have it, because in the
29.6.8Holl GCS 25/31:328–329
πόλει αὐτὸν Ναζαρὲτ κώμῃ δὲ τὰ νῦν οὔσῃ) ἀνατετράφθαι ἐν οἴκῳ Ἰωσήφ, γεννηθέντα κατὰ σάρκα ἐν Βηθλεὲμ ἀπὸ Μαρίας τῆς ἀειπαρθένου τῆς μεμνηστευμένης Ἰωσήφ, τῷ ἐν τῇ αὐτῇ Ναζαρὲτ μετῳκηκότι μετὰ τὸ ἀπὸ Βηθλεὲμ αὐτὸν μεταναστόντα ἐν τῇ Γαλιλαίᾳ κατοικισθῆναι.
polei auton Nazaret kōmę̄ de ta nyn ousę̄) anatetraphthai en oikǭ Iōsēph, gennēthenta kata sarka en Bēthleem apo Marias tēs aeiparthenou tēs memnēsteumenēs Iōsēph, tǭ en tę̄ autę̄ Nazaret metǭkēkoti meta to apo Bēthleem auton metanastonta en tę̄ Galilaią katoikisthēnai.
city of Nazareth (now a village) he was brought up in the house of Joseph, having been born according to the flesh in Bethlehem of Mary the ever-virgin, who was betrothed to Joseph; and Joseph had settled in that same Nazareth after moving from Bethlehem to live in Galilee.
Haer. 29, chapter 7
29.7.1Holl GCS 25/31:329
7. Οὑτοι δὲ οἱ προειρημένοι αἱρεσιῶται, περὶ ὡν ἐνταῦθα τὴν ὑφήγησιν ποιούμεθα, παρέντες τὸ ὄνομα τοῦ Ἰησοῦ οὔτε Ἰεσσαίους ἑαυτοὺς κεκλήκασιν οὔτε τῶν Ἰουδαίων ἔμειναν ἔχοντες τὸ ὅνομα οὔτε Χριστιανοὺς ἑαυτοὺς ἐπωνόμασαν, άλλὰ Ναζωραίους, δῆθεν ἀπὸ τῆς τοῦ τόπου τῆς Ναζαρὲτ ἐπωνυμίας, τὰ πάντα δέ εἰσιν Ἰουδαῖοι καὶ οὐδὲν ἕτερον.
7. Houtoi de hoi proeirēmenoi hairesiōtai, peri hōn entautha tēn hyphēgēsin poioumetha, parentes to onoma tou Iēsou oute Iessaious heautous keklēkasin oute tōn Ioudaiōn emeinan echontes to honoma oute Christianous heautous epōnomasan, alla Nazōraious, dēthen apo tēs tou topou tēs Nazaret epōnymias, ta panta de eisin Ioudaioi kai ouden heteron.
7. But these heretics mentioned above, whom we are describing here, set aside the name of Jesus and neither called themselves Jessaeans, nor kept the name of Jews, nor named themselves Christians, but Nazoraeans, supposedly from the name of the place Nazareth; yet in everything they are Jews and nothing else.
29.7.2Holl GCS 25/31:329
χρῶνται δὲ οὗτοι οὐ μόνον νέᾳ διαθήκῃ, ἀλλὰ καὶ παλαιᾷ διαθήκῃ, καθάπερ καὶ οἱ Ἰουδαῖοι. οὐ γὰρ ἀπηγόρευται παρʼ αὐτοῖς νομοθεσία καὶ προφῆται καὶ γραφεῖα τὰ καλούμενα παρὰ Ἰουδαίοις βιβλία, ὥσπερ παρὰ τοῖς προειρημένοις· οὐδέ τι ἕτερον οὗτοι φρονοῦσιν, ἀλλὰ κατὰ τὸ κήρυγμα τοῦ νόμου καὶ ὡς οἱ Ἰουδαῖοι πάντα καλῶς ὁμολογοῦσι χωρὶς τοῦ εἰς Χριστὸν δῆθεν πεπιστευκέναι.
chrōntai de houtoi ou monon neą diathēkę̄, alla kai palaią diathēkę̄, kathaper kai hoi Ioudaioi. ou gar apēgoreutai parʼ autois nomothesia kai prophētai kai grapheia ta kaloumena para Ioudaiois biblia, hōsper para tois proeirēmenois; oude ti heteron houtoi phronousin, alla kata to kērygma tou nomou kai hōs hoi Ioudaioi panta kalōs homologousi chōris tou eis Christon dēthen pepisteukenai.
They use not only the new covenant but also the old covenant, as the Jews do. For with them the lawgiving, the prophets, and the writings (the books so called among the Jews) are not rejected, as they are among those mentioned before. Nor do they think otherwise; but they confess everything rightly according to the proclamation of the law and as the Jews do, except for having, as they say, believed in Christ.
29.7.3Holl GCS 25/31:329
παρʼ αὐτοῖς γὰρ καὶ νεκρῶν ἀνάστασις ὁμολογεῖται καὶ ἐκ θεοῦ τὰ πάντα γεγενῆσθαι, ἔνα δὲ θεὸν καταγγέλλουσι καὶ τὸν τούτου παῖδα Ἰησοῦν Χριστόν. Ἑβραϊκῇ δὲ διαλέκτῳ ἀκριβῶς εἰσιν ἠσκημένοι.
parʼ autois gar kai nekrōn anastasis homologeitai kai ek theou ta panta gegenēsthai, ena de theon katangellousi kai ton toutou paida Iēsoun Christon. Hebraïkę̄ de dialektǭ akribōs eisin ēskēmenoi.
For among them the resurrection of the dead is confessed, and that all things came into being from God; and they proclaim one God and his Son Jesus Christ. They are thoroughly trained in the Hebrew language.
29.7.4Holl GCS 25/31:329
παρʼ αὐτοῖς γὰρ πᾶς ὁ νόμος καὶ οἱ προφῆται καὶ τὰ γραφεῖα λεγόμενα, φημὶ δὲ τὰ στιχηρὰ καὶ αἱ Βασιλεῖαι καὶ Παραλειπόμενα καὶ Εσθὴρ καὶ τἄλλα πάντα Ἑβραϊκῶς άναγινώσκεται, ὥσπερ ἀμέλει καὶ παρὰ Ἰουδαίοις.
parʼ autois gar pas ho nomos kai hoi prophētai kai ta grapheia legomena, phēmi de ta stichēra kai hai Basileiai kai Paraleipomena kai Esthēr kai talla panta Hebraïkōs anaginōsketai, hōsper amelei kai para Ioudaiois.
For among them the whole law and the prophets and what are called the writings — I mean the poetical books, Kingdoms, Chronicles, Esther, and all the rest — are read in Hebrew, just as of course among the Jews.
29.7.5Holl GCS 25/31:329
ἐν τούτῳ δὲ μόνον Πρὸς Ἰουδαίους διαφέρονται καὶ Χριστιανούς, Ἰουδαίοις μὲν μὴ συμφωνοῦντες διὰ τὸ εἰς Χριστὸν πεπιστευκέναι, Χριστιανοῖς δὲ μὴ ὁμογνωμονοῦντες διὰ τὸ ἔτι νόμω πεπεδῆσθαι, περιτομῇ τε καὶ σαββάτῳ καὶ τοῖς ἄλλοις.
en toutǭ de monon Pros Ioudaious diapherontai kai Christianous, Ioudaiois men mē symphōnountes dia to eis Christon pepisteukenai, Christianois de mē homognōmonountes dia to eti nomō pepedēsthai, peritomę̄ te kai sabbatǭ kai tois allois.
They differ from Jews and Christians in this alone: they disagree with the Jews because they have believed in Christ, and they are not of one mind with the Christians because they are still fettered by the law — circumcision, the sabbath, and the rest.
29.7.6Holl GCS 25/31:329–330
περὶ Χριστοῦ δὲ οὐκ οἶδʼ εἰπεῖν, εἰ καὶ αὐτοὶ τῇ τῶν προειρημένων περὶ Κήρινθον καὶ Μήρινθον μοχθηρίᾳ ἀχθέντες ψιλὸν ἄνθρωπον νομίζουσιν ἤ καθὼς ἡ ἀλήθεια ἔχει διὰ πνεύματος ἀγίου γεγεννῆσθαι ἐκ Μαρίας διαβεβαιοῦνται.
peri Christou de ouk oidʼ eipein, ei kai autoi tę̄ tōn proeirēmenōn peri Kērinthon kai Mērinthon mochthērią achthentes psilon anthrōpon nomizousin ē kathōs hē alētheia echei dia pneumatos agiou gegennēsthai ek Marias diabebaiountai.
About Christ I cannot say whether they too, led away by the wickedness of those mentioned before, the followers of Cerinthus and Merinthus, regard him as a mere man, or whether, as the truth is, they affirm that he was born of Mary through the Holy Spirit.
29.7.7Holl GCS 25/31:330
ἔστιν δὲ αὕτη ἡ αἱρεσις ἡ Ναζωραίων ἐν τῇ Βεροιαίων περὶ τὴν Κοίλην Συρίαν καὶ ἐν τῇ Δεκαπόλει περὶ τὰ τῆς Πέλλης μέρη καὶ ἐν τῇ Βασανίτιδι ἐν τῇ λεγομένῃ Κωκάβῃ, Χωχάβῃ δὲ Ἑβραϊστὶ λεγομένῃ.
estin de hautē hē hairesis hē Nazōraiōn en tę̄ Beroiaiōn peri tēn Koilēn Syrian kai en tę̄ Dekapolei peri ta tēs Pellēs merē kai en tę̄ Basanitidi en tę̄ legomenę̄ Kōkabę̄, Chōchabę̄ de Hebraïsti legomenę̄.
This heresy of the Nazoraeans is found in the region of Beroea near Coele-Syria, in the Decapolis around the parts of Pella, and in Bashanitis in the place called Kokabe — called Chochabe in Hebrew.
29.7.8Holl GCS 25/31:330
ἐκεῖθεν γὰρ ἡ ἀρχὴ γέγονε, μετὰ τὴν ἀπὸ τῶν Ἱεροσολύμων μετάστασιν πάντων τῶν μαθητῶν ἐν Πέλλῃ ᾠκηκότων, Χριστοῦ φήσαντος καταλεῖψαι τὰ Ἱεροσόλυμα καὶ ἀναχωρῆσαι διʼ ἥν ἤμελλε πάσχειν πολιορκίαν. καὶ ἐκ τῆς τοιαύτης ὑποθέσεως τὴν Περαίαν οἰκήσαντες ἑκεῖσε, ὡς ἔφην, διέτριβον. ἐντεῦθεν κατὰ τοὺς Ναζωραίους αἵρεσις ἴσχεν τὴν ἀρχήν.
ekeithen gar hē archē gegone, meta tēn apo tōn Hierosolymōn metastasin pantōn tōn mathētōn en Pellę̄ ǭkēkotōn, Christou phēsantos kataleipsai ta Hierosolyma kai anachōrēsai diʼ hēn ēmelle paschein poliorkian. kai ek tēs toiautēs hypotheseōs tēn Peraian oikēsantes hekeise, hōs ephēn, dietribon. enteuthen kata tous Nazōraious hairesis ischen tēn archēn.
For that is where it began, after all the disciples had moved from Jerusalem and lived in Pella, since Christ had told them to leave Jerusalem and withdraw because of the siege it was about to suffer. And on this account they settled in Peraea and lived there, as I said. From there the Nazoraean heresy had its beginning.
Haer. 29, chapter 8
29.8.1Holl GCS 25/31:330–331
8. Πεπλάνηνται δὲ καὶ οὗτοι περιτομὴν αὐχοῦντες, καὶ ἔτι οἱ τοιοῦτοι »ὑπὸ κατάραν εἰσί‘, μὴ δυνάμενοι τὸν νόμον πληρῶσαι. πῶς γὰρ δυνήσονται πληροῦν τὰ ἐν τῷ νόμῳ εἰρημένα, ὅτι τρὶς τοῦ ἔτους ὀφθήσῃ ἐνώπιον κυρίου τοῦ θεοῦ σου, κατά τε τὰ Ἄζυμα καὶ Σκηνοπηγίαν καὶ τὴν Πεντηκοστήν‘, ἐν τῷ τόπῳ Ἱεροσολύμων.
8. Peplanēntai de kai houtoi peritomēn auchountes, kai eti hoi toioutoi »hypo kataran eisi‘, mē dynamenoi ton nomon plērōsai. pōs gar dynēsontai plēroun ta en tǭ nomǭ eirēmena, hoti tris tou etous ophthēsę̄ enōpion kyriou tou theou sou, kata te ta Azyma kai Skēnopēgian kai tēn Pentēkostēn‘, en tǭ topǭ Hierosolymōn.
8. These too have gone astray in boasting of circumcision, and such people are still “under a curse,” since they cannot fulfil the law. For how will they be able to fulfil what is said in the law, “Three times a year you shall appear before the Lord your God, at Unleavened Bread, Tabernacles, and Pentecost,” in the place, Jerusalem?
29.8.2Holl GCS 25/31:331
ἀποκλεισθέντος γὰρ τοῦ τόπου καὶ τῶν ἐν τῷ νόμῳ μὴ δυναμένων πληροῦσθαι, παντὶ τῷ νοῦν ἔχοντι σαφὲς ἄν εἴη ὅτι Χριστὸς ἠλθεν πληρωτὴς τοῦ νόμου, οὐ τὸν νόμον καταλύσων, ἀλλὰ τὸν νόμον πληρώσων, καὶ ἀφελεῖν τὴν κατάραν τὴν κατὰ τῆς παραβάσεως τοῦ νόμου ὁρισθεῖσαν.
apokleisthentos gar tou topou kai tōn en tǭ nomǭ mē dynamenōn plērousthai, panti tǭ noun echonti saphes an eiē hoti Christos ēlthen plērōtēs tou nomou, ou ton nomon katalysōn, alla ton nomon plērōsōn, kai aphelein tēn kataran tēn kata tēs parabaseōs tou nomou horistheisan.
For since the place has been closed off and the things in the law cannot be fulfilled, it would be clear to anyone with sense that Christ came as the fulfiller of the law, not to abolish the law but to fulfil it, and to take away the curse laid down against transgression of the law.
29.8.3Holl GCS 25/31:331
μετὰ γὰρ τὸ ἐντείλασθαι τὸν Μωυσέα πᾶσαν ἐντολὴν ἠλθεν ἐπὶ τὸ τέρμα τῆς βίβλου καὶ συνέκλεισε τὸ πᾶν εἰς κατάραν‘ λέγων »ἐπικατάρατος ὃς οὐκ ἐμμένει πᾶσι τοῖς γεγραμμένοις λόγοις ἐν τῷ βιβλίῳ τούτῳ τοῦ ποιῆσαι αὐτούς‘.
meta gar to enteilasthai ton Mōysea pasan entolēn ēlthen epi to terma tēs biblou kai synekleise to pan eis kataran‘ legōn »epikataratos hos ouk emmenei pasi tois gegrammenois logois en tǭ bibliǭ toutǭ tou poiēsai autous‘.
For after Moses had given every commandment, he came to the end of the book and shut the whole up under a curse, saying, “Cursed is he who does not abide by all the words written in this book, to do them.”
29.8.4Holl GCS 25/31:331
ἠλθεν οὑν λύων μὲν τὰ πεπεδημένα δεσμοῖς τῆς κατάρας, χαριζόμενος δὲ ἡμῖν ἀντὶ τῶν μικρῶν τῶν μὴ δυναμένων πληροῦσθαι τὰ μείζονα καὶ οὐ μαχόμενα θάτερον θατέρῳ πρὸς τὴν τοῦ ἔργου πλήρωσιν ὡς τὰ πρότερα·
ēlthen houn lyōn men ta pepedēmena desmois tēs kataras, charizomenos de hēmin anti tōn mikrōn tōn mē dynamenōn plērousthai ta meizona kai ou machomena thateron thaterǭ pros tēn tou ergou plērōsin hōs ta protera;
So he came to loose what was bound in the fetters of the curse, and to give us, in place of the small things which could not be fulfilled, the greater things, which do not conflict with one another in their fulfilment in practice, as the former did.
29.8.5Holl GCS 25/31:331
αὔτως γὰρ κατὰ πᾶσαν αἵρεσιν φθάνοντες ἐν τῇ περὶ σαββατισμοῦ καὶ περιτομῆς καὶ τῶν ἄλλων σχέσει πολλάκις ἐπειργασάμεθα, πῶς ὁ κύριος ἡμῖν τὰ ἐντελέστερα κεχάρισται.
autōs gar kata pasan hairesin phthanontes en tę̄ peri sabbatismou kai peritomēs kai tōn allōn schesei pollakis epeirgasametha, pōs ho kyrios hēmin ta entelestera kecharistai.
For thus, going through each heresy, we have often worked out, in treating the sabbath, circumcision, and the rest, how the Lord has given us the more perfect things.
29.8.6Holl GCS 25/31:331
πῶς δὲ οἱ τοιοῦτοι δυνήσονται ἀπολογίαν ἔχειν, μὴ τῷ πνεύματι τῷ ἁγίῳ ὑπακούσαντες τῷ διὰ τῶν ἀποστόλων εἰρηκότι τοῖς ἐξ ἐθνῶν πεπιστευκόσι μὴ βάρος ἐπιτίθεσθαι πλὴν τῶν ἐπάναγχες, ἀπέχεσθαι αἵματος καὶ πνικτοῦ καὶ πορνείας καὶ εἰδωλοθύτου;«
pōs de hoi toioutoi dynēsontai apologian echein, mē tǭ pneumati tǭ hagiǭ hypakousantes tǭ dia tōn apostolōn eirēkoti tois ex ethnōn pepisteukosi mē baros epitithesthai plēn tōn epananches, apechesthai haimatos kai pniktou kai porneias kai eidōlothytou?«
And how will such people be able to make a defence, when they have not obeyed the Holy Spirit, who said through the apostles to those who had believed from among the Gentiles that no burden should be laid upon them except the necessary things: “to abstain from blood, and what is strangled, and sexual immorality, and what is sacrificed to idols”?
29.8.7Holl GCS 25/31:331
πῶς δὲ οὐκ ἐκπεσοῦνται τῆς τοῦ θεοῦ χάριτος, λέγοντος Παύλου τοῦ ἁγίου ἀποστόλου ὅτι ἐὰν περιτέμνησθε, Χριστὸς ὑμᾶς οὐδὲν ὡφελήσει«, »οἵτινες ἐν νόμῳ καυχάσθε, τῆς χάριτος ἐξεπέσατε«;
pōs de ouk ekpesountai tēs tou theou charitos, legontos Paulou tou hagiou apostolou hoti ean peritemnēsthe, Christos hymas ouden hōphelēsei«, »hoitines en nomǭ kauchasthe, tēs charitos exepesate«?
And how will they not fall from the grace of God, when the holy apostle Paul says, “If you are circumcised, Christ will profit you nothing,” and “You who boast in the law have fallen from grace”?
Haer. 29, chapter 9
29.9.1Holl GCS 25/31:331
9. Ἀρκέσει γοῦν καὶ ἐν ταύτῃ τῇ αἱρέσει ἡ διὰ τῆς συντομίας παρʼ ἡμῶν διάλεξις. εὐθυέλεγκτοι γὰρ οἱ τοιοῦτοι καὶ εὐάλωτοι, καὶ Ἰουδαῖοι μᾶλλον καὶ οὐδὲν ἕτερον.
9. Arkesei goun kai en tautę̄ tę̄ hairesei hē dia tēs syntomias parʼ hēmōn dialexis. euthyelenktoi gar hoi toioutoi kai eualōtoi, kai Ioudaioi mallon kai ouden heteron.
9. Our brief discussion will be enough for this heresy too. For such people are easily refuted and easily caught; they are Jews rather, and nothing else.
29.9.2Holl GCS 25/31:331–332
πάνυ δὲ οὗτοι ἐχθροὶ τοῖς Ἰουδαίοις ὑπάρχουσιν. οὐ μόνον γὰρ οἱ τῶν Ἰουδαίων παῖδες πρὸς τούτους κέκτηνται μῖσος, ἀλλὰ καὶ ἀνιστάμενοι ἕωθεν καὶ μέσης ἡμέρας καὶ περὶ τὴν ἑσπέραν, τρὶς τῆς ἡμέρας ὅτε εὐχὰς ἐπιτελοῦσιν ἑαυτοῖς ἐν ταῖς συναγωγαῖς ἐπαρῶνται αὐτοῖς καὶ ἀναθεματίζουσι, τρὶς τῆς ἡμέρας φάσκοντες ὅτι »ἐπικαταράσαι ὁ θεὸς τοὺς Ναζωραίους«.
pany de houtoi echthroi tois Ioudaiois hyparchousin. ou monon gar hoi tōn Ioudaiōn paides pros toutous kektēntai misos, alla kai anistamenoi heōthen kai mesēs hēmeras kai peri tēn hesperan, tris tēs hēmeras hote euchas epitelousin heautois en tais synagōgais eparōntai autois kai anathematizousi, tris tēs hēmeras phaskontes hoti »epikatarasai ho theos tous Nazōraious«.
Yet they are very much hated by the Jews. For not only do the Jews' children hold hatred against them, but the people also stand up at dawn, at midday, and toward evening — three times a day, when they say their prayers in the synagogues — and curse and anathematize them, saying three times a day, “May God curse the Nazoraeans.”
29.9.3Holl GCS 25/31:332
δῆθεν γὰρ τούτοις περισσότερον ἐνέχουσι, διὰ τὸ ἀπὸ Ἰουδαίων αὐτοὺς ὄντας Ἰησοῦν κηρύσσειν εἶναι <τὸν> Χριστόν, ὅπερ ἐναντίον πρὸς τοὺς ἔτι Ἰουδαίους, τοὺς τὸν Ἰησοῦν μὴ δεξαμένους.
dēthen gar toutois perissoteron enechousi, dia to apo Ioudaiōn autous ontas Iēsoun kēryssein einai <ton> Christon, hoper enantion pros tous eti Ioudaious, tous ton Iēsoun mē dexamenous.
For they are more bitter against them, since, being from the Jews, they preach that Jesus is <the> Christ, which is opposed to those who are still Jews, who have not received Jesus.
29.9.4Holl GCS 25/31:332
ἔχουσι δὲ τὸ κατὰ Ματθαῖον εὐαγγέλιον πληρέστατον Ἑβραϊστί. παρʼ αὐτοῖς γὰρ σαφῶς τοῦτο, καθὼς ἐξ ἀρχῆς ἐγράφη, Ἑβραἰκοῖς γράμμασιν ἔτι σῴζεται. οὐκ οἶδα δὲ εἰ καὶ τὰς γενεαλογίας τὰς ἀπὸ τοῦ Ἀβραὰμ ἄχρι Χριστοῦ περιεῖλον.
echousi de to kata Matthaion euangelion plērestaton Hebraïsti. parʼ autois gar saphōs touto, kathōs ex archēs egraphē, Hebraikois grammasin eti sǭzetai. ouk oida de ei kai tas genealogias tas apo tou Abraam achri Christou perieilon.
They have the Gospel according to Matthew in its fullest form, in Hebrew. For among them this is clearly still preserved in Hebrew letters, as it was written from the beginning. But I do not know whether they have also removed the genealogies from Abraham to Christ.
29.9.5Holl GCS 25/31:332–333
ἀλλὰ καὶ ταύτην φωράσαντες ὡς βληχρὸν καὶ ὀδύνης ἐμποιητικὸν διὰ τοῦ ἰοῦ σφηκίον, καταθλάσαντες τε τοῖς τῆς ἀληθείας λόγοις, ἐπὶ τὰς ἐξῆς ἴωμεν, ἐπιπόθητοι, παρὰ θεοῦ αἰτοῦντες τὴν βοήθειαν.
alla kai tautēn phōrasantes hōs blēchron kai odynēs empoiētikon dia tou iou sphēkion, katathlasantes te tois tēs alētheias logois, epi tas exēs iōmen, epipothētoi, para theou aitountes tēn boētheian.
But having detected this one too, like a feeble wasp that causes pain by its venom, and crushed it with the words of truth, let us go on to the next ones, beloved, asking God for help.
Haer. 30, chapter 1
30.1.1Holl GCS 25/31:333
Ἐβίων, ἀφʼ οὗπερ Ἐβιωναῖοι, καθεξῆς ἀκολουθῶν καὶ τὰ ὅμοια τούτοις φρονήσας, πολύμορφον τεράστιον καὶ ὡς εἰπεῖν τῆς μυθευομένης πολυκεφάλου ὕδρας ὀφιώδη μορφὴν ἐν ἑαυτῷ ἀνατυπωσάμενος, πάλιν ἐπανέστη τῷ βίῳ, ἐκ τῆς τούτων μὲν σχολῆς ὑπάρχων, ἕτερα δὲ παρὰ τούτους κηρύττων καὶ ὑφηγούμενος.
Ebiōn, aphʼ houper Ebiōnaioi, kathexēs akolouthōn kai ta homoia toutois phronēsas, polymorphon terastion kai hōs eipein tēs mytheuomenēs polykephalou hydras ophiōdē morphēn en heautǭ anatypōsamenos, palin epanestē tǭ biǭ, ek tēs toutōn men scholēs hyparchōn, hetera de para toutous kēryttōn kai hyphēgoumenos.
Ebion, from whom come the Ebionites, following next in order and holding views like these, rose up again in the world — a monster of many shapes, forming in himself, so to speak, the serpentine shape of the many-headed hydra of legend. He was of their school, yet he preached and taught things different from them.
30.1.2Holl GCS 25/31:333
ὡς γὰρ εἴ τις συνάξειεν ἑαυτῷ ἐκ διαφόρων λίθων τιμίων κόσμον καὶ ποικίλης ἐσθῆτος ἔνδυμα καὶ διαφανῶς ἑαυτὸν κοσμήσῃ, οὕτω καὶ οὑτος τὸ ἀνάπαλιν πᾶν ὁτιοῦν δεινὸν καὶ ὀλετήριον καὶ βδελυκτὸν κήρυγμα, ἄμορφόν τε καὶ ἀπίθανον, ζηλίας ἔμπλεον παρʼ ἑκάστης αἱρέσεως λαβὼν ἑαυτὸν ἀνετύπωσεν εἰς ἁπάσας.
hōs gar ei tis synaxeien heautǭ ek diaphorōn lithōn timiōn kosmon kai poikilēs esthētos endyma kai diaphanōs heauton kosmēsę̄, houtō kai houtos to anapalin pan hotioun deinon kai oletērion kai bdelykton kērygma, amorphon te kai apithanon, zēlias empleon parʼ hekastēs haireseōs labōn heauton anetypōsen eis hapasas.
For just as someone might gather for himself an ornament of various precious stones and a garment of many colours, and adorn himself splendidly, so this man, the other way round, took from each heresy every dreadful, destructive, and abominable doctrine — shapeless, unconvincing, full of contentiousness — and modelled himself on them all.
30.1.3Holl GCS 25/31:333
Σαμαρειτῶν μὲν γὰρ ἔχει τὸ βδελυρόν, Ἰουδαίων δὲ τὸ ὄνομα, Ὀσσαίων καὶ Ναζωραίων καὶ Νασαραίων τὴν γνώμην, Κηρινθιανῶν τὸ εἶδος, Καρποκρατιανῶν τὴν κακοτροπίαν, καὶ Χριστιανῶν βούλεται ἔχειν τὸ ἐπώνυμον μόνον οὐ γὰρ δήπουθεν τήν τε πρᾶξιν καὶ τὴν γνώμην καὶ τὴν γνῶσιν καὶ τὴν τῶν εὐαγγελίων καὶ ἀποστόλων περὶ πίστεως συγκατάθεσιν)·
Samareitōn men gar echei to bdelyron, Ioudaiōn de to onoma, Ossaiōn kai Nazōraiōn kai Nasaraiōn tēn gnōmēn, Kērinthianōn to eidos, Karpokratianōn tēn kakotropian, kai Christianōn bouletai echein to epōnymon monon ou gar dēpouthen tēn te praxin kai tēn gnōmēn kai tēn gnōsin kai tēn tōn euangeliōn kai apostolōn peri pisteōs synkatathesin);
For he has the abominableness of the Samaritans, the name of the Jews, the opinion of the Ossaeans, Nazoraeans, and Nasaraeans, the form of the Cerinthians, the depravity of the Carpocratians; and he wishes to have only the name of the Christians (not, surely, their conduct, opinion, knowledge, and the agreement of the Gospels and apostles about the faith).
30.1.4Holl GCS 25/31:333–334
μέσος δὲ ὡς εἰπεῖν ἁπάντων τυγχάνων οὐδὲν πέφυκεν, ἀλλὰ ἐπʼ αὐτὸν πληροῦται τὸ γεγραμμένον τό παρʼ ὀλίγον ἐγενόμην ἐν παντὶ κακῷ, μέσον ἐκκλησίας καὶ συναγωγῆς«.
mesos de hōs eipein hapantōn tynchanōn ouden pephyken, alla epʼ auton plēroutai to gegrammenon to parʼ oligon egenomēn en panti kakǭ, meson ekklēsias kai synagōgēs«.
Being, so to speak, in the middle of them all, he is nothing; but in him is fulfilled what is written: “I was almost in every evil, in the midst of the church and the synagogue.”
30.1.5Holl GCS 25/31:334
Σαμαρείτης μὲν γὰρ ὤν διὰ τῆς βδελυρίας τοὔνομα ἀρνεῖται, Ἰουδαῖον δὲ ἑαυτὸν ὁμολογῶν Ἰουδαίοις ἀντίκειται, καίτοι συμφωνῶν αὐτοῖς ἐν μέρει, ὡς ὕστερον ἐν ταῖς περὶ τούτου ἀποδείξεσι τοῦ κατʼ αὐτῶν ἐλέγχου παραστήσομεν, θεοῦ ἐπιβοηθοῦντος.
Samareitēs men gar ōn dia tēs bdelyrias tounoma arneitai, Ioudaion de heauton homologōn Ioudaiois antikeitai, kaitoi symphōnōn autois en merei, hōs hysteron en tais peri toutou apodeixesi tou katʼ autōn elenchou parastēsomen, theou epiboēthountos.
For though he is a Samaritan in his abominableness, he denies the name; and though he confesses himself a Jew, he opposes the Jews, while agreeing with them in part, as we shall show later in the proofs of the refutation against them, with God's help.
Haer. 30, chapter 2
30.2.1Holl GCS 25/31:334
2. Οὑτος γὰρ ὁ Ἐβίων σύγχρονος μὲν τούτων ὑπῆρχεν, ἀπʼ αὐτῶν δὲ σὺν αὐτοῖς <ὤν> ὁρμᾶται.
2. Houtos gar ho Ebiōn synchronos men toutōn hypērchen, apʼ autōn de syn autois <ōn> hormatai.
2. For this Ebion was their contemporary, and set out from them, <being> with them.
30.2.2Holl GCS 25/31:334
τὰ πρῶτα δὲ ἐκ παρατριβῆς καὶ σπέρματος ἀνδρός, τουτέστι τοῦ Ἰωσήφ, τὸν Χριστὸν γεγεννῆσθαι ἔλεγεν· ὡς καὶ ἤδη ἡμῖν προείρηται ὅτι τὰ ἵσα τοῖς ἄλλοις ἐν ἅπασι φρονῶν ἐν τούτῳ μόνῳ διεφέρετο, ἐν τῷ τῷ νόμῳ τοῦ Ἰουδαϊσμοῦ προσανέχειν κατὰ σαββατισμὸν καὶ κατὰ τὴν περιτομὴν καὶ κατὰ τὰ ἄλλα πάντα, ὅσαπερ παρὰ Ἰουδαίοις καὶ Σαμαρείταις ἐπιτελεῖται.
ta prōta de ek paratribēs kai spermatos andros, toutesti tou Iōsēph, ton Christon gegennēsthai elegen; hōs kai ēdē hēmin proeirētai hoti ta hisa tois allois en hapasi phronōn en toutǭ monǭ diephereto, en tǭ tǭ nomǭ tou Ioudaïsmou prosanechein kata sabbatismon kai kata tēn peritomēn kai kata ta alla panta, hosaper para Ioudaiois kai Samareitais epiteleitai.
At first he said that Christ was born of intercourse and the seed of a man, that is, of Joseph. As we have already said, he held the same views as the others in everything and differed in this alone: that he adhered to the law of Judaism in sabbath-keeping, circumcision, and everything else practised among the Jews and Samaritans.
30.2.3Holl GCS 25/31:334
ἔτι δὲ πλείω οὗτος παρὰ τοὺς Ἰουδαίους ὁμοίως τοῖς Σαμαρείταις διαπράττεται. προσέθετο γὰρ τὸ παρατηρεῖσθαι ἅπτεσθαί τινος τῶν ἀλλοεθνῶν καθʼ ἑκάστην δὲ ἡμέραν,
eti de pleiō houtos para tous Ioudaious homoiōs tois Samareitais diaprattetai. prosetheto gar to paratēreisthai haptesthai tinos tōn alloethnōn kathʼ hekastēn de hēmeran,
And he does still more than the Jews, like the Samaritans. For he added the rule to beware of touching any foreigner; and every day,
30.2.4Holl GCS 25/31:334
εἴ ποτε γυναικὶ συναφθείη καὶ ᾖ ἀπʼ αὐτῆς, βαπτίζεσθαι ἐν τοῖς ὕδασιν, εἴ που δἂν εὐποροίη ἢ θαλάσσης ἢ ἄλλων ὑδάτων.
ei pote gynaiki synaphtheiē kai ę̄ apʼ autēs, baptizesthai en tois hydasin, ei pou dan euporoiē ē thalassēs ē allōn hydatōn.
if he had intercourse with a woman and left her, he was to be baptized in water, wherever he could find it, the sea or other water.
30.2.5Holl GCS 25/31:334
ἀλλὰ καὶ εἰ συναντήσειέν τινι ἀνιὼν ἀπὸ τῆς τῶν ὑδάτων καταδύσεως καὶ βαπτισμοῦ, ὡσαύτως πάλιν ἀνατρέχει βαπτίζεσθαι, πολλάκις καὶ σὺν τοῖς ἱματίοις.
alla kai ei synantēseien tini aniōn apo tēs tōn hydatōn katadyseōs kai baptismou, hōsautōs palin anatrechei baptizesthai, pollakis kai syn tois himatiois.
And if he met anyone as he came up from immersing himself in the water and bathing, he would run back again in the same way to bathe, often with his clothes on.
30.2.6Holl GCS 25/31:334–335
τὰ νῦν δὲ ἀπηγόρευται παντάπασι παρʼ αὐτοῖς παρθενία τε καὶ ἐγκράτεια, ὡς καὶ παρὰ ταῖς ἄλλαις ταῖς ὁμοίαις ταύτῃ αἱρέσεσι. ποτὲ γὰρ παρθενίαν ἐσεμνύνοντο, δῆθεν διὰ τὸν Ἰάκωβον τὸν ἀδελφὸν τοῦ κυρίου· > καὶ τὰ αὐτῶν συγγράμματα πρεσβυτέροις καὶ παρθένοις γράφουσι.
ta nyn de apēgoreutai pantapasi parʼ autois parthenia te kai enkrateia, hōs kai para tais allais tais homoiais tautę̄ hairesesi. pote gar parthenian esemnynonto, dēthen dia ton Iakōbon ton adelphon tou kyriou; > kai ta autōn syngrammata presbyterois kai parthenois graphousi.
But now virginity and continence are entirely forbidden among them, as also among the other heresies like this one. For at one time they prided themselves on virginity, supposedly because of James the Lord's brother; … and they address their writings to presbyters and virgins.
30.2.7Holl GCS 25/31:335
γέγονε δὲ ἡ ἀρχὴ τούτων μετὰ τὴν τῶν Ἱεροσολύμων ἅλωσιν. ἐπειδὴ γὰρ πάντες οἱ εἰς Χριστὸν πεπιστευκότες τὴν Περαίαν κατʼ ἐκεῖνο καιροῦ κατᾠκησαν τὸ πλεῖστον, ἐν Πέλλῃ τινὶ πόλει καλουμένῃ τῆς Δεκαπόλεως τῆς ἐν τῷ εὐαγγελίῳ γεγραμμένης πλησίον τῆς Βαταναίας καὶ Βασανίτιδος χώρας, τὸ τηνικαῦτα ἐκεῖ μεταναστάντων καὶ ἐκεῖσε διατριβόντων αὐτῶν, γέγονεν ἐκ τούτου πρόφασις τῷ Ἐβίωνι.
gegone de hē archē toutōn meta tēn tōn Hierosolymōn halōsin. epeidē gar pantes hoi eis Christon pepisteukotes tēn Peraian katʼ ekeino kairou katǭkēsan to pleiston, en Pellę̄ tini polei kaloumenę̄ tēs Dekapoleōs tēs en tǭ euangeliǭ gegrammenēs plēsion tēs Batanaias kai Basanitidos chōras, to tēnikauta ekei metanastantōn kai ekeise diatribontōn autōn, gegonen ek toutou prophasis tǭ Ebiōni.
Their beginning came after the capture of Jerusalem. For since all who had believed in Christ had at that time for the most part settled in Peraea, in a city called Pella, of the Decapolis mentioned in the Gospel, near Batanaea and the region of Bashanitis, when they had moved there then and were living there, this gave Ebion his opportunity.
30.2.8Holl GCS 25/31:335
καὶ ἄρχεται μὲν τὴν κατοίκησιν ἔχειν έν Κωκάβῃ τινὶ κώμῃ ἐπὶ τὰ μέρη τῆς Καρναὶμ τῆς καὶ Ἀσταρὼθ ἐν τῇ Βασανίτιδι χώρᾳ, ὡς ἡ ἐλθοῦσα εἰς ἡμᾶς γνῶσις περιέχει. ἔνθεν ἄρχεται τῆς κακῆς αὐτοῦ διδασκαλίας, ὅθεν δῆθεν καὶ οἱ Ναζωραῖοι, οἳ ἄνω μοι προδεδήλωνται.
kai archetai men tēn katoikēsin echein en Kōkabę̄ tini kōmę̄ epi ta merē tēs Karnaim tēs kai Astarōth en tę̄ Basanitidi chōrą, hōs hē elthousa eis hēmas gnōsis periechei. enthen archetai tēs kakēs autou didaskalias, hothen dēthen kai hoi Nazōraioi, hoi anō moi prodedēlōntai.
And he began to live in a village called Kokabe, in the parts of Karnaim, also called Ashtaroth, in the region of Bashanitis, as the information that has reached us contains. From there he began his evil teaching — the same place, it seems, as the Nazoraeans whom I described above.
30.2.9Holl GCS 25/31:335
συναφθεὶς γὰρ οὑτος ἐκείνοις καὶ ἐκεῖνοι τούτῳ, ἑκάτερος ἀπὸ τῆς ἑαυτοῦ μοχθηρίας τῷ ἑτέρῳ μετέδωκε. καὶ διαφέρονται μὲν ἕτερος πρὸς τὸν ἕτερον κατά τι, ἐν δὲ τῇ κακονοίᾳ ἀλλήλους ἀπεμάξαντο. ἥδη δέ μοι καὶ ἐν ἄλλοις λόγοις καὶ κατὰ τὰς ἄλλας αἱρέσεις περὶ τῆς τοποθεσίας Κωκάβων καὶ τῆς Ἀραβίας διὰ πλάτους εἴρηται.
synaphtheis gar houtos ekeinois kai ekeinoi toutǭ, hekateros apo tēs heautou mochthērias tǭ heterǭ metedōke. kai diapherontai men heteros pros ton heteron kata ti, en de tę̄ kakonoią allēlous apemaxanto. hēdē de moi kai en allois logois kai kata tas allas haireseis peri tēs topothesias Kōkabōn kai tēs Arabias dia platous eirētai.
For he joined them and they him, and each gave the other a share of his own wickedness. They differ from one another in some respect, but in their malice they have taken each other's impress. I have already spoken at length in other works, and on the other heresies, about the location of Kokabe and of Arabia.
Haer. 30, chapter 3
30.3.1Holl GCS 25/31:335–336
3. Καὶ τὸ μὲν πρῶτον οὗτος ὁ Ἐβίων, ὡς ἔφην, Χριστὸν ἐκ σπέρματος ἀνδρός, τουτέστι τοῦ Ἰωσήφ, ὡρίζετο· ἐκ χρόνου δέ τινος καὶ δεῦρο οἱ αὐτοῦ, ὡς εἰς ἀσύστατον καὶ ἀμήχανον τρέψαντες τὸν ἴδιον νοῦν ἄλλοι ἄλλως παρʼ αὐτοῖς περὶ Χριστοῦ διηγοῦνται·
3. Kai to men prōton houtos ho Ebiōn, hōs ephēn, Christon ek spermatos andros, toutesti tou Iōsēph, hōrizeto; ek chronou de tinos kai deuro hoi autou, hōs eis asystaton kai amēchanon trepsantes ton idion noun alloi allōs parʼ autois peri Christou diēgountai;
3. And at first this Ebion, as I said, defined Christ as from the seed of a man, that is, of Joseph. But from a certain time up to now his followers, as if turning their own mind to what is incoherent and impossible, give different accounts of Christ among themselves, one this way and another that.
30.3.2Holl GCS 25/31:336
τάχα δὲ οἶμαι ἀπὸ τοῦ συναφθῆναι αὐτοῖς Ἠλξαῖον τὸν ψευδοπροφήτην τὸν παρὰ τοῖς Σαμψηνοῖς καὶ Ὀσσηνοῖς καὶ Ἐλκεσαίοις καλουμένοις <τὸν προδεδηλωμένον> ὡς ἐκεῖνος φαντασίαν τινὰ διηγοῦνται καὶ περὶ πνεύματος ἁγίου.
tacha de oimai apo tou synaphthēnai autois Ēlxaion ton pseudoprophētēn ton para tois Sampsēnois kai Ossēnois kai Elkesaiois kaloumenois <ton prodedēlōmenon> hōs ekeinos phantasian tina diēgountai kai peri pneumatos hagiou.
Perhaps, I think, because Elxai the false prophet joined them — the one among those called Sampsaeans, Ossaeans, and Elkesaites, <whom I described before> — they, like him, relate some fantasy about the Holy Spirit as well.
30.3.3Holl GCS 25/31:336
τινὲς γὰρ ἐξ αὐτῶν καὶ Ἀδὰμ τὸν Χριστὸν εἶναι λέγουσιν, τὸν πρῶτόν τε πλασθέντα καὶ ἐμφυσηθέντα ἀπὸ τῆς τοῦ θεοῦ ἐπιπνοίας.
tines gar ex autōn kai Adam ton Christon einai legousin, ton prōton te plasthenta kai emphysēthenta apo tēs tou theou epipnoias.
For some of them even say that Christ is Adam, the one first formed and breathed into by the inspiration of God.
30.3.4Holl GCS 25/31:336–337
ἄλλοι δὲ ἐν αὐτοῖς λέγουσιν ἄνωθεν μὲν αὐτὸν ὄντα πρὸ πάντων δὲ αὐτὸν κτισθέντα, πνεῦμα ὄντα καὶ ὑπὲρ άγγέλους ὄντα πάντων τε κυριεύοντα, καὶ Χριστὸν λέγεσθαι, τὸν ἐκεῖσε δὲ αἰῶνα κεκληρῶσθαι·
alloi de en autois legousin anōthen men auton onta pro pantōn de auton ktisthenta, pneuma onta kai hyper angelous onta pantōn te kyrieuonta, kai Christon legesthai, ton ekeise de aiōna keklērōsthai;
Others among them say that he is from above, created before all things, being a spirit, above the angels and lord of all, and that he is called Christ, and that the world there has been allotted to him;
30.3.5Holl GCS 25/31:337
ἔρχεσθαι δὲ ἐνταῦθα ὅτε βούλεται, ὡς καὶ ἐν τῷ Ἀδὰμ ἦλθε καὶ τοῖς πατριάρχαις ἐφαίνετο ἐνδυόμενος τὸ σῶμα· πρὸς Ἀβραὰμ δὲ ἐλθὼν καὶ Ἰσαὰκ καὶ Ἰακὼβ ὁ αὐτὸς ἐπʼ ἐσχάτων τῶν ἡμερῶν ἦλθεν καὶ αὐτὸ τὸ σῶμα τοῦ Ἀδὰμ ἐνεδύσατο καὶ ὤφθη ἀνθρώποις καὶ ἐσταυρώθη καὶ ἀνέστη καὶ ἀνῆλθεν.
erchesthai de entautha hote bouletai, hōs kai en tǭ Adam ēlthe kai tois patriarchais ephaineto endyomenos to sōma; pros Abraam de elthōn kai Isaak kai Iakōb ho autos epʼ eschatōn tōn hēmerōn ēlthen kai auto to sōma tou Adam enedysato kai ōphthē anthrōpois kai estaurōthē kai anestē kai anēlthen.
and that he comes here when he wishes, as he came in Adam and appeared to the patriarchs, putting on the body; and that having come to Abraham, Isaac, and Jacob, the same one came at the end of the days and put on Adam's very body, and was seen by human beings, and was crucified, and rose, and ascended.
30.3.6Holl GCS 25/31:337
πάλιν δὲ ὅτε βούλονται λέγουσιν· οὐχί, ἀλλὰ εἰς αὐτὸν ἡλθε τὸ πνεῦμα ὅπερ ἐστὶν ὁ Χριστὸς καὶ ἐνεδύσατο αὐτὸν τὸν Ἰησοῦν καλούμενον. καὶ πολλὴ παρʼ αὐτοῖς σξλιτωσις, ἄλλοτε ἄλλως καὶ ἄλλως αὐτὸν ὑποτιθεμένοις.
palin de hote boulontai legousin; ouchi, alla eis auton hēlthe to pneuma hoper estin ho Christos kai enedysato auton ton Iēsoun kaloumenon. kai pollē parʼ autois sxlitōsis, allote allōs kai allōs auton hypotithemenois.
But again, when they wish, they say: “No; rather, the Spirit, which is the Christ, came into him and put on him who is called Jesus.” And there is much confusion among them, since they suppose him to be now one thing and now another.
30.3.7Holl GCS 25/31:337–338
καὶ δέχονται μὲν καὶ αὑτοὶ τὸ κατὰ Ματθαῖον εύαγγέλιον. τούτῳ γὰρ καὶ αύτοί, ὡς καὶ οἱ κατὰ Κήρινθον καὶ Μήρινθον χρῶνται μόνῳ. καλοῦσι δὲ αὐτὸ κατὰ Ἑβραίους, ὡς τὰ ἀληθῆ ἔστιν εἰπεῖν, ὅτι Ματθαῖος μόνος Ἑβραϊστὶ καὶ Ἑβραϊκοῖς γράμμασιν ἐν τῇ καινῇ διαθήκῃ ἐποιήσατο τὴν τοῦ εὐαγγελίου ἔκθεσίν τε καὶ κήρυγμα.
kai dechontai men kai hautoi to kata Matthaion euangelion. toutǭ gar kai autoi, hōs kai hoi kata Kērinthon kai Mērinthon chrōntai monǭ. kalousi de auto kata Hebraious, hōs ta alēthē estin eipein, hoti Matthaios monos Hebraïsti kai Hebraïkois grammasin en tę̄ kainę̄ diathēkę̄ epoiēsato tēn tou euangeliou ekthesin te kai kērygma.
They too accept the Gospel according to Matthew. For they too, like the followers of Cerinthus and Merinthus, use it alone. They call it “according to the Hebrews,” as indeed one may truly say, since Matthew alone in the new covenant set out the exposition and proclamation of the Gospel in Hebrew and in Hebrew letters.
30.3.8Holl GCS 25/31:338
ἤδη δέ που καί τινες πάλιν ἔφασαν καὶ ἀπὸ τῆς Ἑλληνικῆς διαλέκτου τὸ κατὰ Ἰωάννην μεταληφθὲν εἰς Ἑβραΐδα ἐμφέρεσθαι ἐν τοῖς τῶν Ἰουδαίων γαζοφυλακίοις, φημὶ δὲ τοῖς ἐν Τιβεριάδι, καὶ ἐναποκεῖσθαι ἐν ἀποκρύφοις. ὥς τινες τῶν ἀπὸ Ἰουδαίων πεπιστευκότων ὑφηγήσαντο ἡμῖν κατὰ λεπτότητα·
ēdē de pou kai tines palin ephasan kai apo tēs Hellēnikēs dialektou to kata Iōannēn metalēphthen eis Hebraïda empheresthai en tois tōn Ioudaiōn gazophylakiois, phēmi de tois en Tiberiadi, kai enapokeisthai en apokryphois. hōs tines tōn apo Ioudaiōn pepisteukotōn hyphēgēsanto hēmin kata leptotēta;
And some have also said that the Gospel according to John, translated from the Greek language into Hebrew, is found in the treasuries of the Jews — I mean those in Tiberias — and is stored there among the hidden books, as some of those who have believed from among the Jews have related to us in detail.
30.3.9Holl GCS 25/31:338
οὐ μὴν ἀλλὰ καὶ τῶν Πράξεων τῶν ἀποστόλων τὴν βίβλον ὡσαύτως ἀπὸ Ἑλλάδος γλώσσης εἰς Ἑβραΐδα μεταληφθεῖσαν λόγος ἔχει ἐκεῖσε κεῖσθαι ἐν τοῖς γαζοφυλακίοις, ὡς καὶ ἀπὸ τούτου τοὺς ἀναγνόντας Ἰουδαίους τοὺς ἡμῖν ὑφηγησαμένους εἰς Χριστὸν πεπιστευκέναι.
ou mēn alla kai tōn Praxeōn tōn apostolōn tēn biblon hōsautōs apo Hellados glōssēs eis Hebraïda metalēphtheisan logos echei ekeise keisthai en tois gazophylakiois, hōs kai apo toutou tous anagnontas Ioudaious tous hēmin hyphēgēsamenous eis Christon pepisteukenai.
Moreover, it is said that the book of the Acts of the Apostles, likewise translated from the Greek tongue into Hebrew, is kept there in the treasuries, so that the Jews who related this to us came to believe in Christ from reading it.
Haer. 30, chapter 4
30.4.1Holl GCS 25/31:338
4. Ἦν δέ τις ἐξ αὐτῶν Ἰώσηπος, οὐχ ὁ συγγραφεὺς καὶ ἱστοριογράφος καὶ παλαιὸς ἐκεῖνος, ἀλλʼ ὁ ἀπὸ Τιβεριάδος ὁ ἐν χρόνοις τοῦ μακαρίτου Κωνσταντίνου τοῦ βασιλέως τοῦ γέροντος, ὃς καὶ παρʼ αὐτοῦ τοῦ βασιλέως ἀξιώματος κομήτων ἔτυχε καὶ ἐξουσίαν εἴληφεν ἐν αὐτῇ τῇ Τιβεριάδι ἐκκλησίαν Χριστῷ ἱδρῦσαι καὶ ἐν Διοκαισαρείᾳ καὶ ἐν Καπερναοὺμ καὶ ἐν ταῖς ἄλλαις, ὃς καὶ πολλὰ πέπονθεν ὑπʼ αὐτῶν τῶν Ἰουδαίων πρὶν ἢ τῷ βασιλεῖ ἐμφανισθῆναι.
4. Ēn de tis ex autōn Iōsēpos, ouch ho syngrapheus kai historiographos kai palaios ekeinos, allʼ ho apo Tiberiados ho en chronois tou makaritou Kōnstantinou tou basileōs tou gerontos, hos kai parʼ autou tou basileōs axiōmatos komētōn etyche kai exousian eilēphen en autę̄ tę̄ Tiberiadi ekklēsian Christǭ hidrysai kai en Diokaisareią kai en Kapernaoum kai en tais allais, hos kai polla peponthen hypʼ autōn tōn Ioudaiōn prin ē tǭ basilei emphanisthēnai.
4. There was among them one Josephus — not that ancient writer and historian, but the one from Tiberias, in the times of the late Emperor Constantine the elder — who received from the emperor himself the rank of count and obtained authority to build a church to Christ in Tiberias itself, and in Diocaesarea, Capernaum, and the other towns. He suffered much at the hands of the Jews themselves before he was presented to the emperor.
30.4.2Holl GCS 25/31:338
οὗτος γὰρ ὁ Ἰώσηπος τῶν παρʼ αὐτοῖς ἀξιωματικῶν ἀνδρῶν ἐναρίθμιος ἠν. εἰσὶ δὲ οὗτοι <οἱ> μετὰ τὸν πατριάρχην, καλούμενοι. προσεδρεύουσι δὲ τῷ πατριάρχῃ καὶ σὺν αὐτῷ πολλάκις καὶ ἐν νυκτὶ καὶ ἐν ἡμέρᾳ συνεχῶς διάγουσι, διὰ τὸ συμβουλεύειν καὶ ἀναφέρειν αὐτῷ τὰ κατὰ τὸν νόμον.
houtos gar ho Iōsēpos tōn parʼ autois axiōmatikōn andrōn enarithmios ēn. eisi de houtoi <hoi> meta ton patriarchēn, kaloumenoi. prosedreuousi de tǭ patriarchę̄ kai syn autǭ pollakis kai en nykti kai en hēmerą synechōs diagousi, dia to symbouleuein kai anapherein autǭ ta kata ton nomon.
For this Josephus was counted among the men of rank among them. These are those called <the> ones after the patriarch. They attend the patriarch, and often spend both night and day with him continually, to advise him and refer to him matters of the law.
30.4.3Holl GCS 25/31:338–339
ὁ δὲ πατριάρχης κατʼ ἐκεῖνο καιροῦ Ἐλλὴλ τοὔνομα ἦν νομίζω γὰρ ὅτι οὕτως τὸ ὄνομα αὐτοῦ Ἰώσηπος ἔλεγεν, εἰ μὴ ἀπὸ τοῦ χρόνου σφάλλομαι), ἐκ γένους δὲ τοῦ Γαμαλιὴλ ἐτύγχανεν τοῦ παρʼ αὐτοῖς γενομένου πατριάρχου.
ho de patriarchēs katʼ ekeino kairou Ellēl tounoma ēn nomizō gar hoti houtōs to onoma autou Iōsēpos elegen, ei mē apo tou chronou sphallomai), ek genous de tou Gamaliēl etynchanen tou parʼ autois genomenou patriarchou.
The patriarch at that time was named Ellel (for I think Josephus gave his name so, unless I am mistaken because of the time), and he was of the family of Gamaliel, who had been patriarch among them.
30.4.4Holl GCS 25/31:339
ἔστι δὲ διανοηθῆναι, ὡς καὶ ἄλλοι οὕτως ὑπέθεντο, τούτους εἶναι γένους ἐκείνου τοῦ πρώτου Γαμαλιὴλ τοῦ ἐπὶ τοῦ σωτῆρος, τοῦ κατὰ θεὸν συμβουλεύσαντος ἀποσχέσθαι τῆς κατὰ τῶν ἀποστόλων ἐπηρείας.
esti de dianoēthēnai, hōs kai alloi houtōs hypethento, toutous einai genous ekeinou tou prōtou Gamaliēl tou epi tou sōtēros, tou kata theon symbouleusantos aposchesthai tēs kata tōn apostolōn epēreias.
And one may suppose, as others have also held, that these were of the family of that first Gamaliel in the Saviour's time, who counselled, as God willed, that they refrain from their abuse of the apostles.
30.4.5Holl GCS 25/31:339
τελευτῶν δὲ ὁ Ἐλλὴλ ἠξίωσε τὸν κατʼ ἐκεῖνο καιροῦ ἐπίσκοπον πλησιόχωρον τῆς Τιβερι〈έ〉ων ὄντα καὶ ἐκομίσατο παρʼ αὐτοῦ τὸ ἅγιον λουτρὸν ἐπὶ τῇ ἐξόδῳ αὐτοῦ διὰ προφάσεως ἰατρικῆς ὑποθέσεως.
teleutōn de ho Ellēl ēxiōse ton katʼ ekeino kairou episkopon plēsiochōron tēs Tiberi〈e〉ōn onta kai ekomisato parʼ autou to hagion loutron epi tę̄ exodǭ autou dia prophaseōs iatrikēs hypotheseōs.
When Ellel was dying, he sent for the bishop of that time, whose see was near Tiberias, and received from him the holy washing at his departure, on the pretext of a medical matter.
30.4.6Holl GCS 25/31:339
μεταστειλάμενος γὰρ αὐτὸν διὰ τοῦ προειρημένου Ἰωσήπου ὡς ἰατρὸν ὄντα καὶ ποιήσας πάντας ἔξω γενέσθαι παρεκάλεσε τὸν ἐπίσκοπον λέγων »δώρησαί μοι τὴν ἐν Χριστῷ σφραγῖδα«.
metasteilamenos gar auton dia tou proeirēmenou Iōsēpou hōs iatron onta kai poiēsas pantas exō genesthai parekalese ton episkopon legōn »dōrēsai moi tēn en Christǭ sphragida«.
For he sent for him through the aforementioned Josephus as though he were a physician, and having made everyone go out he appealed to the bishop, saying, “Give me the seal in Christ.”
30.4.7Holl GCS 25/31:339
ὁ δὲ μετακαλεσάμενος τοὺς ἐξυπηρετουμένους προσέταξεν ὕδωρ ἑτοιμασθῆναι, ὡς τῆς νόσου ἕνεκα βοήθημά τι προσφέρειν μέλλων διʼ ὑδάτων νοσοῦντι βαρέως τῷ πατριάρχῃ. οἱ δὲ ἐποίησαν τὰ ἐπιτεταγμένα· οὐ γὰρ ἐγνώκεισαν. αἰδοῦς δὲ χάριν προφασισάμενος τοὺς πάντας ἔξω ποιήσας ὁ πατριάρχης τοῦ λουτροῦ καταξιοῦται καὶ μυστηρίων ἁγίων.
ho de metakalesamenos tous exypēretoumenous prosetaxen hydōr hetoimasthēnai, hōs tēs nosou heneka boēthēma ti prospherein mellōn diʼ hydatōn nosounti bareōs tǭ patriarchę̄. hoi de epoiēsan ta epitetagmena; ou gar egnōkeisan. aidous de charin prophasisamenos tous pantas exō poiēsas ho patriarchēs tou loutrou kataxioutai kai mystēriōn hagiōn.
The bishop called the attendants and ordered water to be prepared, as though he were going to give some remedy by means of water to the patriarch, who was gravely ill with his disease. They did what they were told, for they did not know. And the patriarch, pleading modesty as his reason, made everyone go out, and was counted worthy of the washing and of the holy mysteries.
Haer. 30, chapter 5
30.5.1Holl GCS 25/31:339
5. Ὁ δὲ Ἰώσηπος ἐμοὶ αὐτῷ διελέχθη. ἐκ στόματος γὰρ αὐτοῦ ἀκήκοα ταῦτα πάντα καὶ οὐκ ἀπὸ ἄλλου τινός, ἐν τῇ γηραλέᾳ αὐτοῦ ἡλικίᾳ, ὡς περί που ἐτῶν ἑβδομήκοντα γεγονότος αὐτοῦ ἢ καὶ πλειόνων.
5. Ho de Iōsēpos emoi autǭ dielechthē. ek stomatos gar autou akēkoa tauta panta kai ouk apo allou tinos, en tę̄ gēraleą autou hēlikią, hōs peri pou etōn hebdomēkonta gegonotos autou ē kai pleionōn.
5. Josephus told me this himself. For I heard all these things from his own mouth and not from anyone else, in his old age, when he was about seventy years old or even more.
30.5.2Holl GCS 25/31:339–340
παρʼ αὐτῷ γὰρ κατήχθην ἐν Σκυθοπόλει· μεταναστὰς γὰρ τῆς Τιβεριάδος καὶ κτήσεις ἐκεῖ ἐν Σκυθοπόλει διαφανεῖς ἐκτήσατο. ἐν γὰρ τῇ οἰκίᾳ αὐτοῦ ὁ μακαρίτης Εὐσέβιος ὁ τῆς Ἰταλίας ἐπίσκοπος Βριγκέλλας πόλεως, ὡς ἐξωρίσθη ὑπὸ Κωνσταντίου διὰ τὴν πίστιν τῆς ὀρθοδοξίας, ἐξενίζετο καὶ ἐπὶ τὴν ἐπίσκεψιν τούτου ἐγώ τε καὶ οἱ ἄλλοι ἀδελφοὶ ἐκεῖσε γενόμενοι καὶ αὐτοὶ παρʼ αὐτῷ κατήχθημεν.
parʼ autǭ gar katēchthēn en Skythopolei; metanastas gar tēs Tiberiados kai ktēseis ekei en Skythopolei diaphaneis ektēsato. en gar tę̄ oikią autou ho makaritēs Eusebios ho tēs Italias episkopos Brinkellas poleōs, hōs exōristhē hypo Kōnstantiou dia tēn pistin tēs orthodoxias, exenizeto kai epi tēn episkepsin toutou egō te kai hoi alloi adelphoi ekeise genomenoi kai autoi parʼ autǭ katēchthēmen.
For I stayed with him at Scythopolis. He had moved from Tiberias and acquired handsome property there in Scythopolis. For in his house the late Eusebius, bishop of the city of Vercelli in Italy, was lodged as a guest when he was exiled by Constantius for the orthodox faith; and I and the other brothers, having gone there to visit him, also stayed with Josephus.
30.5.3Holl GCS 25/31:340
συντυχόντες δὲ τῷ Ἰωσήπῳ ἐπὶ τῆς αὐτοῦ οἰκίας καὶ τὰ κατʼ αὐτὸν ἐρωτῶντες καὶ γνόντες ὅτι τῶν ἐμφανῶν ὑπῆρχεν παρὰ Ἰουδαίοις, ἀνετάζοντες καὶ τὴν κατʼ αὐτὸν ὑπόθεσιν καὶ πῶς εἰς τὸν Χριστιανισμὸν μετῆλθεν, ἀκηκόαμεν ταῦτα πάντα σαφῶς καὶ οὐκ ἀπὸ ἐνηχήσεως ἑτέρου τινός.
syntychontes de tǭ Iōsēpǭ epi tēs autou oikias kai ta katʼ auton erōtōntes kai gnontes hoti tōn emphanōn hypērchen para Ioudaiois, anetazontes kai tēn katʼ auton hypothesin kai pōs eis ton Christianismon metēlthen, akēkoamen tauta panta saphōs kai ouk apo enēchēseōs heterou tinos.
Meeting Josephus in his house and asking about his circumstances, and learning that he was one of the prominent men among the Jews, we inquired into his story and how he came over to Christianity, and we heard all this clearly, and not from someone else's report.
30.5.4Holl GCS 25/31:340
ὅθεν καὶ ἀξιομνημόνευτα εἰς οἰκοδομὴν πιστῶν νομίσαντες τὰ κατὰ τὸν ἄνδρα πραγματευθέντα διὰ τὴν αἰτίαν τῶν ἐν τοῖς γαζοφυλακίοις εἰς Ἑβραΐδα μετατεθέντων *, οὐ παρέργως τὴν πᾶσαν αἰτίαν τοῦ προειρημένου Ἰωσήπου παρεθέμεθα.
hothen kai axiomnēmoneuta eis oikodomēn pistōn nomisantes ta kata ton andra pragmateuthenta dia tēn aitian tōn en tois gazophylakiois eis Hebraïda metatethentōn *, ou parergōs tēn pasan aitian tou proeirēmenou Iōsēpou parethemetha.
Hence, thinking that what happened to the man was worth recording for the edification of the faithful, because of the matter of the books translated into Hebrew in the treasuries …, we have not idly set down the whole story of the aforementioned Josephus.
30.5.5Holl GCS 25/31:340
ἠν γὰρ ὁ ἀνὴρ οὐ μόνον Χριστιανὸς πιστὸς καταξιωθεὶς γενέσθαι, ἀλλὰ καὶ Ἀρειανοὺς σφόδρα στηλιτεύων. ἐν γὰρ τῇ πόλει ἐκείνῃ, Σκυθοπόλει φημί, μόνος οὑτος ὀρθόδοξος ὑπῆρχεν, πάντες δὲ Ἀρειανοί.
ēn gar ho anēr ou monon Christianos pistos kataxiōtheis genesthai, alla kai Areianous sphodra stēliteuōn. en gar tę̄ polei ekeinę̄, Skythopolei phēmi, monos houtos orthodoxos hypērchen, pantes de Areianoi.
For the man was not only counted worthy to become a faithful Christian, but also denounced the Arians vigorously. For in that city — Scythopolis, I mean — he alone was orthodox, and all were Arians.
30.5.6Holl GCS 25/31:340
καὶ εἰ μὴ ὅτι κόμης ἦν καὶ τὸ τοῦ κόμητος ἀξίωμα ἐκώλυεν ἀπʼ αὐτοῦ τὸν τῶν Ἀρειανῶν διωγμόν, ἐπεὶ οὐκ ἂν ὑπέστη κἂν ἐν τῇ πόλει διατρίβειν ὁ ἀνήρ, μάλιστα ἐπὶ Πατροφίλου τοῦ Ἀρειανοῦ ἐπισκόπου τοῦ πολλὰ ἰσχύσαντος πλούτῳ τε καὶ αὐστηρίᾳ καὶ τῇ πρὸς τὸν βασιλέα Κωνστάντιον γνώσει τε καὶ παρρησίᾳ.
kai ei mē hoti komēs ēn kai to tou komētos axiōma ekōlyen apʼ autou ton tōn Areianōn diōgmon, epei ouk an hypestē kan en tę̄ polei diatribein ho anēr, malista epi Patrophilou tou Areianou episkopou tou polla ischysantos ploutǭ te kai austērią kai tę̄ pros ton basilea Kōnstantion gnōsei te kai parrēsią.
And if he had not been a count, and the rank of count had not kept the Arians' persecution away from him, the man could not have endured even to live in the city, especially under Patrophilus the Arian bishop, who had great power through his wealth and severity and his acquaintance and freedom of speech with the Emperor Constantius.
30.5.7Holl GCS 25/31:340
ἦν δὲ καὶ ἄλλος τις νεώτερος ἐν τῇ πόλει ἀπὸ Ἑβραίων ὀρθῶς πιστεύων, ὃς οὔτε ἐτόλμα κατὰ τὸ φανερὸν *, ἀλλὰ κρυφίως ἡμᾶς ἐπεσκέπτετο.
ēn de kai allos tis neōteros en tę̄ polei apo Hebraiōn orthōs pisteuōn, hos oute etolma kata to phaneron *, alla kryphiōs hēmas epeskepteto.
There was also another, younger man in the city, a Hebrew by descent, who believed rightly; he did not dare … openly, but visited us secretly.
30.5.8Holl GCS 25/31:340
πιθανὸν δέ τι ὁ Ἰώσηπος καὶ γελοιῶδες ὑφηγεῖτο, οἶμαι δὲ τάχα ὅτι καὶ 〈ἐν τούτῳ〉 ἠλήθευεν. ἔφασκε γὰρ ὅτι τελευτησάσης τῆς αὐτοῦ συμβίου, δεδιὼς μή πη ἄρα ἁρπάζωσιν αὐτὸν οἱ Ἀρειανοὶ καὶ καταστήσωσι κληρικόν πολλάκις γὰρ κολακεύσαντες αὐτὸν πεισθῆναι τῇ αἱρέσει ὑπισχνοῦντο μείζονας προκοπάς, εἰ δέον, καὶ ἐπίσκοπον αὐτὸν καταστῆσαι) — ὁ δὲ ἔφασκε τούτου χάριν συνῆφθαι δευτέρᾳ γυναικί, ὅπως διαδράσοι τὰς αὐτῶν χειροτονίας.
pithanon de ti ho Iōsēpos kai geloiōdes hyphēgeito, oimai de tacha hoti kai 〈en toutǭ〉 ēlētheuen. ephaske gar hoti teleutēsasēs tēs autou symbiou, dediōs mē pē ara harpazōsin auton hoi Areianoi kai katastēsōsi klērikon pollakis gar kolakeusantes auton peisthēnai tę̄ hairesei hypischnounto meizonas prokopas, ei deon, kai episkopon auton katastēsai) — ho de ephaske toutou charin synēphthai deuterą gynaiki, hopōs diadrasoi tas autōn cheirotonias.
Josephus also related something plausible and yet laughable, but I think perhaps he was telling the truth <in this> too. For he said that when his wife had died, he was afraid that the Arians might seize him and make him a cleric (for they had often flattered him, promising greater advancement, even to make him a bishop if need be, if he were persuaded to join the heresy) — and he said that for this reason he had married a second wife, in order to escape their ordinations.
Haer. 30, chapter 6
30.6.1Holl GCS 25/31:340
6. Ἀλλὰ ἐπάνειμι τὴν ὑφήγησιν τῆς κατὰ τὸν πατριάρχην ὑποθέσεως καὶ αὐτοῦ τοῦ Ἰωσήπου εἰς τοὐμφανὲς κατὰ λεπτότητα τοῖς βουλομένοις ἐντυγχάνειν διὰ τῶν ὑπʼ ἐκείνου λόγων ἐμοὶ εἰρημένων ποιησόμενος.
6. Alla epaneimi tēn hyphēgēsin tēs kata ton patriarchēn hypotheseōs kai autou tou Iōsēpou eis toumphanes kata leptotēta tois boulomenois entynchanein dia tōn hypʼ ekeinou logōn emoi eirēmenōn poiēsomenos.
6. But I return to the account of the story of the patriarch and of Josephus himself, and shall bring it into the open in detail for those who wish to read it, through the words he spoke to me.
30.6.2Holl GCS 25/31:340–341
καὶ ἤδη μέν, ὡς ἐκεῖνος ὑφηγεῖτο, τοῦ πατριάρχου λουτροῦ καταξιουμένου, διὰ τῶν ἐν ταῖς θύραις ἁρμογῶν εἴσω παρακύπτων, φησίν, κατενόουν τὰ ὑπὸ τοῦ ἐπισκόπου τῷ πατριάρχῃ γινόμενα, εἰς νοῦν τε ἔλαβον καὶ παρʼ ἐμαυτῷ ἐταμιευόμην.
kai ēdē men, hōs ekeinos hyphēgeito, tou patriarchou loutrou kataxioumenou, dia tōn en tais thyrais harmogōn eisō parakyptōn, phēsin, katenooun ta hypo tou episkopou tǭ patriarchę̄ ginomena, eis noun te elabon kai parʼ emautǭ etamieuomēn.
And already, as he related, while the patriarch was being counted worthy of the washing, “I peeped in,” he says, “through the joins in the doors, and observed what the bishop was doing to the patriarch; I took it in and stored it up in my mind.”
30.6.3Holl GCS 25/31:341
καὶ γὰρ καὶ χρυσίου ὁλκήν τινα ἱκανωτάτην ἔχων παρὰ χεῖρα ὁ αὐτὸς πατριάρχης, ἐκτείνας τὴν χεῖρα, φησίν, ἐπέδωκεν τῷ ἐπισκόπῳ, φάσκων ὅτι πρόσφερε ὑπὲρ ἐμοῦ. γέγραπται γὰρ διὰ τῶν ἱερέων τοῦ θεοῦ δεσμεύεσθαι καὶ λύεσθαι ἐπὶ τῆς γῆς, καὶ 〈ὅτι〉 ἔσται ταῦτα λελυμένα καὶ δεδεμένα ἐν τῷ οὐρανῷ‘.
kai gar kai chrysiou holkēn tina hikanōtatēn echōn para cheira ho autos patriarchēs, ekteinas tēn cheira, phēsin, epedōken tǭ episkopǭ, phaskōn hoti prosphere hyper emou. gegraptai gar dia tōn hiereōn tou theou desmeuesthai kai lyesthai epi tēs gēs, kai 〈hoti〉 estai tauta lelymena kai dedemena en tǭ ouranǭ‘.
“And indeed,” he says, “the patriarch himself, having a very considerable weight of gold at hand, stretched out his hand and gave it to the bishop, saying, ‘Offer for me. For it is written that through the priests of God things are bound and loosed on earth, and <that> these things will be loosed and bound in heaven.’”
30.6.4Holl GCS 25/31:341
ὡς οὐν ταῦτα ἐπράχθη, φησίν, καὶ ἠνοίγησαν αἱ θύραι, ἠρωτᾶτο ὑπὸ τῶν ἐπισκεπτομένων ὁ πατριάρχης πῶς ἔχοι διὰ τοῦ βοηθήματος, καὶ ὡμολόγει καλλίστως ἔχειν· καὶ γὰρ ᾔδει ὃ ἔλεγεν.
hōs oun tauta eprachthē, phēsin, kai ēnoigēsan hai thyrai, ērōtato hypo tōn episkeptomenōn ho patriarchēs pōs echoi dia tou boēthēmatos, kai hōmologei kallistōs echein; kai gar ę̄dei ho elegen.
“So when this was done,” he says, “and the doors were opened, the patriarch was asked by those visiting him how he was after the remedy, and he acknowledged that he was very well”; for he knew what he meant.
30.6.5Holl GCS 25/31:341
ἔπειτα δὲ <μετὰ> ἡμέρας δύο ἢ τρεῖς τὸν ἀριθμόν, πολλάκις τοῦ ἐπισκόπου ἐπισκεπτομένου αὐτὸν ἐν ἰατροῦ προφάσει, ἐκοιμήθη ὁ πατριάρχης μετὰ καλῆς ἀποθέσεως, παραδοὺς τὸν ἴδιον υἱὸν κομιδῆ νέον ὄντα Ἰωσήπῳ τε καὶ ἄλλῳ τινὶ ἐπιεικεστάτῳ *.
epeita de <meta> hēmeras dyo ē treis ton arithmon, pollakis tou episkopou episkeptomenou auton en iatrou prophasei, ekoimēthē ho patriarchēs meta kalēs apotheseōs, paradous ton idion huion komidē neon onta Iōsēpǭ te kai allǭ tini epieikestatǭ *.
Then, two or three days <later>, after the bishop had often visited him on the pretext of being a physician, the patriarch fell asleep with a good end, having entrusted his own son, who was quite young, to Josephus and to another most reasonable man ….
30.6.6Holl GCS 25/31:341
τὰ πάντα τοίνυν ἐπράττετο διὰ τῶν δύο τούτων, διὰ τὸ ἔτι τὸν πατριάρχην παῖδα ὄντα νηπιάζειν καὶ ἐν χειροῖν αὐτῶν ἀνατρέφεσθαι.
ta panta toinyn epratteto dia tōn dyo toutōn, dia to eti ton patriarchēn paida onta nēpiazein kai en cheiroin autōn anatrephesthai.
Everything, then, was done through these two, since the patriarch was still a child and was being brought up in their hands.
30.6.7Holl GCS 25/31:341
ἐν τούτῳ τῷ καιρῷ τῆς διανοίας τοῦ Ἰωσήπου ἐνοχλουμένης πολλάκις διὰ τῶν γενομένων μυστικῶν ἐν τῇ κατὰ τὸ λουτρὸν ὑποθέσει ἐσκέπτετο τί ἂν πράξειεν. καὶ ἠν ἐκεῖσε γαζοφυλακίου τις οἶκος ἐσφραγισμένος· γάζα δὲ ἑρμηνεύεται κατὰ τὴν Ἑβραΐδα θησαυρός.
en toutǭ tǭ kairǭ tēs dianoias tou Iōsēpou enochloumenēs pollakis dia tōn genomenōn mystikōn en tę̄ kata to loutron hypothesei eskepteto ti an praxeien. kai ēn ekeise gazophylakiou tis oikos esphragismenos; gaza de hermēneuetai kata tēn Hebraïda thēsauros.
At this time, as Josephus's mind was often troubled by the mysteries that had taken place in the matter of the washing, he was considering what he should do. And there was a treasury building there, sealed; in Hebrew gaza means treasure.
30.6.8Holl GCS 25/31:341
πολλῶν δὲ πολλὰ διανοουμένων περὶ τοῦ γαζοφυλακίου τούτου διὰ τὴν σφραγῖδα, ὁ Ἰώσηπος λεληθότως τολμήσας ἤνοιξεν καὶ ηὑρεν οὐδὲν χρημάτων πλὴν βίβλους τὰς ὑπὲρ χρήματα.
pollōn de polla dianooumenōn peri tou gazophylakiou toutou dia tēn sphragida, ho Iōsēpos lelēthotōs tolmēsas ēnoixen kai hēuren ouden chrēmatōn plēn biblous tas hyper chrēmata.
While many had various thoughts about this treasury because of the seal, Josephus ventured secretly to open it, and found no money, but books worth more than money.
30.6.9Holl GCS 25/31:341
ἀναγινώσκων δὲ ἐν ταύταις, ὡς ἤδη ἔφην, τὸ κατὰ Ἰωάννην εὐαγγέλιον ἀπὸ Ἑλλάδος εἰς Ἑβραΐδα φωνὴν μεταληφθὲν ηὕρατο καὶ τὰς τῶν ἀποστόλων Πράξεις· οὐ μὴν ἀλλὰ καὶ τὸ κατὰ Ματθαῖον εὐαγγέλιον, Ἑβραϊκὸν φύσει ὄν, ἐκ τούτων ἀναγνοὺς πάλιν τὴν διάνοιαν ἐτρύχετο. ἀσχάλλων μέν πως περὶ τῆς πίστεως τοῦ Χριστοῦ· ἤδη δὲ ἐκ δύο ὑποθέσεων ὑπονυττόμενος, τῆς τῶν βιβλίων ἀναγνώσεως καὶ τῆς τοῦ πατριάρχου μυσταγωγίας, ὅμως τῇ καρδίᾳ ἐσκληρύνετο, οἷα γίνεται.
anaginōskōn de en tautais, hōs ēdē ephēn, to kata Iōannēn euangelion apo Hellados eis Hebraïda phōnēn metalēphthen hēurato kai tas tōn apostolōn Praxeis; ou mēn alla kai to kata Matthaion euangelion, Hebraïkon physei on, ek toutōn anagnous palin tēn dianoian etrycheto. aschallōn men pōs peri tēs pisteōs tou Christou; ēdē de ek dyo hypotheseōn hyponyttomenos, tēs tōn bibliōn anagnōseōs kai tēs tou patriarchou mystagōgias, homōs tę̄ kardią esklēryneto, hoia ginetai.
Reading in these, as I said, he found the Gospel according to John translated from the Greek into the Hebrew tongue, and the Acts of the Apostles; and moreover, having read from them the Gospel according to Matthew too, which is Hebrew by nature, he was again worn down in his mind, being distressed somehow about faith in Christ. Now pricked on two grounds, the reading of the books and the patriarch's initiation, he nevertheless hardened his heart, as happens.
Haer. 30, chapter 7
30.7.1Holl GCS 25/31:341–342
7. Ὡς δὲ ἐν τούτοις κατετρίβετο, ἁδρύνεται ὁ παῖς ὁ καταλειφθεὶς ὑπὸ Ἐλλὴλ εἰς πατριαρχίαν τρεφόμενος· οὐδεὶς γὰρ ἄλλος ἁρπάζει τὰς ἀρχὰς παρὰ τοῖς Ἰουδαίοις, ἀλλὰ υἱὸς πατέρα διαδέχεται.
7. Hōs de en toutois katetribeto, hadrynetai ho pais ho kataleiphtheis hypo Ellēl eis patriarchian trephomenos; oudeis gar allos harpazei tas archas para tois Ioudaiois, alla huios patera diadechetai.
7. While he was being worn down by these things, the boy left by Ellel grew up, being brought up for the patriarchate. For among the Jews no one else seizes office, but son succeeds father.
30.7.2Holl GCS 25/31:342
ὡς οὐν ἐπὶ τὸ ἀκμαῖον τῆς ἡλικίας ὁ νέος ἤρχετο, προσεφθείροντο αὐτῷ τινες ἥλικες ἀργοὶ καὶ ἐθάδες κακῶν· τάχα δέ, οἶμαι, Ἰούδας οὑτος ἐκαλεῖτο, οὐ πάνυ δὲ σαφῶς ἐπίσταμαι διὰ τὸν χρόνον.
hōs oun epi to akmaion tēs hēlikias ho neos ērcheto, prosephtheironto autǭ tines hēlikes argoi kai ethades kakōn; tacha de, oimai, Ioudas houtos ekaleito, ou pany de saphōs epistamai dia ton chronon.
So when the young man was reaching the prime of life, some idle companions of his age, accustomed to evil, attached themselves to him to corrupt him. His name, I think, was perhaps Judas; I do not know very clearly, because of the lapse of time.
30.7.3Holl GCS 25/31:342
μετέφερον οὐν αὐτὸν οἱ συνηλικιῶνται νεώτεροι εἰς πολλὰς κακῶν ἐπιτηδεύσεις, φθοράς τε γυναικῶν καὶ λαγνείας ἀνοσίους, μαγγανείαις τισὶν μαγικαῖς ἐπιχειροῦντες αὐτῷ συνεργεῖν εἰς τὰ τῆς ἀκολασίας *, ἀγώγιμὰ τινα ἐπιτελοῦντες καὶ διὰ ἐπαοιδῶν βιαζόμενοι γυναῖκας ἐλευθέρας πρὸς τὴν τούτου φθορὰν ἐξ ἀνάγκης ἄγεσθαι.
metepheron oun auton hoi synēlikiōntai neōteroi eis pollas kakōn epitēdeuseis, phthoras te gynaikōn kai lagneias anosious, manganeiais tisin magikais epicheirountes autǭ synergein eis ta tēs akolasias *, agōgima tina epitelountes kai dia epaoidōn biazomenoi gynaikas eleutheras pros tēn toutou phthoran ex anankēs agesthai.
So these younger companions of his age drew him into many evil practices — seductions of women and unholy lusts — attempting to assist him in his licentiousness … with certain magical sorceries, performing love-charms, and by incantations forcing free women to be brought against their will for him to seduce.
30.7.4Holl GCS 25/31:342
ὁ δὲ Ἰώσηπος καὶ ὁ σὺν αὐτῷ πρεσβύτης ἀνάγκην ἔχοντες τῷ παιδὶ συνέπεσθαι βαρέως μὲν ἔφερον, πολλάκις δὲ καὶ ἐγκλήματα προσέφερον διὰ λόγων καὶ παῄνουν αὐτῷ. ὁ δὲ μᾶλλον τοῖς νέοις ἐπείθετο, κρύπτων τὰ αἰσχρὰ καὶ ἀρνούμενος· οὔτε γὰρ ἐτόλμων οἱ περὶ Ἰώσηπον ἐξειπεῖν τὰ κατʼ ἐκείνου φανερῷ τῷ λόγῳ, ἀλλʼ ὡς διʼ ἐπιστήμην παρῄνουν.
ho de Iōsēpos kai ho syn autǭ presbytēs anankēn echontes tǭ paidi synepesthai bareōs men epheron, pollakis de kai enklēmata prosepheron dia logōn kai paę̄noun autǭ. ho de mallon tois neois epeitheto, kryptōn ta aischra kai arnoumenos; oute gar etolmōn hoi peri Iōsēpon exeipein ta katʼ ekeinou phanerǭ tǭ logǭ, allʼ hōs diʼ epistēmēn parę̄noun.
Josephus and the old man with him, being obliged to accompany the boy, took it hard, and often reproached him in words and admonished him. But he listened rather to the young men, hiding his shameful deeds and denying them; for Josephus and his colleague did not dare to speak openly of what concerned him, but admonished him as if by way of instruction.
30.7.5Holl GCS 25/31:342
παραγίνονται γοῦν εἰς Γάδαρα εἰς τὰ θερμὰ ὕδατα. πανήγυρις δὲ ἐκεῖ κατʼ ἔτος ἄγεται· ἀπέρχονται γὰρ πανταχόθεν οἱ βουλόμενοι λούσασθαι ἡμέρας τινάς, νοσημάτων δῆθεν ἀποβολῆς ἕνεκεν, ὅπερ ἐστὶ διαβολικὸν στρατήγημα. ἔνθα γὰρ τὰ παρὰ τοῦ θεοῦ θαύματα γεγένηται, προὔλαβεν ὁ διʼ ἐναντίας θεῖναι αὐτοῦ τὰ ὀλετήρια δίκτυα. ἀνδρόγυνα γὰρ ἐκεῖσε λούονται.
paraginontai goun eis Gadara eis ta therma hydata. panēgyris de ekei katʼ etos agetai; aperchontai gar pantachothen hoi boulomenoi lousasthai hēmeras tinas, nosēmatōn dēthen apobolēs heneken, hoper esti diabolikon stratēgēma. entha gar ta para tou theou thaumata gegenētai, proulaben ho diʼ enantias theinai autou ta oletēria diktya. androgyna gar ekeise louontai.
So they came to Gadara, to the hot springs. A festival is held there every year; for those who wish to bathe for some days come from everywhere, supposedly to be rid of their illnesses — which is a device of the devil. For where God's wonders have taken place, the adversary has got in first to set his destructive nets. For men and women bathe there together.
30.7.6Holl GCS 25/31:342
κατὰ συγκυρίαν δὲ γυνή τις ἐλευθέρα ἔτυχεν ἐν τῷ λουτρῷ, κάλλει διαπρέπουσα εὐμορφίας. καὶ ὁ νεώτερος θελχθεὶς τῷ ἔθει τῆς αὐτοῦ ἀκολασίας, διιὼν ἐν τῷ ἀέρι παρενέτριψεν αὐτοῦ τὴν πλευρὰν τῇ πλευρᾷ τοῦ γυναίου.
kata synkyrian de gynē tis eleuthera etychen en tǭ loutrǭ, kallei diaprepousa eumorphias. kai ho neōteros thelchtheis tǭ ethei tēs autou akolasias, diiōn en tǭ aeri parenetripsen autou tēn pleuran tę̄ pleurą tou gynaiou.
By chance a free woman happened to be in the bath, outstanding in the beauty of her appearance. And the young man, enticed by his habitual licentiousness, as he passed by in the open rubbed his side against the woman's side.
30.7.7Holl GCS 25/31:342–343
ἡ δὲ ἑαυτὴν ἐσφραγίσατο εἰς ὄνομα Χριστοῦ οἷα δἠ Χριστιανὴ οὖσα· ᾗ οὔτε ἀνάγκη ἦν παρανομεῖν καὶ ἀνδρογύνως λούεσθαι. συμβαίνει δὲ ταῦτα τοῖς ἀφελέσι καὶ ἰδιώταις ἀνθρώποις παρὰ τὴν τῶν διδασκάλων ῥᾳθυμίαν μὴ ἀσφαλιζομένων διὰ τῆς διδασκαλίας. ὅμως ἴνα δείξῃ ὁ θεὸς τὰ αὐτοῦ θαυμάσια,
hē de heautēn esphragisato eis onoma Christou hoia dē Christianē ousa; hę̄ oute anankē ēn paranomein kai androgynōs louesthai. symbainei de tauta tois aphelesi kai idiōtais anthrōpois para tēn tōn didaskalōn rhąthymian mē asphalizomenōn dia tēs didaskalias. homōs ina deixę̄ ho theos ta autou thaumasia,
But she sealed herself in the name of Christ, being a Christian; though she had no need to break the law and bathe with men. Such things happen to simple and unlearned people through the negligence of teachers who do not make them secure through teaching. Nevertheless, so that God might show his wonders,
30.7.8Holl GCS 25/31:343
τοῦ ἐπιχειρήματος τὸ μειράκιον ἀπέτυχεν, φημὶ δὲ ὁ πατριάρχης. διεπέμψατο γὰρ πρὸς τὴν γυναῖκα καὶ δῶρα ἐτάξατο· ἡ δὲ τοὺς διαπεμφθέντας ἐξυβρίσασα οὐκ ἐκάμφθη τῇ τοῦ ἀκολάστου ματαιοεργίᾳ.
tou epicheirēmatos to meirakion apetychen, phēmi de ho patriarchēs. diepempsato gar pros tēn gynaika kai dōra etaxato; hē de tous diapemphthentas exybrisasa ouk ekamphthē tę̄ tou akolastou mataioergią.
the youth — I mean the patriarch — failed in his attempt. For he sent to the woman and offered gifts; but she insulted those who were sent and was not swayed by the libertine's futile efforts.
Haer. 30, chapter 8
30.8.1Holl GCS 25/31:343
8. Ἐντεῦθεν οἱ συνεργοῦντες αὐτῷ γνόντες τὴν τοῦ παιδὸς ὀδύνην, ἣν εἰς τὸ γύναιον ἀπημπόλησεν, ἐπιχειροῦσιν αὐτῷ τινα μείζονα μαγγανείαν κατασκευάσαι, ὡς αὐτὸς Ἰώσηπος ἐμοὶ κατὰ λεπτότητα ὑφηγήσατο.
8. Enteuthen hoi synergountes autǭ gnontes tēn tou paidos odynēn, hēn eis to gynaion apēmpolēsen, epicheirousin autǭ tina meizona manganeian kataskeuasai, hōs autos Iōsēpos emoi kata leptotēta hyphēgēsato.
8. Then his helpers, learning of the boy's pain, which he had spent on the woman, undertook to contrive some greater sorcery for him, as Josephus himself related to me in detail.
30.8.2Holl GCS 25/31:343
ἀπάγουσι γὰρ τὸν ἄθλιον παῖδα μετὰ δύσιν ἡλίου ἐν τοῖς πλησιαίτερον τύμβοις· πολυάνδρια δέ ἐστιν οὕτως έν τῇ πατρίδι καλούμενα σπήλαια ἐν πέτραις ὀρυκτὰ κατεσκευασμένα.
apagousi gar ton athlion paida meta dysin hēliou en tois plēsiaiteron tymbois; polyandria de estin houtōs en tę̄ patridi kaloumena spēlaia en petrais orykta kateskeuasmena.
For they took the wretched boy after sunset to the nearby tombs — there are in that country what are called polyandria, caves hewn out in the rock.
30.8.3Holl GCS 25/31:343
ἐκεῖ παραλαβόντες τὸν προειρημένον οἱ ἅμα ἅμα γόητες γόητες τινας καὶ ἐπιορκισμοὺς καὶ ἐπιτηδεύματα ἀσεβείας ἔμπλεα εἰς αὐτὸν ἐποιοῦντο καὶ εἰς ὄνομα τῆς προειρημένης γυναικός.
ekei paralabontes ton proeirēmenon hoi hama hama goētes goētes tinas kai epiorkismous kai epitēdeumata asebeias emplea eis auton epoiounto kai eis onoma tēs proeirēmenēs gynaikos.
There the sorcerers with him took the aforementioned and performed certain … and adjurations and practices full of impiety upon him and in the name of the aforementioned woman.
30.8.4Holl GCS 25/31:343
ἐκ θεοῦ δὲ βουλήσεως εἰς νοῦν ταῦτα ἦλθεν τοῦ ἄλλου πρεσβύτου τοῦ σὺν Ἰωσήπῳ τυγχάνοντος· ὁ δὲ αἰσθόμενος τῶν γινομένων τῷ Ἰωσήπῳ ἀνακοινοῦται. καὶ πρῶτον μὲν ταλανίσας ἑαυτὸν ἔφη »τάλανες ἡμεῖς« φησίν, »ἀδελφέ, καὶ ἀπωλείας σκεύη, τίνι προσεδρεύομεν;«
ek theou de boulēseōs eis noun tauta ēlthen tou allou presbytou tou syn Iōsēpǭ tynchanontos; ho de aisthomenos tōn ginomenōn tǭ Iōsēpǭ anakoinoutai. kai prōton men talanisas heauton ephē »talanes hēmeis« phēsin, »adelphe, kai apōleias skeuē, tini prosedreuomen?«
But by God's will this came to the notice of the other old man who was with Josephus; and perceiving what was going on, he told Josephus. And first, lamenting himself, he said, “Wretches that we are, brother, and vessels of destruction — whom are we attending?”
30.8.5Holl GCS 25/31:343
ὁ δὲ Ἰώσηπος τὴν αἰτίαν ἐρωτήσας οὐ πρότερον ἤκουσε παρʼ αὐτοῦ διὰ λόγων πρὶν αὐτοῦ λαβόμενος τῆς χειρὸς ὁ πρεσβύτης ἀπήγαγε τὸν Ἰώσηπον, ἔνθα τὸ ἄθροισμα οἱ φθοριμαῖοι μετὰ τοῦ νεωτέρου ἐν τοῖς μνήμασι μαγγανείας ἕνεκα ἐποιοῦντο.
ho de Iōsēpos tēn aitian erōtēsas ou proteron ēkouse parʼ autou dia logōn prin autou labomenos tēs cheiros ho presbytēs apēgage ton Iōsēpon, entha to athroisma hoi phthorimaioi meta tou neōterou en tois mnēmasi manganeias heneka epoiounto.
When Josephus asked the reason, he heard nothing from him in words before the old man took his hand and led Josephus away to where the corrupt men were holding their gathering with the young man in the tombs for sorcery.
30.8.6Holl GCS 25/31:343
καὶ ἔξω μὲν τῆς θύρας στάντες τὰ παρʼ ἐκείνων γινόμενα κατηκροάσαντο, ἐκείνων δὲ ἐξιόντων ὑπεχώρησαν. οὔπω γὰρ πολλὴ ἑσπέρα ἠν, ἀλλὰ ὡς πρὸς αὐτὴν τὴν ἡλίου δύσιν, ἔτι δυναμένου ὀφθαλμοῦ ἀμαυρῶς ἰδεῖν.
kai exō men tēs thyras stantes ta parʼ ekeinōn ginomena katēkroasanto, ekeinōn de exiontōn hypechōrēsan. oupō gar pollē hespera ēn, alla hōs pros autēn tēn hēliou dysin, eti dynamenou ophthalmou amaurōs idein.
And standing outside the door they overheard what was being done by them, and when they came out, the two withdrew. For it was not yet late evening, but close to sunset itself, when the eye could still see dimly.
30.8.7Holl GCS 25/31:343
μετὰ οὖν τὴν τῶν ἀσεβεστάτων ἔξοδον ἀπὸ τοῦ μνημείου οἱ περὶ Ἰώσηπον εἰσῆλθον καὶ καταλαμβάνουσιν τινὰ † ἐπιτηδεύματα καὶ ἄλλα τινὰ ἐπιτηδεύματα περιεργίας χαμαὶ ἐρριμμένα, οἱς προσκενώσαντες οὐρα καὶ ἐπαμήσαντες κόνιν, ὡς ἐκεῖνος ἔφη, ἐξῆλθον.
meta oun tēn tōn asebestatōn exodon apo tou mnēmeiou hoi peri Iōsēpon eisēlthon kai katalambanousin tina † epitēdeumata kai alla tina epitēdeumata periergias chamai errimmena, hois proskenōsantes oura kai epamēsantes konin, hōs ekeinos ephē, exēlthon.
So after these most impious men had gone out of the tomb, Josephus and his companion went in and found certain … and other implements of magic thrown on the ground; they urinated on them and heaped dust over them, as he said, and went out.
30.8.8Holl GCS 25/31:343–344
ἔγνωσαν δὲ τὴν ἐπιβουλήν, διὰ ποίαν γυναῖκα αὐτοῖς ἐκακουργήθη ταῦτα, καὶ παρετηροῦντο εἰ κατισχύσουοιν.
egnōsan de tēn epiboulēn, dia poian gynaika autois ekakourgēthē tauta, kai paretērounto ei katischysouoin.
They knew the plot, and for what woman these evil things had been done by them, and they watched to see whether they would prevail.
30.8.9Holl GCS 25/31:344
ὡς οὖν οὐ κατίσχυσαν οἱ γόητες (διὰ γὰρ τῆς σφραγῖδος τοῦ Χριστοῦ καὶ πίστεως ἐβοηθήθη ἡ γυνή), ἔγνωσαν τὸν νεώτερον ἐν τρισὶ νυξὶν διὰ τὴν τοῦ γυναίου ἄφιξιν προσκαρτερήσαντα, εἰς ὕστερον δὲ μαχεσάμενον τοῦ τὴν περιεργίαν ποιησαμένοις, ὅτι οὐκ ἐπέτυχεν.
hōs oun ou katischysan hoi goētes (dia gar tēs sphragidos tou Christou kai pisteōs eboēthēthē hē gynē), egnōsan ton neōteron en trisi nyxin dia tēn tou gynaiou aphixin proskarterēsanta, eis hysteron de machesamenon tou tēn periergian poiēsamenois, hoti ouk epetychen.
So when the sorcerers did not prevail (for the woman was helped by the seal of Christ and her faith), they learned that the young man had waited three nights for the woman's coming, and afterwards had quarrelled with those who had performed the sorcery, because he had not succeeded.
30.8.10Holl GCS 25/31:344
τοῦτο τρίτον τῷ Ἰωσήπῳ κατηχήσεως ἔργον ἐγίνετο, ὅτι οὐκ ἴσχυσεν, ἔνθα ὄνομα Χριστοῦ καὶ σφραγὶς σταυροῦ, φαρμακείας οὐ μὴν δὲ ἤδη ἐπείσθη Χριστιανὸς γενέσθαι.
touto triton tǭ Iōsēpǭ katēchēseōs ergon egineto, hoti ouk ischysen, entha onoma Christou kai sphragis staurou, pharmakeias ou mēn de ēdē epeisthē Christianos genesthai.
This became the third work of instruction for Josephus: that sorcery had no power where the name of Christ and the seal of the cross were. Yet he was not yet persuaded to become a Christian.
Haer. 30, chapter 9
30.9.1Holl GCS 25/31:344
Ἔπειτα φαίνεται αὐτῷ ἐν ὕπνοις ὁ κύριος, φάσκων ὅτι »ἐγώ εἰμι Ἰησοῦς. ὃν οἱ σοὶ γονεῖς ἐσταύρωσαν, ἀλλὰ πίστευε εἰς ἐμέ«. ὁ δὲ οὐδʼ οὕτως πεισθεὶς ὑπέπεσεν νόσῳ μεγάλῃ καὶ ἀπηγορεύθη. ὁ δὲ κύριος πάλιν ὀπτάνεται αὐτῷ, φήσας αὐτῷ πιστεύειν καὶ ἰαθήσεσθαι ὁ δὲ ἐπαγγειλάμενος ἀνέσφηλεν καὶ πάλιν ἐνέμενεν τῇ σκληραυχενίᾳ.
Epeita phainetai autǭ en hypnois ho kyrios, phaskōn hoti »egō eimi Iēsous. hon hoi soi goneis estaurōsan, alla pisteue eis eme«. ho de oudʼ houtōs peistheis hypepesen nosǭ megalę̄ kai apēgoreuthē. ho de kyrios palin optanetai autǭ, phēsas autǭ pisteuein kai iathēsesthai ho de epangeilamenos anesphēlen kai palin enemenen tę̄ sklērauchenią.
Then the Lord appeared to him in his sleep, saying, “I am Jesus, whom your fathers crucified; but believe in me.” But not even so persuaded, he fell into a severe illness and was given up for dead. And the Lord appeared to him again, telling him to believe and he would be healed. He promised, recovered, and again persisted in his stiff-neckedness.
30.9.2Holl GCS 25/31:344
εἰς δευτέραν δὲ πάλιν ὑποπίπτει νόσον καὶ ὡσαύτως ἀπηγορεύθη. ὑποληφθεὶς δὲ τελευτᾶν ὑπὸ τῶν συγγενῶν τούτων Ἰουδαίων τὸ παρʼ αὐτοῖς ἀεὶ μυστηριωδῶς γινόμενον παρὰ τούτων ἤκουσε.
eis deuteran de palin hypopiptei noson kai hōsautōs apēgoreuthē. hypolēphtheis de teleutan hypo tōn syngenōn toutōn Ioudaiōn to parʼ autois aei mystēriōdōs ginomenon para toutōn ēkouse.
And he fell ill a second time and was likewise given up. And when his relatives, these Jews, supposed that he was dying, he heard from them what is always done secretly among them.
30.9.3Holl GCS 25/31:344
τῶν γὰρ νομομαθῶν ἀνήρ τις πρεσβύτης ἐλθὼν εἰς τὸ οὖς αὐτοῦ ἀπήγγειλε λέγων ὅτι »πίστευε <εἰς> Ἰησοῦν, τὸν ἐσταυρωμἐνον ἐπὶ Ποντίου Πιλάτου ἡγεμόνος, υἱὸν θεοῦ προόντα καὶ ἐκ Μαρίας ὕστερον γεγεννημένον, Χριστὸν δὲ ὄντα θεοῦ καὶ ἐκ νεκρῶν ἀναστάντα, καὶ ὅτι αὐτὸς ἔρχεται κρῖναι ζῶντας καὶ νεκρούς«. ταῦτα ὁ αὐτὸς Ἰώσηπος ἐν τῇ ὑφηγήσει σαφῶς μοι ἀνήγγειλεν, ὡς φιλαλήθως ἔστιν εἰπεῖν.
tōn gar nomomathōn anēr tis presbytēs elthōn eis to ous autou apēngeile legōn hoti »pisteue <eis> Iēsoun, ton estaurōmenon epi Pontiou Pilatou hēgemonos, huion theou proonta kai ek Marias hysteron gegennēmenon, Christon de onta theou kai ek nekrōn anastanta, kai hoti autos erchetai krinai zōntas kai nekrous«. tauta ho autos Iōsēpos en tę̄ hyphēgēsei saphōs moi anēngeilen, hōs philalēthōs estin eipein.
For an old man, one of the experts in the law, came and told him in his ear, “Believe <in> Jesus, who was crucified under Pontius Pilate the governor, the Son of God who existed before and was later born of Mary, who is God's Christ and rose from the dead; and that he is coming to judge the living and the dead.” This same Josephus clearly reported this to me in his account, as one may say with all love of truth.
30.9.4Holl GCS 25/31:344
ἀλλὰ καὶ ἀπὸ ἄλλου τινὸς τὸ τοιοῦτον ἤκουσα, ἔτι ὄντος Ἰουδαίου διὰ τὸν τῶν Ἰουδαίων φόβον άνὰ μέσον δὲ Χριστιανῶν πολλάκις διατρίβοντος καὶ Χριστιανοὺς τιμῶντός τε καὶ ἀγαπῶντος, συνοδεύσαντός μοι ἐν τῇ ἐρήμῳ τῆς Βαιθὴλ Ἐφραῒμ ἐπὶ τὴν ὀρεινὴν ἀνερχομένῳ ἀπὸ τῆς Ἱεριχοῦς καὶ ἀντιβάλλοντι πρὸς αὐτὸν περὶ τῆς τοῦ Χριστοῦ παρουσίας καὶ αὐτοῦ μὴ ἀντιλέγοντος.
alla kai apo allou tinos to toiouton ēkousa, eti ontos Ioudaiou dia ton tōn Ioudaiōn phobon ana meson de Christianōn pollakis diatribontos kai Christianous timōntos te kai agapōntos, synodeusantos moi en tę̄ erēmǭ tēs Baithēl Ephraïm epi tēn oreinēn anerchomenǭ apo tēs Hierichous kai antiballonti pros auton peri tēs tou Christou parousias kai autou mē antilegontos.
But I have heard the same thing from someone else too, who was still a Jew for fear of the Jews, but often spent time among Christians and honoured and loved Christians. He travelled with me in the wilderness of Bethel and Ephraim as I was going up from Jericho to the hill country, and when I debated with him about the coming of Christ he did not contradict me.
30.9.5Holl GCS 25/31:344–345
θαυμάζοντος δέ μου καὶ ἐρωτῶντος τὴν αἰτίαν (ἦν γὰρ καὶ νομομαθὴς καὶ δυνάμενος ἀντιλέγειν), τίνος χάριν οὐκ ἀντιλέγει ἀλλὰ πείθεται περὶ Χριστοῦ Ἰησοῦ τοῦ κυρίου ἡμῶν. ἀκούων τὰ τοσαῦτα ἀπεκάλυψέν μοι καὶ οὗτος, ὡς μέλλων τελευτᾶν ἤκουσε παρʼ αὐτῶν εἰς ἀκοὴν ὠτίου ἐν ψιθυρισμῷ ὅτι »Ἰησοῦς Χριστὸς ὁ σταυρωθεὶς υἱὸς τοῦ θεοῦ μέλλει σε κρίνειν‘.
thaumazontos de mou kai erōtōntos tēn aitian (ēn gar kai nomomathēs kai dynamenos antilegein), tinos charin ouk antilegei alla peithetai peri Christou Iēsou tou kyriou hēmōn. akouōn ta tosauta apekalypsen moi kai houtos, hōs mellōn teleutan ēkouse parʼ autōn eis akoēn ōtiou en psithyrismǭ hoti »Iēsous Christos ho staurōtheis huios tou theou mellei se krinein‘.
When I wondered and asked the reason (for he was an expert in the law and able to argue) why he did not contradict but was persuaded about Christ Jesus our Lord, this man too, on hearing so much, revealed to me that when he was about to die he had heard from them, whispered into his ear, “Jesus Christ, the crucified Son of God, is going to judge you.”
30.9.6Holl GCS 25/31:345
ἀλλὰ ταῦτά μοι περὶ τούτων καὶ κατὰ τοῦτον τὸν λόγον ἐνταῦθα μοι ἐξ ἀληθινῆς ἀκοῆς παρακείσθω.
alla tauta moi peri toutōn kai kata touton ton logon entautha moi ex alēthinēs akoēs parakeisthō.
But let these things about them, and in this account, be set down here by me from a true hearing.
Haer. 30, chapter 10
30.10.1Holl GCS 25/31:345
10. Ἔτι δὲ ὁ Ἰώσηπος ἐν νόσῳ ἦν καὶ ἀκούσας παρὰ τοῦ πρεσβύτου ὡς προεῖπον μετὰ τῶν ἄλλων ὅτι Ἰησοῦς Χριστός σε κρινεῖ, ἔτι ἐσκληρύνετο. ὁ δὲ κύριος πάλιν πρὸς αὐτὸν κατὰ τὴν αὐτοῦ φιλανθρωπίαν διʼ ὁράματος ἐνυπνίου »ἰδού« φησίν »ἰῶμαί σε, ἀλλὰ ἀναστὰς πίστευε«. ἀναστὰς δὲ πάλιν ἀπὸ τῆς νόσου οὐκ ἐπίστευσεν.
10. Eti de ho Iōsēpos en nosǭ ēn kai akousas para tou presbytou hōs proeipon meta tōn allōn hoti Iēsous Christos se krinei, eti esklēryneto. ho de kyrios palin pros auton kata tēn autou philanthrōpian diʼ horamatos enypniou »idou« phēsin »iōmai se, alla anastas pisteue«. anastas de palin apo tēs nosou ouk episteusen.
10. Josephus was still ill, and though he had heard from the old man, as I said, along with the others, “Jesus Christ will judge you,” he was still hardened. But the Lord, in his love for humankind, came to him again through a vision in a dream: “Behold,” he says, “I heal you; but rise and believe.” And he rose again from his illness but did not believe.
30.10.2Holl GCS 25/31:345
ὑγιαίνοντι δὲ αὐτῷ φαίνεται ὁ κύριος πάλιν κατʼ ὄναρ, ἐγκαλῶν αὐτῷ διʼ ἣν αἰτίαν οὐκ ἐπίστευσεν. ἐπαγγέλλεται δὲ αὐτῷ λέγων ὁ κύριος ὅτι εἰς πληροφορίαν πίστεως εἴ τι βούλει ἐν ὀνόματί μου θεοσήμειον ἐργάσασθαι, ἐπικάλεσαί με κἀγὼ ποιήσω.
hygiainonti de autǭ phainetai ho kyrios palin katʼ onar, enkalōn autǭ diʼ hēn aitian ouk episteusen. epangelletai de autǭ legōn ho kyrios hoti eis plērophorian pisteōs ei ti boulei en onomati mou theosēmeion ergasasthai, epikalesai me kagō poiēsō.
When he was well, the Lord appeared to him again in a dream, reproaching him for not having believed. And the Lord promised him, saying, “For full assurance of faith, if you wish to work any divine sign in my name, call on me, and I will do it.”
30.10.3Holl GCS 25/31:345
μαινόμενος δέ τις ἠν ἐν τῇ πόλει, ὃς γυμνὸς τὴν πόλιν περιῄει φημὶ δὲ ἐν Τιβεριάδι) καὶ πολλάκις ἐνδιδυσκόμενος τὴν ἐσθῆτα διερρήγνυεν, ὡς ἔθος τοῖς τοιούτοις.
mainomenos de tis ēn en tę̄ polei, hos gymnos tēn polin perię̄ei phēmi de en Tiberiadi) kai pollakis endidyskomenos tēn esthēta dierrēgnyen, hōs ethos tois toioutois.
There was a madman in the city who went about the city naked (I mean in Tiberias), and often, when clothed, tore his clothing, as is the habit of such people.
30.10.4Holl GCS 25/31:345
ὁ οὐν Ἰώσηπος βουλόμενος ἐν πείρᾳ γενέσθαι τοῦ ὁράματος, διστάζων δὲ ἔτι αἰδοῖ κατείχετο. παραλαμβάνει γοῦν τοῦτον ἔνδον καὶ ἀποκλείσας τὴν θύραν ὕδωρ τε λαβὼν τὴν χεῖρα καὶ σφραγίσας τὸ ὕδωρ, ἐρράντισεν ἐπὶ τὸν ἐμμανῆ ἄνθρωπον φήσας »ἐν ὀνόματι Ἰησοῦ τοῦ Ναζωραίου τοῦ σταυρωθέντος ἔξελθε ἀπ αὐτοῦ τὸ δαιμόνιον καὶ ὑγιὴς γένηται«.
ho oun Iōsēpos boulomenos en peirą genesthai tou horamatos, distazōn de eti aidoi kateicheto. paralambanei goun touton endon kai apokleisas tēn thyran hydōr te labōn tēn cheira kai sphragisas to hydōr, errantisen epi ton emmanē anthrōpon phēsas »en onomati Iēsou tou Nazōraiou tou staurōthentos exelthe ap autou to daimonion kai hygiēs genētai«.
So Josephus, wishing to put the vision to the test, but still hesitating and held back by shame, took the man inside, shut the door, took water in his hand, sealed the water with the sign, and sprinkled it on the mad man, saying, “In the name of Jesus the Nazoraean, the crucified, let the demon go out of him, and let him become well.”
30.10.5Holl GCS 25/31:345
ὁ δὲ ἄνθρωπος ἀνακράξας μέγα καὶ χαμαὶ πεσών, ἀφρίσας πολλὰ καὶ σπαραχθεὶς ἔμεινεν πολλὴν ὥραν ἀκίνητος, Ἰώσηπος δὲ ὑπενόησε τὸν ἄνθρωπον τεθνάναι.
ho de anthrōpos anakraxas mega kai chamai pesōn, aphrisas polla kai sparachtheis emeinen pollēn hōran akinētos, Iōsēpos de hypenoēse ton anthrōpon tethnanai.
And the man, crying out loudly and falling to the ground, foaming a great deal and convulsed, remained motionless for a long time, and Josephus suspected the man had died.
30.10.6Holl GCS 25/31:345
ὁ δὲ μετὰ ὤραν διατριψάμενος τὸ μέτωπον ἀνέστη καὶ ἀναστὰς καὶ θεασάμενος τὴν ἰδίαν γύμνωσιν ἑαυτὸν ἔκρυπτεν καὶ τὰς χεῖρας ἐπὶ τῇ
ho de meta ōran diatripsamenos to metōpon anestē kai anastas kai theasamenos tēn idian gymnōsin heauton ekrypten kai tas cheiras epi tę̄
But after an hour he rubbed his forehead and got up; and having got up and seen his own nakedness, he hid himself and put his hands over his
30.10.7Holl GCS 25/31:345
αἰσχύνῃ ἐπετίθει, μηκέτι φέρων ἰδεῖν τὴν ἰδίαν γύμνωσιν. ἱμάτιον δὲ παρʼ αὐτοῦ τοῦ Ἰωσήπου ἐξ ὡν εἶχεν ἐνδυθείς, εἰς κατάστασιν συνέσεως καὶ σωφρονισμοῦ ἐλθὼν τῷ τε ἀνδρὶ πολλὰ εὐχαριστήσας καὶ θεῷ, γνοὺς ὅτι διʼ αὐτοῦ ἔτυχε τῆς σωτηρίας, ἐν τῇ πόλει διεφήμιζε τὸν ἄνδρα, καὶ γνωστὸν ἐγένετο τοῖς ἐκεῖσε Ἰουδαίοις τοῦτο τὸ σημεῖον.
aischynę̄ epetithei, mēketi pherōn idein tēn idian gymnōsin. himation de parʼ autou tou Iōsēpou ex hōn eichen endytheis, eis katastasin syneseōs kai sōphronismou elthōn tǭ te andri polla eucharistēsas kai theǭ, gnous hoti diʼ autou etyche tēs sōtērias, en tę̄ polei diephēmize ton andra, kai gnōston egeneto tois ekeise Ioudaiois touto to sēmeion.
shame, no longer able to bear seeing his own nakedness. And having been clothed with a garment by Josephus himself from what he had, and come to a state of understanding and self-control, he thanked the man and God greatly, knowing that he had obtained his healing through him, and he spread the man's fame in the city; and this sign became known to the Jews there.
30.10.8Holl GCS 25/31:345
θρύλλος δὲ πολὺς ἠκολούθησεν ἐν τῇ πόλει λεγόντων Ἰώσηπος τὰ γαζοφυλάκια ἀνοίξας καὶ εὑρὼν γεγραμμένον τὸ ὄνομα τοῦ θεοῦ καὶ ἀναγνούς, σημεῖα μεγάλα ἐργάζεται. ἦν δὲ ἀληθὲς τὸ ὑπʼ αὐτῶν λεγόμενον, οὐχ ὡς δὲ αὐτοὶ ὑπενόουν.
thryllos de polys ēkolouthēsen en tę̄ polei legontōn Iōsēpos ta gazophylakia anoixas kai heurōn gegrammenon to onoma tou theou kai anagnous, sēmeia megala ergazetai. ēn de alēthes to hypʼ autōn legomenon, ouch hōs de autoi hypenooun.
And a great deal of talk followed in the city, people saying, “Josephus opened the treasuries, found the name of God written, read it, and works great signs.” What they said was true, but not in the way they supposed.
30.10.9Holl GCS 25/31:345–346
ἔτι δὲ ἐπέμενεν ὁ Ἰώσηπος σκληρυνόμενος τῇ καρδίᾳ. ἀλλὰ ὁ φιλάνθρωπος θεός, προφάσεις ἀεὶ ἐνεργῶν τοῖς ἀγαπῶσιν αὐτὸν ἀγαθάς, ταύτας παρέχει τοῖς εἰς ζωὴν καταξιουμένοις ἀνθρώποις.
eti de epemenen ho Iōsēpos sklērynomenos tę̄ kardią. alla ho philanthrōpos theos, prophaseis aei energōn tois agapōsin auton agathas, tautas parechei tois eis zōēn kataxioumenois anthrōpois.
But Josephus still persisted, hardened in heart. Yet God, who loves humankind, who always works good occasions for those who love him, provides these to people counted worthy of life.
Haer. 30, chapter 11
30.11.1Holl GCS 25/31:346
11. Συμβέβηκε γὰρ αὐτῷ τῷ Ἰωσήπῳ μετὰ τὸ ἁδρυνθῆναι Ἰούδαν τὸν πατριάρχην, ὃν προείπαμεν τάχα γὰρ οὕτως ἐλέγετο), ἀμοιβῆς ἕνεκα γέρας τῷ Ἰωσήπῳ τῆς ἀποστολῆς δοῦναι τὴν ἐπικαρπίαν.
11. Symbebēke gar autǭ tǭ Iōsēpǭ meta to hadrynthēnai Ioudan ton patriarchēn, hon proeipamen tacha gar houtōs elegeto), amoibēs heneka geras tǭ Iōsēpǭ tēs apostolēs dounai tēn epikarpian.
11. For it happened to Josephus himself, after Judas the patriarch whom we mentioned before had grown up (for perhaps that was his name), that as a reward the patriarch gave Josephus as an honour the profit of the apostolate.
30.11.2Holl GCS 25/31:346
καὶ μετʼ ἐπιστολῶν οὑτος ἀποστέλλεται εἰς τὴν Κιλίκων· ὃς ἀνελθὼν ἐκεῖσε ἀπὸ ἑκάστης πόλεως τῆς Κιλικίας τὰ ἐπιδέκατα καὶ τὰς ἀπαρχὰς παρὰ τῶν ἐν τῇ ἐπαρχίᾳ Ἰουδαίων εἰσέπραττεν.
kai metʼ epistolōn houtos apostelletai eis tēn Kilikōn; hos anelthōn ekeise apo hekastēs poleōs tēs Kilikias ta epidekata kai tas aparchas para tōn en tę̄ eparchią Ioudaiōn eisepratten.
And he was sent with letters to Cilicia; and having gone up there, from each city of Cilicia he collected the tithes and firstfruits from the Jews in the province.
30.11.3Holl GCS 25/31:346
ἐν τούτῳ δὲ τῷ καιρῷ κατάγεται πλησιαίτερον τῆς ἐκκλησίας, οὐκ οἶδʼ εἰπεῖν ἐν ποίᾳ πόλει. φιλ<ι>οῦται δὲ τῷ ἐκεῖσε ἐπισκόπῳ, † ὃς ᾔτησε παρʼ αὐτοῦ τὰ εὐαγγέλια καὶ ἀνέγνω.
en toutǭ de tǭ kairǭ katagetai plēsiaiteron tēs ekklēsias, ouk oidʼ eipein en poią polei. phil<i>outai de tǭ ekeise episkopǭ, † hos ę̄tēse parʼ autou ta euangelia kai anegnō.
At this time he lodged near the church — I cannot say in which city — and made friends with the bishop there, who … asked him for the Gospels and read them.
30.11.4Holl GCS 25/31:346
ἐπεὶ οὖν οἷα ἀπόστολος οὕτως γὰρ παρʼ αὐτοῖς ὡς ἔφην τὸ ἀξίωμα καλεῖται), ἐμβριθέστατός τε ὤν> καὶ καθαρεύων δῆθεν, τὰ εἰς κατάστασιν εὐνομίας διετέλει προβαλλόμενος, πολλοὺς τῶν κατασταθέντων ἀρχισυναγώγων καὶ ἱερέων καὶ πρεσβυτέρων καὶ ἀζανιτῶν τῶν παρʼ αὐτοῖς διακόνων ἑρμηνευομένων ἢ ὑπηρετῶν) καθαιρῶν τε καὶ μετακινῶν τοῦ ἀξιώματος, ὑπὸ πολλῶν ἐνεκοτεῖτο, οἵτινες ὥσπερ ἀμύνασθαι αὐτὸν πειρώμενοι πολυπραγμονεῖν τοῦτον καὶ ἰχνηλατεῖν τὰ παρʼ αὐτοῦ γινόμενα οὐ μικρὸν ἐσπούδαζον.
epei oun hoia apostolos houtōs gar parʼ autois hōs ephēn to axiōma kaleitai), embrithestatos te ōn> kai kathareuōn dēthen, ta eis katastasin eunomias dietelei proballomenos, pollous tōn katastathentōn archisynagōgōn kai hiereōn kai presbyterōn kai azanitōn tōn parʼ autois diakonōn hermēneuomenōn ē hypēretōn) kathairōn te kai metakinōn tou axiōmatos, hypo pollōn enekoteito, hoitines hōsper amynasthai auton peirōmenoi polypragmonein touton kai ichnēlatein ta parʼ autou ginomena ou mikron espoudazon.
Now since, as an apostle (for so, as I said, the office is called among them), he was very severe and supposedly pure, he kept putting forward measures to establish good order, deposing and removing from office many of the appointed synagogue rulers, priests, presbyters, and azanites (which among them means deacons or attendants); and so he was resented by many, who, as though trying to take revenge on him, took no small pains to pry into his affairs and track what he was doing.
30.11.5Holl GCS 25/31:346
διὰ τοιαύτην δὲ αἰτίαν πολυπραγμονήσαντες ἀθρόως εἰσέφρησαν οἴκαδε εἰς τὸ αὐτοῦ ἐφέστιον καὶ καταλαμβάνουσιν αὐτὸν τὰ εὐαγγέλια διερχόμενον, τήν τε βίβλον κατέχουσι τὸν δὲ ἄνδρα ἁρπάζουσι, σύροντες χαμαὶ καὶ βοῶντες, καὶ αἰκίας ἐπιφέροντες οὐ τὰς τυχούσας ἀπάγουσι μὲν εἰς τὴν συναγωγὴν καὶ μαστίζουσι τοῦτον κατὰ τὸν νόμον.
dia toiautēn de aitian polypragmonēsantes athroōs eisephrēsan oikade eis to autou ephestion kai katalambanousin auton ta euangelia dierchomenon, tēn te biblon katechousi ton de andra harpazousi, syrontes chamai kai boōntes, kai aikias epipherontes ou tas tychousas apagousi men eis tēn synagōgēn kai mastizousi touton kata ton nomon.
For such a reason they pried into his affairs, burst all together into his house, to his very hearth, and caught him going through the Gospels. They seized the book, and dragged the man off, pulling him along the ground and shouting, and inflicting no ordinary abuse on him; they took him to the synagogue and flogged him according to the law.
30.11.6Holl GCS 25/31:346
καὶ οὑτος αὐτῷ πρῶτος ἀγὼν γίνεται· ἐπέστη δὲ ὁ ἐπίσκοπος τῆς πόλεως καὶ ἀφείλετο αὐτόν. ἄλλοτε δὲ καταλαμβάνουσιν αὐτὸν ἐν ὁδοιπορίᾳ τινί, ὡς ἡμῖν ὑφηγήσατο, καὶ ῥίπτουσιν αὐτὸν εἰς Κύδνον τὸν ποταμόν. τῷ δὲ ῥεύματι αὐτὸν ἀφαρπαχθέντα * ἐτόπασαν μή πη ἄρα ὄλωλεν ὑποβρύχιος γενόμενος τοῖς ὕδασι καὶ ἔχαιρον ἐπὶ τούτῳ.
kai houtos autǭ prōtos agōn ginetai; epestē de ho episkopos tēs poleōs kai apheileto auton. allote de katalambanousin auton en hodoiporią tini, hōs hēmin hyphēgēsato, kai rhiptousin auton eis Kydnon ton potamon. tǭ de rheumati auton apharpachthenta * etopasan mē pē ara olōlen hypobrychios genomenos tois hydasi kai echairon epi toutǭ.
And this was his first ordeal. But the bishop of the city intervened and rescued him. Another time they caught him on a journey, as he related to us, and threw him into the river Cydnus. And when he had been carried off by the current … they guessed that he had perished, gone under the water, and they rejoiced at this.
30.11.7Holl GCS 25/31:346–347
ὁ δὲ μικρῷ ὕστερον λουτροῦ ἁγίου καταξιοῦται ἐσώθη γάρ), ἄνεισι δὲ ἐπὶ τὸ κομιτάτον καὶ βασιλεῖ Κωνσταντίνῳ φιλιοῦται καὶ ἀνέθετο αὐτῷ τὰ καθʼ ἑαυτὸν ἅπαντα, ὡς ἦν τῶν κατʼ Ἰουδαίους ἐξοχωτάτης ἀξίας καὶ ὡς αἱ θεοπτίαι αὐτῶ πάντῃ ἐπεφαίνοντο, τοῦ κυρίου αὐτὸν προσκαλουμένου εἰς τὴν ἁγίαν κλῆσιν καὶ σωτηρίαν τῆς κατʼ αὐτὸν πίστεώς τε καὶ γνώσεως.
ho de mikrǭ hysteron loutrou hagiou kataxioutai esōthē gar), aneisi de epi to komitaton kai basilei Kōnstantinǭ philioutai kai anetheto autǭ ta kathʼ heauton hapanta, hōs ēn tōn katʼ Ioudaious exochōtatēs axias kai hōs hai theoptiai autō pantę̄ epephainonto, tou kyriou auton proskaloumenou eis tēn hagian klēsin kai sōtērian tēs katʼ auton pisteōs te kai gnōseōs.
But a little later he was counted worthy of the holy washing (for he was saved), and went up to the court and became a friend of the Emperor Constantine, and told him everything about himself: how he was of the most eminent rank among the Jews, and how divine visions had appeared to him everywhere, the Lord calling him to the holy calling and to the salvation of the faith and knowledge that come from him.
30.11.8Holl GCS 25/31:347
ὁ δὲ ἀγαθὸς βασιλεύς, δοῦλος ὢν Χριστοῦ ἐν ἀληθείᾳ καὶ τὸν κατὰ θεὸν ζῆλον ἐν βασιλεῦσι μετὰ Δαυὶδ καὶ Ἐζεκίαν καὶ Ἰωσίαν κεκτημένος, γέρας αὐτῷ δίδωσιν, ὡς ἤδη προεῖπον, ἀξιώματος ἐν τῇ αὐτοῦ βασιλείᾳ.
ho de agathos basileus, doulos ōn Christou en alētheią kai ton kata theon zēlon en basileusi meta Dauid kai Ezekian kai Iōsian kektēmenos, geras autǭ didōsin, hōs ēdē proeipon, axiōmatos en tę̄ autou basileią.
And the good emperor, being a servant of Christ in truth, and having, among kings, zeal for God like David, Hezekiah, and Josiah, gave him an honour of rank in his realm, as I said before.
30.11.9Holl GCS 25/31:347
κόμητα γὰρ αὐτὸν κατέστησε, φήσας αὐτῷ αἰτεῖν πάλιν ὃ βούλεται· ὁ δὲ οὐδὲν ᾐτήσατο πλὴν τοῦτο μέγιστον χάρισμα τυχεῖν παρὰ τοῦ βασιλέως τὸ ἐπιτραπῆναι καὶ διὰ προστάγματος βασιλικοῦ οἰκοδομῆσαι Χριστοῦ ἐκκλησίας ἐν ταῖς πόλεσι καὶ κώμαις τῶν Ἰουδαίων, ἔνθα τις οὐδέποτε ἴσχυσεν προστήσασθαι ἐκκλησίας διὰ τὸ μήτε Ἕλληνα μήτε Σαμαρείτην μήτε Χριστιανὸν μέσον αὐτῶν εἶναι.
komēta gar auton katestēse, phēsas autǭ aitein palin ho bouletai; ho de ouden ę̄tēsato plēn touto megiston charisma tychein para tou basileōs to epitrapēnai kai dia prostagmatos basilikou oikodomēsai Christou ekklēsias en tais polesi kai kōmais tōn Ioudaiōn, entha tis oudepote ischysen prostēsasthai ekklēsias dia to mēte Hellēna mēte Samareitēn mēte Christianon meson autōn einai.
For he made him a count, and told him to ask again for whatever he wished. He asked nothing except this greatest favour from the emperor: to be permitted, by imperial order, to build churches of Christ in the cities and villages of the Jews, where no one had ever been able to found churches, because there was no Greek, Samaritan, or Christian among them.
30.11.10Holl GCS 25/31:347
τοῦτο δὲ μάλιστα ἐν Τιβεριάδι καὶ ἐν Διοκαισαρείᾳ τῇ καὶ Σεπφουρὶν καὶ ἐν Ναζαρὲτ καὶ ἐν Καπερναοὺμ φυλάσσεται παρʼ αὐτοῖς τοῦ μὴ εἶναι ἀλλόεθνον.
touto de malista en Tiberiadi kai en Diokaisareią tę̄ kai Sepphourin kai en Nazaret kai en Kapernaoum phylassetai parʼ autois tou mē einai alloethnon.
This — that no foreigner is among them — is kept especially in Tiberias, in Diocaesarea (also called Sepphoris), in Nazareth, and in Capernaum.
Haer. 30, chapter 12
30.12.1Holl GCS 25/31:347
12. Λαβὼν δὲ ὁ Ἰώσηπος τὰ γράμματα καὶ τὴν ἐξουσίαν μετὰ τοῦ ἀξιώματος ἐπὶ τὴν Τιβεριάδα ἡκεν, ἔχων καὶ ἐπιστολὰς ἀπὸ τῶν βασιλικῶν ἀναλίσκειν, ἀλλὰ καὶ αὐτὸς ὀψωνίοις παρὰ τοῦ βασιλέως τετιμημένος ἄρχεται γοῦν ἐν Τιβεριάδι κτίζειν.
12. Labōn de ho Iōsēpos ta grammata kai tēn exousian meta tou axiōmatos epi tēn Tiberiada hēken, echōn kai epistolas apo tōn basilikōn analiskein, alla kai autos opsōniois para tou basileōs tetimēmenos archetai goun en Tiberiadi ktizein.
12. Josephus, having received the letters and the authority along with the rank, came to Tiberias, with letters authorizing him to draw on the imperial funds, and himself honoured with an allowance from the emperor; and so he began to build in Tiberias.
30.12.2Holl GCS 25/31:347
ναὸς δὲ μέγιστος ἐν τῇ πόλει προϋπῆρχε· τάχα, οἶμαι, Ἀδριανεῖον τοῦτο ἐκάλουν. ἀτελὲς δὲ τοῦτο τὸ Ἀδριανεῖον διαμεῖναν τάχα οἱ πολῖται εἰς δημόσιον λουτρὸν ἐπειρῶντο ἐπισκευάσαι.
naos de megistos en tę̄ polei proÿpērche; tacha, oimai, Adrianeion touto ekaloun. ateles de touto to Adrianeion diameinan tacha hoi politai eis dēmosion loutron epeirōnto episkeuasai.
There was already a very large temple in the city; I think they called it the Hadrianeum. This Hadrianeum had remained unfinished, and the citizens were perhaps trying to fit it out as a public bath.
30.12.3Holl GCS 25/31:347
ὅπερ εὑρὼν ὁ Ἰώσηπος ἐκ τούτου τὴν πρόφασιν ἔσχε, καὶ ὡς ἤδη τετραχῆ τοὺς τοίχους διὰ τετραπόδων λίθων εὑρεν ἔως ὕψους τινὸς ἀνεγηγερμένους, ἐντεῦθεν ἄρχεται ποιεῖσθαι τῆς ἐκκλησίας τὴν ἐπιμέλειαν.
hoper heurōn ho Iōsēpos ek toutou tēn prophasin esche, kai hōs ēdē tetrachē tous toichous dia tetrapodōn lithōn heuren eōs hypsous tinos anegēgermenous, enteuthen archetai poieisthai tēs ekklēsias tēn epimeleian.
Finding this, Josephus took his opportunity from it; and since he found the walls already raised to some height on four sides, of squared stones, he began from there to see to the building of the church.
30.12.4Holl GCS 25/31:347–348
ἀσβέστου δὲ ἠν χρεία καὶ τῆς ἄλλης ὕλης. καμίνους τοίνυν ἔξωθεν τῆς πόλεως πολλὰς προσέταξε γενέσθαι, τάχα τὸν ἀριθμὸν ἑπτά φούρνακας δὲ ἐπιχωρίως ταύτας καλοῦσιν). οἱ δὲ δεινοὶ καὶ πρὸς πᾶν ἐπιχείρημα εὔτολμοι Ἰουδαῖοι τῆς παρʼ αὐτοῖς ἀεὶ γινομένης μαγγανείας οὐκ ἀπέσχοντο. μαγείαις γὰρ τισι καὶ περιεργίαις τὸ πῦρ καταδῆσαι οἱ γεννάδαι Ἰουδαῖοι ἐπετρίβησαν, ἀλλʼ οὐκ εἰς τέλος ἴσχυσαν.
asbestou de ēn chreia kai tēs allēs hylēs. kaminous toinyn exōthen tēs poleōs pollas prosetaxe genesthai, tacha ton arithmon hepta phournakas de epichōriōs tautas kalousin). hoi de deinoi kai pros pan epicheirēma eutolmoi Ioudaioi tēs parʼ autois aei ginomenēs manganeias ouk apeschonto. mageiais gar tisi kai periergiais to pyr katadēsai hoi gennadai Ioudaioi epetribēsan, allʼ ouk eis telos ischysan.
Lime and other material were needed. So he ordered many kilns to be built outside the city — about seven in number (locally they call these furnaces). But the Jews, who are clever and bold for any enterprise, did not refrain from their usual sorcery. For the noble Jews set to binding the fire by certain magic and sorceries, but they did not succeed in the end.
30.12.5Holl GCS 25/31:348
ἤργει γοῦν τὸ καὶ καὶ οὐκ ἔπραττεν ἀλλὰ τῆς ἰδίας ὡς εἰπεῖν φύσεως ἐκτὸς ἐγένετο.
ērgei goun to kai kai ouk epratten alla tēs idias hōs eipein physeōs ektos egeneto.
The fire, at any rate, was idle and did not work, but went outside its own nature, so to speak.
30.12.6Holl GCS 25/31:348
ὡς δὲ οἱ τὴν καυστικὴν ὕλην παραβάλλειν τῷ πυρὶ ἐπιτεταγμένοι φημὶ δὲ ῥῶπας εἴτʼ οὖν φρύγανα) τῷ Ἰωσήπῳ τὸ πραχθὲν ἐσήμαναν, δηχθεὶς τὴν φρένα ὁ ἀνὴρ καὶ ζήλῳ ἀρθεὶς τῷ πρὸς τὸν κύριον ἔδραμεν ἔξω τῆς πόλεως καὶ ὕδωρ κελεύσας ἐνεχθῆναι ἐν ἀγγείῳ, ἐν καψάκῃ φημί κακούβιον δὲ τοῦτο οἱ ἐπιχώριοι καλοῦσι), λαβών <τε> τὸ αὐτὸ ἄγγος τοῦ ὕδατος ἐνώπιον συνηθροίσθη δὲ πλῆθος Ἰουδαίων ἐπὶ τὴν θέαν, καὶ τὸ ἀποβησόμενον ἰδεῖν σπουδάζοντες καὶ ὅ τι ἐπιχειρήσειεν Ἰώσηπος πράττειν) μεγάλῃ τῇ φωνῇ ὁ ἀνὴρ σταυροῦ σφραγῖδα ἐπιθεὶς τῷ ἀγγείῳ διὰ τοῦ ἰδίου δακτύλου καὶ ἐπικαλεσάμενος τὸ ὄνομα Ἰησοῦ εἶπεν οὕτως ἐν ὀνόματι Ἰησοῦ τοῦ Ναζωραίου,
hōs de hoi tēn kaustikēn hylēn paraballein tǭ pyri epitetagmenoi phēmi de rhōpas eitʼ oun phrygana) tǭ Iōsēpǭ to prachthen esēmanan, dēchtheis tēn phrena ho anēr kai zēlǭ artheis tǭ pros ton kyrion edramen exō tēs poleōs kai hydōr keleusas enechthēnai en angeiǭ, en kapsakę̄ phēmi kakoubion de touto hoi epichōrioi kalousi), labōn <te> to auto angos tou hydatos enōpion synēthroisthē de plēthos Ioudaiōn epi tēn thean, kai to apobēsomenon idein spoudazontes kai ho ti epicheirēseien Iōsēpos prattein) megalę̄ tę̄ phōnę̄ ho anēr staurou sphragida epitheis tǭ angeiǭ dia tou idiou daktylou kai epikalesamenos to onoma Iēsou eipen houtōs en onomati Iēsou tou Nazōraiou,
When those assigned to put the fuel on the fire (I mean brushwood or twigs) told Josephus what had happened, the man, stung in his heart and roused by zeal for the Lord, ran out of the city and ordered water to be brought in a vessel — a flask, I mean (the locals call this a cacubium). And taking the vessel of water in full view (a crowd of Jews had gathered to watch, eager to see what would happen and what Josephus would attempt to do), the man, in a loud voice, made the seal of the cross on the vessel with his own finger, called on the name of Jesus, and said thus: “In the name of Jesus the Nazoraean,
30.12.7Holl GCS 25/31:348
οὑ ἐσταύρωσαν οἱ πατέρες μου καὶ τούτων πάντων τῶν περιεστώτων, γένηται δύναμις ἐν τούτῳ τῷ ὕδατι εἰς ἀθέτησιν πάσης φαρμακείας καὶ μαγείας ἧς οὗτοι ἔπραξαν καὶ εἰς ἐνέργειαν δυνάμεως τῷ πυρὶ εἰς τὸ ἐπιτελεσθῆναι τὸν οἶκον κυρίου«.
hou estaurōsan hoi pateres mou kai toutōn pantōn tōn periestōtōn, genētai dynamis en toutǭ tǭ hydati eis athetēsin pasēs pharmakeias kai mageias hēs houtoi epraxan kai eis energeian dynameōs tǭ pyri eis to epitelesthēnai ton oikon kyriou«.
whom my fathers and the fathers of all these standing around crucified, let there be power in this water to annul all the sorcery and magic which these have done, and to put power into the fire so that the house of the Lord may be completed.”
30.12.8Holl GCS 25/31:348
καὶ οὕτως λαμβάνει τὸ ὕδωρ ἐν τῇ χειρὶ καὶ ῥαίνει ἑκάστῳ φούρνακι ἐκ τοῦ υδατος. καὶ ἀνελύετο μὲν τὰ φάρμακα, τὸ πῦρ δὲ ἐνώπιον πάντων ἀνεβλύστανεν. οἱ δὲ παρόντες ὄχλοι κραυγάσαντες »εἷς θεός, ὁ βοηθῶν τοῖς Χριστιανοῖς« ἀνεχώρησαν.
kai houtōs lambanei to hydōr en tę̄ cheiri kai rhainei hekastǭ phournaki ek tou ydatos. kai anelyeto men ta pharmaka, to pyr de enōpion pantōn aneblystanen. hoi de parontes ochloi kraugasantes »heis theos, ho boēthōn tois Christianois« anechōrēsan.
And so he took the water in his hand and sprinkled some of the water on each furnace. And the spells were undone, and the fire blazed up before them all. And the crowds present cried out, “There is one God, who helps the Christians,” and went away.
30.12.9Holl GCS 25/31:348
πολλάκις δὲ κακούντων τὸν ἄνδρα ἐκείνων, εἰς ὕστερον μέρος τι τοῦ ναοῦ ἐν Τιβεριάδι οἰκοδομήσας καὶ μικρὰν ἐκκλησίαν ἀποτελέσας οὕτως ἐκεῖθεν ἀνεχώρησεν, ἐν Σκυθοπόλει δὲ ἐλθὼν κατέμεινεν. ἐν Διοκαισαρείᾳ δὲ καὶ ἄλλαις τισὶ τελείως ᾠκοδόμησε.
pollakis de kakountōn ton andra ekeinōn, eis hysteron meros ti tou naou en Tiberiadi oikodomēsas kai mikran ekklēsian apotelesas houtōs ekeithen anechōrēsen, en Skythopolei de elthōn katemeinen. en Diokaisareią de kai allais tisi teleiōs ǭkodomēse.
But as those people often did the man harm, in the end he built a part of the temple in Tiberias and completed a small church, and so withdrew from there, and came to Scythopolis and stayed there. In Diocaesarea, however, and some other places, he completed his buildings.
30.12.10Holl GCS 25/31:348
ταῦτα δὲ πραχθέντα καὶ ἐνταῦθά μοι ἐπιμνησθέντα ἕνεκεν τῆς τῶν βίβλων ἑρμηνείας, πῶς ἀπὸ Ἑλληνίδος τὸ εὐαγγέλιον τὸ κατὰ Ἰωάννην εἰς Ἑβραΐδα μετέπεσε καὶ αἱ Πράξεις τῶν ἀποστόλων, ἔως ὡδε τὰ τῆς ἱστορίας καὶ ὑφηγήσεως ἐχέτω.
tauta de prachthenta kai entautha moi epimnēsthenta heneken tēs tōn biblōn hermēneias, pōs apo Hellēnidos to euangelion to kata Iōannēn eis Hebraïda metepese kai hai Praxeis tōn apostolōn, eōs hōde ta tēs historias kai hyphēgēseōs echetō.
These things, which took place and which I have recalled here because of the translation of the books — how the Gospel according to John and the Acts of the Apostles passed from Greek into Hebrew — let the story and narrative go no further than this.
Haer. 30, chapter 13
30.13.1Holl GCS 25/31:348–349
13. Ἐπάνειμι δὲ τὴν κατὰ Ἐβίωνος ποιούμενος ἀκολουθίαν· διὰ γὰρ τὸ κατὰ Ματθαῖον εὐαγγέλιον προϊὼν ὁ λόγος τὴν ἀκολουθίαν τῆς εἰς ἡμᾶς ἐλθούσης γνώσεως παραθέσθαι ἠνάγκασεν.
13. Epaneimi de tēn kata Ebiōnos poioumenos akolouthian; dia gar to kata Matthaion euangelion proïōn ho logos tēn akolouthian tēs eis hēmas elthousēs gnōseōs parathesthai ēnankasen.
13. I return to following the course of the argument against Ebion; for the account, as it proceeded, compelled me because of the Gospel according to Matthew to set down in order the information that has reached us.
30.13.2Holl GCS 25/31:349
ἐν τῷ γοῦν παρʼ αὐτοῖς εὐαγγελίῳ κατὰ Ματθαῖον ὀνομαζομένῳ, οὐχ ὅλῳ δὲ πληρεστάτῳ, ἀλλὰ νενοθευμένῳ καὶ ἠκρωτηριασμένῳ Ἑβραϊκὸν δὲ τοῦτο καλοῦσιν) ἐμφέρεται ὅτι »ἐγένετό τις ἀνὴρ ὀνόματι Ἰησοῦς, καὶ αὐτὸς ὡς ἐτῶν τριάκοντα, ὃς ἐξελέξατο ἡμᾶς. καὶ ἐλθὼν εἰς Καφαρναοὺμ εἰσῆλθεν εἰς τὴν οἰκίαν Σίμωνος τοῦ ἐπικληθέντος Πέτρου καὶ ἀνοίξας τὸ στόμα αὐτοῦ εἶπεν·
en tǭ goun parʼ autois euangeliǭ kata Matthaion onomazomenǭ, ouch holǭ de plērestatǭ, alla nenotheumenǭ kai ēkrōtēriasmenǭ Hebraïkon de touto kalousin) empheretai hoti »egeneto tis anēr onomati Iēsous, kai autos hōs etōn triakonta, hos exelexato hēmas. kai elthōn eis Kapharnaoum eisēlthen eis tēn oikian Simōnos tou epiklēthentos Petrou kai anoixas to stoma autou eipen;
In the Gospel which they have, called “according to Matthew” — not wholly complete, but corrupted and mutilated (they call it Hebrew) — it is stated: “There was a certain man named Jesus, and he was about thirty years old, who chose us. And coming to Capernaum he entered the house of Simon, who was surnamed Peter, and opening his mouth he said:
30.13.3Holl GCS 25/31:349–350
παρερχόμενος παρὰ τὴν λίμνην Τιβεριάδος ἐξελεξάμην Ἰωάννην καὶ Ἰάκωβον, υἱοὺς Ζεβεδαίου, καὶ Σίμωνα καὶ Ἀνδρέαν καὶ * Θαδδαῖον καὶ Σίμωνα τὸν ζηλωτὴν καὶ Ἰούδαν τὸν Ἰσκαριώτην, καὶ σὲ τὸν Ματθαῖον καθεζόμενον ἐπὶ τοῦ τελωνίου ἐκάλεσα καὶ τύριον τοῦ Ἰσραήλ« καὶ »ἐγένετο Ἰωάννης βαπτίζων,
parerchomenos para tēn limnēn Tiberiados exelexamēn Iōannēn kai Iakōbon, huious Zebedaiou, kai Simōna kai Andrean kai * Thaddaion kai Simōna ton zēlōtēn kai Ioudan ton Iskariōtēn, kai se ton Matthaion kathezomenon epi tou telōniou ekalesa kai tyrion tou Israēl« kai »egeneto Iōannēs baptizōn,
‘Passing along the lake of Tiberias I chose John and James, the sons of Zebedee, and Simon and Andrew and … Thaddaeus and Simon the Zealot and Judas Iscariot; and you, Matthew, sitting at the tax office, I called … for a testimony to Israel.’” And: “John came baptizing,
30.13.4Holl GCS 25/31:350
καὶ ἐξῆλθον πρὸς αὐτὸν Φαρισαῖοι καὶ ἐβαπτίσθησαν καὶ πᾶσα Ἱεροσόλυμα. καὶ εἶχεν ὁ Ἰωάννης ἔνδυμα ἀπὸ τριχῶν καμήλου καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ. καὶ τὸ βρῶμα αὐτοῦ, φησί, μέλι ἄγριον, οὗ ἡ γεῦσις ἡ τοῦ μάννα, ὡς ἐγκρὶς ἐν ἐλαίῳ«·
kai exēlthon pros auton Pharisaioi kai ebaptisthēsan kai pasa Hierosolyma. kai eichen ho Iōannēs endyma apo trichōn kamēlou kai zōnēn dermatinēn peri tēn osphyn autou. kai to brōma autou, phēsi, meli agrion, hou hē geusis hē tou manna, hōs enkris en elaiǭ«;
and Pharisees went out to him and were baptized, and all Jerusalem. And John had a garment of camel's hair and a leather belt around his waist. And his food,” it says, “was wild honey, whose taste was that of manna, like a cake in oil” —
30.13.5Holl GCS 25/31:350
ἵνα δῆθεν μεταστρέψωσι τὸν τῆς ἀληθείας λόγον εἰς ψεῦδος καὶ ἀντὶ ἀκρίδων ποιήσωσιν ἐγκρίδα ἐν μέλιτι.
hina dēthen metastrepsōsi ton tēs alētheias logon eis pseudos kai anti akridōn poiēsōsin enkrida en meliti.
so that, of course, they may turn the word of truth into a lie, and instead of locusts make it a cake in honey.
30.13.6Holl GCS 25/31:350
ἡ δὲ ἀρχὴ τοῦ παρʼ αὐτοῖς εὐαγγελίου ἔχει ὅτι »ἐγένετο ἐν ταῖς ἡμέραις ἩΡῴδου βασιλέως τῆς Ἰουδαίας <ἐπὶ ἀρχιερέως Καἱάφα>, ἦλθέν <τις> <ὀνόματι> βαπτίζων βάπτισμα μετανοίας ἐν τῷ Ἰορδάνῃ ποταμῷ, ὃς εἶναι ἐκ γένους Ἀαρὼν τοῦ ἱερέως, παῖς Ζαχαρίου καὶ Ἐλισάβετ, καὶ ἐξήρχοντο πρὸς αὐτὸν πάντες«.
hē de archē tou parʼ autois euangeliou echei hoti »egeneto en tais hēmerais HēRǭdou basileōs tēs Ioudaias <epi archiereōs Kaiapha>, ēlthen <tis> <onomati> baptizōn baptisma metanoias en tǭ Iordanę̄ potamǭ, hos einai ek genous Aarōn tou hiereōs, pais Zachariou kai Elisabet, kai exērchonto pros auton pantes«.
And the beginning of their Gospel has: “It came to pass in the days of Herod king of Judaea, <when Caiaphas was high priest>, that there came <one>, <John> <by name>, baptizing with a baptism of repentance in the river Jordan; he was said to be of the family of Aaron the priest, the son of Zechariah and Elizabeth, and all went out to him.”
30.13.7Holl GCS 25/31:350–351
καὶ μετὰ τὸ εἰπεῖν πολλὰ ἐπιφέρει ὅτι »τοῦ λαοῦ βαπτισθέντος ἦλθεν καὶ Ἰησοῦς καὶ ἐβαπτίσθη ὑπὸ τοῦ Ιωάννου. καὶ ὡς ἀνῆλθεν ἀπὸ τοῦ ὕδατος, ἠνοίγησαν οἱ οὐρανοὶ καὶ εἶδεν τὸ πνεῦμα τὸ ἅγιον ἐν εἴδει περιστερᾶς, κατελθούσης καὶ εἰσελθούσης εἰς αὐτόν. καὶ φωνὴ ἐκ τοῦ οὐρανοῦ λέγουσα· σύ μου εἶ ὁ υἱὸς ὁ ἀγαπητός, ἐν σοὶ ηὐδόκησα, καὶ πάλιν· εγὼ σήμερον γεγέννηκά σε. καὶ αὐτῷ· σὺ τίς εἶ, κύριε; καὶ πάλιν φωνὴ ἐξ οὐρανοῦ πρὸς αὐτόν· οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐφʼ ὃν ηὐδόκησα.
kai meta to eipein polla epipherei hoti »tou laou baptisthentos ēlthen kai Iēsous kai ebaptisthē hypo tou Iōannou. kai hōs anēlthen apo tou hydatos, ēnoigēsan hoi ouranoi kai eiden to pneuma to hagion en eidei peristeras, katelthousēs kai eiselthousēs eis auton. kai phōnē ek tou ouranou legousa; sy mou ei ho huios ho agapētos, en soi ēudokēsa, kai palin; egō sēmeron gegennēka se. kai autǭ; sy tis ei, kyrie? kai palin phōnē ex ouranou pros auton; houtos estin ho huios mou ho agapētos, ephʼ hon ēudokēsa.
And after saying much, it adds: “When the people had been baptized, Jesus came too and was baptized by John. And as he came up from the water, the heavens were opened, and he saw the Holy Spirit in the form of a dove descending and entering into him. And a voice from heaven said, ‘You are my beloved Son; in you I am well pleased’; and again, ‘Today I have begotten you.’ And … to him, ‘Who are you, Lord?’ And again a voice from heaven to him: ‘This is my beloved Son, in whom I am well pleased.’
30.13.8Holl GCS 25/31:351
καὶ τότε, φησίν, ὁ Ἰωάννης προσπεσὼν αὐτῷ ἔλεγεν· δέομαί σου, κύριε, σύ με βάπτισον. ὁ δὲ ἐκώλυσεν αὐτὸν λέγων· ἄφες, ὅτι οὔτως ἐστὶ πρέπον πληρωθῆναι παντα«.
kai tote, phēsin, ho Iōannēs prospesōn autǭ elegen; deomai sou, kyrie, sy me baptison. ho de ekōlysen auton legōn; aphes, hoti outōs esti prepon plērōthēnai panta«.
And then,” it says, “John fell down before him and said, ‘I beg you, Lord, you baptize me.’ But he prevented him, saying, ‘Let it be, for thus it is fitting that all things be fulfilled.’”
Haer. 30, chapter 14
30.14.1Holl GCS 25/31:351
14. Ὅρα δὲ τὴν παρʼ αὐτοῖς παραπεποιημένην πανταχόθεν διδασκαλίαν, πῶς πάντα χωλά, λοξὰ καὶ οὐδεμίαν ὀρθότητα ἔχοντα.
14. Hora de tēn parʼ autois parapepoiēmenēn pantachothen didaskalian, pōs panta chōla, loxa kai oudemian orthotēta echonta.
14. See how their teaching is falsified on every side, how everything is lame, crooked, and has no straightness.
30.14.2Holl GCS 25/31:351
ὁ μὲν γὰρ Κήρινθος καὶ Καρποκρᾶς, τῷ αὐτῷ χρώμενοι δῆθεν παρʼ αὐτοῖς εὐαγγελίῳ * ἀπὸ τῆς ἀρχῆς τοῦ κατὰ Ματθαῖον εὐαγγελίου διὰ τῆς γενεαλογίας βούλονται παριστᾶν ἐκ σπέρματος Ἰωσὴφ καὶ Μαρίας εἶναι τὸν Χριστόν. οὑτοι δὲ ἄλλα τινὰ διανοοῦνται.
ho men gar Kērinthos kai Karpokras, tǭ autǭ chrōmenoi dēthen parʼ autois euangeliǭ * apo tēs archēs tou kata Matthaion euangeliou dia tēs genealogias boulontai paristan ek spermatos Iōsēph kai Marias einai ton Christon. houtoi de alla tina dianoountai.
For Cerinthus and Carpocrates, who supposedly use the same Gospel among them, … wish to show from the beginning of the Gospel according to Matthew, through the genealogy, that Christ is from the seed of Joseph and Mary. But these have something else in mind.
30.14.3Holl GCS 25/31:351
παρακόψαντες γὰρ τὰς παρὰ τῷ Ματθαίῳ γενεαλογίας ἄρχονται τὴν ἀρχὴν ποιεῖσθαι ὡς προείπομεν, λέγοντες οτι »ἐγένετο« φησίν »ἐν ταῖς ἡμέραις Ἡρῴδου βασιλέως τῆς Ἰουδαίας ἐπὶ ἀρχιερέως Καϊάφα, ἦλθέν τις Ἰωάννης ὀνόματι βαπτίζων βάπτισμα μετανοίας ἐν τῷ Ἰορδάνῃ ποταμῷ« καὶ τὰ ἑξῆς·
parakopsantes gar tas para tǭ Matthaiǭ genealogias archontai tēn archēn poieisthai hōs proeipomen, legontes oti »egeneto« phēsin »en tais hēmerais Hērǭdou basileōs tēs Ioudaias epi archiereōs Kaïapha, ēlthen tis Iōannēs onomati baptizōn baptisma metanoias en tǭ Iordanę̄ potamǭ« kai ta hexēs;
For having cut off the genealogies in Matthew, they make their beginning, as we said before, saying: “It came to pass,” it says, “in the days of Herod king of Judaea, when Caiaphas was high priest, that there came one John by name, baptizing with a baptism of repentance in the river Jordan,” and so on.
30.14.4Holl GCS 25/31:351
ἐπειδὴ γὰρ βούλονται τὸν μὲν Ἰησοῦν ὄντως ἄνθρωπον εἶναι, ὡς προεῖπον, Χριστὸν δὲ ἐν αὐτῷ γεγενῆσθαι τὸν ἐν εἴδει περιστερᾶς καταβεβηκότα καθάπερ ἤδη καὶ παρʼ ἄλλαις αἱρέσεσιν εὑρήκαμεν) συναφθέντα <τε> αὐτῶ, καὶ εἶναι αὐτὸν τὸν Χριστὸν * ἐκ σπέρματος ἀνδρὸς καὶ γυναικὸς γεγεννημένον.
epeidē gar boulontai ton men Iēsoun ontōs anthrōpon einai, hōs proeipon, Christon de en autǭ gegenēsthai ton en eidei peristeras katabebēkota kathaper ēdē kai parʼ allais hairesesin heurēkamen) synaphthenta <te> autō, kai einai auton ton Christon * ek spermatos andros kai gynaikos gegennēmenon.
For since they wish Jesus really to be a man, as I said before, and the Christ, who descended in the form of a dove, to have come into being in him (as we have already found in other heresies too) and to have been joined <to> him, and him to be the Christ … born of the seed of a man and a woman.
30.14.5Holl GCS 25/31:351
πάλιν δὲ ἀρνοῦνται εἶναι αὐτὸν ἄνθρωπον, δῆθεν ἀπὸ τοῦ λόγου οὑ εἴρηκεν ὁ σωτὴρ έν τῷ ἀναγγελῆναι αὐτῷ ὅτι »ἰδοὺ ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου ἔξω ἑστήκασιν«, ὅτι »τίς μού ἐστι μήτηρ καὶ ἀδελφοί; καὶ ἐκτείνας τὴν χεῖρα ἐπὶ τοὺς μαθητὰς ἔφη· οὐτοί εἰσιν οἱ ἀδελφοί μου καὶ ἡ μήτηρ καὶ ἀδελφαὶ οἱ ποιοῦντες τὰ θελήματα τοῦ πατρός μου((.
palin de arnountai einai auton anthrōpon, dēthen apo tou logou hou eirēken ho sōtēr en tǭ anangelēnai autǭ hoti »idou hē mētēr sou kai hoi adelphoi sou exō hestēkasin«, hoti »tis mou esti mētēr kai adelphoi? kai ekteinas tēn cheira epi tous mathētas ephē; outoi eisin hoi adelphoi mou kai hē mētēr kai adelphai hoi poiountes ta thelēmata tou patros mou((.
Again, they deny that he is a man, supposedly from the saying the Saviour spoke when it was announced to him, “Behold, your mother and your brothers are standing outside”: “Who is my mother, and who are my brothers? And stretching out his hand toward the disciples he said, These are my brothers and mother and sisters, who do the will of my Father.”
30.14.6Holl GCS 25/31:351–352
ἐντεῦθεν, ὡς ἔφην, τῆς πάσης κυβείας μεμεστωμένος ὁ Ἐβίων διὰ πολλῶν μορφῶν ὑποφαίνει ἑαυτόν, ὡς εἶναι τεράστιον κατὰ τὰ ἄνω μοι προδεδηλωμένα.
enteuthen, hōs ephēn, tēs pasēs kybeias memestōmenos ho Ebiōn dia pollōn morphōn hypophainei heauton, hōs einai terastion kata ta anō moi prodedēlōmena.
Hence, as I said, Ebion, filled with every trickery, displays himself in many forms, so as to be a monster, as I made plain above.
Haer. 30, chapter 15
30.15.1Holl GCS 25/31:352
15. Χρῶνται δὲ καὶ ἄλλαις τισὶ βίβλοις, δῆθεν ταῖς Περιόδοις καλουμέναις Πέτρου ταῖς διὰ Κλήμεντος γραφείσαις, νοθεύσαντες μὲν τὰ ἐν αὐταῖς, ὀλίγα δὲ ἀληθινὰ ἐάσαντες,
15. Chrōntai de kai allais tisi biblois, dēthen tais Periodois kaloumenais Petrou tais dia Klēmentos grapheisais, notheusantes men ta en autais, oliga de alēthina easantes,
15. They also use certain other books: the so-called Circuits of Peter, written through Clement, falsifying what is in them and leaving only a little that is genuine,
30.15.2Holl GCS 25/31:352
ὡς αὐτὸς Κλήμης αὐτοὺς κατὰ πάντα ἐλέγχει ἀφʼ ὧν ἔγραψεν ἐπιστολῶν ἐγκυκλίων τῶν ἐν ταῖς ἁγίαις ἐκκλησίαις ἀναγινωσκομένων, ὅτι ἄλλον ἔχει χαρακτῆρα ἡ αὐτοῦ πίστις καὶ ὁ λόγος παρὰ τὰ ὑπὸ τούτων εἰς ὄνομα αὐτοῦ ἐν ταῖς περιόδοις νενοθευμένα. αὐτὸς γὰρ παρθενίαν διδάσκει καὶ αὐτοὶ οὐ δέχονται· αὐτὸς ἐγκωμιάζει Ἠλίαν καὶ Δαυιδ καὶ Σαμψὼν καὶ πάντας προφήτας, οὓς οὐτοι βδελύττονται.
hōs autos Klēmēs autous kata panta elenchei aphʼ hōn egrapsen epistolōn enkykliōn tōn en tais hagiais ekklēsiais anaginōskomenōn, hoti allon echei charaktēra hē autou pistis kai ho logos para ta hypo toutōn eis onoma autou en tais periodois nenotheumena. autos gar parthenian didaskei kai autoi ou dechontai; autos enkōmiazei Ēlian kai Dauid kai Sampsōn kai pantas prophētas, hous outoi bdelyttontai.
as Clement himself refutes them on every point from the encyclical letters he wrote, which are read in the holy churches, since his faith and teaching have a different character from what they have falsified in his name in the Circuits. For he teaches virginity, and they do not accept it; he praises Elijah and David and Samson and all the prophets, whom these abhor.
30.15.3Holl GCS 25/31:352–353
ἐν ταῖς οὐν Περιόδοις τὸ πᾶν εἰς ἑαυτοὺς μετήνεγκαν, καταψευσάμενοι Πέτρου κατὰ πολλοὺς τρόπους, ὡς αὐτοῦ καθʼ ἡμέραν βαπτιζομένου ἁγνισμοῦ ἕνεκεν, καθάπερ καὶ οὐτοι· ἐμψύχων τε τὸν αὐτὸν ἀπέχεσθαι καὶ κρεῶν, ὡς καὶ αὐτοί, καὶ πάσης ἄλλης ἐδωδῆς τῆς ἀπὸ σαρκῶν πεποιημένης λέγουσιν, ἐπειδήπερ καὶ αὐτὸς Ἐβίων καὶ Ἐβιωνῖται παντελῶς τούτων ἀπέχονται.
en tais oun Periodois to pan eis heautous metēnenkan, katapseusamenoi Petrou kata pollous tropous, hōs autou kathʼ hēmeran baptizomenou hagnismou heneken, kathaper kai outoi; empsychōn te ton auton apechesthai kai kreōn, hōs kai autoi, kai pasēs allēs edōdēs tēs apo sarkōn pepoiēmenēs legousin, epeidēper kai autos Ebiōn kai Ebiōnitai pantelōs toutōn apechontai.
So in the Circuits they have transferred everything to their own views, lying against Peter in many ways: that he was baptized daily for purification, as they are; and they say that he abstained from living things and meat, as they do, and from every other food made from flesh, since Ebion himself and the Ebionites abstain from these entirely.
30.15.4Holl GCS 25/31:353
ὅταν δὲ ἐρωτήσῃς ἕνα τῶν αὐτῶν, τίνος ἕνεκεν ἐμψύχων οὐ μεταλαμβάνουσι, μὴ ἔχοντές τι διηγήσασθαι ἀποκρίνονται ἀσυνέτως καὶ λέγουσι· διὰ τὸ ἐκ συνουσίας καὶ ἐπιμιξίας σωμάτων εἰναι αὐτὰ οὐ μεταλαμβάνομεν, ὡς εἰναι αὐτοὺς ὅλους τοὺς ἀπὸ ἐπιμιξίας ἀνδρός τε καὶ γυναικὸς βδελυκτοὺς κατὰ τὰ ὑπὸ τοῦ στόματος αὐτῶν ληρωδῶς ἐξεμεθέντα.
hotan de erōtēsę̄s hena tōn autōn, tinos heneken empsychōn ou metalambanousi, mē echontes ti diēgēsasthai apokrinontai asynetōs kai legousi; dia to ek synousias kai epimixias sōmatōn einai auta ou metalambanomen, hōs einai autous holous tous apo epimixias andros te kai gynaikos bdelyktous kata ta hypo tou stomatos autōn lērōdōs exemethenta.
And when you ask one of them why they do not partake of living things, having nothing to explain they answer foolishly and say, “We do not partake of them because they come from intercourse and the mingling of bodies” — so that they themselves, all of them, the product of the mingling of man and woman, are abominable, by what has been foolishly vomited from their own mouth.
Haer. 30, chapter 16
30.16.1Holl GCS 25/31:353
16. Βάπτισμα δὲ καὶ αὐτοὶ λαμβάνουσι χωρὶς ὡν καθʼ ἡμέραν βαπτίζονται. μυστήρια δὲ δῆθεν τελοῦσι κατὰ μίμησιν τῶν ἁγίων ἐν τῇ ἐκκλησίᾳ ἀπὸ ἐνιαυτοῦ εἰς ἐνιαυτὸν διὰ ἀζύμων καὶ τὸ ἄλλο μέρος τοῦ μυστηρίου διʼ ὕδατος μόνου.
16. Baptisma de kai autoi lambanousi chōris hōn kathʼ hēmeran baptizontai. mystēria de dēthen telousi kata mimēsin tōn hagiōn en tę̄ ekklēsią apo eniautou eis eniauton dia azymōn kai to allo meros tou mystēriou diʼ hydatos monou.
16. They too receive baptism, apart from their daily immersions. And they supposedly celebrate mysteries, in imitation of the holy ones in the church, from year to year, with unleavened bread, and the other part of the mystery with water only.
30.16.2Holl GCS 25/31:353
δύο δέ τινας, ὡς ἔφην, συνιστῶσιν ἐκ θεοῦ τεταγμένους, ἕνα μὲν τὸν Χριστὸν ἕνα δὲ τὸν διάβολον. καὶ τὸν μὲν Χριστὸν λέγουσι τοῦ μέλλοντος αἰῶνος εἰληφέναι τὸν κλῆρον, τὸν δὲ διάβολον τοῦτον πεπιστεῦσθαι τὸν αἰῶνα, ἐκ προσταγῆς δῆθεν τοῦ παντοκράτορος κατὰ αἴτησιν ἑκατέρων αὐτῶν.
dyo de tinas, hōs ephēn, synistōsin ek theou tetagmenous, hena men ton Christon hena de ton diabolon. kai ton men Christon legousi tou mellontos aiōnos eilēphenai ton klēron, ton de diabolon touton pepisteusthai ton aiōna, ek prostagēs dēthen tou pantokratoros kata aitēsin hekaterōn autōn.
As I said, they posit two beings appointed by God, one the Christ and one the devil. And they say that the Christ has received the portion of the age to come, and that the devil has been entrusted with this age, supposedly by order of the Almighty at the request of each of them.
30.16.3Holl GCS 25/31:353–354
καὶ τούτου ἕνεκα Ἰησοῦν γεγεννημένον ἐκ σπέρματος ἀνδρὸς λέγουσι καὶ ἐπιλεχθέντα καὶ οὕτω κατὰ ἐκλογὴν υἱὸν θεοῦ κληθέντα ἀπὸ τοῦ ἄνωθεν εἰς αὐτὸν ἥκοντος Χριστοῦ ἐν εἴδει περιστερᾶς.
kai toutou heneka Iēsoun gegennēmenon ek spermatos andros legousi kai epilechthenta kai houtō kata eklogēn huion theou klēthenta apo tou anōthen eis auton hēkontos Christou en eidei peristeras.
And for this reason they say that Jesus was born of the seed of a man and was chosen, and so, by election, was called Son of God, from the Christ who came into him from above in the form of a dove.
30.16.4Holl GCS 25/31:354
οὐ φάσκουσι δὲ ἐκ θεοῦ πατρὸς αὐτὸν γεγεννῆσθαι, ἀλλὰ κεκτίσθαι ὡς ἕνα τῶν ἀρχαγγέλων καὶ ἔτι περισσοτέρως, αὐτὸν δὲ κυριεύειν καὶ ἀγγέλων καὶ πάντων <τῶν> ὑπὸ τοῦ παντοκράτορος πεποιημένων, ἐλθόντα καὶ ὑφηγησάμενον *,
ou phaskousi de ek theou patros auton gegennēsthai, alla kektisthai hōs hena tōn archangelōn kai eti perissoterōs, auton de kyrieuein kai angelōn kai pantōn <tōn> hypo tou pantokratoros pepoiēmenōn, elthonta kai hyphēgēsamenon *,
They do not say that he was begotten of God the Father, but that he was created like one of the archangels, and more so; and that he is lord both of angels and of all <the> things made by the Almighty; and that he came and taught …,
30.16.5Holl GCS 25/31:354
ὡς τὸ παρʼ αὐτοῖς εὐαγγέλιον καλούμενον περιέχει, ὅτι »ἦλθον καταλῦσαι τὰς θυσίας, καὶ ἐὰν μὴ παύσησθε τοῦ θύειν, οὐ παύσεται ἀφʼ ὑμῶν Ἡ ὀργή«. καὶ ταῦτα καὶ τοιαῦτά τινά ἐστι τὰ παρʼ αὐτοῖς δόλια ἐπινοήματα.
hōs to parʼ autois euangelion kaloumenon periechei, hoti »ēlthon katalysai tas thysias, kai ean mē pausēsthe tou thyein, ou pausetai aphʼ hymōn Hē orgē«. kai tauta kai toiauta tina esti ta parʼ autois dolia epinoēmata.
as the gospel so called among them contains: “I came to abolish the sacrifices, and if you do not cease from sacrificing, the wrath will not cease from you.” These and such things are their deceitful inventions.
30.16.6Holl GCS 25/31:354
Πράξεις δὲ ἄλλας καλοῦσιν ἀποστόλων, ἐν αἷς πολλὰ τῆς ἀσεβείας ἔμπλεα, ἔνθεν οὐ παρέργως κατὰ τῆς ἀληθείας ἑαυτοὺς ὥπλισαν.
Praxeis de allas kalousin apostolōn, en hais polla tēs asebeias emplea, enthen ou parergōs kata tēs alētheias heautous hōplisan.
They also have other so-called Acts of the Apostles, in which there is much full of impiety; from there they have armed themselves against the truth, and not idly.
30.16.7Holl GCS 25/31:354–355
Ἀναβαθμοὺς δέ τινας καὶ ὑφηγήσεις δῆθεν ἐν τοῖς Ἀναβαθμοῖς Ἰακώβου ὑποτίθενται, ὡς ἐξηγουμένου κατά τε τοῦ ναοῦ καὶ τῶν θυσιῶν, κατά τε τοῦ πυρὸς τοῦ ἐν τῷ θυσιαστηρίῳ καὶ ἄλλα πολλὰ κενοφωνίας ἔμπλεα·
Anabathmous de tinas kai hyphēgēseis dēthen en tois Anabathmois Iakōbou hypotithentai, hōs exēgoumenou kata te tou naou kai tōn thysiōn, kata te tou pyros tou en tǭ thysiastēriǭ kai alla polla kenophōnias emplea;
They put forward certain Ascents and instructions, supposedly in the Ascents of James, as though he were expounding against the temple and the sacrifices, against the fire on the altar, and many other things full of empty talk;
30.16.8Holl GCS 25/31:355
ὡς καὶ τοῦ Παύλου ἐνταῦθα κατηγοροῦντες οὐκ αἰσχύνονται ἐπιπλάστοις τισὶ τῆς τῶν ψευδαποστόλων αὐτῶν κακουργίας καὶ πλάνης λόγοις πεποιημένοις, Ταρσέα μὲν αὐτόν, ὡς αὐτὸς ὁμολογεῖ καὶ οὐκ ἀρνεῖται, λέγοντες, ἐξ Ἑλλήνων δὲ αὐτὸν ὑποτίθενται, λαβόντες τὴν πρόφασιν ἐκ τοῦ τόπου διὰ τὸ φιλαλήθως ὑπʼ αὐτοῦ ῥηθὲν ὅτι »Ταρσεύς εἰμι, οὐκ ἀσήμου πόλεως πολίτης‘.
hōs kai tou Paulou entautha katēgorountes ouk aischynontai epiplastois tisi tēs tōn pseudapostolōn autōn kakourgias kai planēs logois pepoiēmenois, Tarsea men auton, hōs autos homologei kai ouk arneitai, legontes, ex Hellēnōn de auton hypotithentai, labontes tēn prophasin ek tou topou dia to philalēthōs hypʼ autou rhēthen hoti »Tarseus eimi, ouk asēmou poleōs politēs‘.
so that there too they are not ashamed to accuse Paul, with certain fabricated words made up by the villainy and error of their false apostles. They say that he was from Tarsus, as he himself acknowledges and does not deny, but they suppose him to be of Greek origin, taking the pretext from the passage in which he said, out of love of truth, “I am from Tarsus, a citizen of no mean city.”
30.16.9Holl GCS 25/31:355
εἶτα φάσκουσιν αὐτὸν Ἕλληνα καὶ Ἑλληνίδος μητρὸς καὶ Ἕλληνος πατρὸς παῖδα, ἀναβεβηκέναι δὲ εἰς τὰ Ἱεροσόλυμα καὶ χρόνον ἐκεῖ μεμενηκέναι, ἐπιτεθυμηκέναι δὲ θυγατέρα τοῦ ἱερέως πρὸς γάμον ἀγαγέσθαι καὶ τούτου ἕνεκα προσήλυτον γενέσθαι καὶ περιτμηθῆναι. καὶ μηκέτι λαβόντα τὴν τοιαύτην κόρην ὠργίσθαι καὶ κατὰ περιτομῆς γεγραφέναι καὶ κατὰ σαββάτου καὶ νομοθεσίας
eita phaskousin auton Hellēna kai Hellēnidos mētros kai Hellēnos patros paida, anabebēkenai de eis ta Hierosolyma kai chronon ekei memenēkenai, epitethymēkenai de thygatera tou hiereōs pros gamon agagesthai kai toutou heneka prosēlyton genesthai kai peritmēthēnai. kai mēketi labonta tēn toiautēn korēn ōrgisthai kai kata peritomēs gegraphenai kai kata sabbatou kai nomothesias
Then they say that he was a Greek, the son of a Greek mother and a Greek father; that he went up to Jerusalem and stayed there for a time; that he desired to marry the daughter of the priest, and for this reason became a proselyte and was circumcised; and that when he still did not get the girl he became angry and wrote against circumcision, the sabbath, and the law.
Haer. 30, chapter 17
30.17.1Holl GCS 25/31:355–356
17. Ἀλλὰ κατὰ πάντα τρόπον συκοφαντεῖ ὁ δεινὸς οὐτος ὄφις καὶ πτωχὸς τῇ διανοίᾳ. Ἐβίων γὰρ ἔχει ἀπὸ ἙβραΪκῆς εἰς Ἑλλάδα φωνὴν τὴν ἑρμηνείαν πτωχός. πτωχὸς γὰρ ὡς ἀληθῶς καὶ τῇ διανοίᾳ καὶ τῇ ἐλπίδι καὶ τῷ ἔργῳ <ὁ> Χριστὸν ἄνθρωπον ψιλὸν νομίσας καὶ οὕτως ἐν πτωχείᾳ πίστεως τὴν ἐλπίδα περὶ αὐτοῦ κεκτημένος.
17. Alla kata panta tropon sykophantei ho deinos outos ophis kai ptōchos tę̄ dianoią. Ebiōn gar echei apo HebraÏkēs eis Hellada phōnēn tēn hermēneian ptōchos. ptōchos gar hōs alēthōs kai tę̄ dianoią kai tę̄ elpidi kai tǭ ergǭ <ho> Christon anthrōpon psilon nomisas kai houtōs en ptōcheią pisteōs tēn elpida peri autou kektēmenos.
17. But this terrible serpent, poor in understanding, slanders in every way. For Ebion, translated from Hebrew into Greek, means “poor.” For truly poor in understanding, in hope, and in deed is <he> who thinks Christ a mere man and so holds his hope in him in poverty of faith.
30.17.2Holl GCS 25/31:356
αὐτοὶ δὲ δῆθεν σεμνύνονται ἑαυτοὺς φάσκοντες πτωχοὺς διὰ τό. φασίν, ἐν χρόνοις τῶν ἀποστόλων πωλεῖν τὰ αὐτῶν ὑπάρχοντα καὶ τιθέναι παρὰ τοὺς πόδας τῶν ἀποστόλων καὶ εἰς πτωχείαν καὶ ἀποταξίαν μετεληλυθέναι· καὶ διὰ τοῦτο καλεῖσθαι ὑπὸ πάντων, φησί, πτωχοί.
autoi de dēthen semnynontai heautous phaskontes ptōchous dia to. phasin, en chronois tōn apostolōn pōlein ta autōn hyparchonta kai tithenai para tous podas tōn apostolōn kai eis ptōcheian kai apotaxian metelēlythenai; kai dia touto kaleisthai hypo pantōn, phēsi, ptōchoi.
But they pride themselves, saying they are poor because, they say, in the time of the apostles they sold their possessions and laid them at the apostles' feet, and passed into poverty and renunciation; and for this reason, he says, they are called “poor” by everyone.
30.17.3Holl GCS 25/31:356
οὐδὲ τοῦτο δὲ ἀληθὲς παρʼ αὐτοῖς, ἀλλὰ φύσει τῷ ὄντι Ἐβίων ἐκαλεῖτο, κατὰ προφητείαν οἶμαι ὁ πτωχὸς καὶ τάλας τὸ ὄνομα ἐκ πατρὸς αὐτοῦ καὶ μητρὸς αὐτοῦ κεκληρωμένος.
oude touto de alēthes parʼ autois, alla physei tǭ onti Ebiōn ekaleito, kata prophēteian oimai ho ptōchos kai talas to onoma ek patros autou kai mētros autou keklērōmenos.
But this is not true of them either; rather, he really was called Ebion by nature — by a prophecy, I think, the poor wretch having received the name from his father and mother.
30.17.4Holl GCS 25/31:356
πόσα δὲ ἄλλα δεινὰ καὶ παραπεποιημένα καὶ μοχθηρίας γέμοντα παρʼ αὐτοῖς φυλάττεται; ὅτω γὰρ τις ἐξ αὐτῶν ἢ νόσῳ περιπέσοι ἢ ὑπὸ ἑρπετοῦ δηχθείη, κάτεισιν εἰς τὰ ὕδατα καὶ ἐπικαλεῖται τὰς ἐπωνυμίας τὰς ἐν τῷ Ἠλξαῒ τοῦ τε οὐρανοῦ καὶ τῆς γῆς τοῦ τε ἁλὸς καὶ τοῦ ὕδατος, τῶν τε ἀνέμων καὶ ἀγγέλων τῆς δικαιοσύνης, > φασι, καὶ τοῦ ἄρτου καὶ τοῦ ἐλαίου, καὶ ἄρχεται λέγειν βοηθεῖτέ μοι καὶ ἀπαλλάξατε ἀπʼ ἐμοῦ τὸ ἄλγημα«.
posa de alla deina kai parapepoiēmena kai mochthērias gemonta parʼ autois phylattetai? hotō gar tis ex autōn ē nosǭ peripesoi ē hypo herpetou dēchtheiē, kateisin eis ta hydata kai epikaleitai tas epōnymias tas en tǭ Ēlxaï tou te ouranou kai tēs gēs tou te halos kai tou hydatos, tōn te anemōn kai angelōn tēs dikaiosynēs, > phasi, kai tou artou kai tou elaiou, kai archetai legein boētheite moi kai apallaxate apʼ emou to algēma«.
And how many other terrible, falsified things, full of wickedness, are kept among them! For if any of them falls ill or is bitten by a snake, he goes down into the water and invokes the names in Elxai — of heaven and earth, salt and water, winds and angels of righteousness, as they say, and bread and oil — and begins to say, “Help me and rid me of the pain.”
30.17.5Holl GCS 25/31:356
ἤδη δέ μοι καὶ ἀνωτέρω προδεδήλωται ὡς ταῦτα μὲν Ἐβίων οὐκ ᾔδει, μετὰ καιρὸν δὲ οἱ ἀπʼ αὐτοῦ συναφθέντες τῷ Ἠλξαῒ ἐσχήκασι μὲν τοῦ Ἐβίωνος τὴν περιτομὴν καὶ τὸ σάββατον καὶ τὰ ἔθη, τοῦ δὲ Ἠλξαῒ τὴν φαντασίαν,
ēdē de moi kai anōterō prodedēlōtai hōs tauta men Ebiōn ouk ę̄dei, meta kairon de hoi apʼ autou synaphthentes tǭ Ēlxaï eschēkasi men tou Ebiōnos tēn peritomēn kai to sabbaton kai ta ethē, tou de Ēlxaï tēn phantasian,
I have already shown above that Ebion did not know these things, but that in time his followers, having joined Elxai, kept Ebion's circumcision, sabbath, and customs, but took Elxai's fantasy,
30.17.6Holl GCS 25/31:356–357
ὥστε νομίζειν μὲν τὸν Χριστὸν εἶναί τι ἀνδροείκελον ἐκτύπωμα ἀόρατον ἀνθρώποις, μιλίων ἐνενήκοντα ἓξ τὸ μῆκος, δῆθεν σχοίνων εἴκοσι τεσσάρων, τὸ δὲ πλάτος σχοίνων ἕξ, μιλίων εἴκοσι τεσσάρων, τὸ πάχος δὲ κατὰ μέτρησιν ἄλλην τινά. ἀντικρὺ δὲ αὐτοῦ ἑστάναι καὶ τὸ ἅγιον πνεῦμα ἐν εἴδει θηλείας ἀοράτως, καὶ τὸ αὐτὸ τοῦ αὐτοῦ μέτρου.
hōste nomizein men ton Christon einai ti androeikelon ektypōma aoraton anthrōpois, miliōn enenēkonta hex to mēkos, dēthen schoinōn eikosi tessarōn, to de platos schoinōn hex, miliōn eikosi tessarōn, to pachos de kata metrēsin allēn tina. antikry de autou hestanai kai to hagion pneuma en eidei thēleias aoratōs, kai to auto tou autou metrou.
so as to think that Christ is a kind of man-shaped figure invisible to human beings, ninety-six miles long — that is, twenty-four schoinoi — and six schoinoi, twenty-four miles, wide, and of a thickness by some other measurement; and that opposite him stands the Holy Spirit too, invisibly, in female form, of the same measure.
30.17.7Holl GCS 25/31:357
καὶ πόθεν, φησίν, ἔγνων τὰ μέτρα; ἐπειδή, φησίν, εἶδον ἀπὸ τῶν ὀρέων ὅτι αἱ κεφαλαὶ ἔφθανον αὐτῶν, καὶ τὸ μέτρον τοῦ ὄρους καταμαθὼν ἔγνων Χριστοῦ τε καὶ τοῦ ἁγίου πνεύματος τὰ μέτρα.«
kai pothen, phēsin, egnōn ta metra? epeidē, phēsin, eidon apo tōn oreōn hoti hai kephalai ephthanon autōn, kai to metron tou orous katamathōn egnōn Christou te kai tou hagiou pneumatos ta metra.«
“And how,” he says, “did I know the measurements? Because,” he says, “I saw from the mountains that their heads reached them, and having learned the measure of the mountain I knew the measurements of Christ and of the Holy Spirit.”
30.17.8Holl GCS 25/31:357
ἤδη δέ μοι περὶ τούτων εἴρηται ἐν τῇ κατὰ Ὀσσαίων αἱρέσει. ἐν παρεξόδῳ δὲ ταῦτα πεποίημαι νῦν, ἵνα μὴ τὰ παρʼ ἑκάστῳ ἔθνει τε καὶ αἱρέσει ὄντα, εὑρισκόμενα δὲ καὶ παρʼ ἑτέροις, νομισθείη κατὰ λήθην ὑφ ἡμῶν μὴ εἰρῆσθαι.
ēdē de moi peri toutōn eirētai en tę̄ kata Ossaiōn hairesei. en parexodǭ de tauta pepoiēmai nyn, hina mē ta parʼ hekastǭ ethnei te kai hairesei onta, heuriskomena de kai parʼ heterois, nomistheiē kata lēthēn hyph hēmōn mē eirēsthai.
I have already spoken of these things in the heresy of the Ossaeans. I have done this now by way of digression, so that things found in each nation and heresy, and also found among others, might not be thought to have been left unsaid by us through forgetfulness.
Haer. 30, chapter 18
30.18.1Holl GCS 25/31:357
18. Οὑτος μὲν οὐν ὁ Ἐβίων καὶ αὐτὸς ἐν τῇ Ἀσίᾳ ἴσχεν τὸ κήρυγμα καὶ Ῥώμῆ, τὰς δὲ ῥίζας τῶν ἀκανθωδῶν παραφυάδων ἔχουσιν ἀπό τε τῆς Ναβαταίας καὶ Πανεάδος τὸ πλεῖστον, Μωαβίτιδός τε καὶ Κωκάβων ἐν τῇ Βασανίτιδι γῇ ἐπέκεινα Ἀδραῶν, ἀλλὰ καὶ ἐν τῇ Κύπρῳ.
18. Houtos men oun ho Ebiōn kai autos en tę̄ Asią ischen to kērygma kai Rhōmē, tas de rhizas tōn akanthōdōn paraphyadōn echousin apo te tēs Nabataias kai Paneados to pleiston, Mōabitidos te kai Kōkabōn en tę̄ Basanitidi gę̄ epekeina Adraōn, alla kai en tę̄ Kyprǭ.
18. This Ebion, then, also had his preaching in Asia and in Rome; but the roots of these thorny shoots come mostly from Nabataea and Paneas, and from Moabitis and Kokabe in the land of Bashanitis beyond Adraa, and also in Cyprus.
30.18.2Holl GCS 25/31:357
ἀναγκάζουσι δὲ καὶ παρʼ ἡλικίαν ἐκγαμίζουσι τοὺς νέους, ἐξ ἐπιτροπῆς δῆθεν τῶν παρʼ αὐτοῖς διδασκάλων πρεσβυτέρους γὰρ οὑτοι ἔχουσι καὶ ἀρχισυναγώγους, συναγωγὴν δὲ καλοῦσι τὴν ἑαυτῶν ἐκκλησίαν καὶ οὐχὶ ἐκκλησίαν, τῷ Χριστοῦ δὲ ὀνόματι μόνον σεμνύνονται)
anankazousi de kai parʼ hēlikian ekgamizousi tous neous, ex epitropēs dēthen tōn parʼ autois didaskalōn presbyterous gar houtoi echousi kai archisynagōgous, synagōgēn de kalousi tēn heautōn ekklēsian kai ouchi ekklēsian, tǭ Christou de onomati monon semnynontai)
They compel young people to marry, and give them in marriage before the proper age, supposedly by permission of their teachers (for these have presbyters and synagogue rulers; they call their church a synagogue and not a church, and pride themselves only on the name of Christ),
30.18.3Holl GCS 25/31:357
καὶ οὐ μόνον ἑνὶ τῷ γάμῳ ἐπιτρέπουσι τὰς συναφείας ποιεῖσθαι, ἀλλʼ εἰ καὶ θελήσειέν τις τοῦ πρώτου γάμου διαζεύγνυσθαι, ἑτέρῳ δὲ συνάπτεσθαι, ἐπιτρέπουσιν — πάντα γὰρ παρʼ αὐτοῖς ἀδεῶς ἐφίεται — ἄχρι καὶ δευτέρου καὶ τρίτου καὶ ἑβδόμου γάμου.
kai ou monon heni tǭ gamǭ epitrepousi tas synapheias poieisthai, allʼ ei kai thelēseien tis tou prōtou gamou diazeugnysthai, heterǭ de synaptesthai, epitrepousin — panta gar parʼ autois adeōs ephietai — achri kai deuterou kai tritou kai hebdomou gamou.
and they permit unions not only in a single marriage; but if someone wishes to be separated from his first marriage and joined to another, they permit it — for everything is allowed among them without scruple — up to a second, a third, and a seventh marriage.
30.18.4Holl GCS 25/31:357–358
Ἀβραὰμ δὲ ὁμολογοῦσι καὶ Ἰσαὰκ καὶ Ἰακώβ, Μωυσέα τε καὶ Ἀαρών, Ἰησοῦν τε τὸν τοῦ Ναυῆ, ἁπλῶς διαδεξάμενον Μωυσέα, οὐδὲν δὲ ὄντα. μετὰ τούτους δὲ οὐκέτι ὁμολογοῦσί τινα τῶν προφητῶν, ἀλλὰ καὶ ἀναθεματίζουσι καὶ χλευάζουσι Δαυίδ τε καὶ α, ὁμοίως δὲ τοὺς περὶ Ἠσαΐαν καὶ Ἰερεμίαν, Δανιὴλ καὶ Ἰεζεκιήλ, Ἠλίαν τε καὶ Ἐλισσαῖον ἀθετοῦσιν· οὐ γὰρ συντίθενται, βλασφημοῦντες τὰς αὐτῶν προφητείας, ἀλλὰ μόνον τὸ εὐαγγέλιον δέχονται.
Abraam de homologousi kai Isaak kai Iakōb, Mōysea te kai Aarōn, Iēsoun te ton tou Nauē, haplōs diadexamenon Mōysea, ouden de onta. meta toutous de ouketi homologousi tina tōn prophētōn, alla kai anathematizousi kai chleuazousi Dauid te kai a, homoiōs de tous peri Ēsaïan kai Ieremian, Daniēl kai Iezekiēl, Ēlian te kai Elissaion athetousin; ou gar syntithentai, blasphēmountes tas autōn prophēteias, alla monon to euangelion dechontai.
They acknowledge Abraham, Isaac, and Jacob, Moses and Aaron, and Joshua son of Nun simply as Moses' successor, but as of no account. After these they no longer acknowledge any of the prophets, but even anathematize and mock David and …; likewise they reject Isaiah and Jeremiah, Daniel and Ezekiel, Elijah and Elisha. For they do not assent to them, but blaspheme their prophecies, and accept only the Gospel.
30.18.5Holl GCS 25/31:358
τὸν δὲ Χριστὸν προφήτην λέγουσι τῆς ἀληθείας καὶ Χριστόν, υἱὸν <δὲ> θεοῦ κατὰ καὶ κατὰ συνάφειαν ἀναγωγῆς τῆς ἄνωθεν πρὸς αὐτὸν γεγενημένης τοὺς δὲ προφήτας λέγουσι * συνέσεως εἶναι προφήτας καὶ οὐχ ἀληθείας.
ton de Christon prophētēn legousi tēs alētheias kai Christon, huion <de> theou kata kai kata synapheian anagōgēs tēs anōthen pros auton gegenēmenēs tous de prophētas legousi * syneseōs einai prophētas kai ouch alētheias.
They call Christ the prophet of truth and Christ, and Son of God by … and by union, through the exaltation that came to him from above; but they say that the prophets are prophets … of understanding and not of truth.
30.18.6Holl GCS 25/31:358
αὐτὸν δὲ μόνον θέλουσιν εἶναι καὶ προφήτην καὶ ἄνθρωπον καὶ υἱὸν θεοῦ καὶ Χριστὸν καὶ ψιλὸν ἄνθρωπον ὡς προείπαμεν, διὰ δὲ ἀρετὴν βίου ἥκοντα εἰς τὸ καλεῖσθαι υἱὸν θεοῦ.
auton de monon thelousin einai kai prophētēn kai anthrōpon kai huion theou kai Christon kai psilon anthrōpon hōs proeipamen, dia de aretēn biou hēkonta eis to kaleisthai huion theou.
They want him alone to be prophet and man and Son of God and Christ — a mere man, as we said before — who came to be called Son of God through the virtue of his life.
30.18.7Holl GCS 25/31:358–359
οὔτε δὲ δέχονται τὴν πεντάτευχον Μωυσέως ὅλην, ἀλλά τινα ῥητὰ ἀποβάλλουσιν, ὅταν δὲ αὐτοῖς εἴπῃς περὶ ἐμψύχων βρώσεως· πῶς οὖν Ἀβραὰμ παρέθετο τοῖς ἀγγέλοις τὸν μόσχον καὶ τὸ γάλα; ἢ πῶς ἔφαγεν Νῶε καὶ ἤκουσεν ἀπὸ θεοῦ λέγοντος, θῦσον καὶ φάγε, πῶς δὲ Ἰσαὰκ καὶ Ἰακὼβ ἔθυσαν τῷ θεῷ, ὁμοίως δὲ καὶ Μωυσῆς ἐν τῇ ἐρήμῳ;«, ἐκείνοις μὲν ἀπιστεῖ καί φησι »τίς χρεία με ἀναγινώσκειν τὰ ἐν τῷ νόμῳ, ἐλθόντος τοῦ εὐαγγελίου;«.
oute de dechontai tēn pentateuchon Mōyseōs holēn, alla tina rhēta apoballousin, hotan de autois eipę̄s peri empsychōn brōseōs; pōs oun Abraam paretheto tois angelois ton moschon kai to gala? ē pōs ephagen Nōe kai ēkousen apo theou legontos, thyson kai phage, pōs de Isaak kai Iakōb ethysan tǭ theǭ, homoiōs de kai Mōysēs en tę̄ erēmǭ?«, ekeinois men apistei kai phēsi »tis chreia me anaginōskein ta en tǭ nomǭ, elthontos tou euangeliou?«.
Nor do they accept the whole Pentateuch of Moses, but reject certain passages. When you say to them about eating living things, “How then did Abraham set the calf and the milk before the angels? Or how did Noah eat, and hear from God, ‘Sacrifice and eat’? And how did Isaac and Jacob sacrifice to God, and likewise Moses in the wilderness?” he disbelieves those things and says, “What need have I to read what is in the law, now that the Gospel has come?”
30.18.8Holl GCS 25/31:359
»πόθεν σοι τοίνυν τὰ περὶ Μωυσέως καὶ Ἀβραὰμ εἰδέναι; οἶδα γὰρ ὡς ὁμολογεῖτε αὐτοὺς εἶναι, δικαίους καὶ πατέρας ἑαυτῶν ἐπιγράφεσθε«.
»pothen soi toinyn ta peri Mōyseōs kai Abraam eidenai? oida gar hōs homologeite autous einai, dikaious kai pateras heautōn epigraphesthe«.
“Then how do you know about Moses and Abraham? For I know that you acknowledge that they existed, and you claim them as righteous and as your fathers.”
30.18.9Holl GCS 25/31:359
εἶτα ἀποκρίνεται καὶ λέγει, ὅτι Χριστός μοι ἀπεκάλυψε, καὶ βλασφημεῖ τὰ πλείω τῆς νομοθεσίας καὶ τοὺς περὶ Σαμψὼν καὶ Δαυὶδ καὶ Ἠλίαν καὶ Σαμουὴλ καὶ Ἐλισσαῖον καὶ τοὺς ἄλλους.
eita apokrinetai kai legei, hoti Christos moi apekalypse, kai blasphēmei ta pleiō tēs nomothesias kai tous peri Sampsōn kai Dauid kai Ēlian kai Samouēl kai Elissaion kai tous allous.
Then he answers and says, “Christ revealed it to me,” and blasphemes most of the law and Samson, David, Elijah, Samuel, Elisha, and the rest.
Haer. 30, chapter 19
30.19.1Holl GCS 25/31:359
19. Ἐλέγχεται δὲ πανταχόθεν ὁ ἀγύρτης ὑπὸ τοῦ σωτῆρος, διαρρήδην καὶ ὡς έν συντόμῳ ἀπὸ μιᾶς λέξεως τὸ πᾶν αὐτοῦ ἐλέγχοντος τῆς ἀπατηλῆς διδασκαλίας καὶ λέγοντος »ἠλθεν Ἰωάννης έν ὁδῷ δικαιοσύνης μήτε ἐσθίων μήτε πίνων, καὶ λέγουσι, δαιμόνιον ἔχει· ἦλθεν ὁ υἱὸς τοῦ ἀνθρώπου ἐσθίων καὶ πίνων 〈καὶ λέγουσιν, ἰδοὺ ἄνθρωπος φάγος καὶ οἰνοπότης>«.
19. Elenchetai de pantachothen ho agyrtēs hypo tou sōtēros, diarrēdēn kai hōs en syntomǭ apo mias lexeōs to pan autou elenchontos tēs apatēlēs didaskalias kai legontos »ēlthen Iōannēs en hodǭ dikaiosynēs mēte esthiōn mēte pinōn, kai legousi, daimonion echei; ēlthen ho huios tou anthrōpou esthiōn kai pinōn 〈kai legousin, idou anthrōpos phagos kai oinopotēs>«.
19. The charlatan is refuted on every side by the Saviour, who expressly and briefly, from a single saying, refutes the whole of his deceitful teaching, saying, “John came in the way of righteousness, neither eating nor drinking, and they say, ‘He has a demon.’ The Son of Man came eating and drinking, <and they say, ‘Behold, a glutton and a drunkard.’>”
30.19.2Holl GCS 25/31:359
καὶ οὐ πάντως ὅτι κἂν τὸ τυχὸν οὐκ ἤσθιεν Ἰωάννης ἢ πᾶν ὁτιοῦν ἤσθιεν ὁ σωτήρ, ἵνα τις ὑπολάβῃ καὶ τὰ ἀπηγορευμένα·
kai ou pantōs hoti kan to tychon ouk ēsthien Iōannēs ē pan hotioun ēsthien ho sōtēr, hina tis hypolabę̄ kai ta apēgoreumena;
And it does not at all mean that John did not eat just anything, or that the Saviour ate absolutely everything, so that someone might suppose he ate even forbidden things;
30.19.3Holl GCS 25/31:359
ἡ γραφὴ δὲ τὴν ἔμφασιν δηλοῖ τῆς ἀληθείας, ὡς τό »φάγον αὐτὸν εἶναι καὶ οἰνοπότην« οὐδὲν ἕτερόν ἐστιν ἢ τὸ κρέας ἐσθίειν καὶ οἶνον πίνειν, καὶ τό »μὴ ἐσθίων μήτε πίνων‘, ὅτι κρεῶν οὐ μετείληφε καὶ οἴνου, ἀλλʼ ἢ ἀκρίδων μόνον ὁ Ἰωάννης καὶ μέλιτος μετελάμβανε, δῆλον δὲ ὡς καὶ ὕδατος.
hē graphē de tēn emphasin dēloi tēs alētheias, hōs to »phagon auton einai kai oinopotēn« ouden heteron estin ē to kreas esthiein kai oinon pinein, kai to »mē esthiōn mēte pinōn‘, hoti kreōn ou meteilēphe kai oinou, allʼ ē akridōn monon ho Iōannēs kai melitos metelambane, dēlon de hōs kai hydatos.
but Scripture shows the sense of the truth: that “he is a glutton and a drunkard” means nothing else than eating meat and drinking wine; and “neither eating nor drinking” means that John did not partake of meat and wine, but only of locusts and honey — and plainly of water too.
30.19.4Holl GCS 25/31:359
τίς δὲ οὐκ οἶδε τὸν σωτῆρα ἀναστάντα ἐκ τῶν νεκρῶν καὶ φαγόντα; καθάπερ ἔχει τὰ ἅγια εὐαγγέλια τῆς ἀληθείας, ὅτι ἐπεδόθη αὐτῷ ἄρτος καὶ μέρος ὀπτοῦ ἰχθύος, καὶ λαβὼν ἔφαγε καὶ ἔδωκε τοῖς μαθηταῖς«· ὡς καὶ ἐπὶ τῆς θαλάσσης τῆς Τιβεριάδος ἐποίησεν καὶ φαγὼν καὶ διδούς.
tis de ouk oide ton sōtēra anastanta ek tōn nekrōn kai phagonta? kathaper echei ta hagia euangelia tēs alētheias, hoti epedothē autǭ artos kai meros optou ichthyos, kai labōn ephage kai edōke tois mathētais«; hōs kai epi tēs thalassēs tēs Tiberiados epoiēsen kai phagōn kai didous.
And who does not know that the Saviour rose from the dead and ate? As the holy Gospels of the truth have it, “bread and a piece of broiled fish were given to him, and he took and ate, and gave to the disciples”; as he also did by the sea of Tiberias, both eating and giving.
30.19.5Holl GCS 25/31:359
καὶ πολλὰ ἔστι περὶ τούτου λέγειν. δεῖ δέ με κατὰ λεπτότητα εἰς τὸν τούτων τῶν ῥημάτων τῶν ἑώλων τε καὶ σαθρῶν παρʼ αὐτοῖς κηρυττομένων ἥκειν ἔλεγχον καὶ τὴν αὐτῶν ποιεῖσθαι ἀνατροπήν.
kai polla esti peri toutou legein. dei de me kata leptotēta eis ton toutōn tōn rhēmatōn tōn heōlōn te kai sathrōn parʼ autois kēryttomenōn hēkein elenchon kai tēn autōn poieisthai anatropēn.
And there is much to say about this. But I must come in detail to the refutation of these stale and rotten statements preached among them, and make their overthrow.
Haer. 30, chapter 20
30.20.1Holl GCS 25/31:359–360
20. Καὶ πρῶτον μὲν περὶ τοῦ Χριστοῦ ὅτι οὐ ψιλὸς ἄνθρωπος ῥητέον. οὐ δύναται γὰρ ὁ γεννηθεὶς κατὰ πάντα <ὡς> ἄνθρωπος ἕνεκα τῷ κόσμῳ δοθήσεσθαι, ὡς περὶ αὐτοῦ προεθέσπιζε τὸ ἅγιον πνεῦμα, ὅτε τῷ Ἄχαζ ἔλεγεν »αἴτησαι σεαυτῷ σημεῖον«· κἀκείνου μὴ αἰτήσαντος, τότε φησὶν ὁ προφήτης »αὐτὸς κύριος δώσει ὑμῖν σημεῖον·
20. Kai prōton men peri tou Christou hoti ou psilos anthrōpos rhēteon. ou dynatai gar ho gennētheis kata panta <hōs> anthrōpos heneka tǭ kosmǭ dothēsesthai, hōs peri autou proethespize to hagion pneuma, hote tǭ Achaz elegen »aitēsai seautǭ sēmeion«; kakeinou mē aitēsantos, tote phēsin ho prophētēs »autos kyrios dōsei hymin sēmeion;
20. And first it must be said about Christ that he is not a mere man. For one born in every respect <as> a man could not be given to the world as a sign, as the Holy Spirit foretold about him when he said to Ahaz, “Ask a sign for yourself”; and when he did not ask, then the prophet says, “The Lord himself will give you a sign:
30.20.2Holl GCS 25/31:360
ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει«. παρθένος δὲ οὐ καλεῖται ἡ συναφθεῖσα ἀνδρὰ καὶ γαμηθεῖσα γυνή, παρθένος δὲ ἐκείνη κυρίως λέγοιτʼ ἄν ἡ ἄνευ ἀνδρὸς τὴν σύλληψιν τοῦ θεοῦ Λόγου κατὰ ἀλήθειαν ἐσχηκυῖα,
idou hē parthenos en gastri hexei«. parthenos de ou kaleitai hē synaphtheisa andra kai gamētheisa gynē, parthenos de ekeinē kyriōs legoitʼ an hē aneu andros tēn syllēpsin tou theou Logou kata alētheian eschēkuia,
behold, the virgin shall conceive.” A woman who has been joined to a man and married is not called a virgin; but she may properly be called a virgin who truly conceived God the Word without a man,
30.20.3Holl GCS 25/31:360
ὡς καὶ αὐτὸς Ἠσαίας ἐν ἄλλῳ τόπῳ φησί »φωνὴ κραυγῆς ἐκ πόλεως, φωνὴ ἐκ ναοῦ, φωνὴ κυρίου ἀνταποδόσεως, ἀνταποδεδόντος τοῖς ἀντικειμένοις· πρὶν ἤ τὴν ὠδίνουσαν τεκεῖν, πρὶν ἤ ἐλθεῖν τὸν πόνον τῶν ὠδίνων ἐξέφυγε καὶ ἔτεκεν ἔρσεν. τίς ἤκουσε τοιοῦτο ἤ τίς ἑώρακε τοιαῦτα; εἰ ὤδινεν ἡ γῆ ἐν μιᾷ ἡμέρᾳ καὶ ἔτεκεν ἔθνος εἰς ἅπαξ; ὅτι ὤδινεν καὶ ἔτεκεν Σιὼν τὰ παιδία αὐτῆς· ἐγὼ δὲ ἔδωκα τῆν προσδοκίαν ταύτην καὶ οὐκ ἐμνήσθησαν, λέγει κύριος«.
hōs kai autos Ēsaias en allǭ topǭ phēsi »phōnē kraugēs ek poleōs, phōnē ek naou, phōnē kyriou antapodoseōs, antapodedontos tois antikeimenois; prin ē tēn ōdinousan tekein, prin ē elthein ton ponon tōn ōdinōn exephyge kai eteken ersen. tis ēkouse toiouto ē tis heōrake toiauta? ei ōdinen hē gē en mią hēmerą kai eteken ethnos eis hapax? hoti ōdinen kai eteken Siōn ta paidia autēs; egō de edōka tēn prosdokian tautēn kai ouk emnēsthēsan, legei kyrios«.
as Isaiah himself says in another place: “A voice of crying from the city, a voice from the temple, a voice of the Lord rendering recompense to his adversaries. Before she who was in labour gave birth, before the pain of labour came, she escaped and bore a male. Who has heard such a thing, or who has seen such things? Has the earth been in labour in one day, and borne a nation at once? For Zion was in labour and bore her children. But I gave this expectation, and they did not remember, says the Lord.”
30.20.4Holl GCS 25/31:360
ποία δὲ προσδοκία καὶ ποῖα παιδία ἀλλʼ ἤ τὸ παρθένον γεννῆσαι ἄνευ ὠδίνων, ὅπερ οὐδαμοῦ γεγένηται, καὶ τὸ τὸν διʼ αὐτὸν ἀπὸ Ἐλισάβετ κατὰ ἐπαγγελίαν γεννηθέντα Ἰωάννην παῖδα *, εἰ καὶ ὁ Ἰωάννης διʼ ὠδίνων γεγέννηται;
poia de prosdokia kai poia paidia allʼ ē to parthenon gennēsai aneu ōdinōn, hoper oudamou gegenētai, kai to ton diʼ auton apo Elisabet kata epangelian gennēthenta Iōannēn paida *, ei kai ho Iōannēs diʼ ōdinōn gegennētai?
What expectation, and what children, but that a virgin should give birth without labour pains, which has happened nowhere else; and that the child John, born through him from Elizabeth according to promise, …, even though John was born with labour pains?
30.20.5Holl GCS 25/31:360
πῶς οὖν οὗτοι ἐκ σπέρματος ἀνδρος ψιλὸν ἄνθρωπον ὁρίζονται τὸν σωτῆρα; πῶς οὐ γνωσθήσεται ὡς καὶ Ἰερεμίας περὶ αὐτοῦ φησιν ὅτι »ἄνθρωπός ἐστι, καὶ τίς γνώσεται αὐτόν«;
pōs oun houtoi ek spermatos andros psilon anthrōpon horizontai ton sōtēra? pōs ou gnōsthēsetai hōs kai Ieremias peri autou phēsin hoti »anthrōpos esti, kai tis gnōsetai auton«?
How then do these define the Saviour as a mere man from the seed of a man? How will it not be recognized, as Jeremiah also says of him, that “he is a man, and who shall know him?”
30.20.6Holl GCS 25/31:360
διηγούμενος γὰρ ὁ προφήτης περὶ αὐτοῦ ἔλεγεν »τὶς γνώσεται αὐτόν;«. εἰ δὲ περὶ ψιλοῦ ἔλεγεν ἀνθρώπου, πάντως ἄν καὶ ὁ πατὴρ αὐτὸν ἐγίνωσκεν καὶ ἡ μήτηρ, συγγενεῖς τε καὶ γείτονες, σύσκηνοί τε καὶ συμπολῖται·
diēgoumenos gar ho prophētēs peri autou elegen »tis gnōsetai auton?«. ei de peri psilou elegen anthrōpou, pantōs an kai ho patēr auton eginōsken kai hē mētēr, syngeneis te kai geitones, syskēnoi te kai sympolitai;
For the prophet, speaking of him, said, “Who shall know him?” If he were speaking of a mere man, surely his father would know him, and his mother, relatives and neighbours, housemates and fellow citizens.
30.20.7Holl GCS 25/31:360
ἀλλʼ ἐπειδὴ ἐκ Μαρίας μέν ἐστι τὸ γέννημα, ἄνωθεν δὲ ἦλθεν ὁ θεὸς Λόγος, οὐκ ἀπὸ σπέρματος ἀνδρός, ἀλλʼ ἐκ πατρὸς μὲν ἀνωθεν γεννηθεὶς ἐν ἀληθείᾳ ἀχρόνως καὶ ἀνάρχως, ἐπʼ ἐσχάτων δὲ τῶν ἡμερῶν εὐδοκήσας ἐν μήτρᾳ γενέσθαι παρθένου καὶ ἐξ αὐτῆς ἀναπλάσαι εἰς ἑαυτὸν τὴν σάρκα, διὰ τοῦτό φησι »καὶ ἄνθρωπος μέν ἐστι, τίς δὲ γνώσεται αὐτόν;« ὅτι θεὸς ἄνωθεν ἦλθεν, ὁ μονογενὴς θεὸς Λόγος.
allʼ epeidē ek Marias men esti to gennēma, anōthen de ēlthen ho theos Logos, ouk apo spermatos andros, allʼ ek patros men anōthen gennētheis en alētheią achronōs kai anarchōs, epʼ eschatōn de tōn hēmerōn eudokēsas en mētrą genesthai parthenou kai ex autēs anaplasai eis heauton tēn sarka, dia touto phēsi »kai anthrōpos men esti, tis de gnōsetai auton?« hoti theos anōthen ēlthen, ho monogenēs theos Logos.
But since the birth is from Mary, but God the Word came from above — not from the seed of a man, but begotten from above from the Father, in truth, timelessly and without beginning, and at the end of the days well pleased to be in a virgin's womb and to form flesh from her for himself — therefore he says, “And he is a man, but who shall know him?” — because God came from above, the only-begotten God the Word.
30.20.8Holl GCS 25/31:360–361
πολλὴ δὲ ταλαιπωρία τῶν πεπλανημένων, τῶν καταλειψάντων μὲν προφητῶν μαρτυρίας καὶ ἀγγέλων, καὶ ἀνασχομένων Ἐβίωνος τοῦ πεπλανημένου, τοῦ τὴν ἑαυτοῦ ἡδονὴν βουλομένου πληροῦν καὶ τὰ Ἰουδαϊκὰ μεταχειριζομένου καὶ ἀπὸ Ἰουδαίων ἠλλοτριωμένου.
pollē de talaipōria tōn peplanēmenōn, tōn kataleipsantōn men prophētōn martyrias kai angelōn, kai anaschomenōn Ebiōnos tou peplanēmenou, tou tēn heautou hēdonēn boulomenou plēroun kai ta Ioudaïka metacheirizomenou kai apo Ioudaiōn ēllotriōmenou.
Great is the wretchedness of those who have gone astray, who have abandoned the testimonies of prophets and angels and put up with Ebion, who went astray, who wants to satisfy his own pleasure, handles Jewish things, and is estranged from the Jews.
30.20.9Holl GCS 25/31:361
ὁ μὲν Γαβριὴλ εὐθὺς τῇ παρθένῳ εὐαγγελιζόμενος, αὐτῆς λεγούσης »πῶς ἔσται ταῦτα, ὅτι ἄνδρα οὐ γινώσκω«, τὸ ἀσφαλὲς ὑποτιθέμενος ἔφη πνεῦμα κυρίου ἐπελεύσεται ἐπὶ σὲ καὶ δύναμις ὑψίστου ἐπισκιάσει σοι· καὶ τὸ γεννώμενον ἐκ σοῦ ἅγιον κληθήσεται υἱὸς θεοῦ«. ἐν τῷ γὰρ εἰπεῖν »τὸ γεννώμενον« ἔδειξε μὲν τὴν σάρκα ἀπʼ αὐτῆς <εἶναι> καὶ τὴν ἐνανθρώπησιν, ἄνωθεν δὲ ἀπʼ οὐρανῶν τὴν δύναμιν τοῦ ὑψίστου καὶ τὸ ἅγιον πνεῦμα ἐπισκιάσαι τῇ ἁγίᾳ παρθένῳ καὶ ἄνωθεν καταβεβηκέναι τὸν μονογενῆ υἱὸν θεὸν Λόγον, * καὶ ὡς ἐνηνθρώπησε καὶ ὡς ἀπʼ αὐτῆς ἐν ἀληθείᾳ ἐγεννήθη. πόσα δὲ ἄλλα ἐστὶ τοιαῦτα;
ho men Gabriēl euthys tę̄ parthenǭ euangelizomenos, autēs legousēs »pōs estai tauta, hoti andra ou ginōskō«, to asphales hypotithemenos ephē pneuma kyriou epeleusetai epi se kai dynamis hypsistou episkiasei soi; kai to gennōmenon ek sou hagion klēthēsetai huios theou«. en tǭ gar eipein »to gennōmenon« edeixe men tēn sarka apʼ autēs <einai> kai tēn enanthrōpēsin, anōthen de apʼ ouranōn tēn dynamin tou hypsistou kai to hagion pneuma episkiasai tę̄ hagią parthenǭ kai anōthen katabebēkenai ton monogenē huion theon Logon, * kai hōs enēnthrōpēse kai hōs apʼ autēs en alētheią egennēthē. posa de alla esti toiauta?
Gabriel, when he at once announced the good news to the Virgin, and she said, “How shall these things be, since I do not know a man?”, set forth the sure truth and said, “The Spirit of the Lord will come upon you, and the power of the Most High will overshadow you; therefore the holy thing born of you will be called Son of God.” For in saying “the thing born” he showed that the flesh <was> from her, and the incarnation; but that from above, from heaven, the power of the Most High and the Holy Spirit overshadowed the holy Virgin, and the only-begotten Son, God the Word, came down from above, … and how he became man and how he was truly born from her. How many other such things are there!
30.20.11Holl GCS 25/31:361
εἴωθα δέ, ὡς ὑπεσχόμην, μὴ διὰ πλάτους φέρεσθαι, ἕνα μὴ εἰς ὄγκον πολὺν ἀγάγω τὴν πραγματείαν.
eiōtha de, hōs hypeschomēn, mē dia platous pheresthai, hena mē eis onkon polyn agagō tēn pragmateian.
But it is my custom, as I promised, not to be carried on at length, so as not to swell my work to great bulk.
Haer. 30, chapter 21
30.21.1Holl GCS 25/31:361
21. Περὶ δὲ τῶν ἄλλων ἑξῆς διηγήσομαι, ὡν τε κατὰ Πέτρου καὶ τῶν ἄλλων ἀποστόλων καταψεύδονται· ὅτι, φησίν, ὁ Πέτρος καθʼ ἑκάστην ἠμέραν βαπτισμοῖς ἐκέχρητο, πρὶν ἢ καὶ ἄρτου αὐτὸν μεταλαμβάνειν.
21. Peri de tōn allōn hexēs diēgēsomai, hōn te kata Petrou kai tōn allōn apostolōn katapseudontai; hoti, phēsin, ho Petros kathʼ hekastēn ēmeran baptismois ekechrēto, prin ē kai artou auton metalambanein.
21. I shall next relate the other matters, the lies they tell against Peter and the other apostles: that Peter, he says, practised immersions every day before even taking bread.
30.21.2Holl GCS 25/31:361
καὶ ὅρα τὸ πᾶν αὐτῶν συκοφάντημα καὶ τὸ ὕπουλον τῆς ἀγυρτώδους αὐτῶν διδασκαλίας. ἀπὸ τοῦ γὰρ αὐτοὺς μεμιάνθαι καὶ λαγνιστέρως πολλάκις πολλὰ πράττειν ἐπὶ τῆς γῆς, εἰς πεισμονὴν τῆς ἑαυτῶν πληροφορίας τῷ ὕδατι δαψιλῶς χρῶνται, ἕνα δῆθεν ἑαυτοὺς ἀπατήσωσι, διὰ βαπτισμῶν ἔχειν τὴν κάθαρσιν νομίζοντες.
kai hora to pan autōn sykophantēma kai to hypoulon tēs agyrtōdous autōn didaskalias. apo tou gar autous memianthai kai lagnisterōs pollakis polla prattein epi tēs gēs, eis peismonēn tēs heautōn plērophorias tǭ hydati dapsilōs chrōntai, hena dēthen heautous apatēsōsi, dia baptismōn echein tēn katharsin nomizontes.
And see their whole slander and the hidden rot of their charlatan's teaching. Because they have defiled themselves and often do many things on earth in a rather lustful way, they use water lavishly to persuade themselves of their own assurance — so as to deceive themselves, supposing that they have cleansing through immersions.
30.21.3Holl GCS 25/31:361
καὶ ταῦτα εἰς τοὺς ἀποστόλους ἐμπαροινεῖν οὐκ αἰσχύνονται, καίτοι τοῦ κυρίου ἐλέγχοντος αὐτῶν τὴν κακοτροπίαν έν τῷ τὸν Πέτρον εἰρηκέναι, ὅτε ἦλθεν τοὺς πόδας αὐτοῦ νίψαι, ὅτι »οὐ μὴ νίψῃς τοὺς πόδας μου εἰς τὸν αἰῶνα«, καὶ τὴν ἀνθυποφορὰν ὑπὸ τοῦ σωτῆρος ἐξενεχθῆναι οτι »ἐὰν μὴ νίψω σου τοὺς πόδας, οὐκ ἔχεις μέρος μετʼ ἐμοῦ«,
kai tauta eis tous apostolous emparoinein ouk aischynontai, kaitoi tou kyriou elenchontos autōn tēn kakotropian en tǭ ton Petron eirēkenai, hote ēlthen tous podas autou nipsai, hoti »ou mē nipsę̄s tous podas mou eis ton aiōna«, kai tēn anthypophoran hypo tou sōtēros exenechthēnai oti »ean mē nipsō sou tous podas, ouk echeis meros metʼ emou«,
And they are not ashamed to rave against the apostles with these things, although the Lord refutes their depravity in that Peter said, when he came to wash his feet, “You shall never wash my feet,” and the reply was given by the Saviour, “If I do not wash your feet, you have no part with me,”
30.21.4Holl GCS 25/31:361–362
κἀκείνου πάλιν ἀνταποκρινομένου ὅτι »οὐ μόνον τοὺς πόδας, ἀλλὰ καὶ τὴν κεφαλήν«, τοῦ δὲ κυρίου πάλιν λέγοντος ὅτι ὁ λουσάμενος ἅπαξ οὐ χρείαν ἔχει τὴν κεφαλὴν <νίψασθαι>, εἰ μὴ τοὺς πόδας μόνον· ἔστιν γὰρ καθαρὸς ὅλος«.
kakeinou palin antapokrinomenou hoti »ou monon tous podas, alla kai tēn kephalēn«, tou de kyriou palin legontos hoti ho lousamenos hapax ou chreian echei tēn kephalēn <nipsasthai>, ei mē tous podas monon; estin gar katharos holos«.
and Peter answered again, “Not only my feet, but also my head,” and the Lord said again, “He who has bathed once has no need to wash his head, but only his feet; for he is wholly clean.”
30.21.5Holl GCS 25/31:362
ἔδειξεν οὐν ὅτι οὐ χρὴ βαπτισμοῖς χρῆσθαι καὶ ἔθεσιν ἀνωφελέσι καὶ ἐντάλμασιν ἀνθρώπων καὶ διδασκαλίαις, ὡς καὶ ἐν τῷ εὐαγγελίῳ συνῳδὰ τῷ προφήτῃ λέγει ὁ λαὸς οὑτος τοῖς χείλεσί με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπʼ ἐμοῦ. μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας, ἐντάλματα ἀνθρώπων«.
edeixen oun hoti ou chrē baptismois chrēsthai kai ethesin anōphelesi kai entalmasin anthrōpōn kai didaskaliais, hōs kai en tǭ euangeliǭ synǭda tǭ prophētę̄ legei ho laos houtos tois cheilesi me timą, hē de kardia autōn porrō apechei apʼ emou. matēn de sebontai me, didaskontes didaskalias, entalmata anthrōpōn«.
So he showed that one must not use immersions and useless customs and the commandments and teachings of men, as he also says in the Gospel in agreement with the prophet: “This people honours me with their lips, but their heart is far from me; in vain do they worship me, teaching as doctrines the commandments of men.”
30.21.6Holl GCS 25/31:362
ἐπεὶ κατὰ ποίαν αἰτίαν ἐμέμφετο τοὺς Φαρισαίους καὶ Γραμματεῖς, τοὺς βαπτισμοῖς πυγμῇ χρωμένους ἑαυτῶν <τε> καὶ ζεστῶν καὶ ποτηρίων καὶ τῶν ἄλλων; καὶ τελείως ὅτι τὸ ἀνίπτοις χερσὶν ἐσθίειν οὐ κοινοῖ τὸν ἄνθρωπον«; ὥστε οὐ μόνον τὸ βαπτίζεσθαι τούτων ἀνέτρεψεν, ἀλλὰ καὶ τὸ νίψαι χεῖρας περιττὸν εἶναι ἔδειξε καὶ τῷ <μὴ> βουλομένῳ τὰς νίπτεσθαι μὴ εἶναι βλάβην.
epei kata poian aitian emempheto tous Pharisaious kai Grammateis, tous baptismois pygmę̄ chrōmenous heautōn <te> kai zestōn kai potēriōn kai tōn allōn? kai teleiōs hoti to aniptois chersin esthiein ou koinoi ton anthrōpon«? hōste ou monon to baptizesthai toutōn anetrepsen, alla kai to nipsai cheiras peritton einai edeixe kai tǭ <mē> boulomenǭ tas niptesthai mē einai blabēn.
Otherwise, for what reason did he blame the Pharisees and scribes, who used immersions with the fist, of themselves and of pitchers and cups and the rest? And finally, that “to eat with unwashed hands does not defile a man”? So he not only overturned their immersing, but also showed that washing the hands is superfluous, and that there is no harm to one who does <not> wish to wash them.
Haer. 30, chapter 22
30.22.1Holl GCS 25/31:362
22. Πῶς δὲ περὶ κρεοφαγίας οὐκ εὐθὺς ἡ αὐτῶν ἄνοια ἐλεγχθήσεται; πρῶτον μὲν τοῦ κυρίου ἐσθίοντος τὸ Πάσχα τῶν Ἰουδαίων. Πάσχα δὲ τῶν ἸουΔαίων πρόβατον ἦν καὶ ἄζυμα, κρέα προβάτου ὀπτὰ πυρὶ ἐσθιόμενα·
22. Pōs de peri kreophagias ouk euthys hē autōn anoia elenchthēsetai? prōton men tou kyriou esthiontos to Pascha tōn Ioudaiōn. Pascha de tōn IouDaiōn probaton ēn kai azyma, krea probatou opta pyri esthiomena;
22. And how will their folly about eating meat not be refuted at once? First, because the Lord ate the Passover of the Jews; and the Passover of the Jews was a lamb and unleavened bread, the flesh of a lamb roasted with fire and eaten;
30.22.2Holl GCS 25/31:362
ὡς καὶ οἱ μαθηταὶ αὐτῷ λέγουσι »ποῦ ἑτοιμάσωμέν σοι φαγεῖν τὸ Πάσχα;‘ καὶ αὐτὸς ὁ κύριος λέγει »ἀπέλθετε εἰς τὴν πόλιν καὶ εὑρήσετε ἄνθρωπον βαστάζοντα κεράμιον ὕδατος καὶ ἀκολουθήσατε αὐτῷ ὅπου ὑπάγει καὶ εἴπατε τῷ οἰκοδεσπότῃ, ποῦ ἐστι τὸ κατάλυμα ὅπου ποιήσω τὸ Πάσχα μετὰ τῶν μαθητῶν μου; καὶ δείξει ὑμῖν ὑπερῷον ἐστρωμένον· ἐκεῖ ἑτοιμάσατε«.
hōs kai hoi mathētai autǭ legousi »pou hetoimasōmen soi phagein to Pascha?‘ kai autos ho kyrios legei »apelthete eis tēn polin kai heurēsete anthrōpon bastazonta keramion hydatos kai akolouthēsate autǭ hopou hypagei kai eipate tǭ oikodespotę̄, pou esti to katalyma hopou poiēsō to Pascha meta tōn mathētōn mou? kai deixei hymin hyperǭon estrōmenon; ekei hetoimasate«.
as the disciples also say to him, “Where shall we prepare for you to eat the Passover?” And the Lord himself says, “Go into the city, and you will find a man carrying a jar of water; follow him where he goes, and say to the master of the house, ‘Where is the guest room where I may keep the Passover with my disciples?’ And he will show you an upper room furnished; prepare there.”
30.22.3Holl GCS 25/31:362–363
πάλιν δὲ αὐτὸς ὁ κύριος λέγει »ἐπιθυμίᾳ ἐπεθύμησα τοῦτο τὸ Πάσχα φαγεῖν μεθʼ ὑμῶν‘· καὶ οὐκ εἶπεν ἁπλῶς Πάσχα, ἀλλὰ τοῦτο τὸ Πάσχα, ἵνα μή τις μεθοδεύσῃ εἰς τὴν ἑαυτοῦ ὑπόνοιαν. Πάσχα δὲ ἠν, ὡς εἰπον, κρέα ὀπτὰ πυρὶ καὶ τὰ ἄλλα.
palin de autos ho kyrios legei »epithymią epethymēsa touto to Pascha phagein methʼ hymōn‘; kai ouk eipen haplōs Pascha, alla touto to Pascha, hina mē tis methodeusę̄ eis tēn heautou hyponoian. Pascha de ēn, hōs eipon, krea opta pyri kai ta alla.
Again the Lord himself says, “With desire I have desired to eat this Passover with you.” And he did not say simply “Passover,” but “this Passover,” so that no one might twist it to his own notion. And the Passover was, as I said, meat roasted with fire, and the rest.
30.22.4Holl GCS 25/31:363
αὐτοὶ δὲ ἀφανίσαντες ἀφʼ ἑαυτῶν τὴν τῆς ἀληθείας ἀκολουθίαν ἄλλαξαν τὸ ῥητόν, ὅπερ ἐστὶ πᾶσι φανερὸν ἐκ τῶν συνεζευγμένων λέξεων, καὶ ἐποίησαν τοὺς μαθητὰς μὲν λέγοντας »ποῦ θέλεις ἑτοιμάσωμέν σοι τὸ Πάσχα φαγεῖν«, καὶ αὐτὸν δῆθεν λέγοντα »μὴ ἐπιθυμίᾳ ἐπεθύμησα κρέας τοῦτο τὸ Πάσχα φαγεῖν μεθʼ ὑμῶν«.
autoi de aphanisantes aphʼ heautōn tēn tēs alētheias akolouthian allaxan to rhēton, hoper esti pasi phaneron ek tōn synezeugmenōn lexeōn, kai epoiēsan tous mathētas men legontas »pou theleis hetoimasōmen soi to Pascha phagein«, kai auton dēthen legonta »mē epithymią epethymēsa kreas touto to Pascha phagein methʼ hymōn«.
But they, having destroyed for themselves the true sequence, altered the passage — as is plain to all from the words joined together — and made the disciples say, “Where do you want us to prepare the Passover for you to eat?” and him, supposedly, say, “Have I desired with desire to eat this Passover, meat, with you?”
30.22.5Holl GCS 25/31:363
πόθεν δὲ οὐ φωραθήσεται ἡ αὐτῶν ῥᾳδιουργία, τῆς ἀκολουθίας κραζούσης ὅτι τὸ μῦ καὶ τὸ ἠτά ἐστι πρόσθετα; ἀντὶ τοῦ γὰρ εἰπεῖν »ἐπιθυμίᾳ ἐπεθύμησα« αὐτοὶ προσέθεντο τὸ μή‘ ἐπίρρημα. αὐτὸς δὲ ἀληθῶς ἔλεγεν »ἐπιθυμίᾳ ἐπεθύμησα τοῦτο τὸ Πάσχα φαγεῖν μεθʼ ὑμῶν«· αὐτοὶ δὲ ἐπιγράψαντες τὸ κρέας ἑαυτοὺς ἐπλάνησαν, ῥᾳδιουργήσαντες καὶ εἰπόντες »μὴ ἐπιθυμίᾳ ἐπεθύμησα τοῦτο τὸ Πάσχα κρέας φαγεῖν μεθʼ ὑμῶν«· σαφῶς δὲ δείκνυται ὅτι καὶ Πάσχα ἐπετέλεσε καὶ κρέα βέβρωκεν, ὡς προεῖπον.
pothen de ou phōrathēsetai hē autōn rhądiourgia, tēs akolouthias krazousēs hoti to my kai to ēta esti prostheta? anti tou gar eipein »epithymią epethymēsa« autoi prosethento to mē‘ epirrēma. autos de alēthōs elegen »epithymią epethymēsa touto to Pascha phagein methʼ hymōn«; autoi de epigrapsantes to kreas heautous eplanēsan, rhądiourgēsantes kai eipontes »mē epithymią epethymēsa touto to Pascha kreas phagein methʼ hymōn«; saphōs de deiknytai hoti kai Pascha epetelese kai krea bebrōken, hōs proeipon.
And how will their villainy not be detected, when the sequence cries out that the mu and the eta are additions? For instead of saying, “With desire I have desired,” they added the adverb “not.” But he truly said, “With desire I have desired to eat this Passover with you”; but they, by writing in “meat,” deceived themselves, acting villainously and saying, “Have I desired with desire to eat this Passover meat with you?” But it is clearly shown that he both kept the Passover and ate meat, as I said before.
30.22.6Holl GCS 25/31:363
ἀλλὰ καὶ ἀπὸ τοῦ ὁράματος ἐλεγχθήσονται τοῦ ἀποκαλυφθέντος τῷ ἁγίῳ Πέτρῳ διὰ τῆς ὀθόνης τῆς ἐχούσης πάντα ἐν αὐτῇ θηρία τε καὶ κτήνη καὶ ἑρπετὰ καὶ πετεινὰ καὶ φωνῆς κυρίου λεγούσης ἀναστὰς θῦσον καὶ φάγε«· καὶ τοῦ Πέτρου λέγοντος »μηδαμῶς, κύριε· οὐδὲν κοινὸν ἢ ἀκάθαρτον εἰσῆλθεν εἰς τὸ στόμα μου«, φησὶν ὁ κύριος »ἃ ὁ θεὸς ἐκαθάρισε, σὺ μὴ κοίνου«.
alla kai apo tou horamatos elenchthēsontai tou apokalyphthentos tǭ hagiǭ Petrǭ dia tēs othonēs tēs echousēs panta en autę̄ thēria te kai ktēnē kai herpeta kai peteina kai phōnēs kyriou legousēs anastas thyson kai phage«; kai tou Petrou legontos »mēdamōs, kyrie; ouden koinon ē akatharton eisēlthen eis to stoma mou«, phēsin ho kyrios »ha ho theos ekatharise, sy mē koinou«.
They will also be refuted by the vision revealed to holy Peter through the sheet which had in it all wild beasts, cattle, reptiles, and birds, and the voice of the Lord saying, “Rise, sacrifice and eat”; and when Peter said, “By no means, Lord; nothing common or unclean has entered my mouth,” the Lord says, “What God has cleansed, do not you call common.”
30.22.7Holl GCS 25/31:363
εὑρεθήσεται γὰρ ἐκ δύο τρόπων τῆς ἀληθείας ἡ σύστασις. εἰ μὲν γὰρ ἐροῦσι κατὰ πάντων τῶν βρωμάτων διεξεληλυθέναι <τὸν> λόγον ἁγίου Πέτρου λέγοντος ὅτι οὐδέποτε κοινὸν ἢ ἀκάθαρτον εἰσῆλθεν εἰς τὸ στόμα μου〉, ὡς καὶ βόας καὶ αἶγας καὶ πρόβατα καὶ ὄρνεις κοινὰ λέγεσθαι παρʼ αὐτῷ, εὐθὺς ἐλεγχθήσονται ἐκ τῆς προτέρας αὐτοῦ ἀναστροφῆς.
heurethēsetai gar ek dyo tropōn tēs alētheias hē systasis. ei men gar erousi kata pantōn tōn brōmatōn diexelēlythenai <ton> logon hagiou Petrou legontos hoti oudepote koinon ē akatharton eisēlthen eis to stoma mou〉, hōs kai boas kai aigas kai probata kai orneis koina legesthai parʼ autǭ, euthys elenchthēsontai ek tēs proteras autou anastrophēs.
For the case for the truth will be found in two ways. If they say that <the> saying applied to all foods, since holy Peter said, “Nothing common or unclean has ever entered my mouth,” so that oxen, goats, sheep, and birds were called common by him, they will at once be refuted by his former way of life.
30.22.8Holl GCS 25/31:363–364
μετὰ γὰρ τὸ γῆμαι καὶ τέκνα κεκτῆσθαι καὶ πενθερὰν ἔχειν συνέτυχε τῷ σωτῆρι, ἐξ Ἰουδαίων ὁρμώμενος. Ἰουδαῖοι δὲ καὶ σάρκας ἐσθίουσι καὶ κρεοφαγία παρʼ αὐτοῖς οὐκ ἐβδέλυκται οὐδὲ ἀπηγόρευται.
meta gar to gēmai kai tekna kektēsthai kai pentheran echein synetyche tǭ sōtēri, ex Ioudaiōn hormōmenos. Ioudaioi de kai sarkas esthiousi kai kreophagia parʼ autois ouk ebdelyktai oude apēgoreutai.
For he met the Saviour after he had married, had children, and had a mother-in-law, setting out from among the Jews. And the Jews eat flesh, and eating meat is not abhorred or forbidden among them.
30.22.9Holl GCS 25/31:364
ἄρα γοῦν αὐτοῦ βεβρωκότος ἀπʼ ἀρχῆς — εἰ καὶ ἕως τοῦ συναντῆσαι τῷ σωτῆρι εἴποιμεν — δειχθήσεται ὅτι οὐδὲν κοινὸν ἡγήσατο τῶν οὐ κοινῶν λεγομένων. καὶ γὰρ οὐ κατὰ πάντων διεξήγαγε τὸ κοινὸν καὶ ἀκάθαρτον, ἀλλὰ περὶ ὡν ἔλεγεν ὁ νόμος κοινῶν καὶ ἀκαθάρτων.
ara goun autou bebrōkotos apʼ archēs — ei kai heōs tou synantēsai tǭ sōtēri eipoimen — deichthēsetai hoti ouden koinon hēgēsato tōn ou koinōn legomenōn. kai gar ou kata pantōn diexēgage to koinon kai akatharton, alla peri hōn elegen ho nomos koinōn kai akathartōn.
So since he ate from the beginning — even if we say only until he met the Saviour — it will be shown that he considered nothing common of the things not called common. For he did not apply “common and unclean” to everything, but to the things the law called common and unclean.
30.22.10Holl GCS 25/31:364
πάλιν δὲ τούτου δειχθέντος ὅτι οὐ περὶ πάντων τῶν κρεῶν αὐτῷ ἤγετο ὡς κοινῶν πάντων ὄντων, ἀλλὰ περὶ τῶν ἐν τῷ νόμῳ κοινῶν τε καὶ ἀκαθάρτων, ὁ θεὸς τῆς ἁγίας Χριστοῦ ἐκκλησίας τὸν χαρακτῆρα παραδιδοὺς ἔλεγεν αὐτῷ μηδὲν κοινὸν ἡγεῖσθαι· πάντα γὰρ ἐστι καθαρὰ μετὰ εὐχαριστίας καὶ εὐλογίας θεοῦ λαμβανόμενα.«
palin de toutou deichthentos hoti ou peri pantōn tōn kreōn autǭ ēgeto hōs koinōn pantōn ontōn, alla peri tōn en tǭ nomǭ koinōn te kai akathartōn, ho theos tēs hagias Christou ekklēsias ton charaktēra paradidous elegen autǭ mēden koinon hēgeisthai; panta gar esti kathara meta eucharistias kai eulogias theou lambanomena.«
Again, once it is shown that he was not speaking of all meats as though all were common, but of those common and unclean in the law, God, handing on the character of Christ's holy church, told him to consider nothing common; “for all things are clean when received with thanksgiving and blessing of God.”
30.22.11Holl GCS 25/31:364
ἀλλʼ εἰ καὶ περὶ τῆς κλήσεως τῶν ἐθνῶν τὸ αἴνιγμα εἶχεν, ἴνα μὴ ἡγήσηται τοὺς ἐν ἀκροβυστίᾳ κοινοὺς ἢ ἀκαθάρτους, ὅμως ἡ ἔμφασις τοῦ Πέτρου οὐ περὶ ἀνθρώπων εἶχε τὴν ὑπόνοιαν, ἀλλὰ περὶ τῶν ἐν τῷ νόμῳ ἀπηγορευμένων, ὡς καὶ παντί τῳ σαφὲς ἂν εἴη· καὶ ἐξέπεσεν αὐτῶν πανταχόθεν ὁ ληρώδης λόγος.
allʼ ei kai peri tēs klēseōs tōn ethnōn to ainigma eichen, ina mē hēgēsētai tous en akrobystią koinous ē akathartous, homōs hē emphasis tou Petrou ou peri anthrōpōn eiche tēn hyponoian, alla peri tōn en tǭ nomǭ apēgoreumenōn, hōs kai panti tǭ saphes an eiē; kai exepesen autōn pantachothen ho lērōdēs logos.
But even if it contained a figure concerning the calling of the Gentiles, so that he should not consider those in uncircumcision common or unclean, nevertheless Peter's own meaning did not have human beings in view, but the things forbidden in the law, as would be clear to anyone. And their silly argument has collapsed on every side.
Haer. 30, chapter 23
30.23.1Holl GCS 25/31:364
23. Τῶν δὲ ἀποστόλων τὰ ὀνόματα εἰς τὴν τῶν ἠπατημένων ὑπʼ αὐτῶν πειθὼ προσποιητῶς δέχονται βίβλους τε ἐξ ὀνόματος αὐτῶν πλασάμενοι ἀνεγράψαντο, δῆθεν ἀπὸ προσώπου Ἰακώβου καὶ Ματθαίου καὶ ἄλλων μαθητῶν.
23. Tōn de apostolōn ta onomata eis tēn tōn ēpatēmenōn hypʼ autōn peithō prospoiētōs dechontai biblous te ex onomatos autōn plasamenoi anegrapsanto, dēthen apo prosōpou Iakōbou kai Matthaiou kai allōn mathētōn.
23. They pretend to accept the names of the apostles in order to persuade those deceived by them, and have fabricated and written books in their names, supposedly in the persons of James, Matthew, and other disciples.
30.23.2Holl GCS 25/31:364
ἐν οἷς ὀνόμασι καὶ τὸ ὄνομα Ἰωάννου τοῦ ἀποστόλου ἐγκαταλέγουσιν, ἵνα πανταχόθεν φωρατὴ γένηται ἡ αὐτῶν ἄνοια. οὐ μόνον γὰρ ἐλέγχει αὐτοὺς κατὰ πάντα τρόπον, λέγων ὅτι ἐν ἀρχῇ ἠν ὁ Λόγος καὶ ὁ Λόγος ἠν πρὸς τὸν θεὸν καὶ θεὸς ἦν ὁ Λόγος«,
en hois onomasi kai to onoma Iōannou tou apostolou enkatalegousin, hina pantachothen phōratē genētai hē autōn anoia. ou monon gar elenchei autous kata panta tropon, legōn hoti en archę̄ ēn ho Logos kai ho Logos ēn pros ton theon kai theos ēn ho Logos«,
Among these names they include the name of John the apostle too, so that their folly may be detected on every side. For not only does he refute them in every way, saying, “In the beginning was the Word, and the Word was with God, and the Word was God,”
30.23.3Holl GCS 25/31:364
ἀλλὰ καὶ ὅτι τὰς τῶν ἁγίων προφητῶν μαρτυρίας *, ἐν ᾡ ἐκ πνεύματος ἁγίου ὁρμώμενος καὶ τὰ ὑπὸ τοῦ σωτῆρος εἰρημένα καλῶς ἀκριβολογήσας περὶ ἑκάστης ὑποθέσεως τῆς εἰς Χριστὸν πληρωθείσης, ὡς εἶπον, τὰς μαρτυρίας ἐξέθετο, ἀφʼ ὡν προφητῶν οὑτοι ἑαυτοὺς ἀπηλλοτρίωσαν.
alla kai hoti tas tōn hagiōn prophētōn martyrias *, en hǭ ek pneumatos hagiou hormōmenos kai ta hypo tou sōtēros eirēmena kalōs akribologēsas peri hekastēs hypotheseōs tēs eis Christon plērōtheisēs, hōs eipon, tas martyrias exetheto, aphʼ hōn prophētōn houtoi heautous apēllotriōsan.
but also, because the testimonies of the holy prophets …, in which, moved by the Holy Spirit and having set down accurately what the Saviour said about each matter fulfilled in Christ, as I said, he set out the testimonies — from which prophets these people have estranged themselves.
30.23.4Holl GCS 25/31:364–365
καὶ εὐθὺς ἔδειξεν ὡς τοῖς πρὸς Ἰωάννην τὸν βαπτιστὴν ὑπὸ τῶν Φαρισαίων πεμφθεῖσιν αὐτὸς Ἰωάννης ἀποκρίνεται λέγων »ἐγὼ φωνὴ βοῶντος έν τῇ ἐρήμῳ, εὐθύνατε τὴν ὁδὸν κυρίου, καθὼς εἶπεν Ἠσαϊας ὁ προφήτης‘.
kai euthys edeixen hōs tois pros Iōannēn ton baptistēn hypo tōn Pharisaiōn pemphtheisin autos Iōannēs apokrinetai legōn »egō phōnē boōntos en tę̄ erēmǭ, euthynate tēn hodon kyriou, kathōs eipen Ēsaïas ho prophētēs‘.
And at once he showed that to those sent to John the Baptist by the Pharisees, John himself answers, saying, “I am the voice of one crying in the wilderness, ‘Make straight the way of the Lord,’ as Isaiah the prophet said.”
30.23.5Holl GCS 25/31:365
καὶ πάλιν αὐτὸς Ἰωάννης λέγει, ἀπὸ τῶν προφητῶν λαβὼν τὴν μαρτυρίαν φημὶ δὲ ἀπὸ τοῦ Δαυίδ), ὅτε ὁ κύριος τὰς τραπέζας τῶν κολλυβιστῶν κατέστρεφε καὶ εἶπεν· μὴ ποιῆτε τὸν οἶκον τοῦ πατρός μου οἶκον ἐμπορίου, »ἐμνήσθησαν ὅτι ἦν γεγραμμένον ὅτι ὁ ζῆλος τοῦ οἴκου κατέφαγέν με«. καὶ πάλιν αὐτὸς Ἰωάννης εἶπεν ὅτι »Ἠσαϊας εἶδεν ὢν ἐν πνεύματι ἁγίῳ«.
kai palin autos Iōannēs legei, apo tōn prophētōn labōn tēn martyrian phēmi de apo tou Dauid), hote ho kyrios tas trapezas tōn kollybistōn katestrephe kai eipen; mē poiēte ton oikon tou patros mou oikon emporiou, »emnēsthēsan hoti ēn gegrammenon hoti ho zēlos tou oikou katephagen me«. kai palin autos Iōannēs eipen hoti »Ēsaïas eiden ōn en pneumati hagiǭ«.
And again John himself says, taking the testimony from the prophets (I mean from David), when the Lord overturned the tables of the money-changers and said, “Do not make my Father's house a house of trade”: “They remembered that it was written, ‘Zeal for your house has consumed me.’” And again John himself said, “Isaiah saw, being in the Holy Spirit.”
Haer. 30, chapter 24
30.24.1Holl GCS 25/31:365
24. Πάλιν δὲ ὁ αὐτὸς ἅγιος Ἰωάννης κηρύττων ἐν τῇ Ἀσίᾳ ἱστορεῖται παράδοξον ἔργον τι πεποιηκὼς εἰς ὑπογραμμὸν τῆς ἀληθείας. πολιτείαν γὰρ ἔχων θαυμασιωτάτην καὶ συμπρέπουσαν αὐτοῦ τῷ ἀξιώματι τῆς ἀποστολῆς καὶ μηδʼ ὅλως λουόμενος, ἠναγκάσθη ὑπὸ τοῦ ἁγίου πνεύματος προελθεῖν ἕως τοῦ βαλανείου, εἰπὼν ὅτι λάβετέ μοι τὰ πρὸς βαλανεῖον‘.
24. Palin de ho autos hagios Iōannēs kēryttōn en tę̄ Asią historeitai paradoxon ergon ti pepoiēkōs eis hypogrammon tēs alētheias. politeian gar echōn thaumasiōtatēn kai symprepousan autou tǭ axiōmati tēs apostolēs kai mēdʼ holōs louomenos, ēnankasthē hypo tou hagiou pneumatos proelthein heōs tou balaneiou, eipōn hoti labete moi ta pros balaneion‘.
24. Again, the same holy John, while preaching in Asia, is related to have done a remarkable deed as an example of the truth. For though he led a most admirable life, fitting the dignity of his apostleship, and never bathed at all, he was compelled by the Holy Spirit to go to the bathhouse, saying, “Bring me the things for the bath.”
30.24.2Holl GCS 25/31:365
καὶ τῶν συνεπομένων θαυμαζόντων ἦλθεν εἰς αὐτὸ τὸ λουτρὸν καὶ γεγονὼς πρὸς τὸν εἰωθότα ὑποδέχεσθαι τῶν λουομένων τὰ ἱμάτια ἤρετο τίς ἔνδον ἐστὶν ἐν τῷ βαλανείῳ·
kai tōn synepomenōn thaumazontōn ēlthen eis auto to loutron kai gegonōs pros ton eiōthota hypodechesthai tōn louomenōn ta himatia ēreto tis endon estin en tǭ balaneiǭ;
And while his companions wondered, he came to the bath itself, and going up to the man whose job was to take charge of the bathers' clothes, he asked who was inside in the bathhouse.
30.24.3Holl GCS 25/31:365
ὁ δὲ ὀλεάριος <ὁ> ἐπὶ τῷ φυλάττειν τὰ ἱμάτια προσκαρτερῶν ἐν τοῖς γὰρ γυμνασίοις ἔργον τοῦτό τισιν ὑπάρχει πορισμοῦ ἕνεκα τῆς ἐφημέρου τροφῆς) ἔφη τῷ ἁγίῳ Ἰωάννῃ ὅτι Ἐβίων ἔνδον ἐστίν.
ho de olearios <ho> epi tǭ phylattein ta himatia proskarterōn en tois gar gymnasiois ergon touto tisin hyparchei porismou heneka tēs ephēmerou trophēs) ephē tǭ hagiǭ Iōannę̄ hoti Ebiōn endon estin.
The attendant who stays to guard the clothes (in the gymnasia some have this work to earn their daily food) told holy John, “Ebion is inside.”
30.24.4Holl GCS 25/31:365
Ἰωάννης δὲ εὐθὺς συνεὶς τὴν τοῦ ἁγίου πνεύματος ὁδηγίαν, διʼ ἣν αἰτίαν προὐτρέψατο αὐτὸν ἕως τοῦ βαλανείου ἥκειν, ὡς ἔφην, μνήμης ἕνεκα τοῦ καταλιπεῖν ἡμῖν τὴν τῆς ἀληθείας ὑπόθεσιν, ὅτι τίνες εἰσὶν οἱ δοῦλοι Χριστοῦ καὶ ἀπόστολοι καὶ υἱοὶ τῆς αὐτῆς ἀληθείας, τίνα δέ ἐστι τὰ σκεύη τοῦ πονηροῦ καὶ πύλαι Ἅιδου, μὴ κατισχύουσαι τῆς πέτρας καὶ τῆς ἐπʼ αὐτῇ οἰκοδομηθείσης ἁγίας θεοῦ ἐκκλησίας, εὐθὺς ταράξας ἑαυτὸν καὶ οἰμώξας,
Iōannēs de euthys syneis tēn tou hagiou pneumatos hodēgian, diʼ hēn aitian proutrepsato auton heōs tou balaneiou hēkein, hōs ephēn, mnēmēs heneka tou katalipein hēmin tēn tēs alētheias hypothesin, hoti tines eisin hoi douloi Christou kai apostoloi kai huioi tēs autēs alētheias, tina de esti ta skeuē tou ponērou kai pylai Haidou, mē katischyousai tēs petras kai tēs epʼ autę̄ oikodomētheisēs hagias theou ekklēsias, euthys taraxas heauton kai oimōxas,
And John at once understood the guidance of the Holy Spirit — why it had urged him to come as far as the bathhouse — to leave us, as I said, a memorial of the principle of the truth: who are the servants of Christ, the apostles, and the sons of that same truth, and what are the vessels of the evil one and the gates of Hades, which do not prevail against the rock and the holy church of God built upon it. At once, troubled and groaning,
30.24.5Holl GCS 25/31:365–366
ἠρέμα εἰς τὸ πάντας ἀκοῦσαι εἰς μαρτύριον παραστάσεως ἀχράντου διδασκαλίας »σπεύσατε, ἀδελφοί« ἔφη »ἐξέλθωμεν ἐντεῦθεν, μὴ πέσῃ τὸ βαλανεῖον καὶ κατορύξῃ ἡμᾶς μετὰ Ἐβίωνος τοῦ ἔνδον ἐν τῷ βαλανείῳ διὰ τὴν αὐτοῦ ἀσέβειαν«.
ērema eis to pantas akousai eis martyrion parastaseōs achrantou didaskalias »speusate, adelphoi« ephē »exelthōmen enteuthen, mē pesę̄ to balaneion kai katoryxę̄ hēmas meta Ebiōnos tou endon en tǭ balaneiǭ dia tēn autou asebeian«.
he said quietly, so that all might hear, as a testimony establishing undefiled teaching, “Hurry, brothers, let us go out of here, lest the bathhouse fall and bury us with Ebion, who is inside in the bathhouse, because of his impiety.”
30.24.6Holl GCS 25/31:366
καὶ μηδεὶς θαυμαζέτω ἐπὶ τῷ ἀκοῦσαι Ἐβίωνα Ἰωάννῃ συντετυχηκέναι. πολυχρόνιος γὰρ καταμείνας τῷ βίῳ ὁ μακάριος Ἰωάννης διήρκεσεν ἄχρι τῆς τοῦ Τραϊανοῦ βασιλείας.
kai mēdeis thaumazetō epi tǭ akousai Ebiōna Iōannę̄ syntetychēkenai. polychronios gar katameinas tǭ biǭ ho makarios Iōannēs diērkesen achri tēs tou Traïanou basileias.
And let no one wonder on hearing that Ebion met John. For the blessed John remained a long time in this life and lived on until the reign of Trajan.
30.24.7Holl GCS 25/31:366
πάντες δὲ οἱ ἀπόστολοι ὅτι ἀπαλλοτριοῦσι τὴν τοῦ Ἐβίωνος πίστιν καὶ ἀλλοτρίαν ἡγήσαντο τοῦ αὐτῶν κηρύγματὸς τοῦ χαρακτῆρος, παντί τῳ δῆλον.
pantes de hoi apostoloi hoti apallotriousi tēn tou Ebiōnos pistin kai allotrian hēgēsanto tou autōn kērygmatos tou charaktēros, panti tǭ dēlon.
And that all the apostles reject Ebion's faith and considered it foreign to the character of their preaching is plain to everyone.
Haer. 30, chapter 25
30.25.1Holl GCS 25/31:366
25. Περὶ δὲ τοῦ ἁγίου Παύλου ὡς βλασφημοῦντες αὐτὸν λέγουσι πόσα ἔχω λέγειν; πρῶτον μὲν γὰρ λέγουσιν αὐτὸν Ἕλληνά τε καὶ ἐξ ἐθνῶν ὑπάρχειν. προσήλυτον δὲ γεγονέναι ὕστερον.
25. Peri de tou hagiou Paulou hōs blasphēmountes auton legousi posa echō legein? prōton men gar legousin auton Hellēna te kai ex ethnōn hyparchein. prosēlyton de gegonenai hysteron.
25. And how much have I to say about holy Paul, since they blaspheme him! First they say that he was a Greek and of Gentile origin, and became a proselyte later.
30.25.2Holl GCS 25/31:366
πῶς οὖν αὐτὸς λέγει περὶ ἑαυτοῦ ὅτι »Ἑβραῖος ἐξ Ἑβραίων, ἐκ σπέρματος Ἀβραάμ, φυλῆς Βενιαμίν, κατὰ νόμον Φαρισαῖος, περισσοτέρως ζηλωτὴς ὑπάρχων τῶν πατρικῶν μου παραδόσεων«·
pōs oun autos legei peri heautou hoti »Hebraios ex Hebraiōn, ek spermatos Abraam, phylēs Beniamin, kata nomon Pharisaios, perissoterōs zēlōtēs hyparchōn tōn patrikōn mou paradoseōn«;
How then does he say of himself, “A Hebrew of Hebrews, of the seed of Abraham, of the tribe of Benjamin, as to the law a Pharisee, being exceedingly zealous for the traditions of my fathers”?
30.25.3Holl GCS 25/31:366
καὶ ἐν ἄλλῳ τόπῳ λέγει »Ἰσραηλῖταί εἰσι, κἀγώ· σπέρμα Ἀβραάμ εἰσι, κἀγώ«, καὶ φησι περιτομῇ ὀκταήμερος καὶ ἀνατεθραμμένος παρὰ τοὺς πόδας Γαμαλιὴλ καὶ Ἑβραῖος ἐξ Ἑβραίων‘.
kai en allǭ topǭ legei »Israēlitai eisi, kagō; sperma Abraam eisi, kagō«, kai phēsi peritomę̄ oktaēmeros kai anatethrammenos para tous podas Gamaliēl kai Hebraios ex Hebraiōn‘.
And in another place he says, “Are they Israelites? So am I. Are they the seed of Abraham? So am I,” and he says, “Circumcised on the eighth day, and brought up at the feet of Gamaliel, and a Hebrew of Hebrews.”
30.25.4Holl GCS 25/31:366
καὶ ὦ τῶν δεινῶν ἑρπετῶν τὰ δεινὰ κωκύματα καὶ τὰ δρακοντοειδῆ συρίγματα καὶ τῆς κενοφωνίας τὰ δηλητήρια. τίνος δὲ λήψομαι τὴν μαρτυρίαν; Ἐβίωνος καὶ τῶν κατʼ αὐτὸν ἢ τοῦ ἁγίου Πέτρου τοῦ λέγοντος ὡς ἔγραψεν ὑμῖν ὁ ἀδελφός μου Παῦλος, ἅτινά ἐστι βαθέα καὶ δυσερμήνευτα, ἃ οἱ ἀμαθεῖς καὶ ἀστήρικτοι διαστρέφουσι τῇ ἑαυτῶν ἀγνωσίᾳ‘;
kai ō tōn deinōn herpetōn ta deina kōkymata kai ta drakontoeidē syrigmata kai tēs kenophōnias ta dēlētēria. tinos de lēpsomai tēn martyrian? Ebiōnos kai tōn katʼ auton ē tou hagiou Petrou tou legontos hōs egrapsen hymin ho adelphos mou Paulos, hatina esti bathea kai dysermēneuta, ha hoi amatheis kai astēriktoi diastrephousi tę̄ heautōn agnōsią‘?
O the terrible wailings of dreadful reptiles, the serpentine hissings, and the poisons of empty talk! Whose testimony shall I accept? Ebion's and his followers', or holy Peter's, who says, “As my brother Paul wrote to you, things which are deep and hard to interpret, which the ignorant and unstable twist in their own ignorance”?
30.25.5Holl GCS 25/31:366
πάλιν δὲ ὁ ἅγιος Παῦλος μαρτυρεῖ καὶ αὐτὸς τοῖς περὶ Πέτρον λέγων »Ἰάκωβος καὶ Ἰωάννης καὶ Κηφᾶς, οἱ δοκοῦντες στῦλοι εἶναι, δεξιὰς ἔδωκαν ἐμοί τε καὶ Βαρνάβᾳ κοινωνίας‘. κἄν τε γὰρ Ταρσέα ἑαυτὸν εἴποι, οὐκ ἀπὸ τούτου πάντως δέδοται πρόφασις τοῖς λεξιθηροῦσι τὰ εἰς ἑαυτῶν καταστροφὴν καὶ τῶν πειθομένων * οὕτως ἔχειν.
palin de ho hagios Paulos martyrei kai autos tois peri Petron legōn »Iakōbos kai Iōannēs kai Kēphas, hoi dokountes styloi einai, dexias edōkan emoi te kai Barnabą koinōnias‘. kan te gar Tarsea heauton eipoi, ouk apo toutou pantōs dedotai prophasis tois lexithērousi ta eis heautōn katastrophēn kai tōn peithomenōn * houtōs echein.
And again holy Paul himself bears witness to Peter and his companions, saying, “James and John and Cephas, who were reputed to be pillars, gave to me and Barnabas the right hands of fellowship.” And even if he calls himself a man of Tarsus, that surely does not give a pretext to those who hunt for words to their own ruin and that of those who believe … that it is so.
30.25.6Holl GCS 25/31:366–367
καὶ γὰρ καὶ Βαρνάβαν λέγει, Ἰωσήφ ποτε καλούμενον Βαρνάβαν δὲ μετακληθέντα, υἱὸν παρακλήσεως ἑρμηνευόμενον, Λευίτην Κύπριον τῷ γένει. καὶ οὐ πάντως ἐπειδὴ Κύπριος ἠν, οὐκ ἠν ἀπὸ τοῦ Λευί, ὡς καὶ ὁ ἅγιος Παῦλος, εἰ καὶ ἀπὸ Ταρσοῦ ὡρμᾶτο, οὐκ ἠν ἀλλότριος τοῦ Ἰσραήλ.
kai gar kai Barnaban legei, Iōsēph pote kaloumenon Barnaban de metaklēthenta, huion paraklēseōs hermēneuomenon, Leuitēn Kyprion tǭ genei. kai ou pantōs epeidē Kyprios ēn, ouk ēn apo tou Leui, hōs kai ho hagios Paulos, ei kai apo Tarsou hōrmato, ouk ēn allotrios tou Israēl.
For indeed it speaks of Barnabas, who was once called Joseph but was renamed Barnabas, which means son of encouragement, a Levite, a Cypriot by birth. And surely, because he was a Cypriot, it does not follow that he was not from Levi; just as holy Paul, even though he came from Tarsus, was not foreign to Israel.
30.25.7Holl GCS 25/31:367
διασπαρέντων γὰρ πολλῶν ἐν τοῖς χρόνοις Ἀντιόχου τοῦ Ἐπιφανοῦς καὶ ἐν χρόνοις ἄλλοις, καθότι συνέβαινε πόλεμος, καὶ αἰχμαλωτισθέντων καὶ † δοθέντων εἰς πολιορκίαν, οἱ μὲν αἰχμάλωτοι ἀρθέντες ἐπέμειναν ἔν τισι τόποις, οἱ δὲ ἀπὸ τῆς τοιαύτης αἰτίας ἀναχωρήσαντες κατῴκουν ἕκαστος ὅπου κατείληφεν.
diasparentōn gar pollōn en tois chronois Antiochou tou Epiphanous kai en chronois allois, kathoti synebaine polemos, kai aichmalōtisthentōn kai † dothentōn eis poliorkian, hoi men aichmalōtoi arthentes epemeinan en tisi topois, hoi de apo tēs toiautēs aitias anachōrēsantes katǭkoun hekastos hopou kateilēphen.
For many were scattered in the times of Antiochus Epiphanes and at other times, as war occurred, and were taken captive and … given up to siege; the captives who were carried off remained in certain places, and others who withdrew for such a reason settled each wherever he had arrived.
30.25.8Holl GCS 25/31:367
ὡς καὶ ὁ Ιερεμίας ἔλεγε περὶ τοῦ Ἰσραήλ, καθάπερ πολλάκις τοῦτο αὐτὸ συμβέβηκε τὸ ἀποδιδράσκειν ἀπὸ προσώπου τῶν πολεμίων, ὅτι »καὶ εἰς Κιτιεῖς ἐὰν ἀπέλθῃς, οὔτε ἐκεῖ σοι ἀνάπαυσις ἔσται«.
hōs kai ho Ieremias elege peri tou Israēl, kathaper pollakis touto auto symbebēke to apodidraskein apo prosōpou tōn polemiōn, hoti »kai eis Kitieis ean apelthę̄s, oute ekei soi anapausis estai«.
As Jeremiah also said about Israel — just as this very thing, fleeing from before enemies, often happened — “And if you go away to the Kitians, not even there will you have rest.”
30.25.9Holl GCS 25/31:367
παντὶ δέ τῳ δῆλόν ἐστιν ὅτι Κίτιον ἡ Κυπρίων νῆσος καλεῖται· Κίτιοι γὰρ Κύπριοι καὶ Ῥόδιοι. ἀλλὰ καὶ ἐν τῇ Μακεδονίᾳ τὸ γένος κατῴκηκε Κυπρίων τε καὶ Ῥοδίων· ὅθεν δὴ καὶ Ἀλέξανδρος ὡρμᾶτο ὁ Μακεδών. καὶ τούτου ἕνεκεν ἐμφέρεται ἐν τοῖς Μακκαβαίοις ὅτι »ἐξῆλθεν σπέρμα ἐκ γῆς Κιτιέων«· καὶ γὰρ ἐκ σπέρματος τῶν Κιτιέων Ἀλέξανδρος ὁ Μακεδών.
panti de tǭ dēlon estin hoti Kition hē Kypriōn nēsos kaleitai; Kitioi gar Kyprioi kai Rhodioi. alla kai en tę̄ Makedonią to genos katǭkēke Kypriōn te kai Rhodiōn; hothen dē kai Alexandros hōrmato ho Makedōn. kai toutou heneken empheretai en tois Makkabaiois hoti »exēlthen sperma ek gēs Kitieōn«; kai gar ek spermatos tōn Kitieōn Alexandros ho Makedōn.
And it is plain to everyone that the island of the Cypriots is called Kition; for the Kitians are Cypriots and Rhodians. But the race of Cypriots and Rhodians also settled in Macedonia, from where Alexander the Macedonian came. And for this reason it is stated in Maccabees that “he came out from the land of the Kitians”; for indeed Alexander the Macedonian was of the seed of the Kitians.
30.25.10Holl GCS 25/31:367
ἀλλὰ γενόμενος πάλιν ἐν τῷ τόπῳ, διὰ τὸν ὑποπεσόντα λόγον διεξελθὼν τὴν περὶ τούτων ἱστορίαν, φημὶ ὅτι ἀπὸ τῆς μετοικήσεως πολλοὶ τὰς ἄλλας χώρας κατοικήσαντες τοῦ Ἰσραὴλ ἠσαν σπέρματος κατὰ διαδοχήν.
alla genomenos palin en tǭ topǭ, dia ton hypopesonta logon diexelthōn tēn peri toutōn historian, phēmi hoti apo tēs metoikēseōs polloi tas allas chōras katoikēsantes tou Israēl ēsan spermatos kata diadochēn.
But returning to the point, having gone through the history of these things because of the matter that came up, I say that as a result of migration many who settled in other countries were of the seed of Israel by succession.
30.25.11Holl GCS 25/31:367
ἐλέγοντο γὰρ καὶ ἑκάστης χώρας πατριῶται, ὡς καὶ αἱ θυγατέρες τοῦ Ἰοθὸρ τὴν ἀντίληψιν τοῦ Μωυσέως τῷ πατρὶ ἀπήγγειλαν, ὡς ἀποστήσας τοὺς ποιμένας ἐπότισεν αὐτῶν τὰ πρόβατα, καὶ πορευθεῖσαι περὶ τούτου ὑφηγοῦντο τῷ ἰδίῳ πατρί, τοῦ δὲ λέγοντος ὅτι »διὰ τί ἐταχύνατε σήμερον τοῦ ἐλθεῖν;«
elegonto gar kai hekastēs chōras patriōtai, hōs kai hai thygateres tou Iothor tēn antilēpsin tou Mōyseōs tǭ patri apēngeilan, hōs apostēsas tous poimenas epotisen autōn ta probata, kai poreutheisai peri toutou hyphēgounto tǭ idiǭ patri, tou de legontos hoti »dia ti etachynate sēmeron tou elthein?«
For they were also called natives of each country, as when Jethro's daughters reported to their father Moses' help — how he drove off the shepherds and watered their sheep — and they went and told their own father about it; and when he said, “Why have you hurried to come today?”
30.25.12Holl GCS 25/31:367
πρὸς αὐτὸν ἔφασαν ὅτι »ἀνὴρ Αἰγύπτιος ἐρρύσατο ἡμᾶς ἀπὸ τῶν ποιμένων καὶ ἤντλησε καὶ ἐπότισεν ἡμῶν τὰ θρέμματα«, καὶ εὐθὺς ὁ αὐτὸς ἔφη πρὸς αὐτάς »καὶ τί οὐκ ἠγάγετε αὐτὸν ὡδε, ἵνα φάγῃ ἄρτον;«
pros auton ephasan hoti »anēr Aigyptios errysato hēmas apo tōn poimenōn kai ēntlēse kai epotisen hēmōn ta thremmata«, kai euthys ho autos ephē pros autas »kai ti ouk ēgagete auton hōde, hina phagę̄ arton?«
they said to him, “An Egyptian man rescued us from the shepherds, and drew water and watered our flocks,” and at once he said to them, “And why did you not bring him here to eat bread?”
30.25.13Holl GCS 25/31:367–368
τίς δὲ οὐκ οἶδεν ὅτι Μωυσῆς υἱὸς μὲν γίνεται τοῦ Ἀμρὰμ καὶ τῆς Ἰωχαβέτ, Ἀμρὰμ δὲ τοῦ Καάθ, Καάθ δὲ τοῦ Λευί, Λευὶ δὲ τοῦ Ἰακώβ, Ἰακὼβ δὲ τοῦ Ἰσαάκ, Ἰσαὰκ δὲ τοῦ Ἀβραάμ; καὶ οὐκ ἀπὸ τοῦ καλεῖσθαι τὸν Μωυσέα Αἰγύπτιον πάντως ἡ τῆς εὐγενείας καὶ τοῦ σπέρματος διέπεσεν ἀκολουθία.
tis de ouk oiden hoti Mōysēs huios men ginetai tou Amram kai tēs Iōchabet, Amram de tou Kaath, Kaath de tou Leui, Leui de tou Iakōb, Iakōb de tou Isaak, Isaak de tou Abraam? kai ouk apo tou kaleisthai ton Mōysea Aigyption pantōs hē tēs eugeneias kai tou spermatos diepesen akolouthia.
And who does not know that Moses was the son of Amram and Jochebed, Amram of Kohath, Kohath of Levi, Levi of Jacob, Jacob of Isaac, Isaac of Abraham? And the line of his noble descent and seed was surely not broken because Moses was called an Egyptian.
30.25.14Holl GCS 25/31:368
οὗτοι δὲ καταλείψαντες τὴν ὁδὸν οἱ ἀπὸ τοῦ Ἐβίωνος πεπλανημένοι ἐπὶ πολλὰς διεστραμμένας ὁδοὺς καὶ ἀνάντη τρίβον τὸν νοῦν ἐκδεδώκασιν.
houtoi de kataleipsantes tēn hodon hoi apo tou Ebiōnos peplanēmenoi epi pollas diestrammenas hodous kai anantē tribon ton noun ekdedōkasin.
But these, who have been led astray by Ebion, leaving the road, have given their minds over to many crooked roads and an uphill path.
Haer. 30, chapter 26
30.26.1Holl GCS 25/31:368
26. Αὐχοῦσι δὲ πάλιν περιτομὴν ἔχοντες καὶ σεμνύνονται δῆθεν ταύτην εἰναι σφραγῖδα καὶ χαρακτῆρα τῶν τε πατριαρχῶν καὶ δικαίων τῶν κατὰ τὸν νόμον πεπολιτευμένων, διʼ ἡς ἐξισοῦσθαι ἐκείνοις νομίζουσι· καὶ δῆτα ἀπʼ αὐτοῦ τοῦ Χριστοῦ τὴν σύστασιν ταύτης βούλονται φέρειν, ὡς καὶ οἱ περὶ Κήρινθον.
26. Auchousi de palin peritomēn echontes kai semnynontai dēthen tautēn einai sphragida kai charaktēra tōn te patriarchōn kai dikaiōn tōn kata ton nomon pepoliteumenōn, diʼ hēs exisousthai ekeinois nomizousi; kai dēta apʼ autou tou Christou tēn systasin tautēs boulontai pherein, hōs kai hoi peri Kērinthon.
26. Again they boast of having circumcision, and pride themselves that it is the seal and mark of the patriarchs and of the righteous who lived according to the law, by which they think they are made equal to them. And indeed they want to derive its authority from Christ himself, as the followers of Cerinthus do.
30.26.2Holl GCS 25/31:368
φασὶ γὰρ καὶ οὑτοι κατὰ τὸν ἐκείνων ληρώδη λόγον ἀρκετὸν τῷ μαθητῇ εἶναι ὡς ὁ διδάσκαλος«· περιετμήθη, φησίν, ὁ Χριστός, καὶ σὺ περιτμήθητι«.
phasi gar kai houtoi kata ton ekeinōn lērōdē logon arketon tǭ mathētę̄ einai hōs ho didaskalos«; perietmēthē, phēsin, ho Christos, kai sy peritmēthēti«.
For these too say, following the silly argument of those, “It is enough for the disciple to be like the teacher. Christ,” he says, “was circumcised; you too be circumcised.”
30.26.3Holl GCS 25/31:368–369
* καὶ ἴνα κατὰ πάντα τρόπον καταισχύνηται τῆς πλάνης τὰ σπέρματα· καθάπερ χαλινὸς τῇ θαλάσσῃ ἐκ θεοῦ ὁρισθείς, κλεῖθρα καὶ πύλαι, ψάμμος ὅριον θαλάσσῃ καὶ πρόσταγμα τό »ἕως τούτου ἐλεύσῃ, καὶ οὐχ ὑπερβήσῃ, ἀλλὰ ἐν σεαυτῇ συντριβήσονταί σου τὰ κύματα« <ὥς> φησιν, οὕτω καὶ οὑτοι ἐν ἑαυτοῖς καταδαπανθήσονται.
* kai ina kata panta tropon kataischynētai tēs planēs ta spermata; kathaper chalinos tę̄ thalassę̄ ek theou horistheis, kleithra kai pylai, psammos horion thalassę̄ kai prostagma to »heōs toutou eleusę̄, kai ouch hyperbēsę̄, alla en seautę̄ syntribēsontai sou ta kymata« <hōs> phēsin, houtō kai houtoi en heautois katadapanthēsontai.
… and so that the seeds of error may be put to shame in every way: just as a bridle was set for the sea by God, bars and gates, sand as a boundary for the sea, and the command, “Thus far you shall come, and you shall not pass beyond, but your waves shall be broken within you,” <as> he says, so these too will be consumed within themselves.
30.26.4Holl GCS 25/31:369
ἀλλὰ ἐκεῖ μὲν ἐκ θεοῦ προστάγματος εἰς εὐταξίαν θαλάσσης ἐκ θεοῦ εἴρηται ὁ τοῦ ὅρου λόγος, ἐνταῦθα δὲ ἀφʼ ἑαυτῆς ἡ κακία καὶ ἡ πλάνη τυφλώττουσα τὸν νοῦν καὶ τὸν εὐσεβῆ λογισμὸν ἀποστρεφομένη προὔλαβε καθʼ ἑαυτῆς ὥσπερ κύματα ἐγείρειν. τὰ σχέτλια τῶν προαπαγγελλομένων αὐτῆς ὑπολήψεων ἑτέροις κύμασιν ἑαυτῆς συγκρούουσα καὶ ἐν ἑαυτῇ ἀεὶ συντριβομένη ἑαυτήν <τε> διαλύουσα, —
alla ekei men ek theou prostagmatos eis eutaxian thalassēs ek theou eirētai ho tou horou logos, entautha de aphʼ heautēs hē kakia kai hē planē typhlōttousa ton noun kai ton eusebē logismon apostrephomenē proulabe kathʼ heautēs hōsper kymata egeirein. ta schetlia tōn proapangellomenōn autēs hypolēpseōn heterois kymasin heautēs synkrouousa kai en heautę̄ aei syntribomenē heautēn <te> dialyousa, —
But there the word of the boundary was spoken by God's command for the good order of the sea, while here wickedness and error, of themselves, blinding the mind and turning away from pious reasoning, have been first to raise up waves against themselves, as it were — dashing the wretched opinions they had announced before against other waves of their own, always being broken within themselves and dissolving themselves —
30.26.5Holl GCS 25/31:369
ἢ καθάπερ ἑρπετὸν δεινὸν ἑαυτὸ λυμαινόμενον καὶ ἀντιστρεφόμενον ἀπὸ τῆς κέρκου καὶ ἑαυτὸ βιβρῶσκον αὐτὸ ἑαυτοῦ ἀναλωτικὸν γινόμενον.
ē kathaper herpeton deinon heauto lymainomenon kai antistrephomenon apo tēs kerkou kai heauto bibrōskon auto heautou analōtikon ginomenon.
or like a dreadful reptile that harms itself, turns back from its tail, eats itself, and becomes its own destroyer.
30.26.6Holl GCS 25/31:369
τοῦτο γάρ φασι γεγενῆσθαι καιρῷ ὑπὸ ἀσπίδων συγκλεισθεισῶν ἐν πίθοις, καὶ ἑκάστης τὴν ἑτέραν καταναλωσάσης τὴν δὲ ἰταμωτέραν καὶ χαλεπωτέραν εἰς ὕστερον μεμενηκέναι· μόνην <δὲ> καταλειφθεῖσαν καὶ εἰς πεῖναν ἐλθοῦσαν ἀπὸ τῆς ἰδίας κέρκου ἀρξαμένην ἑαυτὴν καταβεβρωκέναι ἱστοροῦσί τινες φυσιολόγοι κατὰ τὴν Αἰγυπτίων χώραν. ὅθεν καὶ ἁρμοδίως τὸ ὄνομα αὐτῇ ἐπέθεντο, διὰ τὴν κεφαλὴν τῆς Γοργόνος καὶ ταύτην ἀσπιδογοργόνα καλοῦντες.
touto gar phasi gegenēsthai kairǭ hypo aspidōn synkleistheisōn en pithois, kai hekastēs tēn heteran katanalōsasēs tēn de itamōteran kai chalepōteran eis hysteron memenēkenai; monēn <de> kataleiphtheisan kai eis peinan elthousan apo tēs idias kerkou arxamenēn heautēn katabebrōkenai historousi tines physiologoi kata tēn Aigyptiōn chōran. hothen kai harmodiōs to onoma autę̄ epethento, dia tēn kephalēn tēs Gorgonos kai tautēn aspidogorgona kalountes.
For they say that this once happened with asps shut up in jars: each consumed another, and the boldest and fiercest remained last; and left alone and becoming hungry, it began from its own tail and devoured itself — so some naturalists in the land of Egypt relate. Hence they gave it a fitting name, calling it the asp-gorgon because of the Gorgon's head.
30.26.7Holl GCS 25/31:369
οὕτω καὶ ὁ ματαιόφρων Ἐβίων καὶ οἱ ἀμφʼ αὐτὸν προὔλαβον ἑαυτοὺς κατατέμνοντες καὶ ἀναιροῦντες ἀπʼ ἀρχῆς ἐκεῖνα ἐφʼ οἷς καὶ σεμνύνονται.
houtō kai ho mataiophrōn Ebiōn kai hoi amphʼ auton proulabon heautous katatemnontes kai anairountes apʼ archēs ekeina ephʼ hois kai semnynontai.
So too the empty-minded Ebion and his followers were first to cut themselves up and destroy from the start the very things on which they pride themselves.
30.26.8Holl GCS 25/31:369
Χριστὸς γὰρ ἑαυτὸν οὐ περιέτεμεν, παιδίον γεννηθείς· δόξα δὲ τῷ ἐλεήμονι θεῶ, οτι ἑαυτὸν προέλαβεν ὁ Ἐβίων, ἵνα τὰ ἀληθινὰ μὴ ὁμολογήσῃ, εἰς τὸ καὶ ἔλεγχον αὐτῷ τοῦτο γενέσθαι.
Christos gar heauton ou perietemen, paidion gennētheis; doxa de tǭ eleēmoni theō, oti heauton proelaben ho Ebiōn, hina ta alēthina mē homologēsę̄, eis to kai elenchon autǭ touto genesthai.
For Christ did not circumcise himself when he was born a child. But glory to the merciful God, that Ebion got ahead of himself so as not to confess the truth, so that this might become a refutation of him.
30.26.9Holl GCS 25/31:369
εἰ μὲν γὰρ ἔλεγεν αὐτὸν θεὸν ἄνωθεν ἥκοντα περιτετμῆσθαι τὴν ὀκταήμερον <περιτομὴν> ὑπὸ τῆς Μαρίας, τὸ τηνικαῦτα θεὸς ὢν συγχωρῶν κατὰ ἰδίαν εὐδοκίαν) παρεῖχεν ἂν τῷ ἀγύρτῃ τὴν περὶ τῆς περιτομῆς πιθανολογίαν. ὀπότε δὲ ψιλὸν ἄνθρωπον αὐτὸν γεγενῆσθαι ἀπὸ ἀνθρώπων παρεισφέρει, οὐκέτι αἴτιός ἐστιν ὁ παῖς, εἰ καὶ τὴν ὀκταήμερον περιτομὴν περιετμήθη.
ei men gar elegen auton theon anōthen hēkonta peritetmēsthai tēn oktaēmeron <peritomēn> hypo tēs Marias, to tēnikauta theos ōn synchōrōn kata idian eudokian) pareichen an tǭ agyrtę̄ tēn peri tēs peritomēs pithanologian. opote de psilon anthrōpon auton gegenēsthai apo anthrōpōn pareispherei, ouketi aitios estin ho pais, ei kai tēn oktaēmeron peritomēn perietmēthē.
For if he said that he, being God come from above, was circumcised by Mary with the eighth-day <circumcision> (being God and permitting it at the time by his own good pleasure), he would have given the charlatan a plausible argument about circumcision. But since he introduces the claim that he was born a mere man from human beings, the child is no longer responsible, even if he was circumcised with the eighth-day circumcision.
30.26.10Holl GCS 25/31:369–370
οὐ γὰρ ἑαυτὸν περιέτεμεν, ἀλλὰ ὑπὸ ἀνθρώπων περιετμήθη. καὶ γὰρ οἱ παῖδες οὐχ ἑαυτοὺς περιτέμνουσι καὶ οὐδὲ αἴτιοί εἰσι τῆς ἑαυτῶν περιτομῆς, ἀλλʼ οἱ αὐτῶν γονεῖς. ἐκεῖνοι γὰρ ἀδαεῖς ὄντες νηπιάζουσιν ἀγνοοῦντες καὶ οὐδὲ οἴδασι τί αὐτοῖς ἀπὸ τῶν γονέων γίνεται.
ou gar heauton perietemen, alla hypo anthrōpōn perietmēthē. kai gar hoi paides ouch heautous peritemnousi kai oude aitioi eisi tēs heautōn peritomēs, allʼ hoi autōn goneis. ekeinoi gar adaeis ontes nēpiazousin agnoountes kai oude oidasi ti autois apo tōn goneōn ginetai.
For he did not circumcise himself, but was circumcised by men. For children do not circumcise themselves, nor are they responsible for their own circumcision, but their parents are. For they, being without understanding, are infants in ignorance and do not even know what is done to them by their parents.
Haer. 30, chapter 27
30.27.1Holl GCS 25/31:370
27. Ἡμεῖς δὲ καὶ θεὸν αὐτὸν λέγομεν ἀπʼ οὐρανοῦ ἐλθόντα καὶ ἐν μήτρᾳ παρθένου Μαρίας τὸν χρόνον τῶν ἐγκυμονουμένων παίδων παραμεμενηκότα, ὅπως τελείως ἀπὸ τῆς παρθενικῆς μήτρας τὴν ἔνσαρκον ἐνανθρώπησιν ἑαυτῷ καὶ οἰκονομίαν οἰκονομήσῃ, ἐν ᾑ καὶ περιετμήθη ἀληθινῶς καὶ οὐ δοκήσει ἡμέρᾳ τῇ ὀγδόῃ.
27. Hēmeis de kai theon auton legomen apʼ ouranou elthonta kai en mētrą parthenou Marias ton chronon tōn enkymonoumenōn paidōn paramemenēkota, hopōs teleiōs apo tēs parthenikēs mētras tēn ensarkon enanthrōpēsin heautǭ kai oikonomian oikonomēsę̄, en hę̄ kai perietmēthē alēthinōs kai ou dokēsei hēmerą tę̄ ogdoę̄.
27. But we say that he is God, who came from heaven and remained in the womb of the Virgin Mary for the time that children are carried, so that he might fully accomplish for himself from the virgin womb his incarnation in the flesh and his dispensation, in which he was also circumcised truly, and not in appearance, on the eighth day.
30.27.2Holl GCS 25/31:370
ἦλθεν γὰρ πληρῶσαι τὸν νόμον καὶ τοὺς προφήτας, καὶ οὐ καταλῦσαι«, οὐ τὸν νόμον ἀλλότριον ἀποφῆναι, ἀλλὰ ἐξ αὐτοῦ μὲν δεδωρημένον ἕως δὲ αὐτοῦ ἐν τύποις μεμενηκότα, ὅπως ἐν αὐτῷ καὶ διʼ αὐτοῦ πάλιν ὅπερ ἐνέλιπεν ἐν τῷ νόμῳ πληρωθῇ, ἵνα οἱ τύποι εἰς πνευματικὴν τελείωσιν ἐλθόντες ἐν ἀληθείᾳ ὑπʼ αὐτοῦ τε καὶ τῶν αὐτοῦ ἀποστόλων κηρυχθῶσιν, οὐκέτι ὄντες τύποι ἀλλὰ ἀλήθεια.
ēlthen gar plērōsai ton nomon kai tous prophētas, kai ou katalysai«, ou ton nomon allotrion apophēnai, alla ex autou men dedōrēmenon heōs de autou en typois memenēkota, hopōs en autǭ kai diʼ autou palin hoper enelipen en tǭ nomǭ plērōthę̄, hina hoi typoi eis pneumatikēn teleiōsin elthontes en alētheią hypʼ autou te kai tōn autou apostolōn kērychthōsin, ouketi ontes typoi alla alētheia.
For “he came to fulfil the law and the prophets, and not to abolish them” — not to declare the law foreign, but as given by himself and remaining in figures until him, so that in him and through him what was lacking in the law might again be fulfilled, that the figures, having come to spiritual perfection, might be proclaimed in truth by him and his apostles, no longer being figures but truth.
30.27.3Holl GCS 25/31:370
ἐπὶ τούτῳ γὰρ ἐπληροῦτο τὸ ἐν τῷ νόμῳ εἰρημένον, ἕως αὐτοῦ τοῦ χρόνου διαρκέσαν καὶ ἐν αὐτῷ ἀφιστάμενον, εἰς πλήρωμα δὲ μεθιστάμενον, ὅπερ ἴφη ἡ Σεπφώρα, ὅτι »ἔστη τὸ αἷμα τῆς περιτομῆς τοῦ παιδίου μου«.
epi toutǭ gar eplērouto to en tǭ nomǭ eirēmenon, heōs autou tou chronou diarkesan kai en autǭ aphistamenon, eis plērōma de methistamenon, hoper iphē hē Sepphōra, hoti »estē to haima tēs peritomēs tou paidiou mou«.
For in him what was spoken in the law was fulfilled — having lasted until his time, and ceasing in him, but passing over into fulfilment — as Zipporah said, “The blood of my child's circumcision has stopped.”
30.27.4Holl GCS 25/31:370
καὶ οὐκ εἶπεν ὅτι περιέτεμόν μου τὸ παιδίον«· οὐ γὰρ ᾠκονόμει ὁ ἀποσταλεὶς ἄγγελος, ἵνα περιτομὴ γένηται, ἀλλὰ οὐδὲ τὸ αἷμα τῆς περιτομῆς φοβηθεὶς ἀπέστη, ἀλλὰ ὑπομνήσεως χάριν τοῦ μέλλοντος παιδίου τὸ αἷμα τῆς περιτομῆς ἱστᾶν *, ὅπερ ἀκούσας καὶ οἰκονομήσας ἀπέστη.
kai ouk eipen hoti perietemon mou to paidion«; ou gar ǭkonomei ho apostaleis angelos, hina peritomē genētai, alla oude to haima tēs peritomēs phobētheis apestē, alla hypomnēseōs charin tou mellontos paidiou to haima tēs peritomēs histan *, hoper akousas kai oikonomēsas apestē.
And she did not say, “I have circumcised my child.” For the angel who was sent was not arranging for a circumcision to take place, nor did he withdraw because he feared the blood of circumcision; but, as a reminder of the child who was to come, … that the blood of circumcision would stop; hearing this, and having arranged it, he withdrew.
30.27.5Holl GCS 25/31:370
καὶ ποίου παιδίου, ἄκουε, ἀλλʼ ἢ περὶ οὗ εἶπεν ὁ προφήτης ὅτι »θελήσουσιν εἰ ἐγένοντο πυρίκαυστοι· ὅτι παιδίον ἐγεννήθη ἡμῖν, υἱὸς καὶ ἐδόθη ἡμῖν«,
kai poiou paidiou, akoue, allʼ ē peri hou eipen ho prophētēs hoti »thelēsousin ei egenonto pyrikaustoi; hoti paidion egennēthē hēmin, huios kai edothē hēmin«,
And which child? Hear — who else but the one of whom the prophet said, “They will wish they had been burned with fire; for a child has been born to us, and a son has been given to us,”
30.27.6Holl GCS 25/31:370
τὸ μὲν γεννηθὲν παιδίον δεικνὺς ἐν ἀληθείᾳ, ὅπως σημάνῃ τὴν ἀληθινὴν ἐνανθρώπησιν, τὸ γε »υἱὸς ἐδόθη ἡμῖν‘, ὅπως δείξῃ τὸν ἄνωθεν θεοῦ Λόγον καὶ υἱὸν θεοῦ αὐτὸν δοθέντα καὶ ἐν μήτρᾳ γενόμενον ἐνανθρωπήσαντα, ἔχοντα ἀμφότερα θεὸν καὶ ἄνθρωπον, αὐτὸν θεὸν αὐτὸν ἄνθρωπον, αὐτὸν υἱὸν ἄνωθεν δοθέντα αὐτὸν παιδίον γεννηθέντα.
to men gennēthen paidion deiknys en alētheią, hopōs sēmanę̄ tēn alēthinēn enanthrōpēsin, to ge »huios edothē hēmin‘, hopōs deixę̄ ton anōthen theou Logon kai huion theou auton dothenta kai en mētrą genomenon enanthrōpēsanta, echonta amphotera theon kai anthrōpon, auton theon auton anthrōpon, auton huion anōthen dothenta auton paidion gennēthenta.
showing by “a child born” the truth, to signify the true incarnation; and by “a son was given to us,” to show God the Word from above, the Son of God, given and made man in the womb, having both, God and man — himself God, himself man, himself the Son given from above, himself the child born.
30.27.7Holl GCS 25/31:370–371
ἐφʼ οὗ ἔστη λοιπὸν τὸ αἷμα τῆς περιτομῆς, ὡς καὶ ἐν τῷ εὐαγγελίῳ λέγει, ὅτε ἀνῆλθον Ἕλληνες θεάσασθαι αὐτὸν καὶ ἠλθον πρὸς Φίλιππον καὶ λέγουσιν αὐτῷ· δεῖξον ἡμῖν τὸν Ἰησοῦν, καὶ ὁ Φίλιππος τῷ Ἰωάννῃ καὶ ὁ Ἰωάννης τῷ Ἰησοῦ ἔφη ὅτι »τινὲς Ἕλληνες βούλονταί σε θεάσασθαι«,
ephʼ hou estē loipon to haima tēs peritomēs, hōs kai en tǭ euangeliǭ legei, hote anēlthon Hellēnes theasasthai auton kai ēlthon pros Philippon kai legousin autǭ; deixon hēmin ton Iēsoun, kai ho Philippos tǭ Iōannę̄ kai ho Iōannēs tǭ Iēsou ephē hoti »tines Hellēnes boulontai se theasasthai«,
In him the blood of circumcision stopped at last, as he also says in the Gospel, when Greeks went up to see him and came to Philip and said to him, “Show us Jesus,” and Philip told John and John told Jesus, “Some Greeks wish to see you,”
30.27.8Holl GCS 25/31:371
καὶ εὐθὺς ὁ κύριος ἀποκρίνεται λέγων νῦν ἔφθασεν ἡ δόξα τοῦ θεοῦ«, ἴνα δείξῃ περιτομὴν μὲν παρερχομένην τὴν ἔνσαρκον καὶ τύπῳ ὑπηρετήσασαν ἄχρι χρόνου, τὴν δὲ ἐν σαρκὶ ἀκροβυστίαν ἐν πνεύματι ἔχουσαν μείζονα περιτομήν, θεωροῦσαν Χριστὸν καὶ αὐτὸν έν ἀληθείᾳ κατειληφυῖαν.
kai euthys ho kyrios apokrinetai legōn nyn ephthasen hē doxa tou theou«, ina deixę̄ peritomēn men parerchomenēn tēn ensarkon kai typǭ hypēretēsasan achri chronou, tēn de en sarki akrobystian en pneumati echousan meizona peritomēn, theōrousan Christon kai auton en alētheią kateilēphuian.
and at once the Lord answers, saying, “Now the glory of God has come,” to show that circumcision in the flesh is passing away, having served in a figure for a time, while the uncircumcision in the flesh has in the spirit the greater circumcision, beholding Christ and having truly grasped him.
Haer. 30, chapter 28
30.28.1Holl GCS 25/31:371
28. Εἰ δὲ βούλονται οὑτοι λέγειν· πῶς οὐν Χριστὸς περιετμήθη, ἤδη μὲν οὖν, ὠ πεπλανημένοι, ἐδείξαμεν ὑμῖν διʼ ἣν αἰτίαν περιετμήθη.
28. Ei de boulontai houtoi legein; pōs oun Christos perietmēthē, ēdē men oun, ō peplanēmenoi, edeixamen hymin diʼ hēn aitian perietmēthē.
28. And if these want to say, “How then was Christ circumcised?” — we have already shown you, you who have gone astray, for what reason he was circumcised.
30.28.2Holl GCS 25/31:371
περιετμήθη γὰρ διὰ πολλοὺς τρόπους. καὶ πρῶτον, ἵνα δείξῃ ἐν ἀληθείᾳ σάρκα ἑαυτὸν ἀνειληφέναι, διὰ Μανιχαῖον καὶ τοὺς λέγοντας ἐν δοκήσει πεφηνέναι·
perietmēthē gar dia pollous tropous. kai prōton, hina deixę̄ en alētheią sarka heauton aneilēphenai, dia Manichaion kai tous legontas en dokēsei pephēnenai;
For he was circumcised for many reasons. First, to show that he had truly taken flesh, because of Manichaeus and those who say he appeared in appearance only;
30.28.3Holl GCS 25/31:371
ἔπειτα, ἵνα δείξῃ ὡς οὐκ ἦν ὁμοούσιον τὸ σῶμα τῇ θεότητι, ὥς φησιν Ἀπολλινάριος, ἀλλʼ οὔτε ἄνωθεν αὐτὸ κατενήνοχεν, ὡς λέγει Οὐαλεντῖνος·
epeita, hina deixę̄ hōs ouk ēn homoousion to sōma tę̄ theotēti, hōs phēsin Apollinarios, allʼ oute anōthen auto katenēnochen, hōs legei Oualentinos;
then, to show that the body was not consubstantial with the Godhead, as Apollinaris says, nor did he bring it down from above, as Valentinus says;
30.28.4Holl GCS 25/31:371
καὶ ἵνα βεβαιώσῃ ἣν πάλαι ἔδωκε περιτομὴν δικαίως ὑπηρετήσασαν ἕως τῆς αὐτοῦ παρουσίας καὶ διὰ τὸ μὴ ἔχειν τοὺς Ἰουδαίους ἀπολογίαν. εἰ γὰρ μὴ περιετμήθη, εἶχον λέγειν, οὐκ ἠδυνάμεθα Χριστὸν δέξασθαι ἐν ἀκροβυστίᾳ.
kai hina bebaiōsę̄ hēn palai edōke peritomēn dikaiōs hypēretēsasan heōs tēs autou parousias kai dia to mē echein tous Ioudaious apologian. ei gar mē perietmēthē, eichon legein, ouk ēdynametha Christon dexasthai en akrobystią.
and to confirm the circumcision which he had given long before, which served rightly until his coming, and so that the Jews should have no excuse. For if he had not been circumcised, they could have said, “We could not accept a Christ in uncircumcision.”
30.28.5Holl GCS 25/31:371
ἄλλως τε καὶ ἔδει αὐτὸν ἐντειλάμενον τῷ Ἀβραὰμ περιτμηθῆναι, σφραγῖδος ἕνεκα φαινομένης εἰς τύπον δὲ ἀληθινῆς καὶ ἀοράτου δοθείσης, ταύτην Χριστὸν περιτμηθέντα βεβαιῶσαι.
allōs te kai edei auton enteilamenon tǭ Abraam peritmēthēnai, sphragidos heneka phainomenēs eis typon de alēthinēs kai aoratou dotheisēs, tautēn Christon peritmēthenta bebaiōsai.
Besides, since he had commanded Abraham to be circumcised for the sake of a visible seal, given as a figure of the true and invisible one, it was right that Christ, by being circumcised, should confirm it.
30.28.6Holl GCS 25/31:371–372
ἐγένετο γὰρ ἡ φαινομένη περιτομὴ ἕνεκεν δισταγμοῦ τοῦ Ἀβραάμ, ὅτε εἰπεν ὁ ἅγιος καὶ δίκαιος ὡς ἐν δισταγμῷ »εἰ τῷ ἑκατονταετεῖ υἱὸς γεννηθήσεται« καὶ εἰ Σάρρα ἡ πρεσβῦτις γεννήσει υἱόν., καὶ εὐθὺς τοῦ κυρίου λέγοντος »λάβε μοι κριὸν τριετίζοντα καὶ αἶγα καὶ δάμαλιν« καὶ τὰ ἑξῆς, καὶ περὶ τὴν τοῦ ἡλίου δύσιν, ὡς εἶδεν λαμπάδας πυρὸς καὶ κλίβανον καὶ τἄλλα,
egeneto gar hē phainomenē peritomē heneken distagmou tou Abraam, hote eipen ho hagios kai dikaios hōs en distagmǭ »ei tǭ hekatontaetei huios gennēthēsetai« kai ei Sarra hē presbytis gennēsei huion., kai euthys tou kyriou legontos »labe moi krion trietizonta kai aiga kai damalin« kai ta hexēs, kai peri tēn tou hēliou dysin, hōs eiden lampadas pyros kai klibanon kai talla,
For the visible circumcision came about because of Abraham's doubt, when the holy and righteous man said, as in doubt, “Shall a son be born to one a hundred years old?” and whether Sarah, the old woman, would bear a son; and at once the Lord said, “Take me a ram three years old, and a goat, and a heifer,” and what follows; and at sunset, when he saw torches of fire and a furnace and the rest,
30.28.7Holl GCS 25/31:372
φήσας αὐτῷ ὁ θεὸς κατὰ ἐπιτίμησιν πάροικον ἔσται τὸ σπέρμα σου ἐν γῇ ἀλλοτρίᾳ καὶ δουλώσουσιν αὐτὸ ἴτη τετρακόσια« ἀσφαλείας ἕνεκα διὰ τὸν δισταγμὸν διʼ ὃν εἶπεν »εἰ τῷ ἑκατονταετεῖ υἱὸς γεννηθήσεται«, ἵνα μὴ καταδουλωθὲν τὸ σπέρμα ὑπὸ εἰδωλολατρῶν καὶ ἀπίστων Αἰγυπτίων ἐπιλάθηται θεοῦ τῶν πατέρων αὐτοῦ, ἐπέθηκεν αὐτῷ καὶ αὐτοῖς τὴν ἔνσαρκον περιτομήν, ἴνα ὁρῶντες ὑπομιμνῄσκωνται καὶ δυσωπῶνται καὶ μὴ ἀρνῶνται αὐτόν.
phēsas autǭ ho theos kata epitimēsin paroikon estai to sperma sou en gę̄ allotrią kai doulōsousin auto itē tetrakosia« asphaleias heneka dia ton distagmon diʼ hon eipen »ei tǭ hekatontaetei huios gennēthēsetai«, hina mē katadoulōthen to sperma hypo eidōlolatrōn kai apistōn Aigyptiōn epilathētai theou tōn paterōn autou, epethēken autǭ kai autois tēn ensarkon peritomēn, ina horōntes hypomimnę̄skōntai kai dysōpōntai kai mē arnōntai auton.
God said to him by way of rebuke, “Your seed shall be a sojourner in a foreign land, and they will enslave it for four hundred years.” For safety, because of the doubt in which he said, “Shall a son be born to one a hundred years old?” — so that the seed, enslaved by idolatrous and unbelieving Egyptians, might not forget the God of their fathers — he put circumcision in the flesh on him and on them, so that seeing it they might be reminded and put to shame and not deny him.
30.28.8Holl GCS 25/31:372
καὶ διήρκεσεν ἄχρι Χριστοῦ τοῦτο, καὶ τούτου ἕνεκα καὶ αὐτὸς εὐδοκεῖ περιτμηθῆναι καὶ ἄνθρωπος γέγονεν ἐν ἀληθείᾳ, ἄνωθεν ἐλθὼν ἐκ πατρὸς θεὸς Λόγος καὶ οὐκ ἀποθέμενος τὴν θεότητα, ἀλλὰ σάρκα φορέσας ἐν ἀληθείᾳ·
kai diērkesen achri Christou touto, kai toutou heneka kai autos eudokei peritmēthēnai kai anthrōpos gegonen en alētheią, anōthen elthōn ek patros theos Logos kai ouk apothemenos tēn theotēta, alla sarka phoresas en alētheią;
And this lasted until Christ; and for this reason he himself was pleased to be circumcised, and became man in truth — God the Word, come from above from the Father, not laying aside the Godhead, but truly bearing flesh.
30.28.9Holl GCS 25/31:372
τελείαν δὲ ἐνανθρώπησιν ἔχων περιτέμνεται, τὰ πάντα οἰκονομῶν ἐν ἀληθείᾳ, ἵνα καὶ Ἰουδαῖοι ὡς προεῖπον ἀναπολόγητοι ὠσιν καὶ Μανιχαῖοι καὶ ἄλλοι ἐλεγχθήσονται καὶ ἴνα περιτμηθεὶς εὐλόγως καταλύσῃ τὴν περιτομὴν καὶ ἄλλην μείζονα ὑποδείξῃ, οὐχ ὡς μὴ ἔχων καὶ ἑαυτῷ συνιστάμενος, ἀλλὰ ἔχων μὲν δεικνὺς δὲ ὅτι ταύτης οὐκέτι ἐστὶν χρεία, ἀλλὰ τῆς μείζονος.
teleian de enanthrōpēsin echōn peritemnetai, ta panta oikonomōn en alētheią, hina kai Ioudaioi hōs proeipon anapologētoi ōsin kai Manichaioi kai alloi elenchthēsontai kai ina peritmētheis eulogōs katalysę̄ tēn peritomēn kai allēn meizona hypodeixę̄, ouch hōs mē echōn kai heautǭ synistamenos, alla echōn men deiknys de hoti tautēs ouketi estin chreia, alla tēs meizonos.
Having a complete humanity, he is circumcised, carrying out everything in truth, so that the Jews, as I said, might be without excuse, and the Manichaeans and others be refuted, and so that, having been circumcised, he might with good reason abolish circumcision and point to another, greater one — not as one who lacked it and was recommending himself, but as one who had it and showed that there is no longer need of it, but of the greater.
Haer. 30, chapter 29
30.29.1Holl GCS 25/31:372
29. Καὶ ὅτι μὲν εὐθὺς γεννηθεὶς θεὸς ἦν καὶ οὐ ψιλὸς ἄνθρωπος, οἱ μάγοι σαφῶς δείξουσι. μετὰ γὰρ δύο ἐτῶν χρόνον, ὡς ἔδειξαν τῷ Ἡρῴδῃ τὸν χρόνον τοῦ ἀστέρος »ἀπὸ διετοῦς καὶ κατωτέρω« ἐλθόντες εἰς Ἱερουσαλὴμ καὶ ἐρωτήσαντες οἱ αὐτοὶ μάγοι καὶ γνόντες ὅτι ἐν βηθλεὲμ ὁ Χριστὸς γεννᾶται, ἐξῆλθον πάλιν τοῦ ἀστέρος ὁδηγοῦντος αὐτοὺς καὶ ἦλθον ἀπὸ Ἱεροσολύμων εἰς βηθλεέμ.
29. Kai hoti men euthys gennētheis theos ēn kai ou psilos anthrōpos, hoi magoi saphōs deixousi. meta gar dyo etōn chronon, hōs edeixan tǭ Hērǭdę̄ ton chronon tou asteros »apo dietous kai katōterō« elthontes eis Hierousalēm kai erōtēsantes hoi autoi magoi kai gnontes hoti en bēthleem ho Christos gennatai, exēlthon palin tou asteros hodēgountos autous kai ēlthon apo Hierosolymōn eis bēthleem.
29. And that he was God as soon as he was born, and not a mere man, the Magi will clearly show. For after a period of two years — as they showed Herod the time of the star, “from two years old and under” — the same Magi, having come to Jerusalem and asked, and having learned that the Christ was born in Bethlehem, set out again with the star guiding them, and came from Jerusalem to Bethlehem.
30.29.2Holl GCS 25/31:372–373
καὶ εἰσελθόντες εὗρον αὐτὸν μετὰ τῆς μητρὸς αὐτοῦ Μαρίας καὶ πεσόντες προσεκύνησαν αὐτῷ καὶ προσήνεγκαν τὰ δῶρα.
kai eiselthontes heuron auton meta tēs mētros autou Marias kai pesontes prosekynēsan autǭ kai prosēnenkan ta dōra.
And entering, they found him with Mary his mother, and fell down and worshipped him, and offered their gifts.
30.29.3Holl GCS 25/31:373
εἰ τοίνυν εὐθὺς προσκυνεῖται, οὐ ψιλὸς ἄνθρωπος ὁ γεννηθείς, ἀλλὰ θεὸς καὶ οὐ μετὰ τριάκοντα ἴτη καὶ οὐ μετὰ τὸ βάπτισμα Χριστὸς γίνεται, ἀλλὰ εὐθὺς Χριστὸς ἐγεννήθη ἀπὸ παρθένου θεὸς καὶ ἄνθρωπος.
ei toinyn euthys proskyneitai, ou psilos anthrōpos ho gennētheis, alla theos kai ou meta triakonta itē kai ou meta to baptisma Christos ginetai, alla euthys Christos egennēthē apo parthenou theos kai anthrōpos.
If then he is worshipped at once, the one born is not a mere man but God; and he does not become Christ after thirty years or after the baptism, but was born at once from the virgin as Christ, God and man.
30.29.4Holl GCS 25/31:373
διὸ καὶ οἱ ἄγγελοι εὐθὺς ὑμνοῦσι λέγοντες »δόξα ἐν ὑψίστοις θεῷ, καὶ ἐπὶ γῆς εἰρήνη, ἐν ἀνθρώποις εὐδοκία« καὶ εὐαγγελίζονται τοὺς ποιμένας λέγοντες »ἐγεννήθη ὑμῖν Χριστὸς κύριος σήμερον ἐν πόλει Δαυίδ«.
dio kai hoi angeloi euthys hymnousi legontes »doxa en hypsistois theǭ, kai epi gēs eirēnē, en anthrōpois eudokia« kai euangelizontai tous poimenas legontes »egennēthē hymin Christos kyrios sēmeron en polei Dauid«.
That is why the angels too at once sing, saying, “Glory to God in the highest, and on earth peace, good will among men,” and announce the good news to the shepherds, saying, “There has been born to you Christ the Lord today in the city of David.”
30.29.5Holl GCS 25/31:373
καὶ οὐ μόνον τοῦτο, ὠ ἠπατημένε Ἐβίων, δείκνυται, ἀλλὰ καὶ ἀπὸ δωδεκαετοῦς εὑρίσκεται »καθήμενος ἀνὰ μέσον τῶν ἱερέων καὶ πρεσβυτέρων, ἐρωτῶν τε αὐτοὺς καὶ ζητῶν μετʼ αὐτῶν«, καὶ »ἐξεπλήττοντο ἐπὶ τῷ λόγω τῆς χάριτος τῷ ἐκπορευομένῳ ἐκ τοῦ στόματος αὐτοῦ«.
kai ou monon touto, ō ēpatēmene Ebiōn, deiknytai, alla kai apo dōdekaetous heurisketai »kathēmenos ana meson tōn hiereōn kai presbyterōn, erōtōn te autous kai zētōn metʼ autōn«, kai »exeplēttonto epi tǭ logō tēs charitos tǭ ekporeuomenǭ ek tou stomatos autou«.
And not only is this shown, deluded Ebion, but from the age of twelve he is also found “sitting in the midst of the priests and elders, asking them and inquiring with them,” and “they were amazed at the word of grace that came out of his mouth.”
30.29.6Holl GCS 25/31:373
καὶ οὐχὶ μετὰ τὸ τριακοστὸν ἔτος ἐποίει τοῦτο, ἵνα εἴπῃς ὅτι ὅτε ἠλθεν τὸ πνεῦμα εἰς αὐτὸν Χριστὸς ἐγένετο, ἀλλὰ εὐθὺς ἀπὸ δωδεκαετοῦς ὡς προεῖπον, ὡς γέγραπται ἐν τῷ κατὰ Λουκᾶν εὐαγγελίῳ.
kai ouchi meta to triakoston etos epoiei touto, hina eipę̄s hoti hote ēlthen to pneuma eis auton Christos egeneto, alla euthys apo dōdekaetous hōs proeipon, hōs gegraptai en tǭ kata Loukan euangeliǭ.
And he did not do this after his thirtieth year, so that you might say that he became Christ when the Spirit came into him, but at once from the age of twelve, as I said, as is written in the Gospel according to Luke.
30.29.7Holl GCS 25/31:373
ἀλλὰ καὶ ἔτι ἀνωτέρω, ὅτε νηπιάζοντος αὐτοῦ ἀνῆλθον φησὶν) οἱ περὶ Ἰωσὴφ καὶ Μαριὰμ εἰς Ἱερουσαλὴμ προσκυνῆσαι ἐν τῇ ἑορτῇ καὶ ἀνέκαμπτον, ἔμεινεν Ἰησοῦς καὶ ἐζήτουν αὐτὸν ἐν τῇ ὁδοιπορίᾳ καὶ ἐν τοῖς συγγενέσιν αὐτῶν καὶ οὐχ ηὕρισκον εἶχεν γὰρ ἡ Μαρία συγγένειαν)·
alla kai eti anōterō, hote nēpiazontos autou anēlthon phēsin) hoi peri Iōsēph kai Mariam eis Hierousalēm proskynēsai en tę̄ heortę̄ kai anekampton, emeinen Iēsous kai ezētoun auton en tę̄ hodoiporią kai en tois syngenesin autōn kai ouch hēuriskon eichen gar hē Maria syngeneian);
And still earlier, when he was a child, it says, Joseph and Mary went up to Jerusalem to worship at the feast; and as they returned, Jesus stayed behind, and they looked for him on the journey and among their relatives and did not find him (for Mary had relatives);
30.29.8Holl GCS 25/31:373
ἀνακάμψασα δὲ καὶ εὑροῦσα αὐτὸν ἔφη αὐτῷ »τί ἡμῖν ἐποίησας, τέκνον; ιδοὺ ἐγὼ καὶ ὁ πατήρ σου ὀδυνώμενοι ἐζητοῦμέν σε« ἐν τάξει γὰρ πατρὸς ὁ Ἰωσὴφ αὐτῷ ὑπῆρχεν, οὐ γὰρ ἦν αὐτοῦ πατὴρ κατὰ φύσιν).
anakampsasa de kai heurousa auton ephē autǭ »ti hēmin epoiēsas, teknon? idou egō kai ho patēr sou odynōmenoi ezētoumen se« en taxei gar patros ho Iōsēph autǭ hypērchen, ou gar ēn autou patēr kata physin).
but going back and finding him, she said to him, “Child, why have you done this to us? Behold, I and your father have been looking for you in sorrow” (for Joseph was to him in the place of a father, but was not his father by nature).
30.29.9Holl GCS 25/31:373
εἶτα ὁ κύριος πρὸς αὐτήν »τί ὅτι ἐζητεῖτέ με; οὐκ ᾔδειτε ὅτι ἐν τοῖς τοῦ πατρός μου δεῖ εἶναί με;« σημαίνων ὅτι ὁ ναὸς εἰς ὄνομα θεοῦ τουτέστιν πατρὸς τοῦ ἰδίου ᾠκοδομήθη.
eita ho kyrios pros autēn »ti hoti ezēteite me? ouk ę̄deite hoti en tois tou patros mou dei einai me?« sēmainōn hoti ho naos eis onoma theou toutestin patros tou idiou ǭkodomēthē.
Then the Lord said to her, “Why were you looking for me? Did you not know that I must be in my Father's house?” — signifying that the temple was built in the name of God, that is, of his own Father.
30.29.10Holl GCS 25/31:373–374
εἰ τοίνυν ἀπὸ νηπίου οἷδε τὸν ναὸν καὶ τὸν πατέρα, οὐκ ἄρα ψιλὸς ἄνθρωπος ὁ γεννηθεὶς Ιησοῦς οὐδὲ μετὰ τὸ τριακοστὸν ἔτος, μετὰ τὸ ἐλθεῖν εἰς αὐτὸν τὸ εἶδος τῆς περιστερᾶς, υἱὸς καὶ Χριστὸς ἐκαλεῖτο, ἀλλὰ καὶ εὐθὺς καὶ θαρραλεωτέρως ἐν τοῖς τοῦ πατρὸς αὐτοῦ δεῖν αὐτὸν εἶναι ἐδίδασκεν.
ei toinyn apo nēpiou hoide ton naon kai ton patera, ouk ara psilos anthrōpos ho gennētheis Iēsous oude meta to triakoston etos, meta to elthein eis auton to eidos tēs peristeras, huios kai Christos ekaleito, alla kai euthys kai tharraleōterōs en tois tou patros autou dein auton einai edidasken.
If then from infancy he knew the temple and the Father, then Jesus who was born is not a mere man, nor was he called Son and Christ after his thirtieth year, after the form of the dove came into him; but at once, and quite boldly, he taught that he must be in his Father's house.
30.29.11Holl GCS 25/31:374
καὶ ὅτι δὲ ὁ Ἰωσὴφ οὐχὶ πατὴρ αὐτοῦ ἦν, ἀλλὰ ἐν τάξει πατρὸς, ἄκουε τοῦ αὐτοῦ εὐαγγελιστοῦ λέγοντος, τοῦ γράψαντος ἀπὸ προσώπου Μαρίας ὅτι »ἐγὼ καὶ ὁ πατήρ σου ὀδυνώμενοι ἐζητοῦμέν σε«· πάλιν πῶς γράφει λέγων ἦν δὲ Ἰησοῦς ἀρχόμενος εἶναι ὡς ἐτῶν τριάκοντα, ὢν υἱός, ὡς ἐνομίζετο, Ἰωσήφ«. ἐν δὲ τῷ εἰπεῖν »ὡς ἐνομίζετο« ἔδειξεν αὐτὸν μὴ εἶναι αὐτοῦ υἱόν, ἀλλὰ νομίζεσθαι.
kai hoti de ho Iōsēph ouchi patēr autou ēn, alla en taxei patros, akoue tou autou euangelistou legontos, tou grapsantos apo prosōpou Marias hoti »egō kai ho patēr sou odynōmenoi ezētoumen se«; palin pōs graphei legōn ēn de Iēsous archomenos einai hōs etōn triakonta, ōn huios, hōs enomizeto, Iōsēph«. en de tǭ eipein »hōs enomizeto« edeixen auton mē einai autou huion, alla nomizesthai.
And that Joseph was not his father but in the place of a father, hear the same evangelist, who wrote in Mary's person, “I and your father have been looking for you in sorrow”; again, how does he write, saying, “And Jesus was about thirty years old when he began, being the son, as was supposed, of Joseph”? In saying “as was supposed” he showed that he was not his son, but was supposed to be.
Haer. 30, chapter 30
30.30.1Holl GCS 25/31:374
30. Ἐπιλείψει δέ μοι ὁ καιρὸς διηγουμένῳ εἰς παράστασιν ἀληθείας καὶ εἰς ἔλεγχον τῆς ματαιοφροσύνης Ἐβίωνος καὶ τοῦ αὐτοῦ παραπεποιημένου ματαιοφροσύνης διδασκαλείου.
30. Epileipsei de moi ho kairos diēgoumenǭ eis parastasin alētheias kai eis elenchon tēs mataiophrosynēs Ebiōnos kai tou autou parapepoiēmenou mataiophrosynēs didaskaleiou.
30. Time will fail me in telling everything that establishes the truth and refutes the folly of Ebion and of his falsified school of folly.
30.30.2Holl GCS 25/31:374
πόθεν γὰρ οὐ σαφὲς ἂν εἴη ὅτι οὐ πατὴρ ἦν Ἰωσήφ, ἀλλʼ ἐν τάξει πατρὸς ἐνομίζετο; »ἰδού« φησίν ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱόν‘·
pothen gar ou saphes an eiē hoti ou patēr ēn Iōsēph, allʼ en taxei patros enomizeto? »idou« phēsin hē parthenos en gastri hexei kai texetai huion‘;
For how could it not be clear that Joseph was not the father, but was supposed to be in the place of a father? “Behold,” it says, “the virgin shall conceive and bear a son.”
30.30.3Holl GCS 25/31:374
καὶ οὐκ εἶπεν »ἰδού, ἡ γυνή«. καὶ πάλιν ἐν ἑτέρῳ τόπω λέγει »καὶ τέξεται ἡ δάμαλις καὶ ἐροῦσιν, οὐ τέτοκεν«. ἐπειδὴ γάρ τινες τῶν Μανιχαίων καὶ Μαρκιωνιστῶν λέγουσιν αὐτὸν μὴ τετέχθαι, διὰ τοῦτο τό τέξεται καὶ ἐροῦσιν, οὐ τέτοκεν«· ἐπειδὴ οὐ τέτοκεν ἡ Μαρία ἐκ σπέρματος ἀνδρὸς καὶ οὑτοι μανέντες λέγουσι ψευδῶς ἐκ σπέρματος ἀνδρὸς αὐτὴν γεγεννηκέναι. γεγέννηκεν οὖν ἡ δάμαλις ἐν ἀληθείᾳ θεόν, ἄνθρωπον ἐν ἀληθείᾳ.
kai ouk eipen »idou, hē gynē«. kai palin en heterǭ topō legei »kai texetai hē damalis kai erousin, ou tetoken«. epeidē gar tines tōn Manichaiōn kai Markiōnistōn legousin auton mē tetechthai, dia touto to texetai kai erousin, ou tetoken«; epeidē ou tetoken hē Maria ek spermatos andros kai houtoi manentes legousi pseudōs ek spermatos andros autēn gegennēkenai. gegennēken oun hē damalis en alētheią theon, anthrōpon en alētheią.
And it did not say, “Behold, the woman.” And again in another place it says, “And the heifer shall bear, and they shall say, She has not borne.” For since some of the Manichaeans and Marcionites say that he was not born, for this reason it says, “She shall bear, and they shall say, She has not borne”; since Mary did not bear from the seed of a man, while these madmen falsely say that she bore from the seed of a man. So the heifer truly bore God, and truly man.
30.30.4Holl GCS 25/31:374
καὶ ὅτι μὲν δάμαλις ἡ παρθένος καλεῖται καὶ τὸ ταύτης λείψανον καθαρισμὸς ἠν τῶν κεκοινωμένων, ἄκουε τοῦ νόμου λέγοντος λάβε σοι δάμαλιν πυρράν‘, ἵνα δείξῃ τὸ ἐκλεκτὸν σκεῦος τῆς Μαρίας * διὰ τὸ πυροειδὲς τῆς τοῦ σωτῆρος θεότητος χωρηθὲν ἐν τῇ παρθένῳ· πῦρ γὰρ ὁ θεός‘ φησί »καταναλισκον«.
kai hoti men damalis hē parthenos kaleitai kai to tautēs leipsanon katharismos ēn tōn kekoinōmenōn, akoue tou nomou legontos labe soi damalin pyrran‘, hina deixę̄ to eklekton skeuos tēs Marias * dia to pyroeides tēs tou sōtēros theotētos chōrēthen en tę̄ parthenǭ; pyr gar ho theos‘ phēsi »katanaliskon«.
And that the Virgin is called a heifer, and that the heifer's remains were a purification for the defiled, hear the law saying, “Take for yourself a red heifer,” to show the chosen vessel of Mary … because of the fiery nature of the Saviour's Godhead contained in the Virgin; for “God,” it says, “is a consuming fire.”
30.30.5Holl GCS 25/31:374–375
καί φησιν ὁ νόμος δάμαλιν πυρράν, ἐφʼ ἡς ζυγὸς οὐκ ἀναβέβηκεν ἐπὶ τὸν τράχηλον‘, ἴνα δείξῃ τὴν παρθένον δάμαλιν, μὴ γνοῦσαν ζυγὸν γάμου ἀνδρός. ἀλλὰ τί μοι τὰ πλεῖστα διαλέγεσθαι;
kai phēsin ho nomos damalin pyrran, ephʼ hēs zygos ouk anabebēken epi ton trachēlon‘, ina deixę̄ tēn parthenon damalin, mē gnousan zygon gamou andros. alla ti moi ta pleista dialegesthai?
And the law says, “a red heifer, on which a yoke has not come upon its neck,” to show the Virgin as a heifer that has not known the yoke of marriage to a man. But why should I discuss most of it?
30.30.6Holl GCS 25/31:375
ὡς πάλιν Ἠσαΐας ἴφη ἐκ προσώπου κυρίου ὅτι λάβε σοι τόμον χάρτου καινοῦ μεγάλου«, τόμον διὰ τὸ εἶναι μὲν τὴν παρθένον ἐκ σπέρματος ἀνδρός, τετμῆσθαι δὲ ἀπὸ μίξεως ἀνδρῶν καὶ τμηθῆναι ἀπὸ τῆς τῶν ἀνθρώπων κατὰ φύσιν συνηθείας.
hōs palin Ēsaïas iphē ek prosōpou kyriou hoti labe soi tomon chartou kainou megalou«, tomon dia to einai men tēn parthenon ek spermatos andros, tetmēsthai de apo mixeōs andrōn kai tmēthēnai apo tēs tōn anthrōpōn kata physin synētheias.
As again Isaiah said in the person of the Lord, “Take for yourself a volume of a great new scroll” — a volume (tomos), because the Virgin was from the seed of a man, but was cut off (tetmēsthai) from intercourse with men, and cut off from the natural custom of human beings.
30.30.7Holl GCS 25/31:375
πάντες γὰρ ἄνθρωποι ἐκ σπέρματος ἀνδρὸς γεννῶνται· ἡ δὲ τοῦ Χριστοῦ γέννησις κατὰ φύσιν μὲν ἐκ γυναικὸς παρθένου Μαρίας τὴν ἐνανθρώπησιν ἔσχηκεν, παρὰ φύσιν δὲ ἐτμήθη ἀπὸ τῆς κατὰ τὴν ἀνθρωπότητα ἀκολουθίας, ὡς καὶ Ἰακὼβ περὶ αὐτοῦ λέγει »ἐκ βλαστοῦ υἱέ μου ἀνέβης«, καὶ οὐκ »ἐκ σπέρματος ἀνέβης«.
pantes gar anthrōpoi ek spermatos andros gennōntai; hē de tou Christou gennēsis kata physin men ek gynaikos parthenou Marias tēn enanthrōpēsin eschēken, para physin de etmēthē apo tēs kata tēn anthrōpotēta akolouthias, hōs kai Iakōb peri autou legei »ek blastou huie mou anebēs«, kai ouk »ek spermatos anebēs«.
For all human beings are born from the seed of a man; but Christ's birth took its humanity naturally from a woman, the Virgin Mary, and yet was cut off, beyond nature, from the sequence of humanity, as Jacob also says of him, “From a shoot, my son, you went up,” and not “from seed you went up.”
30.30.8Holl GCS 25/31:375
καὶ τούτου χάριν φησὶν ὁ ἅγιος Ἠσαίας ὁ προφήτης, μᾶλλον δὲ ὁ κύριος αὐτῷ λέγει λάβε σεαυτῷ τόμον χάρτου«, τὸ εἶδος τῆς συνηθείας σημαίνων, ἐν ᾧ τὰ πάντα γράφουσιν οἱ υἱοὶ τῶν ἀνθρώπων· ὡς καὶ ἐν τῷ ἑκατοστῷ τριακοστῷ ὀγδόῳ ψαλμῷ λέγει »ἐπὶ τὸ βιβλίον σου πάντες γραφήσονται· ἡμέρας πλασθήσονται, καὶ οὐθεὶς ἐν αὐτοῖς«· βιβλίῳ γὰρ ἀπείκασε τὴν μήτραν.
kai toutou charin phēsin ho hagios Ēsaias ho prophētēs, mallon de ho kyrios autǭ legei labe seautǭ tomon chartou«, to eidos tēs synētheias sēmainōn, en hǭ ta panta graphousin hoi huioi tōn anthrōpōn; hōs kai en tǭ hekatostǭ triakostǭ ogdoǭ psalmǭ legei »epi to biblion sou pantes graphēsontai; hēmeras plasthēsontai, kai outheis en autois«; bibliǭ gar apeikase tēn mētran.
And for this reason the holy prophet Isaiah says — or rather the Lord says to him — “Take for yourself a volume of a scroll,” signifying the form of custom, in which the sons of men write everything; as in the hundred and thirty-eighth psalm he says, “In your book all shall be written; days shall be formed, and no one among them.” For he likened the womb to a book.
30.30.9Holl GCS 25/31:375
διὰ τοῦτο ὁ Δαυὶδ λέγει »τὸ ἀκατέργαστόν μου εἴδοσαν οἱ ὀφθαλμοί σου«, τουτέστιν σπαρέντα πρὶν ἀπεικονισθῆναί με ἔγνως με καὶ ἔτι πρότερον, πρὶν τοῦ σπαρῆναί με.
dia touto ho Dauid legei »to akatergaston mou eidosan hoi ophthalmoi sou«, toutestin sparenta prin apeikonisthēnai me egnōs me kai eti proteron, prin tou sparēnai me.
That is why David says, “Your eyes saw my unwrought substance,” that is, you knew me when I was sown, before I was given form, and still earlier, before I was sown.
Haer. 30, chapter 31
30.31.1Holl GCS 25/31:375
31. ὁ δὲ Ἑβραῖος θαυμαστῶς τὸ ῥῆμα σαφηνίζει. τὸ ἀκατέργαστον γὰρ γολμὶ ἐκάλεσεν, ὅπερ ἑρμηνεύεται χόνδρος ἢ σεμιδάλεως κόκκος, δῆθεν τὸ μηδέπω εἰς ἄρτον συνελθὸν καὶ φυραθέν, ἀλλʼ ὡς ἀπὸ κόκκου σίτου τμηθὲν χονδρ<ί>ον ἢ χονδρίτης ἢ λεπτὴ ψηφίς, ἥτις ἐκ γίνεται.
31. ho de Hebraios thaumastōs to rhēma saphēnizei. to akatergaston gar golmi ekalesen, hoper hermēneuetai chondros ē semidaleōs kokkos, dēthen to mēdepō eis arton synelthon kai phyrathen, allʼ hōs apo kokkou sitou tmēthen chondr<i>on ē chondritēs ē leptē psēphis, hētis ek ginetai.
31. And the Hebrew makes the word wonderfully clear. For it called the “unwrought” golmi, which means groats or a grain of fine meal — that is, what has not yet come together and been kneaded into bread, but is a bit of groats cut as it were from a grain of wheat, or coarse meal, or a fine particle, which … comes to be.
30.31.2Holl GCS 25/31:375
οὕτως τὸ ἰσότυπον τοῦ εἴδους τὸ τεμνόμενον ἐξ ἀνθρώπου εἰς τὴν σπορὰν ἀκριβολογῶν ἀπέδειξε καί φησιν, εἰς Ἑλλάδα διάλεκτον ἑρμηνευομένου τοῦ λόγου, »τὸ ἀκατέργαστον« τουτέστιν τὸ ἄπλαστον ἔτι ἐν κοιλίᾳ ἢ πρὸ κοιλίας »εἶδον οἱ ὀφθαλμοί σου« »οἶδεν γὰρ πάντα ὁ θεὸς πρὶν γενέσθαι«, ὡς γέγραπται)· πλὴν βιβλίον καὶ τόμος μήτρα ἐστὶν ἡ σημαινομένη.
houtōs to isotypon tou eidous to temnomenon ex anthrōpou eis tēn sporan akribologōn apedeixe kai phēsin, eis Hellada dialekton hermēneuomenou tou logou, »to akatergaston« toutestin to aplaston eti en koilią ē pro koilias »eidon hoi ophthalmoi sou« »oiden gar panta ho theos prin genesthai«, hōs gegraptai); plēn biblion kai tomos mētra estin hē sēmainomenē.
Thus, speaking precisely, he showed the likeness of the form — what is cut off from a human being for sowing — and says, when the word is translated into the Greek language, “the unwrought,” that is, what is still unformed in the womb or before the womb, “your eyes saw” (“for God knows all things before they come to be,” as it is written). But the book and the volume signify the womb.
30.31.3Holl GCS 25/31:375–376
καὶ οὐκ εἶπεν λάβε σεαυτῷ βιβλίον« ἢ »λάβε σεαυτῷ χάρτην‘, ἀλλὰ τόμον‘ παρὰ τὸ ἰδιάζον τῆς τῶν ἀνθρώπων συνηθείας, »χάρτου« διὰ τὸ γραφικὸν τῆς μήτρας »καινοῦ« διὰ τὸ καινὸν τῆς παρθένου καὶ ἄχραντον,
kai ouk eipen labe seautǭ biblion« ē »labe seautǭ chartēn‘, alla tomon‘ para to idiazon tēs tōn anthrōpōn synētheias, »chartou« dia to graphikon tēs mētras »kainou« dia to kainon tēs parthenou kai achranton,
And he did not say, “Take yourself a book,” or “Take yourself a sheet of papyrus,” but “a volume,” because of what is peculiar beyond human custom; “of a scroll,” because the womb is written in; “new,” because of the newness and undefiledness of the Virgin;
30.31.4Holl GCS 25/31:376
<«μεγάλου«> μεγάλη γὰρ ὡς Μῶς Μαριὰμ ἡ ἁγία παρθένος ἐνώπιον θεοῦ καὶ ἀνθρώπων. πῶς γὰρ οὐκ ἂν εἴποιμεν ταύτην μεγάλην, χωρήσασαν τὸν ἀχώρητον, ὃν οὐρανὸς καὶ γῆ χωρεῖν οὐ δύνανται; αὐτὸς δὲ ἀχώρητον, ὢν κατὰ ἰδίαν προαίρεσιν καὶ εὐδοκίαν ἐχωρήθη, βουλόμενος καὶ οὐ κατὰ ἀνάγκην. διὸ μέγας ὁ τόμος καὶ καινός· μέγας διὰ τὸ θαῦμα, καινὸς ὅτι παρθένος.
<«megalou«> megalē gar hōs Mōs Mariam hē hagia parthenos enōpion theou kai anthrōpōn. pōs gar ouk an eipoimen tautēn megalēn, chōrēsasan ton achōrēton, hon ouranos kai gē chōrein ou dynantai? autos de achōrēton, ōn kata idian proairesin kai eudokian echōrēthē, boulomenos kai ou kata anankēn. dio megas ho tomos kai kainos; megas dia to thauma, kainos hoti parthenos.
<“great”> — for Mary, the holy Virgin, is truly great before God and men. For how could we not call her great, who contained the uncontainable, whom heaven and earth cannot contain? And he, being uncontainable, was contained by his own choice and good pleasure, willingly and not by necessity. Therefore the volume is great and new: great because of the wonder, new because she is a virgin.
30.31.5Holl GCS 25/31:376
καὶ γράψον«, φησίν, »ἐν αὐτῷ γραφίδι ἀνθρώπου«, καὶ οὐκ εἶπεν· γράψει ἐν αὐτῷ τις γραφίδι ἀνθρώπου, οὐδὲ εἶπεν· γράψει ἐν αὐτῷ ἄνθρωπος, ἵνα μὴ εὕρῃ πρόφασιν ὁ Ἐβίων. εἰ γὰρ εἶπε· γράψει ἐν αὐτῷ ἄνθρωπος, εἶχεν εἰπεῖν ὅτι ἄνθρωπος Ἰωσὴφ ἔσπειρεν καὶ ἐκ σπέρματος ἀνδρὸς ἐγεννήθη Χριστός.
kai grapson«, phēsin, »en autǭ graphidi anthrōpou«, kai ouk eipen; grapsei en autǭ tis graphidi anthrōpou, oude eipen; grapsei en autǭ anthrōpos, hina mē heurę̄ prophasin ho Ebiōn. ei gar eipe; grapsei en autǭ anthrōpos, eichen eipein hoti anthrōpos Iōsēph espeiren kai ek spermatos andros egennēthē Christos.
“And write,” it says, “in it with a man's pen.” And it did not say, “Someone will write in it with a man's pen,” nor did it say, “A man will write in it,” so that Ebion might not find a pretext. For if it had said, “A man will write in it,” he could have said that a man, Joseph, sowed, and Christ was born of the seed of a man.
30.31.6Holl GCS 25/31:376
τῷ δὲ Ἠσαΐᾳ πρὸ ἑπτακοσίων πεντήκοντα τριῶν ἐτῶν πλείω ἐλάσσω ἔλεγε »γράψον«, ἴνα ἀπὸ τοῦ καιροῦ τοῦ διαστήματος ὀφθῇ πᾶσιν ἡ ἀλήθεια, ὅτι οὐδεὶς ἠδύνατο πρὸ ἑπτακοσίων πεντήκοντα τριῶν ἐτῶν σπεῖραι τὸν μέλλοντα γεννᾶσθαι.
tǭ de Ēsaïą pro heptakosiōn pentēkonta triōn etōn pleiō elassō elege »grapson«, ina apo tou kairou tou diastēmatos ophthę̄ pasin hē alētheia, hoti oudeis ēdynato pro heptakosiōn pentēkonta triōn etōn speirai ton mellonta gennasthai.
And he said “write” to Isaiah some seven hundred and fifty-three years before, more or less, so that from the length of the interval the truth might be seen by all, that no one seven hundred and fifty-three years before could sow the one who was to be born.
30.31.7Holl GCS 25/31:376
ἀρα οὐν μάτην λέγει τῷ προφήτῃ »γράψον«; οὐχί, ἀλλὰ ἴνα δείξῃ τὸ πνεῦμα τὸ ἄγιον τὸ ἐν τῷ προφήτῃ, αὐτὸ ἐνεργητικὸν γινόμενον τῆς συλλήψεως τῆς ἐνσάρκου Χριστοῦ παρουσίας ἐν ἀληθείᾳ· πνεῦμα γὰρ ἅγιον ἐπελεύσεται ἐπὶ σέ‘ φησὶν ὁ ἄγγελος Γαβριὴλ τῇ Μαρίᾳ καὶ τὰ ἑξῆς.
ara oun matēn legei tǭ prophētę̄ »grapson«? ouchi, alla ina deixę̄ to pneuma to agion to en tǭ prophētę̄, auto energētikon ginomenon tēs syllēpseōs tēs ensarkou Christou parousias en alētheią; pneuma gar hagion epeleusetai epi se‘ phēsin ho angelos Gabriēl tę̄ Marią kai ta hexēs.
Did he then say “write” to the prophet in vain? No; but to show that the Holy Spirit, who was in the prophet, is the one who effects the conception of Christ's coming in the flesh in truth. For “the Holy Spirit will come upon you,” says the angel Gabriel to Mary, and so on.
30.31.8Holl GCS 25/31:376
τὸ δέ »γραφίδι ἀνθρώπου« τουτέστιν εἰκόνι ἀνθρώπου· »ἄνθρωπος γὰρ Χριστὸς Ἰησοῦς, μεσίτης δὲ θεοῦ καὶ ἀνθρώπων«, ἐπειδὴ ἄνωθεν ἦλθεν θεὸς Λόγος, ἐκ Μαρίας δὲ ἄνθρωπος, οὐκ ἀπὸ σπέρματος ἀνδρὸς γεγεννημένος.
to de »graphidi anthrōpou« toutestin eikoni anthrōpou; »anthrōpos gar Christos Iēsous, mesitēs de theou kai anthrōpōn«, epeidē anōthen ēlthen theos Logos, ek Marias de anthrōpos, ouk apo spermatos andros gegennēmenos.
And “with a man's pen,” that is, in the image of a man; for “Christ Jesus is a man, and mediator between God and men,” since God the Word came from above, but man from Mary, not born of the seed of a man.
30.31.9Holl GCS 25/31:376
καὶ διὰ τοῦτο εὐθύς φησιν ὁ προφήτης »καὶ εἰσῆλθεν πρὸς τὴν προφῆτιν«, ἴνα δείξῃ προφῆτιν τὴν Μαρίαν, καὶ οὐχὶ τὴν γυναῖκα Ἄχαζ, ὥς τινες πλανῶνται φάσκοντες διὰ τὸν Ἐζεκίαν εἰρῆσθαι.
kai dia touto euthys phēsin ho prophētēs »kai eisēlthen pros tēn prophētin«, ina deixę̄ prophētin tēn Marian, kai ouchi tēn gynaika Achaz, hōs tines planōntai phaskontes dia ton Ezekian eirēsthai.
And for this reason the prophet at once says, “And he went in to the prophetess,” to show that Mary is the prophetess, and not the wife of Ahaz, as some wrongly say, claiming that it was said about Hezekiah.
30.31.10Holl GCS 25/31:376–377
ἤδη γὰρ ὁ Ἐζεκίας ενδεκα ἴτη εἶχεν γεγεννημένος. τῷ γὰρ τρίτῳ ἔτει τῆς τοῦ πατρὸς αὐτοῦ βασιλείας τὸ ῥῆμα ἐπροφητεύετο ὅτι »ἰδού, ἡ παρθένος ἐν γαστρὶ ἕξει«. καὶ μετὰ τὸ ἀποθανεῖν τὸν Ἄχαζ, βασιλεύσαντα δεκατέσσαρα ἔτη καὶ τελευτήσαντα, εὐθύς φησιν ἡ γραφή »καὶ ἐβασίλευσεν Ἐζεκίας, καὶ ἦν εἴκοσι 〈πέντε〉 ἐτῶν ἐν τῷ βασιλεύειν αὐτόν«.
ēdē gar ho Ezekias endeka itē eichen gegennēmenos. tǭ gar tritǭ etei tēs tou patros autou basileias to rhēma eprophēteueto hoti »idou, hē parthenos en gastri hexei«. kai meta to apothanein ton Achaz, basileusanta dekatessara etē kai teleutēsanta, euthys phēsin hē graphē »kai ebasileusen Ezekias, kai ēn eikosi 〈pente〉 etōn en tǭ basileuein auton«.
For Hezekiah had already been born eleven years. For the word “Behold, the virgin shall conceive” was prophesied in the third year of his father's reign. And after Ahaz died, having reigned fourteen years and died, Scripture at once says, “And Hezekiah became king, and he was twenty-<five> years old when he began to reign.”
30.31.11Holl GCS 25/31:377
πῶς οὐν ἐν τῇ βασιλείᾳ τοῦ πατρὸς αὐτοῦ, τεσσαρεσκαίδεκα ἔτη αὐτοῦ βασιλεύσαντος, προφητευομένου τοῦ ἐκ παρθένου γεννωμένου Ἐμμανουὴλ Ἐζεκίας γεννηθήσεται, ὁ εἴκοσι ἐτῶν βασιλεύσας μετὰ τὸν αὐτοῦ πατέρα, καὶ οὐχὶ μᾶλλον φανήσεται τοῖς συνετοῖς ὅτι ἤδη ὑπῆρχεν γεννηθείς, ὅτε ὁ προφήτης προεφήτευσε τὸ ῥῆμα ἐπὶ τῆς τοῦ Ἄχαζ πατρὸς τοῦ Ἐζεκίου βασιλείας;
pōs oun en tę̄ basileią tou patros autou, tessareskaideka etē autou basileusantos, prophēteuomenou tou ek parthenou gennōmenou Emmanouēl Ezekias gennēthēsetai, ho eikosi etōn basileusas meta ton autou patera, kai ouchi mallon phanēsetai tois synetois hoti ēdē hypērchen gennētheis, hote ho prophētēs proephēteuse to rhēma epi tēs tou Achaz patros tou Ezekiou basileias?
How then, when Emmanuel, born of a virgin, was prophesied in the reign of his father, who reigned fourteen years, could Hezekiah be the one to be born, who became king twenty years old after his father? Will it not rather be plain to the intelligent that he had already been born when the prophet prophesied the word in the reign of Ahaz, the father of Hezekiah?
30.31.12Holl GCS 25/31:377
μάλιστα οὐδὲ προφήτιδος οὔσης τῆς τοῦ Ἄχαζ γυναικός, ὡς παντί τῳ δῆλόν ἐστιν. Μαρια δὲ ἔστιν, ἡ εἰποῦσα καὶ προφητεύουσα »ὅτι ἀπὸ τοῦ νῦν μακαριοῦσίν με πᾶσαι αἱ γενεαὶ τῆς γῆς«· πρὸς ἣν εἰσῆλθε Γαβριὴλ καὶ εὐηγγελίσατο ὡς τὸ πνεῦμα ἐλεύσεται ἐπ αὐτὴν τὸ ἐν Ἠσαίᾳ λαλῆσαν καὶ γεννήσει υἱόν, τὸν κύριον ἡμῶν Ἰησοῦν Χριστόν, διὰ πνεύματος ἁγίου καὶ οὐκ ἀπὸ σπέρματος ἀνδρός, ὡς οὗτοι ἀφραίνοντες καὶ σφαλλόμενοι βλασφημοῦσιν.
malista oude prophētidos ousēs tēs tou Achaz gynaikos, hōs panti tǭ dēlon estin. Maria de estin, hē eipousa kai prophēteuousa »hoti apo tou nyn makariousin me pasai hai geneai tēs gēs«; pros hēn eisēlthe Gabriēl kai euēngelisato hōs to pneuma eleusetai ep autēn to en Ēsaią lalēsan kai gennēsei huion, ton kyrion hēmōn Iēsoun Christon, dia pneumatos hagiou kai ouk apo spermatos andros, hōs houtoi aphrainontes kai sphallomenoi blasphēmousin.
Especially as Ahaz's wife was not a prophetess, as is plain to everyone. But Mary is, who said in prophecy, “From now on all the generations of the earth will call me blessed”; to her Gabriel came and announced that the Spirit who spoke in Isaiah would come upon her, and that she would bear a son, our Lord Jesus Christ, through the Holy Spirit and not from the seed of a man, as these blaspheme in their folly and error.
Haer. 30, chapter 32
30.32.1Holl GCS 25/31:377
32. Ἐλήλεγκται δὲ τοῦ ματαιόφρονος καὶ ὁ σαββατισμὸς καὶ ἡ περιτομὴ καὶ οἱ καθʼ ἡμέραν βαπτισμοὶ ὑπʼ αὐτοῦ γινόμενοι· ἐν γὰρ σαββάτῳ φιλοτιμεῖται τὰ πλεῖστα θεραπεύειν Ἰησοῦς. καὶ οὐ μόνον ὅτι θεραπεύει, ἀλλὰ καὶ κατὰ δύο τρόπους ἰᾶται.
32. Elēlenktai de tou mataiophronos kai ho sabbatismos kai hē peritomē kai hoi kathʼ hēmeran baptismoi hypʼ autou ginomenoi; en gar sabbatǭ philotimeitai ta pleista therapeuein Iēsous. kai ou monon hoti therapeuei, alla kai kata dyo tropous iatai.
32. The fool's sabbath-keeping, circumcision, and daily immersions have also been refuted. For Jesus takes pains to heal most people on the sabbath. And not only does he heal, but he heals in two ways.
30.32.2Holl GCS 25/31:377
παραγγέλλει γὰρ τοῖς ἰατρευθεῖσιν ἐν τῷ σαββάτῳ αἴρειν τὸν κράββατον καὶ βαδίζειν, ἀλλὰ καὶ ἐν σαββάτῳ πηλὸν φυράσας ἐπέθηκεν τοῖς τοῦ τυφλοῦ ὀφθαλμοῖς·
parangellei gar tois iatreutheisin en tǭ sabbatǭ airein ton krabbaton kai badizein, alla kai en sabbatǭ pēlon phyrasas epethēken tois tou typhlou ophthalmois;
For he commands those healed on the sabbath to take up the bed and walk; and also on the sabbath he kneaded clay and put it on the blind man's eyes;
30.32.3Holl GCS 25/31:377
ἔργον δὲ ἐστι πηλὸν φυρᾶσαι. ὅθεν γνόντες οἱ ἀπόστολοι ὅτι λέλυται τὸ σάββατον ἀπὸ τῆς αὐτοῦ ἅμα αὐτοῖς συνδιατριβῆς καὶ διδασκαλίας, τίλλουσι στάχυας σαββάτῳ καὶ ψώχουσι καὶ ἐσθίουσιν.
ergon de esti pēlon phyrasai. hothen gnontes hoi apostoloi hoti lelytai to sabbaton apo tēs autou hama autois syndiatribēs kai didaskalias, tillousi stachyas sabbatǭ kai psōchousi kai esthiousin.
and kneading clay is work. Hence the apostles, knowing from their time with him and his teaching that the sabbath had been loosed, pluck ears of grain on the sabbath, rub them, and eat.
30.32.4Holl GCS 25/31:377–378
ἦν δὲ σάββατον δευτερόπρωτον, ὡς ἔχει τὸ εὐαγγέλιον. σάββατα γὰρ διάφορα ὥριζεν ὁ νόμος, τὸ μὲν κατὰ ἑβδομάδα ἀνακυκλούμενον φύσει σάββατον, τὸ δὲ διὰ τὰς ὑποπιπτούσας τῆς κατὰ σελήνην νεομηνίας καὶ τὰς καθεξῆς ἑορτάς, οἷον ἠμέρας σκηνοπηγίας καὶ ἡμέρας Πάσχων, ὅτε τὸ πρόβατον θύουσι καὶ ἄζυμα λοιπὸν ἐσθίουσιν· ἔτι δὲ ὅτε τὴν μίαν νηστείαν νηστεύουσι τοῦ ἔτους, τὴν λεγομένην μεγάλην, καὶ τὴν ἄλλην, ἣν λέγουσι μικράν.
ēn de sabbaton deuteroprōton, hōs echei to euangelion. sabbata gar diaphora hōrizen ho nomos, to men kata hebdomada anakykloumenon physei sabbaton, to de dia tas hypopiptousas tēs kata selēnēn neomēnias kai tas kathexēs heortas, hoion ēmeras skēnopēgias kai hēmeras Paschōn, hote to probaton thyousi kai azyma loipon esthiousin; eti de hote tēn mian nēsteian nēsteuousi tou etous, tēn legomenēn megalēn, kai tēn allēn, hēn legousi mikran.
And it was the second-first sabbath, as the Gospel has it. For the law laid down different sabbaths: the sabbath that comes round naturally every week, and the one kept because of the days that fall at the new moon and the feasts that follow, such as the days of Tabernacles and the days of the Pascha, when they sacrifice the lamb and then eat unleavened bread; and further when they keep the one fast of the year, called the great, and the other, which they call the small.
30.32.5Holl GCS 25/31:378
ὅτε γὰρ ὑποπίπτουσιν αὑται αἱ ἡμέραι, ἤτοι ἐν δευτέρᾳ σαββάτων ἢ ἐν τρίτῃ ἢ ἐν τετράδι, σάββατον καὶ αὐτὸ αὐτοῖς ὁρίζεται.
hote gar hypopiptousin hautai hai hēmerai, ētoi en deuterą sabbatōn ē en tritę̄ ē en tetradi, sabbaton kai auto autois horizetai.
For when these days fall on the second day of the week, or the third, or the fourth, that day too is fixed as a sabbath for them.
30.32.6Holl GCS 25/31:378
διὸ μετὰ τὴν τῶν ἀζύμων γενομένην ἡμέραν καὶ ὁρισθεῖσαν ἡμέραν σαββάτου, τῷ σαββάτῳ φύσει τῷ μετὰ τὴν ἡμέραν τῶν ἀζύμων εἰς σάββατον λελογισμένην, εὑρέθησαν διαβαίνοντες διὰ τῶν σπορίμων καὶ ἔτιλλον στάχυας καὶ ἔψωχον καὶ ἤσθιον,
dio meta tēn tōn azymōn genomenēn hēmeran kai horistheisan hēmeran sabbatou, tǭ sabbatǭ physei tǭ meta tēn hēmeran tōn azymōn eis sabbaton lelogismenēn, heurethēsan diabainontes dia tōn sporimōn kai etillon stachyas kai epsōchon kai ēsthion,
Therefore, after the day of unleavened bread had come and been fixed as a sabbath day, on the natural sabbath which followed the day of unleavened bread reckoned as a sabbath, they were found going through the grainfields, plucking ears, rubbing them, and eating,
30.32.7Holl GCS 25/31:378
δεικνύντες ὅτι λέλυται ὁ δεσμὸς ὁ ἐν τῷ σαββάτῳ ὁριζόμενος, ἐλθόντος τοῦ μεγάλου σαββάτου τουτέστιν Χριστοῦ, τοῦ ἀναπαύσαντος ἡμᾶς ἀπὸ τῶν ἁμαρτημάτων ἡμῶν, οὗ τύπος ἠν ὁ Νῶε, ὃν ὁ πατὴρ αὐτοῦ γεννηθέντα ἑωρακὼς κατὰ προφητείαν ἐπέθετο αὐτῷ ὄνομα Νῶε, λέγων ὅτι »οὗτος ἀναπαύσει ἡμᾶς ἐκ τῶν ἁμαρτιῶν ἤτοι σκληρῶν ἔργων ἡμῶν‘.
deiknyntes hoti lelytai ho desmos ho en tǭ sabbatǭ horizomenos, elthontos tou megalou sabbatou toutestin Christou, tou anapausantos hēmas apo tōn hamartēmatōn hēmōn, hou typos ēn ho Nōe, hon ho patēr autou gennēthenta heōrakōs kata prophēteian epetheto autǭ onoma Nōe, legōn hoti »houtos anapausei hēmas ek tōn hamartiōn ētoi sklērōn ergōn hēmōn‘.
showing that the bond laid down in the sabbath had been loosed, since the great Sabbath had come — that is, Christ, who gave us rest from our sins. Noah was a type of him: his father, seeing him born, gave him the name Noah by prophecy, saying, “This one will give us rest from our sins, or hard works.”
30.32.8Holl GCS 25/31:378
ὁ Νῶε δὲ ἀπὸ ἁμαρτιῶν οὐκ ἀνέπαυσεν, ἀλλὰ εἰς Χριστὸν προεφήτευσεν ὁ Λάμεχ τὴν προφητείαν, τὸν Νῶε ἑρμηνευόμενον ἐν ἀληθείᾳ Νῶε γὰρ ἀνάπαυσις ἑρμηνεύεται) καὶ Σεβέθ, ὅπερ ἀνάπαυσις καὶ σάββατον ἐρμηνεύεται·
ho Nōe de apo hamartiōn ouk anepausen, alla eis Christon proephēteusen ho Lamech tēn prophēteian, ton Nōe hermēneuomenon en alētheią Nōe gar anapausis hermēneuetai) kai Sebeth, hoper anapausis kai sabbaton ermēneuetai;
But Noah gave no rest from sins; rather, Lamech uttered the prophecy about Christ, who is truly the meaning of Noah (for Noah means rest) and of Sebeth, which means rest and sabbath;
30.32.9Holl GCS 25/31:378
ὅ ἐστιν Χριστός, ἐν ᾡ ἀναπέπαυται ὁ πατὴρ καὶ τὸ ἅγιον αὐτοῦ πνεῦμα, καὶ πάντες ἄνθρωποι ἅγιοι ἐν αὐτῷ ἀνεπαύσαντο, παυσάμενοι ἀπὸ ἁμαρτημάτων. οὗτός ἐστι τὸ μέγα σάββατον καὶ ἀίδιον, οὑ τύπος ἦν τὸ μικρὸν καὶ πρόσκαιρον σάββατον, ἐξυπηρετούμενον ἄχρι τῆς αὐτοῦ παρουσίας, προσταχθὲν ὑπʼ αὐτοῦ κατὰ τὸν νόμον καὶ ἐν αὐτῷ Μὲν καὶ πληρωθὲν ἐν τῷ εὐαγγελίῳ· οὕτως γὰρ εἶπεν ὅτι κύριός ἐστιν ὁ υἱὸς τοῦ ἀνθρώπου καὶ τοῦ σαββάτου«.
ho estin Christos, en hǭ anapepautai ho patēr kai to hagion autou pneuma, kai pantes anthrōpoi hagioi en autǭ anepausanto, pausamenoi apo hamartēmatōn. houtos esti to mega sabbaton kai aidion, hou typos ēn to mikron kai proskairon sabbaton, exypēretoumenon achri tēs autou parousias, prostachthen hypʼ autou kata ton nomon kai en autǭ Men kai plērōthen en tǭ euangeliǭ; houtōs gar eipen hoti kyrios estin ho huios tou anthrōpou kai tou sabbatou«.
that is, Christ, in whom the Father and his Holy Spirit have rested, and in him all holy people have rested, ceasing from sins. He is the great and eternal Sabbath, of which the small and temporary sabbath was a type, serving until his coming — commanded by him in the law, and in him … and fulfilled in the Gospel; for so he said, “The Son of Man is Lord of the sabbath too.”
30.32.10Holl GCS 25/31:378–379
ὅθεν θαρσαλέως οἱ μαθηταὶ λύουσι τὸ σάββατον, ἐπειδὴ καὶ οἱ πρὸ αὐτῶν ἱερεῖς ἔλυον ἐν τῷ ναῷ τὸ σάββατον θύοντες καὶ θεῷ θυσίας προσφέροντες, ἵνα μὴ ἀργήσῃ θυσία ἡ ἐνδελεχὴς καὶ καθʼ ἡμέραν προσφερομένη. οὐ μόνον δὲ αὐτοὶ Προεφήτευον οἱ ἱερεῖς λυθήσεσθαι τὸ σάββατον διὰ τοῦ μὴ ἀργεῖν, ἀλλὰ καὶ αὐτὴ ἡ περιτομὴ ἔλυε τὸ σάββατον. γεννωμένου γὰρ παιδὸς πολλάκις ἐν σαββάτῳ ἀναίρεσις σαββάτου καὶ περιτομῆς ἐγίνετο· οὕτω ταῖς ἀμφοτέραις ἡ λύσις προεθεσπίζετο. δείκνυται γὰρ ὅτι οἱ Περιτέμνοντες αὐτὸ τὸ γεννηθὲν ἐν σαββάτῳ, ἐὰν θελήσωσιν ἀκριβολογήσασθαι τὴν ὀγδόην ἡμέραν, εὑρίσκοντες ἐμπίπτουσαν έν σαββάτῳ καὶ περιτέμνοντες ἔργον εἰργάσαντο καὶ τὸ σάββατον ἔλυσαν·
hothen tharsaleōs hoi mathētai lyousi to sabbaton, epeidē kai hoi pro autōn hiereis elyon en tǭ naǭ to sabbaton thyontes kai theǭ thysias prospherontes, hina mē argēsę̄ thysia hē endelechēs kai kathʼ hēmeran prospheromenē. ou monon de autoi Proephēteuon hoi hiereis lythēsesthai to sabbaton dia tou mē argein, alla kai autē hē peritomē elye to sabbaton. gennōmenou gar paidos pollakis en sabbatǭ anairesis sabbatou kai peritomēs egineto; houtō tais amphoterais hē lysis proethespizeto. deiknytai gar hoti hoi Peritemnontes auto to gennēthen en sabbatǭ, ean thelēsōsin akribologēsasthai tēn ogdoēn hēmeran, heuriskontes empiptousan en sabbatǭ kai peritemnontes ergon eirgasanto kai to sabbaton elysan;
Hence the disciples boldly loose the sabbath, since the priests before them also loosed the sabbath in the temple, sacrificing and offering sacrifices to God, so that the continual sacrifice offered daily should not cease. And not only did the priests themselves prophesy that the sabbath would be loosed by not resting, but circumcision itself loosed the sabbath. For when a child was born on a sabbath, the abolition of either the sabbath or circumcision often occurred; thus the loosing of both was foretold. For it is shown that those who circumcise the child born on a sabbath, if they wish to observe the eighth day exactly, find that it falls on a sabbath, and by circumcising do work and loose the sabbath;
30.32.12Holl GCS 25/31:379
ἐὰν δὲ ὑπερθῶνται διὰ τὸ μὴ λῦσαι τὸ σάββατον, ἐνάτῃ λοιπὸν περιτέμνουσι τὴν περιτομὴν καὶ ἔλυσαν αὐτὴν τὴν περιτομὴν καὶ τὸν περὶ αὐτῆς τῶν ὀκτὼ ἡμερῶν ὅρον τοῦ προστάγματος.
ean de hyperthōntai dia to mē lysai to sabbaton, enatę̄ loipon peritemnousi tēn peritomēn kai elysan autēn tēn peritomēn kai ton peri autēs tōn oktō hēmerōn horon tou prostagmatos.
but if they postpone it so as not to loose the sabbath, they then circumcise on the ninth day, and have loosed circumcision itself and the eight-day limit of the command concerning it.
Haer. 30, chapter 33
30.33.1Holl GCS 25/31:379
33. Ἀλλὰ οὔτε ἦν τελεία ἡ πρώτη περιτομή, ἀλλὰ σημείου χάριν ἐδόθη, εἴς τε ὑπόμνησιν τῶν μετὰ ταῦτα καὶ διὰ τὸν δισταγμὸν τοῦ ἁγίου Ἀβραὰμ ὡς προείρηται ἐπιτιμηθέντος καὶ τύπου ἕνεκα τῆς μεγάλης τῆς τὰ πάντα κατʼ ἰσότητα πληρούσης ἐν τοῖς καταξιουμένοις.
33. Alla oute ēn teleia hē prōtē peritomē, alla sēmeiou charin edothē, eis te hypomnēsin tōn meta tauta kai dia ton distagmon tou hagiou Abraam hōs proeirētai epitimēthentos kai typou heneka tēs megalēs tēs ta panta katʼ isotēta plērousēs en tois kataxioumenois.
33. But the first circumcision was not perfect either; it was given for a sign, as a reminder to later generations, and because of the doubt of holy Abraham, who was rebuked, as was said before, and as a figure of the great circumcision which fulfils everything equally in those counted worthy.
30.33.2Holl GCS 25/31:379
ἐκείνη μὲν γὰρ εἰ ἠν ἁγιαστείας ἕνεκα καὶ κληρονομίας οὐρανῶν βασιλείας χάριν, ἄρα ἐστέρηται Σάρρα τῆς βασιλείας καὶ Ῥεβέκκα καὶ Λεία καὶ Ῥαχὴλ καὶ Ἰωχαβὲτ καὶ μαρία ἡ ἀδελφὴ Μωυσέως καὶ πᾶσαι αἱ ἅγιαι γυναῖκες, καὶ οὐ δυνήσονται κληρονομεῖν βασιλείαν οὐρανῶν, μὴ δυνηθεῖσαι τὴν περιτομὴν τοῦ Ἀβραὰμ ἔχειν, ἣν θεὸς αὐτῷ δεδώρηται κατὰ τὸν τούτων λόγον. εἰ δὲ οὐκ ἐστέρηνται αὑται τῆς βασιλείας τῶν οὐρανῶν, καίτοι οὐ μετεσχηκυῖαι περιτομῆς, οὐδὲν ἰσχύει ἡ νῦν ἔνσαρκος περιτομή.
ekeinē men gar ei ēn hagiasteias heneka kai klēronomias ouranōn basileias charin, ara esterētai Sarra tēs basileias kai Rhebekka kai Leia kai Rhachēl kai Iōchabet kai maria hē adelphē Mōyseōs kai pasai hai hagiai gynaikes, kai ou dynēsontai klēronomein basileian ouranōn, mē dynētheisai tēn peritomēn tou Abraam echein, hēn theos autǭ dedōrētai kata ton toutōn logon. ei de ouk esterēntai hautai tēs basileias tōn ouranōn, kaitoi ou meteschēkuiai peritomēs, ouden ischyei hē nyn ensarkos peritomē.
For if that circumcision were for sanctification and for inheriting the kingdom of heaven, then Sarah is deprived of the kingdom, and Rebekah, Leah, Rachel, Jochebed, Miriam the sister of Moses, and all the holy women, and they will not be able to inherit the kingdom of heaven, since they could not have the circumcision of Abraham, which God gave him, according to their argument. But if these are not deprived of the kingdom of heaven, though they did not share in circumcision, then fleshly circumcision has no force now.
30.33.3Holl GCS 25/31:379–380
τί δὲ καυχᾶται Ἐβίων περὶ περιτομῆς, ὁπότε καὶ οἱ εἰδωλολάτραι καὶ ἱερεῖς τῶν Αἰγυπτίων περιτομὴν ἔχουσιν; ἀλλὰ καὶ οἱ Σαρακηνοὶ οἱ καὶ Ἰσμαηλῖται περιτομὴν ἔχουσι καὶ Σαμαρεῖται καὶ Ἰουδαῖοι καὶ Ἰδουμαῖοι καὶ Ὁμηρῖται. τούτων δὲ οἱ πλείους οὐ διὰ νόμον τοῦτο ποιοῦσιν, ἀλλὰ ἀλόγῳ τινὶ συνηθείᾳ.
ti de kauchatai Ebiōn peri peritomēs, hopote kai hoi eidōlolatrai kai hiereis tōn Aigyptiōn peritomēn echousin? alla kai hoi Sarakēnoi hoi kai Ismaēlitai peritomēn echousi kai Samareitai kai Ioudaioi kai Idoumaioi kai Homēritai. toutōn de hoi pleious ou dia nomon touto poiousin, alla alogǭ tini synētheią.
And why does Ebion boast of circumcision, when the idolaters and priests of the Egyptians too have circumcision? And the Saracens, also called Ishmaelites, have circumcision, and Samaritans, Jews, Idumaeans, and Homerites. Most of these do this not because of a law, but by some irrational custom.
30.33.4Holl GCS 25/31:380
Καὶ ἁπλῶς πολὺν χρόνον ἀναλώσω κατατριβόμενος εἰς τὴν τούτου ληρῳδίαν, διὰ τὸ ἐπερείδεσθαι αὐτὸν μάτην τῷ ῥητῷ ᾡ εἴρηκεν ὁ σωτήρ ἀρκετὸν τῷ μαθητῇ εἶναι ὡς ὁ διδάσκαλος«, ἵνα καὶ αὐτὸς σεμνύνηται τὴν ἰδίαν περιτομὴν ἀπὸ τῆς τοῦ Χριστοῦ περιτομῆς τῆς ἐν αὐτῷ καλῶς περιτμηθείσης καὶ διʼ αὐτοῦ καταλυθείσης.
Kai haplōs polyn chronon analōsō katatribomenos eis tēn toutou lērǭdian, dia to epereidesthai auton matēn tǭ rhētǭ hǭ eirēken ho sōtēr arketon tǭ mathētę̄ einai hōs ho didaskalos«, hina kai autos semnynētai tēn idian peritomēn apo tēs tou Christou peritomēs tēs en autǭ kalōs peritmētheisēs kai diʼ autou katalytheisēs.
And, in short, I shall spend much time wearing myself out on his nonsense, because he leans in vain on the saying the Saviour spoke, “It is enough for the disciple to be like the teacher,” so that he too may pride himself on his own circumcision on the basis of Christ's circumcision — which was rightly performed in him and abolished through him.
30.33.5Holl GCS 25/31:380
ὅμως ἐπειδὴ βούλεται ὁ κτηνώδης διὰ τὴν πρὸς τὸν Χριστὸν μίμησιν λαμβάνειν τοῦτον τὸν λόγον, οὐκ ὀκνήσω δεῖξαι ὅτι οὐ διὰ τοῦτο εἴρηται.
homōs epeidē bouletai ho ktēnōdēs dia tēn pros ton Christon mimēsin lambanein touton ton logon, ouk oknēsō deixai hoti ou dia touto eirētai.
Nevertheless, since the brutish man wishes to take this saying as imitation of Christ, I shall not hesitate to show that it was not said for this reason.
30.33.6Holl GCS 25/31:380
εὐθὺς γὰρ φράζει ὁ κύριος λέγων ὅτι οὐ διὰ τοῦτο εἶπεν, ἀλλὰ διὰ τοὺς διωγμοὺς καὶ τὴν τῶν Ἰουδαίων εἰς αὐτὸν παροινίαν, καί φησιν εἰ ἐμὲ ἐδίωξαν, καὶ ὑμᾶς διώξουσιν· εἰ ἐμὲ ἐμίσησαν, καὶ ὑμᾶς μισήσουσιν‘. οὐκ ἐμὲ λέγετε κύριον καὶ διδάσκαλον; καὶ καλῶς λέγετε, εἰμὶ γάρ«· »εἰ οὖν τὸν οἰκοδεσπότην Βεελζεβοὺλ ἐκάλεσαν,
euthys gar phrazei ho kyrios legōn hoti ou dia touto eipen, alla dia tous diōgmous kai tēn tōn Ioudaiōn eis auton paroinian, kai phēsin ei eme ediōxan, kai hymas diōxousin; ei eme emisēsan, kai hymas misēsousin‘. ouk eme legete kyrion kai didaskalon? kai kalōs legete, eimi gar«; »ei oun ton oikodespotēn Beelzeboul ekalesan,
For the Lord at once explains, saying that he did not say it for this reason, but because of the persecutions and the Jews' drunken violence against him; and he says, “If they persecuted me, they will persecute you too; if they hated me, they will hate you too.” “Do you not call me Lord and Teacher? And you say well, for I am.” “If then they called the master of the house Beelzebul,
30.33.7Holl GCS 25/31:380
πόσῳ γε μᾶλλον τοὺς οἰκιακοὺς αὐτοῦ;‘ καί οὐ δύναται δοῦλος εἶναι ὑπὲρ τὸν κύριον αὐτοῦ οὐδὲ μαθητὴς ὑπὲρ τὸν διδάσκαλον αὐτοῦ· ἤτω δὲ κατηρτισμένος κατὰ πάντα ὁ μαθητής, ὡς ὁ διδάσκαλος« τουτέστιν ἕτοιμος εἰς διωγμὸν καὶ κακολογίαν καὶ πᾶν ὁτιοῦν ἐπιφερόμενον.
posǭ ge mallon tous oikiakous autou?‘ kai ou dynatai doulos einai hyper ton kyrion autou oude mathētēs hyper ton didaskalon autou; ētō de katērtismenos kata panta ho mathētēs, hōs ho didaskalos« toutestin hetoimos eis diōgmon kai kakologian kai pan hotioun epipheromenon.
how much more those of his household!” And, “A servant cannot be above his master, nor a disciple above his teacher; but let the disciple be fully trained in everything, like the teacher” — that is, ready for persecution and slander and anything that comes upon him.
30.33.8Holl GCS 25/31:380
ὅθεν καὶ ὁ ἅγιος Παῦλος ἔλεγεν μιμηταί μου γένεσθε καθὼς κἀγὼ Χριστοῦ«. καὶ οὐχ ὅτι ἐκεῖνος ἐμιμεῖτο τὸν αὐτοῦ δεσπότην ὡς οὐκ ἔδει· οὐδὲ γὰρ ἔλεγεν ὅτι θεός εἰμι ἢ υἱὸς θεοῦ εἰμι ἢ Λόγος ὁ θεός εἰμι· λέγει γὰρ ὅτι »ἐγώ εἰμι ὁ ἐλάχιστος τῶν ἀποστόλων« καὶ »ὡσπερεί τῳ ἐκτρώματι ὤφθη κἀμοί‘.
hothen kai ho hagios Paulos elegen mimētai mou genesthe kathōs kagō Christou«. kai ouch hoti ekeinos emimeito ton autou despotēn hōs ouk edei; oude gar elegen hoti theos eimi ē huios theou eimi ē Logos ho theos eimi; legei gar hoti »egō eimi ho elachistos tōn apostolōn« kai »hōsperei tǭ ektrōmati ōphthē kamoi‘.
Hence holy Paul too said, “Be imitators of me, as I also am of Christ.” And it is not that he imitated his Master in ways he should not; for he did not say, “I am God,” or “I am the Son of God,” or “I am God the Word.” For he says, “I am the least of the apostles,” and, “As to one untimely born, he appeared also to me.”
Haer. 30, chapter 34
30.34.1Holl GCS 25/31:380
34. Εἰ δὲ σύ, Ἐβίων, λαμβάνεις τὸ ῥητὸν τοῦτο ἐπὶ μιμήσει Χριστοῦ καὶ ἀπὸ τῆς περιτομῆς <περὶ> ἡς ματαιοφρονεῖς θέλεις ὡς ὁ διδάσκαλος, μᾶλλον δὲ ὡς ὁ κύριος, μὴ ἐν τῇ περιτομῇ αὐτῷ ὁμοιοῦ· οὐ γάρ σε ὠφελήσει. παρήνεγκε γὰρ ὁ κύριος τὸν ταύτης χρόνον, ὡς διὰ πολλῶν μαρτυριῶν σαφῶς ἀπεδείξαμεν.
34. Ei de sy, Ebiōn, lambaneis to rhēton touto epi mimēsei Christou kai apo tēs peritomēs <peri> hēs mataiophroneis theleis hōs ho didaskalos, mallon de hōs ho kyrios, mē en tę̄ peritomę̄ autǭ homoiou; ou gar se ōphelēsei. parēnenke gar ho kyrios ton tautēs chronon, hōs dia pollōn martyriōn saphōs apedeixamen.
34. But if you, Ebion, take this saying as imitation of Christ, and from the circumcision about which you are so foolish you wish to be like the teacher — or rather like the Lord — do not make yourself like him in circumcision; for it will not profit you. For the Lord brought its time to an end, as we have clearly shown through many testimonies.
30.34.2Holl GCS 25/31:380–381
ἦλθεν γὰρ καὶ ἐπλήρωσεν, δοὺς τὴν τελείαν περιτομὴν τῶν αὐτοῦ μυστηρίων οὐκ ἐν ἑνὶ μέλει μόνῳ, ἀλλʼ ὅλον σῶμα σφραγίσας καὶ περιτεμὼν ἀπὸ ἁμαρτίας, καὶ οὐχ ἓν μέρος λαοῦ σῴζων τουτέστιν ἄνδρας μόνους, ἀλλὰ καὶ ὅλον λαὸν τὸν τῶν Χριστιανῶν κατὰ ἀλήθειαν ἄνδρας τε καὶ γυναῖκας ὁμοῦ σφραγίζων καὶ εἰς οὐρανῶν βασιλείας κληρονομίαν ἀφθόνως *, καὶ οὐκ ἐλλιπῶς ἑνὶ τάγματι τῶν ἀνδρῶν μόνον κατὰ ἀσθένειαν τὴν σφραγῖδα παρέχων, ἀλλὰ λαῷ ὁλοτελεῖ διὰ τῆς σφραγῖδος καὶ ἐντολῶν καὶ ἀγαθῆς διδασκαλίας τὴν βασιλείαν τῶν οὐρανῶν ἀποκαλύπτων.
ēlthen gar kai eplērōsen, dous tēn teleian peritomēn tōn autou mystēriōn ouk en heni melei monǭ, allʼ holon sōma sphragisas kai peritemōn apo hamartias, kai ouch hen meros laou sǭzōn toutestin andras monous, alla kai holon laon ton tōn Christianōn kata alētheian andras te kai gynaikas homou sphragizōn kai eis ouranōn basileias klēronomian aphthonōs *, kai ouk ellipōs heni tagmati tōn andrōn monon kata astheneian tēn sphragida parechōn, alla laǭ holotelei dia tēs sphragidos kai entolōn kai agathēs didaskalias tēn basileian tōn ouranōn apokalyptōn.
For he came and fulfilled it, giving the perfect circumcision of his mysteries, not in one member only, but sealing the whole body and circumcising it from sin; and saving not one part of the people, that is, men only, but sealing the whole people of Christians in truth, men and women together, and … generously to the inheritance of the kingdom of heaven; not deficiently providing the seal to one order, that of men, out of weakness, but revealing the kingdom of heaven to a whole people through the seal and the commandments and good teaching.
30.34.3Holl GCS 25/31:381
εἰ δὲ ὡς ὁ κύριος βούλει εἶναι, ὦ Ἐβίων, τουτέστιν ὡς ὁ διδάσκαλος, πολὺ ἠπάτησαι. μὴ ἐν τῇ περιτομῇ ἀπεικάζου, ἀλλὰ κάλεσον τὸν Λάζαρον ἀπὸ μνημείου ἢ ἄλλον νεκρὸν ἔγειρον, λεπροὺς καθάρισον ἢ τυφλοῖς χάρισαι τὸ βλέπειν ἢ ἐκ γενετῆς παραλυτικὸν ἴασαι, εἰ δύνῃ· οὐ δύνῃ δέ, ὅτι ἐναντίως πράττεις, ἀπιστίᾳ κατεχόμενος καὶ δεσμοῖς σαρκὸς καὶ δικαιώμασι νόμου ἀπληρώτοις.
ei de hōs ho kyrios boulei einai, ō Ebiōn, toutestin hōs ho didaskalos, poly ēpatēsai. mē en tę̄ peritomę̄ apeikazou, alla kaleson ton Lazaron apo mnēmeiou ē allon nekron egeiron, leprous katharison ē typhlois charisai to blepein ē ek genetēs paralytikon iasai, ei dynę̄; ou dynę̄ de, hoti enantiōs pratteis, apistią katechomenos kai desmois sarkos kai dikaiōmasi nomou aplērōtois.
And if you wish to be like the Lord, Ebion — that is, like the teacher — you are much deceived. Do not liken yourself to him in circumcision; but call Lazarus from the tomb, or raise another dead man, cleanse lepers, or grant sight to the blind, or heal one paralysed from birth, if you can. But you cannot, because you act contrary to him, held fast by unbelief, the bonds of the flesh, and the unfulfilled ordinances of the law.
30.34.4Holl GCS 25/31:381
εἰ δὲ καὶ ταῦτα ἠδυνήθης ποιῆσαι, ὅπερ οὐ δύνῃ διὰ τὴν κακοπιστίαν σου. οὐ λέγω * ὡς ὁ Χριστός. οὐ γὰρ δύνῃ ἀπεικασθῆναι θεῷ, φθαρτὸς ὢν ἄνθρωπος καὶ ἠπατημένος, ἀλλʼ οὔτε Χριστοῦ τὸ ὄνομα ἐπὶ θεοσημείοις δύνασαι ἐπικαλέσασθαι, κἄν τε ἐπικαλέσῃ, οὐκ ἐνεργεῖς.
ei de kai tauta ēdynēthēs poiēsai, hoper ou dynę̄ dia tēn kakopistian sou. ou legō * hōs ho Christos. ou gar dynę̄ apeikasthēnai theǭ, phthartos ōn anthrōpos kai ēpatēmenos, allʼ oute Christou to onoma epi theosēmeiois dynasai epikalesasthai, kan te epikalesę̄, ouk energeis.
And even if you could do these things — which you cannot because of your false faith — I do not say … as Christ did. For you cannot be likened to God, being a perishable and deceived man; nor can you call on Christ's name for divine signs, and even if you call on it, you do not accomplish anything.
30.34.5Holl GCS 25/31:381
εἰ δὲ καὶ ὅλως ἐνεργεῖς Παραλυτικὸν ἀναστῆσαι, εἶχεν ἄν, διὰ τοῦ ὀνόματος τοῦ Ἰησοῦ ἀναστάς, καὶ σύνεσιν παρʼ αὐτοῦ λαβεῖν, ἵνα σοῦ μὴ ἀνάσχηται σαββατίζειν, ἀλλὰ παρὰ τοῦ ὀνόματος τοῦ ἰασαμένου * μαθεῖν ὅτι »ἀρον τὸν κράββατόν σου καὶ πορεύου εἰς τὸν οἶκόν σου έν σαββάτῳ«.
ei de kai holōs energeis Paralytikon anastēsai, eichen an, dia tou onomatos tou Iēsou anastas, kai synesin parʼ autou labein, hina sou mē anaschētai sabbatizein, alla para tou onomatos tou iasamenou * mathein hoti »aron ton krabbaton sou kai poreuou eis ton oikon sou en sabbatǭ«.
And if you did in fact manage to raise a paralytic, he would, having risen through the name of Jesus, also receive understanding from him, so as not to put up with your sabbath-keeping, but … to learn from the name of the one who healed him, “Take up your bed and go to your house” on the sabbath.
30.34.6Holl GCS 25/31:381–382
ἤδη δέ μοι εἴρηται ὡς διαφόρως ἕκαστος αὐτῶν περὶ Χριστοῦ ὑποβάλλει, ποτὲ μὲν αὐτὸς ὁ Ἐβίων λέγων ἐκ παρατριβῆς ψιλὸν ἄνθρωπον αὐτὸν γεγενῆσθαι, ἄλλοτε δὲ οἱ ἀπʼ αὐτοῦ Ἐβιωναῖοι ἄνω δύναμιν ἐκ θεοῦ κεκτῆσθαι τὸν υἱόν, καὶ τοῦτον κατὰ καιρὸν τὸν Ἀδὰμ ἐνδύεσθαί τε καὶ ἐκδύεσθαι, ὠν τὰς διαφόρους γνώμας έν δυνάμει θεοῦ ἀνετρέψαμεν.
ēdē de moi eirētai hōs diaphorōs hekastos autōn peri Christou hypoballei, pote men autos ho Ebiōn legōn ek paratribēs psilon anthrōpon auton gegenēsthai, allote de hoi apʼ autou Ebiōnaioi anō dynamin ek theou kektēsthai ton huion, kai touton kata kairon ton Adam endyesthai te kai ekdyesthai, ōn tas diaphorous gnōmas en dynamei theou anetrepsamen.
I have already said how each of them suggests different things about Christ: at one time Ebion himself says that he was born a mere man from intercourse; at another his followers, the Ebionites, say that the Son received a power from God above, and that from time to time he put on and put off Adam. We have overturned their different opinions by the power of God.
30.34.7Holl GCS 25/31:382
Καὶ τί μοι ἔτι διατρίβειν ἐν ἁλίμοις καὶ ἀμπώτεσι τόποις, πῆ μὲν ἐπικλυζομένοις πῆ δὲ καταξηραινομένοις, ἐξ ὠνπερ Μύων ἐκβράσματα πολλάκις γίνεται καὶ τοῖς ποσὶ τῶν τὰς ὄχθας τούτων μετιόντων τῶν τόπων ἐκ τοῦ ἀνὰ μέσον τῶν Ἰχθύων τινὰ ἰοβόλα εἶναι, τρυγόνας δέ φημι καὶ δρακαίνας καὶ καρχαρίας καὶ σμυραίνας, ὡς καὶ ἤδη προείρηται) βλάβην ἐμποιεῖ.
Kai ti moi eti diatribein en halimois kai ampōtesi topois, pē men epiklyzomenois pē de kataxērainomenois, ex ōnper Myōn ekbrasmata pollakis ginetai kai tois posi tōn tas ochthas toutōn metiontōn tōn topōn ek tou ana meson tōn Ichthyōn tina iobola einai, trygonas de phēmi kai drakainas kai karcharias kai smyrainas, hōs kai ēdē proeirētai) blabēn empoiei.
And why should I linger any longer in salty and tidal places, now flooded and now drying out, from which the sea often casts up fish; and among the fish there are some venomous ones — I mean stingrays, weevers, sharks, and morays, as has already been said — which harm the feet of those who walk along the banks of these places.
30.34.8Holl GCS 25/31:382
παρελεύσομαι τοίνυν τὸν τόπον αὐθις, θεῷ εὐχαριστῶν ὅτι καὶ ταύτην τὴν αἵρεσιν εἰς τοὐπίσω ἐτρέψαμεν, οὐ παρέργως ἀλλὰ καὶ ἐπιμελῶς ἐλέγξαντες.
pareleusomai toinyn ton topon authis, theǭ eucharistōn hoti kai tautēn tēn hairesin eis toupisō etrepsamen, ou parergōs alla kai epimelōs elenxantes.
I shall pass by the place, then, giving thanks to God that we have turned back this heresy too, refuting it not idly but carefully.
30.34.9Holl GCS 25/31:382
ἐπʼ ἄλλας δὲ καθεξῆς ἑαυτοὺς ἐπιδῶμεν, ἀγαπητοί, θεὸν αἰτούμενοι βοηθόν, ὅπως τῆς ἐπαγγελίας τὸ πλήρωμα αὐτὸς διʼ ἡμῶν τελειώσῃ.
epʼ allas de kathexēs heautous epidōmen, agapētoi, theon aitoumenoi boēthon, hopōs tēs epangelias to plērōma autos diʼ hēmōn teleiōsę̄.
And let us give ourselves to the others in order, beloved, asking God as our helper, that he himself may accomplish the fulfilment of the promise through us.
Haer. 31, chapter 1
31.1.1Holl GCS 25/31:382
Μετὰ τούτοις τοὺς Ἐβιωναίους καλουμένους, <αὐτ>ῶν τὴν μοχθηρίαν διοδεύσαντες τάς τε ἄλλας ἐπαγγειλάμενοι θεοῦ δυνάμει * τὰς ἑξῆς, ἐτέρων θηρῶν μορφὰς καὶ ἰοὺς ἑρπετῶν δήγματά τε καὶ δηλητήρια ἐχούσας, ὅσαπερ ἐν ταῖς αὐτῶν διδασκαλίαις ὡς ἀπὸ χάσματος ἰδεῖν ἔνεστι, πυρβόλου ἢ ἐρπετοῦ δεινοῦ καὶ βασιλίσκου †κεκυημένας, ἐπὶ τὴν τῶν Οὐαλεντίνων αἵρεσιν διέξειμι, τὸν ἔλεγχον αὐτῶν κατὰ δύναμιν ποιούμενος, τῶν δὴ καὶ Γνωστικῶν ἑαυτοῖς ἐπιθέντων ὄνομα, ὡν διαφοραὶ μέν εἰσι δέκα ἐν μιᾷ πληγῇ
Meta toutois tous Ebiōnaious kaloumenous, <aut>ōn tēn mochthērian diodeusantes tas te allas epangeilamenoi theou dynamei * tas hexēs, eterōn thērōn morphas kai ious herpetōn dēgmata te kai dēlētēria echousas, hosaper en tais autōn didaskaliais hōs apo chasmatos idein enesti, pyrbolou ē erpetou deinou kai basiliskou †kekyēmenas, epi tēn tōn Oualentinōn hairesin diexeimi, ton elenchon autōn kata dynamin poioumenos, tōn dē kai Gnōstikōn heautois epithentōn onoma, hōn diaphorai men eisi deka en mią plēgę̄
After these, having passed through the wickedness of those called Ebionites, and having promised, by the power of God, [to treat] the other [sects] that follow, which have the shapes of other wild beasts and the venoms, bites and poisons of reptiles (as much as one can see in their teachings, as though from a gaping mouth), … bred of a fire-spitting or dreadful reptile and basilisk, I now go on to the heresy of the Valentinians, making their refutation as far as I am able. They too gave themselves the name of Gnostics, and their varieties are ten (?), [all struck] with one blow
31.1.2Holl GCS 25/31:382–383
τῆς αὐτῶν ὀνειροπολίας συζυγιῶν τε καὶ ὀγδοάδων καὶ ἀρρενοθηλείων αἰώνων <κατ᾿> ἄλλην ἄλλης ἰσορρόπως πεπληγμένων, οὐκέτι μὲν κατὰ χρόνους τάττων διαδοχῆς τὴν σύνταξιν, ἀλλὰ κατὰ πρόβασιν ἀφʼ ἑτέρας εἰς ἑτέραν διερχόμενος.
tēs autōn oneiropolias syzygiōn te kai ogdoadōn kai arrenothēleiōn aiōnōn <kat᾿> allēn allēs isorropōs peplēgmenōn, ouketi men kata chronous tattōn diadochēs tēn syntaxin, alla kata probasin aphʼ heteras eis heteran dierchomenos.
of their dreaming of syzygies and ogdoads and male-female aeons, each struck like the other. I am no longer arranging my account by the order of succession in time, but proceeding from one to another as I go forward.
31.1.3Holl GCS 25/31:383
ἐν ἑνὶ γὰρ χρόνῳ οὑτοι πάντες ὡς μύκητες ἐκ γῆς ἐβλάστησαν καὶ ὥσπερ κακόρ<ρ>εκτα καὶ δυσώδη βοτανῶν καὶ χόρτος ἀκανθώδης καὶ ὡς φωλεὸς πολλῶν σκορπίων ἐξ ἑνὸς πάντες καιροῦ τῷ βίῳ ἐβλάστησαν καί, ὡς προεῖπον, δίκην μυκήτων ἀμορφίας ὑπὸ μίαν θῆξιν πεφήνασιν, ὡς καὶ ἤδη τῷ ἁγιωτάτῳ Εἰρηναίῳ περὶ αὐτῶν προείρηται.
en heni gar chronǭ houtoi pantes hōs mykētes ek gēs eblastēsan kai hōsper kakor<r>ekta kai dysōdē botanōn kai chortos akanthōdēs kai hōs phōleos pollōn skorpiōn ex henos pantes kairou tǭ biǭ eblastēsan kai, hōs proeipon, dikēn mykētōn amorphias hypo mian thēxin pephēnasin, hōs kai ēdē tǭ hagiōtatǭ Eirēnaiǭ peri autōn proeirētai.
For all these sprang up at one time like mushrooms from the earth, and like foul-smelling, evil-growing weeds and thorny grass, and like a nest of many scorpions they all sprang to life from one season, and, as I said before, like shapeless mushrooms they appeared under one sharpening, as has already been said about them by the most holy Irenaeus.
31.1.4Holl GCS 25/31:383
σύγχρονοι γὰρ γεγόνασιν οὗτοι πάντες, ἕκαστος δὲ ἀπὸ τοῦ ἑτέρου τὴν κακὴν πρόφασιν ἐρανισάμενοι, ἄλλος ἀπὸ] ἄλλου ἔτι περισσότερόν <τι> βουλόμενος * χάριν ἑαυτῷ προετύπωσε διαφορὰν κακῆς ἐξευρέσεως.
synchronoi gar gegonasin houtoi pantes, hekastos de apo tou heterou tēn kakēn prophasin eranisamenoi, allos apo] allou eti perissoteron <ti> boulomenos * charin heautǭ proetypōse diaphoran kakēs exeureseōs.
For all these were contemporaries, each borrowing the evil pretext from another, one from another, each wishing … something more, and each fashioned for himself a variation of evil invention.
31.1.5Holl GCS 25/31:383
καὶ πάντες Γνωστικοὺς ἑαυτοὺς ὠνόμασαν, Οὐαλεντῖνός τε φημὶ καὶ οἱ πρὸ αὐτοῦ Γνωστικοί, ἀλλὰ καὶ Βασιλείδης καὶ Σατορνῖλος καὶ Κολόρβασος, Πτολεμαῖός τε καὶ Σεκοῦνδος, Καρποκρᾶς καὶ ἄλλοι πλείους.
kai pantes Gnōstikous heautous ōnomasan, Oualentinos te phēmi kai hoi pro autou Gnōstikoi, alla kai Basileidēs kai Satornilos kai Kolorbasos, Ptolemaios te kai Sekoundos, Karpokras kai alloi pleious.
And they all named themselves Gnostics: Valentinus, I mean, and the Gnostics before him, and also Basilides and Saturnilus and Colorbasus, Ptolemy and Secundus, Carpocrates and many others.
31.1.6Holl GCS 25/31:383
ἀλλὰ τὰς πάσας ἐνταῦθα ὀνομάσαντες διὰ τὴν ἐν ἑνὶ καιρῷ σχέσιν πάντων τῆς ἀναδύσεως καὶ κακοβλάστου *, ὅμως τῆς ἑκάστου σπορᾶς κακόνοιαν ἰδίᾳ ἀφηγησόμεθα. τέως δὲ ἐπὶ τὸν προκείμενον αἱρεσιάρχην καὶ τραγῳδοποιὸν ἐλεύσομαι, φημὶ δὲ Οὐαλεντῖνον καὶ τὴν αὐτοῦ διδασκαλίαν, τὴν ἀπὸ τῆς μεγάλης ταύτης Γνωστικῆς ἐπαγγελίας ὑπάρχουσαν, καταγνωστικῆς δὲ ληρῳδίας *, ὡς τοῖς συνετοῖς καταγινωσκομένη εὑρίσκεται καὶ καταγέλαστος.
alla tas pasas entautha onomasantes dia tēn en heni kairǭ schesin pantōn tēs anadyseōs kai kakoblastou *, homōs tēs hekastou sporas kakonoian idią aphēgēsometha. teōs de epi ton prokeimenon hairesiarchēn kai tragǭdopoion eleusomai, phēmi de Oualentinon kai tēn autou didaskalian, tēn apo tēs megalēs tautēs Gnōstikēs epangelias hyparchousan, katagnōstikēs de lērǭdias *, hōs tois synetois kataginōskomenē heurisketai kai katagelastos.
But having named them all here because they all emerged and sprouted evilly at one time …, we shall nevertheless describe the evil mind of each one's seed separately. Meanwhile I shall come to the heresiarch and tragedian now before us, I mean Valentinus, and his teaching, which comes from this great 'Gnostic' profession, but is rather a condemnable ('katagnostic') nonsense …, as it is found to be condemned and ridiculous by those who have understanding.
Haer. 31, chapter 2
31.2.1Holl GCS 25/31:383–384
2. Οὐαλεντῖνος μὲν οὐν οὗτος τῷ χρόνῳ διαδέχεται τοὺς πρὸ αὐτοῦ προτεταγμένους, βασιλείδην τε καὶ Σατορνῖλον, Ἐβίωνά τε καὶ Κήρινθον καὶ Μήρινθον καὶ τοὺς ἀμφʼ αὐτούς· οὗτοι γὰρ πάντες ἐν ἑνὶ καιρῷ τῷ βίῳ κακῶς ἐφύησαν, ὀλίγῳ δὲ πρόσθεν μᾶλλον οἱ περὶ Κήρινθον καὶ Μήρινθον καὶ Ἐβίωνα· ἅμα γὰρ τοῖς ἤδη μοι πρὸ αὐτῶν δεδηλωμένοις ἀνεφύησαν.
2. Oualentinos men oun houtos tǭ chronǭ diadechetai tous pro autou protetagmenous, basileidēn te kai Satornilon, Ebiōna te kai Kērinthon kai Mērinthon kai tous amphʼ autous; houtoi gar pantes en heni kairǭ tǭ biǭ kakōs ephyēsan, oligǭ de prosthen mallon hoi peri Kērinthon kai Mērinthon kai Ebiōna; hama gar tois ēdē moi pro autōn dedēlōmenois anephyēsan.
This Valentinus, then, follows in time those set out before him, Basilides and Saturnilus, and Ebion and Cerinthus and Merinthus and their followers. For all these grew up evilly in life at one time, though those around Cerinthus, Merinthus and Ebion were a little earlier; for they sprang up together with those I have already described before them.
31.2.2Holl GCS 25/31:384
τὴν μὲν οὖν αὐτοῦ πατρίδα ἢ πόθεν οὑτος γεγέννηται, οἱ πολλοὶ ἀγνοοῦσιν· οὐ γάρ τινι ῥᾴδιον τῶν συγγραφέων μεμέληται τούτου δεῖξαι τὸν τόπον. εἰς ἡμᾶς δὲ ὡς ἐνηχήσει φήμη τις ἐλήλθε· διὸ οὐ παρελευσόμεθα, καὶ τὸν τούτου τόπον μὴ ὑποδεικνύντες, ἐν ἀμφιλέκτῳ μέν εἰ δεῖ τὰ ἀληθῆ λέγειν), ὅμως τὴν εἰς ἡμᾶς ἐλθοῦσαν φάσιν οὐ σιωπήσομεν.
tēn men oun autou patrida ē pothen houtos gegennētai, hoi polloi agnoousin; ou gar tini rhądion tōn syngrapheōn memelētai toutou deixai ton topon. eis hēmas de hōs enēchēsei phēmē tis elēlthe; dio ou pareleusometha, kai ton toutou topon mē hypodeiknyntes, en amphilektǭ men ei dei ta alēthē legein), homōs tēn eis hēmas elthousan phasin ou siōpēsomen.
Most people do not know his homeland or where he was born, for none of the writers has taken care to show his place. But a report of it has reached us like a rumour; so we shall not pass it over, and though we do not demonstrate his place with certainty (if one must speak the truth, it is doubtful), we shall not keep silent about the account that has come to us.
31.2.3Holl GCS 25/31:384
ἔφασαν γὰρ αὐτόν τινες γεγενῆσθαι Φρεβωνίτην, τῆς Αἰγύπτου Παραλιώτην, ἐν Ἀλεξανδρείᾳ δὲ πεπαιδεῦσαθι τὴν τῶν Ἑλλήνων παιδείαν.
ephasan gar auton tines gegenēsthai Phrebōnitēn, tēs Aigyptou Paraliōtēn, en Alexandreią de pepaideusathi tēn tōn Hellēnōn paideian.
For some said that he was born a Phrebonite, from the coastal region of Egypt, and was educated in Greek learning at Alexandria.
31.2.4Holl GCS 25/31:384
ὅθεν κατὰ μίμημα τῆς κατὰ τὸν Ἡσίοδον θεογονίας τῶν <τε> παρʼ τῷ Ἡσιόδῳ τριάκοντα θεῶν λεγομένων καὶ αὐτὸς τὴν ἐθνόμυθον ποίησιν εἰς τὸν ἑαυτοῦ νοῦν λαβὼν καὶ ἀπὸ τῶν σὺν αὐτῷ καὶ πρὸ αὐτοῦ τῆς ἀληθείας ἐκπεπτωκότων τὴν ὑπόνοιαν κτησάμενος, καὶ αὐτὸς τὰ ἴσα τῷ Ἡσιόδῳ ἀπὸ ἑτέρων ὀνομάτων εἰς ἕτερα ματαποιήσας ἠθέλησε φαντάσαι τὸν κόσμον.
hothen kata mimēma tēs kata ton Hēsiodon theogonias tōn <te> parʼ tǭ Hēsiodǭ triakonta theōn legomenōn kai autos tēn ethnomython poiēsin eis ton heautou noun labōn kai apo tōn syn autǭ kai pro autou tēs alētheias ekpeptōkotōn tēn hyponoian ktēsamenos, kai autos ta isa tǭ Hēsiodǭ apo heterōn onomatōn eis hetera matapoiēsas ēthelēse phantasai ton kosmon.
So, in imitation of Hesiod's Theogony and of the thirty gods said to be in Hesiod, he too took the pagan myth-making into his own mind, and having got his notion from those with him and before him who had fallen from the truth, he too, turning the same things as Hesiod into other names, wanted to present a fanciful picture of the world.
31.2.5Holl GCS 25/31:384
τριάκοντα γὰρ καὶ οὗτος θεοὺς καὶ αἰῶνας καὶ οὐρανοὺς βούλεται παρεισάγειν· ὧν ὁ μὲν πρῶτός ἐστι Βυθός, ὡς καὶ αὐτὸς ἔφη ἀφραίνων τῇ διανοίᾳ ὁποῖα ἀμέλει καὶ ὁ αὐτοῦ προβολεὺς τῆς ἐννοίας Ἡσίοδος Χάος πρώτιστα θεῶν« ἔφη· Χάος δὲ καὶ Βυθὸς τίνι οὐκ ἂν σαφῆ εἵη τὸ ὁμώνυμον κεκτημένα;
triakonta gar kai houtos theous kai aiōnas kai ouranous bouletai pareisagein; hōn ho men prōtos esti Bythos, hōs kai autos ephē aphrainōn tę̄ dianoią hopoia amelei kai ho autou proboleus tēs ennoias Hēsiodos Chaos prōtista theōn« ephē; Chaos de kai Bythos tini ouk an saphē heiē to homōnymon kektēmena?
For he too wants to introduce thirty gods and aeons and heavens, of which the first is Depth, as he himself said in the folly of his mind, just as, of course, Hesiod, the father of his idea, said, 'Chaos first of the gods.' Who would not see that Chaos and Depth have the same meaning?
31.2.6Holl GCS 25/31:384
ὅρα δὲ τὴν τοῦ ἀγύρτου τετραγῳδημένην μυθοποιίαν καὶ μοχθηρὰν διδασκαλίαν. τριάκοντα γὰρ οὑτος, ὡς ἔφην, αἰῶνας βούλεται παριστᾶν, οὓς καὶ θεοὺς ὀνομίζει, δεκαπέντε ἄρρενας καὶ θηλείας τοσαύτας εἶναι λέγων.
hora de tēn tou agyrtou tetragǭdēmenēn mythopoiian kai mochthēran didaskalian. triakonta gar houtos, hōs ephēn, aiōnas bouletai paristan, hous kai theous onomizei, dekapente arrenas kai thēleias tosautas einai legōn.
See the charlatan's tragic myth-making and wicked teaching. For, as I said, he wants to present thirty aeons, whom he also calls gods, saying that fifteen are male and as many female.
31.2.7Holl GCS 25/31:384–385
ἕκαστον δὲ αἰῶνα ἀρρενόθηλυν καὶ ζεῦγός φησιν αὐτὸς καὶ οἱ αὐτοῦ· δεκαπέντε δὲ δυάδας φασὶν εἶναι, ἃς συζυγίας καλοῦσι. τὸν ἀριθμὸν δὲ εἶναι τριάκοντα αἰῶνας, ἑκάστην δὲ θήλειαν γεννᾶν ἀπὸ τοῦ ἄρρενος τοὺς καθεξῆς αἰῶνας· εἶναι δὲ τούτους ὡς ὑποτέτακται, κατὰ ἀντιπαράθεσιν ἑκάστου ἀρ- ρενικοῦ ὀνόματος τεταγμένου ἄντικρυς τοῦ θηλυκοῦ ὀνόματος, καὶ ἔστιν·
hekaston de aiōna arrenothēlyn kai zeugos phēsin autos kai hoi autou; dekapente de dyadas phasin einai, has syzygias kalousi. ton arithmon de einai triakonta aiōnas, hekastēn de thēleian gennan apo tou arrenos tous kathexēs aiōnas; einai de toutous hōs hypotetaktai, kata antiparathesin hekastou ar- renikou onomatos tetagmenou antikrys tou thēlykou onomatos, kai estin;
He and his followers say that each aeon is male-female and a pair; they say there are fifteen dyads, which they call syzygies. The number, they say, is thirty aeons, and each female bears the following aeons from the male. They are as set out below, each male name placed opposite the female name, and it is this:
31.2.8Holl GCS 25/31:385
Ἀμψίου Αὐραὰν Βουκοῦα Θαρδουοῦ Οὐβουκοῦα θαρδεδδεὶν Μερεξὰ Ἀτὰρ Βαρβὰ οὐδουὰκ Ἐστὴν Οὐδουουὰκ Ἐσλὴν] Ἀμφαὶν Ἐσσουμὲν] Οὐανανὶν Λαμερτάρδα Ἀθαὲς Σουμὶν Ἀλλωρὰ Κουβιαθὰ Δαναδαρία Δαμμὼ Ὠρὴν λαναφὲκ Οὐδινφὲκ Ἐμφιβοχὲ Βάρρα Ἀσίου Ἀχὲ Βελὶμ Δεξαριχὲ Μασεμών.
Ampsiou Auraan Boukoua Thardouou Ouboukoua thardeddein Merexa Atar Barba oudouak Estēn Oudououak Eslēn] Amphain Essoumen] Ouananin Lamertarda Athaes Soumin Allōra Koubiatha Danadaria Dammō Ōrēn lanaphek Oudinphek Emphiboche Barra Asiou Ache Belim Dexariche Masemōn.
Ampsiu, Auraan; Bukua, Thardu-u; Ubukua, Thardeddein; Merexa, Atar; Barba, Uduak; Esten, Uduuak; Eslen, Amphain; Essumen, Uananin; Lamertarda, Athaes; Sumin, Allora; Kubiatha, Danadaria; Dammo, Oren; Lanaphek, Udinphek; Emphiboche, Barra; Asiu, Ache; Belim, Dexariche; Masemon.
31.2.9Holl GCS 25/31:385
καὶ οὕτως μὲν σύγκεινται ὡς κατὰ συζυγίαν ἀρρενοθήλεος, ἐν δὲ τῇ ἀκολουθίᾳ κατὰ διαδοχὴν οὕτως· Ἀμψίου Ἀὐραὰν Βουκοῦα Θαρδουοῦ Οὐβουκοῦα Θαρδεδδεὶν Μερεξὰ Ἀτὰρ βαρβὰ Οὐδουὰκ Ἐστὴν Οὐδουουὰκ Ἐσλὴν] Ἀμφαὶν Ἐσσουμὲν] Οὐανανὶν Λαμεράρδε Ἀθαμὲς Σουμὶν Ἀλλωρὰ Κουβιαθὰ Δαναδαρία Δαμμὼ Ὠρὴν Λαναφὲκ Οὐδινφὲκ Ἐμφιβοχὲ Βάρρα Ἀσσίου Ἀχὲ Βελὶμ Δεξαριχὲ Μασεμών·
kai houtōs men synkeintai hōs kata syzygian arrenothēleos, en de tę̄ akolouthią kata diadochēn houtōs; Ampsiou Auraan Boukoua Thardouou Ouboukoua Thardeddein Merexa Atar barba Oudouak Estēn Oudououak Eslēn] Amphain Essoumen] Ouananin Lamerarde Athames Soumin Allōra Koubiatha Danadaria Dammō Ōrēn Lanaphek Oudinphek Emphiboche Barra Assiou Ache Belim Dexariche Masemōn;
They are arranged thus as male-female pairs, but in order of succession thus: Ampsiu, Auraan, Bukua, Thardu-u, Ubukua, Thardeddein, Merexa, Atar, Barba, Uduak, Esten, Uduuak, Eslen, Amphain, Essumen, Uananin, Lamerarde, Athames, Sumin, Allora, Kubiatha, Danadaria, Dammo, Oren, Lanaphek, Udinphek, Emphiboche, Barra, Assiu, Ache, Belim, Dexariche, Masemon.
31.2.10Holl GCS 25/31:385–386
ὡν ὀνομάτων ἑρμηνεῖσί εἰσιν αἵδε· Βυθὸς <καὶ> Σιγή. Νοῦς καὶ Ἀλήθεια, Λόγος καὶ Ζωή, Ἄνθρωπος καὶ Ἐκκλησία, Παράκλητος καὶ Πίστις, Πατρικὸς καὶ Ἐλπίς, Μητρικὸς καὶ Ἀγάπη, Ἀείνους καὶ Σύνεσις, Θελητὸς (ὁ καὶ Φῶς) καὶ Μακαριότης, Ἐκκλησιαστικὸς καὶ Σοφία, Βύθιος καὶ Μῖξις Ἀγήρατος καὶ Ἕνωσις, Αὐτοφυὴς καὶ Σύγκρασις, Μονογενὴς καὶ Ἑνότης, Ἀκίνητος καὶ Ἡδονή.
hōn onomatōn hermēneisi eisin haide; Bythos <kai> Sigē. Nous kai Alētheia, Logos kai Zōē, Anthrōpos kai Ekklēsia, Paraklētos kai Pistis, Patrikos kai Elpis, Mētrikos kai Agapē, Aeinous kai Synesis, Thelētos (ho kai Phōs) kai Makariotēs, Ekklēsiastikos kai Sophia, Bythios kai Mixis Agēratos kai Henōsis, Autophyēs kai Synkrasis, Monogenēs kai Henotēs, Akinētos kai Hēdonē.
The translations of these names are as follows: Depth and Silence; Mind and Truth; Word and Life; Man and Church; Paraclete and Faith; Paternal and Hope; Maternal and Love; Ever-Mind and Understanding; Willed (also called Light) and Blessedness; Ecclesiastical and Wisdom; Deep and Mixture; Ageless and Union; Self-grown and Blending; Only-begotten and Unity; Unmoved and Pleasure.
31.2.11Holl GCS 25/31:386
κατὰ δὲ ἀριθμὸν διαδοχῆς καὶ ἀκολουθίας ἀπὸ τοῦ ἀνωτάτου ἀκατονομάστου Πατρὸς καὶ Βυθοῦ παρʼ αὐτοῖς ὀνομαζομένου ἕως τούτου τοῦ καθʼ ἡμᾶς οὐρανοῦ ὁ τῶν τριάκοντα ἀριθμὸς οὕτως ἔχει· Βυθὸς Σιγὴ Νοῦς Ἀλήθεια Λόγος Ζωὴ Ἄνθρωπος Ἐκκλησία Παράκλητος Πίστις Πατρικὸς Ἐλπὶς Μητρικὸς Ἀγάπη Ἀείνους Σύνεσις Θελητὸς (ὁ καὶ Φῶς) Μακαριότης Ἐκκλησιαστικὸς Σοφία Βύθιος Μῖξις Ἀγήρατος, Ἕνωσις Αὐτοφυὴς Σύγκρασις Μονογενὴς Ἑνότης Ἀκίνητος Ἡδονή.
kata de arithmon diadochēs kai akolouthias apo tou anōtatou akatonomastou Patros kai Bythou parʼ autois onomazomenou heōs toutou tou kathʼ hēmas ouranou ho tōn triakonta arithmos houtōs echei; Bythos Sigē Nous Alētheia Logos Zōē Anthrōpos Ekklēsia Paraklētos Pistis Patrikos Elpis Mētrikos Agapē Aeinous Synesis Thelētos (ho kai Phōs) Makariotēs Ekklēsiastikos Sophia Bythios Mixis Agēratos, Henōsis Autophyēs Synkrasis Monogenēs Henotēs Akinētos Hēdonē.
In numerical order of succession, from the highest unnameable Father, whom they call Depth, down to this heaven of ours, the number of the thirty is as follows: Depth, Silence, Mind, Truth, Word, Life, Man, Church, Paraclete, Faith, Paternal, Hope, Maternal, Love, Ever-Mind, Understanding, Willed (also called Light), Blessedness, Ecclesiastical, Wisdom, Deep, Mixture, Ageless, Union, Self-grown, Blending, Only-begotten, Unity, Unmoved, Pleasure.
Haer. 31, chapter 3
31.3.1Holl GCS 25/31:386
3. Καὶ αὕτη μὲν ἡ τῶν τριάκοντα Αἰώνων παρʼ αὐτοῖς μυθοποιουμένη τραγῳδία καὶ ἡ κατὰ συζυγίαν πνευματικοῦ δῆθεν Πληρώματος κενοφωνία· ἐάν τις συγκρίνων τῇ
3. Kai hautē men hē tōn triakonta Aiōnōn parʼ autois mythopoioumenē tragǭdia kai hē kata syzygian pneumatikou dēthen Plērōmatos kenophōnia; ean tis synkrinōn tę̄
This, then, is the tragedy of the thirty aeons as myth-made among them, and the empty talk about a supposedly spiritual Pleroma arranged in syzygies. If anyone compares it with the
31.3.2Holl GCS 25/31:386
παρὰ Ἡσιόδῳ καὶ Στησιχόρῳ καὶ τοῖς ἄλλοις ποιηταῖς τῶν Ἑλλήνων παραθῆται, εὕροι ἂν ἐκ παραλλήλου τὰ αὐτὰ ὄντα καὶ οὐδὲν ἕτερον, καὶ ἐκ τούτου γνώσεται ὡς οὐδὲν θαυμαστὸν οἱ τῶν δογμάτων αἱρεσιάρχαι μυστηριωδῶς ἐπαγγέλλονται λέγειν.
para Hēsiodǭ kai Stēsichorǭ kai tois allois poiētais tōn Hellēnōn parathētai, heuroi an ek parallēlou ta auta onta kai ouden heteron, kai ek toutou gnōsetai hōs ouden thaumaston hoi tōn dogmatōn hairesiarchai mystēriōdōs epangellontai legein.
[myth-making] in Hesiod and Stesichorus and the other Greek poets and sets them side by side, he will find that they are the same, and nothing else; and from this he will know that the heresiarchs say nothing wonderful in the doctrines they announce as mysteries.
31.3.3Holl GCS 25/31:386–387
οὐδὲν γὰρ ἄλλο ἢ Ἑλλήνων ἀπεμάξαντο τὴν ἐπίπλαστον ποιητικὴν ἕξιν τῆς ἐθνομύθου πλάνης καὶ διδασκαλίας, οὐδὲν ἀλλοιώσαντες πλὴν τῆς παρʼ αὐτοῖς μεταπεποιημένης βαρβαρικῆς ὀνοματοποιίας.
ouden gar allo ē Hellēnōn apemaxanto tēn epiplaston poiētikēn hexin tēs ethnomythou planēs kai didaskalias, ouden alloiōsantes plēn tēs parʼ autois metapepoiēmenēs barbarikēs onomatopoiias.
For they did nothing but copy the Greeks' fabricated poetic habit of pagan mythical error and teaching, changing nothing except the barbarous names they have remade.
31.3.4Holl GCS 25/31:387
οὕτω γάρ φασι καὶ οἱ περὶ Ἡσίοδον· πρῶτον πάντων γίνεται Χάος, ἴνα εἴπωσι Βυθόν, εἶτα Νὺξ Ἔρεβος Γῆ Ἡμέρα Ἔρως Μῆτις Μόρος Ὀϊζὺς Πότμος Νέμεσις Μῶμος Φιλότης Θάνατος Δυσνομία Γήρως Ἄτη Ἵμερος Λήθη Ὕπνος Ὑσμίνη Λυσιμελὴς Ὕβρις Εὐφρόνιος Αἴγλη παυσιμέριμνος Ἀπάτη Ἡδυμελὴς Ἔρις.
houtō gar phasi kai hoi peri Hēsiodon; prōton pantōn ginetai Chaos, ina eipōsi Bython, eita Nyx Erebos Gē Hēmera Erōs Mētis Moros Oïzys Potmos Nemesis Mōmos Philotēs Thanatos Dysnomia Gērōs Atē Himeros Lēthē Hypnos Hysminē Lysimelēs Hybris Euphronios Aiglē pausimerimnos Apatē Hēdymelēs Eris.
For Hesiod and his school say this: first of all comes Chaos (as they would say, Depth), then Night, Erebus, Earth, Day, Love, Counsel, Doom, Woe, Fate, Nemesis, Blame, Affection, Death, Lawlessness, Old Age, Ruin, Desire, Forgetfulness, Sleep, Battle, Limb-loosener, Insolence, Euphronius, Radiance, Care-ender, Deceit, Sweet-song, Strife.
31.3.5Holl GCS 25/31:387
καὶ οὑτος μὲν ὁ ἀριθμὸς κατὰ ἀκολουθίαν ἀρρενοθήλεος οὕτως ἔχει τὴν τριακοντάδα. εἰ δέ τις θελήσειεν ἰδεῖν πῶς πλαττόμενοι οὗτοι ἓν πρὸς τὸ ἕν, εὕροι ἂν οὕτως συναπτόμενα καὶ συζευγνύμενα ἀλλήλοις ἃ τοῖς ποιηταῖς ἔδοξεν,
kai houtos men ho arithmos kata akolouthian arrenothēleos houtōs echei tēn triakontada. ei de tis thelēseien idein pōs plattomenoi houtoi hen pros to hen, heuroi an houtōs synaptomena kai syzeugnymena allēlois ha tois poiētais edoxen,
This number, in male-female sequence, makes up the thirty. And if anyone wanted to see how these are fashioned one with another, he would find the things the poets imagined joined and yoked to each other thus:
31.3.6Holl GCS 25/31:387
ὡς τὸν μὲν Βυθὸν Νυκτί τε καὶ Σιγῇ συνάψαντες ἐποίησαν Γῆν γεννᾶσθαι· ἄλλοι δὲ Οὐρανόν, ὃν δὴ καὶ Ὑπερίονα κεκλήκασι, τὸν δὲ] αὐτὸν τῇ Γῇ συναφθέντα φασὶ γεγεννηκέναι ἄρσενάς τε καὶ θηλείας, καὶ τοὺς καθεξῆς ὁμοίως ἕως τῆς πάσης αὐτῶν ποιήσεως, ὡς ἔχει ἡ ἀπέραντος τοῦ μύθου ληρώδης φλυαρία.
hōs ton men Bython Nykti te kai Sigę̄ synapsantes epoiēsan Gēn gennasthai; alloi de Ouranon, hon dē kai Hyperiona keklēkasi, ton de] auton tę̄ Gę̄ synaphthenta phasi gegennēkenai arsenas te kai thēleias, kai tous kathexēs homoiōs heōs tēs pasēs autōn poiēseōs, hōs echei hē aperantos tou mythou lērōdēs phlyaria.
they joined Depth with Night and Silence and made Earth be born; others [say] Heaven, whom they have also called Hyperion, and say that he, joined with Earth, begot males and females, and those that follow likewise, to the whole of their creation, as the endless, silly babble of the myth has it.
31.3.7Holl GCS 25/31:387
εὕροι δʼ ἂν οὕτως συναπτόμενά τε καὶ συζευγνύμενα καὶ δυνάμενα οὕτως συντίθεσθαι· Χάος Νύξι Ἔρεβος Γῆ, Αἰθὴρ Ἡμέρα, Ἔρως Μῆτις, Μόρος Ὀϊζύς, Πότμος Νέμεσις, Μῶμος Φιλότης, Θάνταος Δυσνομία, Γήρως Ἄτη, Ἵμερος Λήθη, Ὕπνος Ὑσμίνη, Λυσιμελὴς Ὕβρις, Εὐφρόνιος Αἴγλη, Παυσιμέριμνος Ἀπάτη, Ἡδυμελὴς Ἔρις.
heuroi dʼ an houtōs synaptomena te kai syzeugnymena kai dynamena houtōs syntithesthai; Chaos Nyxi Erebos Gē, Aithēr Hēmera, Erōs Mētis, Moros Oïzys, Potmos Nemesis, Mōmos Philotēs, Thantaos Dysnomia, Gērōs Atē, Himeros Lēthē, Hypnos Hysminē, Lysimelēs Hybris, Euphronios Aiglē, Pausimerimnos Apatē, Hēdymelēs Eris.
One would find them joined and paired and able to be combined thus: Chaos, Night; Erebus, Earth; Aether, Day; Love, Counsel; Doom, Woe; Fate, Nemesis; Blame, Affection; Death, Lawlessness; Old Age, Ruin; Desire, Forgetfulness; Sleep, Battle; Limb-loosener, Insolence; Euphronius, Radiance; Care-ender, Deceit; Sweet-song, Strife.
31.3.8Holl GCS 25/31:387
εἰ δὲ προσέχοι τις τῷ αὐτῶν πλάσματι καὶ βουληθείη γνῶναι ὡς ἀπὸ τῶν κοσμικῶν καὶ Ἑλληνικῶν ποιητῶν, ἐξ ὧν οὗτοι ἐνεβροντήθησαν, μάτην ἐνθουσιῶντες > ἃ μὴ δεῖ, ματαιοπονίαν τε καὶ κάματον ἀνωφελῆ, *, εὕροι ἂν αὐτοὺς τοσούτῳ μᾶλλον πεπλανημένους.
ei de prosechoi tis tǭ autōn plasmati kai boulētheiē gnōnai hōs apo tōn kosmikōn kai Hellēnikōn poiētōn, ex hōn houtoi enebrontēthēsan, matēn enthousiōntes > ha mē dei, mataioponian te kai kamaton anōphelē, *, heuroi an autous tosoutǭ mallon peplanēmenous.
And if anyone paid attention to their fiction and wished to know how, from the worldly and Greek poets by whom they were thunderstruck, raving in vain … what they should not, a vain and useless toil …, he would find them all the more led astray.
Haer. 31, chapter 4
31.4.1Holl GCS 25/31:387–388
4. Ὅθεν καὶ ἔτι ὑφηλοτέρως δῆθεν ἐξερευνῶντες ᾠήθησαν καὶ Υστέρημα τῷ ἰδίῳ αὐτῶν δαιμονισθέντι διανοήματι ἐξευρεῖν, ὅπερ Υστέρημα καὶ Παντοκράτορα καὶ Δημιουργὸν καλοῦσι καὶ κτιστὴν οὐσιῶν·
4. Hothen kai eti hyphēloterōs dēthen exereunōntes ǭēthēsan kai Ysterēma tǭ idiǭ autōn daimonisthenti dianoēmati exeurein, hoper Ysterēma kai Pantokratora kai Dēmiourgon kalousi kai ktistēn ousiōn;
Hence, searching still more loftily, as they suppose, they thought in their own demon-possessed reasoning that they had also found a Deficiency, which Deficiency they also call Almighty and Demiurge and creator of substances.
31.4.2Holl GCS 25/31:388
ἀφʼ οὗπερ πάλιν καὶ ὑστέραν Ὀγδοάδα μετὰ ἑπτὰ οὐρανῶν, κατὰ τὴν πρώτην Ὀγδοάδα ἀφομοιωθεῖσαν, ἐκτίσθαι λέγουσιν, αὐτοῦ ὄντος ἐν τῇ Ὀγδοάδι καὶ ἑπτὰ οὐρανοὺς μετʼ αὐτὴν
aphʼ houper palin kai hysteran Ogdoada meta hepta ouranōn, kata tēn prōtēn Ogdoada aphomoiōtheisan, ektisthai legousin, autou ontos en tę̄ Ogdoadi kai hepta ouranous metʼ autēn
From him in turn they say a later Ogdoad was created after seven heavens, made in the likeness of the first Ogdoad, he himself being in the Ogdoad, and seven heavens after it.
31.4.3Holl GCS 25/31:388
ᾡ Ὑστερήματι βούλονται συνάπτειν μὲν ἀμιγῆ τινα Αἰῶνα καὶ ἀθήλυντον, ἀπὸ Πληρώματος δὲ ἐνταῦθα ἐλθόντα κατʼ ἀναζήτησιν τῆς ψυχῆς τῆς ἄνωθεν ἀπὸ τῆς μητρὸς Σοφίας Μούσης, δὴ καὶ Ἀχαμὼθ βούλονται τὸ ὄνομα ἀνατυποῦν τε καὶ πλάττειν, ὃν δὴ καὶ Σωτῆρα καλεῖν * καὶ Ὅρον καὶ Σταυρὸν καὶ Ὁροθέτην καὶ Μεταγωγέα καὶ Ἰησοῦν τὸν διὰ Μαρίας ὡς διὰ σωλῆνος παρελθόντα.
hǭ Hysterēmati boulontai synaptein men amigē tina Aiōna kai athēlynton, apo Plērōmatos de entautha elthonta katʼ anazētēsin tēs psychēs tēs anōthen apo tēs mētros Sophias Mousēs, dē kai Achamōth boulontai to onoma anatypoun te kai plattein, hon dē kai Sōtēra kalein * kai Horon kai Stauron kai Horothetēn kai Metagōgea kai Iēsoun ton dia Marias hōs dia sōlēnos parelthonta.
With this Deficiency they want to join a certain unmixed and non-female Aeon, who came here from the Pleroma in search of the soul from above, from the mother Wisdom, … whose name they want to represent and fashion as Achamoth. Him they call Saviour, Limit, Cross, Limit-setter, Transferrer, and Jesus who passed through Mary as through a pipe.
31.4.4Holl GCS 25/31:388–389
εἶναι δὲ αὐτὸν φῶς ἀπὸ τοῦ ἄνω Χριστοῦ καὶ διὰ τοῦτο πατρωνυμικῶς καλεῖσθαι Φῶς διὰ τὸ ἄνω Φῶς καὶ Χριστὸν διὰ τὸν ἄνω Χριστὸν καὶ Λόγον διὰ τὸν ἄνω Λόγον καὶ Νοῦν ὡσαύτως >
einai de auton phōs apo tou anō Christou kai dia touto patrōnymikōs kaleisthai Phōs dia to anō Phōs kai Christon dia ton anō Christon kai Logon dia ton anō Logon kai Noun hōsautōs >
He is light from the Christ above, and therefore he is called by his father's name 'Light' because of the Light above, and 'Christ' because of the Christ above, and 'Word' because of the Word above, and 'Mind' likewise …
31.4.5Holl GCS 25/31:389
Σωτῆρα λέγεσθαι. ἀεὶ δὲ ὑπερβαίνειν τὸν αὐτοῦ πατέρα τὸν Δημιουργόν, συνανφέρειν δὲ τοὺς αὐτῷ πειθομένους ἅμα αὐτῷ πρὸς τὰς ἄνω συζυγίας τοῦ Πληρώματος.
Sōtēra legesthai. aei de hyperbainein ton autou patera ton Dēmiourgon, synanpherein de tous autǭ peithomenous hama autǭ pros tas anō syzygias tou Plērōmatos.
… is called Saviour. He always surpasses his father the Demiurge, and carries up with him those who obey him to the syzygies of the Pleroma above.
31.4.6Holl GCS 25/31:389
καὶ ὠ τῆς τούτων ληρῳδίας καὶ τοσαύτης ματαιολογίας. παραθήσομαι δὲ ὡς προεῖπον) καὶ ὡς αὐτοὶ συνέζευξαν τοῖς ποιητικοῖς καὶ ἐθνομύθοις πλάσμασι τὴν αὐτῶν ληρολογίαν,
kai ō tēs toutōn lērǭdias kai tosautēs mataiologias. parathēsomai de hōs proeipon) kai hōs autoi synezeuxan tois poiētikois kai ethnomythois plasmasi tēn autōn lērologian,
Oh, their nonsense and such great vanity! But I shall also set out (as I said before) how they joined their babble to the poetic and pagan fictions.
31.4.7Holl GCS 25/31:389
μετὰ τὴν τριακοντάδα γὰρ * τὸ ἓν ὄνομα μέσον καὶ ἀθήλυντον καὶ μετʼ αὐτὸ τὴν κατὰ συζυγίαν πάλιν Ὀγδοάδα εὑρεθεῖσαν ἀπὸ τοῦ Δημιουργοῦ, δυναμένην καὶ οὕτως συντίθεσθαι, καὶ ἔσςτιν τὰ ὀνόματα τάδε· πρῶτος ἐξέπαφος, Πορφυρίων Κλωθὼ Ῥύακος Λάχεσις Ἐπιφάων Ἄτροπος Ὑπερίων Ἀστεροπή.
meta tēn triakontada gar * to hen onoma meson kai athēlynton kai metʼ auto tēn kata syzygian palin Ogdoada heuretheisan apo tou Dēmiourgou, dynamenēn kai houtōs syntithesthai, kai esstin ta onomata tade; prōtos exepaphos, Porphyriōn Klōthō Rhyakos Lachesis Epiphaōn Atropos Hyperiōn Asteropē.
For after the thirty … the one name in the middle, not female, and after it again the Ogdoad in syzygies found from the Demiurge, which can also be arranged thus. The names are these: first Ekpaphus, Porphyrion, Clotho, Rhyacus, Lachesis, Epiphaon, Atropos, Hyperion, Asterope.
31.4.8Holl GCS 25/31:389
καὶ αὕτη μὲν ἡ τῶν ποιητῶν τούτων σκηνή, ἔχουσα καὶ ἄλλας πολλὰς όνομασίας θεῶν παρ΄ αὐτοῖς ὀνομαζομένων, ἀρρένων τε καὶ θηλειῶν, ἄλλως καὶ ἄλλως παρά τισι λεγομένων, δυναμένων ποιῆσαι καὶ τριακοσίων ἑξήκοντα πέντε ἀριθμὸν καὶ ἔτι εἰς πρόφασιν τῶν ἄλλων αἱρέσεων τῶν ταύτην πάλιν τὴν τραγικὴν ὑπόθεσιν ἐνστησαμένων ὀνειρωττομένων.
kai hautē men hē tōn poiētōn toutōn skēnē, echousa kai allas pollas onomasias theōn par΄ autois onomazomenōn, arrenōn te kai thēleiōn, allōs kai allōs para tisi legomenōn, dynamenōn poiēsai kai triakosiōn hexēkonta pente arithmon kai eti eis prophasin tōn allōn haireseōn tōn tautēn palin tēn tragikēn hypothesin enstēsamenōn oneirōttomenōn.
And this is the stage of these poets, which also has many other names of gods named among them, male and female, called differently by different writers, which could make up the number three hundred and sixty-five, and also provide a pretext for the other heresies which, dreaming, set up this tragic scheme again.
31.4.9Holl GCS 25/31:389
μετὰ γὰρ τὰ προειρημένα ὀνόματά φασιν οἱ περὶ Ἡσίοδον καὶ Ὀρφέα καὶ Στησίχορον γεγενῆσθαι Οὐρανόν τε καὶ Τάρταρον, Κρόνον τε καὶ ῥέαν, Δία τε καὶ Ἥραν καὶ Ἀπόλλωνα, Ποσειδῶνά τε καὶ Πλούτωνα, καὶ μυρίους λοιπὸν τοὺς παρʼ αὐτοῖς ὀνομαζομένους 〈θεούς〉. πολλὴ γὰρ τούτων ἡ ἀπατηλὸς ἐξ ὑπονοίας πλάνη, ἥτις κενοφωνίαν ἐγκισσήσασα καὶ ἐξευραμένη πολλοὺς μύθους ἐποιητευσατο.
meta gar ta proeirēmena onomata phasin hoi peri Hēsiodon kai Orphea kai Stēsichoron gegenēsthai Ouranon te kai Tartaron, Kronon te kai rhean, Dia te kai Hēran kai Apollōna, Poseidōna te kai Ploutōna, kai myrious loipon tous parʼ autois onomazomenous 〈theous〉. pollē gar toutōn hē apatēlos ex hyponoias planē, hētis kenophōnian enkissēsasa kai exeuramenē pollous mythous epoiēteusato.
For after the names already mentioned, Hesiod, Orpheus and Stesichorus say that Heaven and Tartarus came into being, Cronus and Rhea, Zeus and Hera and Apollo, Poseidon and Pluto, and the countless others named ⟨gods⟩ among them. For great is their deceitful error, born of conjecture, which, weaving empty talk like ivy and inventing it, has composed many myths.
31.4.10Holl GCS 25/31:389–390
Καὶ αὕτη ἐστὶν δοκοῦσα φαντάζειν τὴν τῶν ἀπατωμένων τούτων διάνοιαν. γελοῖα δὲ εὐθὺς πᾶσιν εὑρίσκεται ταῦτα τοῖς κατὰ θεὸν τὸν νοῦν πεφωτισμένοις.
Kai hautē estin dokousa phantazein tēn tōn apatōmenōn toutōn dianoian. geloia de euthys pasin heurisketai tauta tois kata theon ton noun pephōtismenois.
And this is what seems to fill the minds of these deceived people with fancies. But these things are at once found ridiculous by all whose minds are enlightened in God.
31.4.11Holl GCS 25/31:390
παρελθὼν δὲ ταῦτα αὐθις ταῖς ἀπὸ τῶν βιβλίων αὐτῶν ἀκολουθίαις * πρὸς ἔπος ἔπος κατὰ λέξιν τὴν παράθεσιν τῆς παρʼ αὐτοῖς ἀναγνώσσεως, λέγω δὴ τῆς βίβλου, ἐνταῦθα ποιήσομαι, καὶ ἔστιν τάδε·
parelthōn de tauta authis tais apo tōn bibliōn autōn akolouthiais * pros epos epos kata lexin tēn parathesin tēs parʼ autois anagnōsseōs, legō dē tēs biblou, entautha poiēsomai, kai estin tade;
Passing over these, I shall now set out here, word for word, from the sequence of their books …, the text of what is read among them, I mean the book, and it is as follows:
Haer. 31, chapter 5
31.5.1Holl GCS 25/31:390
5. Παρὰ φρονίμοις, παρὰ δὲ ψυχικοῖς, παρὰ δὲ σαρκικοῖς, παρὰ δὲ κοσμικοῖς παρὰ δὲ τῷ Μεγέθει * νοῦς ἀκατάργητος τοῖς ἀκαταργήτοις χαίρειν.
5. Para phronimois, para de psychikois, para de sarkikois, para de kosmikois para de tǭ Megethei * nous akatargētos tois akatargētois chairein.
"To the wise, to the psychics, to the fleshly, to the worldly, from the Greatness …: an indestructible mind to the indestructible ones, greeting.
31.5.2Holl GCS 25/31:390
Ἀνονομάστων ἐγὼ καὶ ἀρρήτων καὶ ὐπερουρανίων μνείαν ποιοῦμαι μυστηρίων πρὸς ὑμᾶς, οὔτε ἀρχαῖς οὔτε ἐξουσίαις οὔτε ὑποταγαῖς οὔτε πάσῃ συγχύσει περινοηθῆναι δυναμέ΄νων, μόνῃ δὲ τῇ τοῦ Ἀτρέπτου ἐννοίᾳ πεφανερωμένων.
Anonomastōn egō kai arrētōn kai yperouraniōn mneian poioumai mystēriōn pros hymas, oute archais oute exousiais oute hypotagais oute pasę̄ synchysei perinoēthēnai dyname΄nōn, monę̄ de tę̄ tou Atreptou ennoią pephanerōmenōn.
I make mention to you of mysteries that are nameless, ineffable and above the heavens, which cannot be comprehended by principalities, or powers, or subordinates, or any confusion, but have been revealed only to the thought of the Unchangeable.
31.5.3Holl GCS 25/31:390
ὅτε γὰρ > ἀρχῆς ὁ Αὐτοπάτωρ αὐτὸς ἐν ἐαυτῷ περιεῖχε τὰ πάντα, ὄντα ἐν ἑαυτῷ ἐν ἀγνωσίᾳ, ὃν καλοῦσί τινες Αἰῶνα ἀγήρατον ἀεὶ νεάζοντα, ἀρρενόθηλυν, ὃς πάντοτε περιέχει τὰ πάντα καὶ οὐκ περιέχεται, τότε ἡ ἐν αὐτῷ Ἔννοια ἠθέλησεν —
hote gar > archēs ho Autopatōr autos en eautǭ perieiche ta panta, onta en heautǭ en agnōsią, hon kalousi tines Aiōna agēraton aei neazonta, arrenothēlyn, hos pantote periechei ta panta kai ouk periechetai, tote hē en autǭ Ennoia ēthelēsen —
For when in the beginning the Self-Father himself contained all things within himself, which were in him in unknowing (whom some call the ageless, ever-young Aeon, male-female, who always contains all things and is not contained), then the Thought within him willed —
31.5.4Holl GCS 25/31:390–391
ἐχείνη, ἣν τινες Ἔν- Σιγὴν προσηγόρευσαν, ὅτι διʼ ἐνθυμήσεως χωρὶς λόγου τὰ ἅπαντα τὸ Μέγεθος ἐτελείωσεν —
echeinē, hēn tines En- Sigēn prosēgoreusan, hoti diʼ enthymēseōs chōris logou ta hapanta to Megethos eteleiōsen —
that Thought whom some have called Silence, because the Greatness perfected all things by reflection without speech —
31.5.5Holl GCS 25/31:391
ὡς οὖν προεῖπον, ἠ ἄφθαρτος > αἰώνια βουληθεῖσα δεσμὰ ῥῆξαι ἐθήλυνε τὸ Μέγεθος ἐπʼ ὀρέξει ἀναπαύσεως αὐτοῦ. καὶ αὕτη μιγεῖσα ἀνέδειξε τὸν Πατέρα τῆς ἀληθείας, ὃν οἰκείως οἱ τέλειοι Ἀνθρωπον ὠνόμασαν, ὅτι ἦι ἀντίτυπος τοῦ προόντος Ἀγεννήτου.
hōs oun proeipon, ē aphthartos > aiōnia boulētheisa desma rhēxai ethēlyne to Megethos epʼ orexei anapauseōs autou. kai hautē migeisa anedeixe ton Patera tēs alētheias, hon oikeiōs hoi teleioi Anthrōpon ōnomasan, hoti ēi antitypos tou proontos Agennētou.
as I said, the imperishable [Thought], wishing to break the eternal bonds, made the Greatness female through its desire for rest. And she, having united with him, brought forth the Father of Truth, whom the perfect fittingly named Man, because he was the counterpart of the pre-existent Unbegotten.
31.5.6Holl GCS 25/31:391–392
μετὰ τοῦτο δὲ ἡ Σιγή, φυσικὴν ἐνότητα Φωτὸς προενεγκαμένη σὺν τῷ Ἀνθρώπῳ ἦν δὲ αὐτῶν ἡ συνέλευσις τὸ θέλειν), καὶ] ἀναδείκνυσι τὴν Ἀλήθειαν. Ἀλήθεια δὲ ὐπὸ τῶν τελείων οἰκείως ὠνομάσθη, ὅτι ἀληθῶς ὁμοία ἦν τῇ ἐαυτῆς μητρὶ Σιγῇ, τῆς Σιγῆς τοῦτο βουληθείσης, ἀπομερισμὸν φύτων τοῦ τε ἄρρενος καὶ τῆς θηλείας ἴσον εἶναι, ὅπως διʼ ἑαυτῶν καὶ ἡ ἐν αὐτοῖς * φανερωθῇ τοῖς ἐξ αὐτῶν ἐν αὐτῷ] εἰς αἰσθη- τικὰ φῶτα μερισθεῖσι.
meta touto de hē Sigē, physikēn enotēta Phōtos proenenkamenē syn tǭ Anthrōpǭ ēn de autōn hē syneleusis to thelein), kai] anadeiknysi tēn Alētheian. Alētheia de ypo tōn teleiōn oikeiōs ōnomasthē, hoti alēthōs homoia ēn tę̄ eautēs mētri Sigę̄, tēs Sigēs touto boulētheisēs, apomerismon phytōn tou te arrenos kai tēs thēleias ison einai, hopōs diʼ heautōn kai hē en autois * phanerōthę̄ tois ex autōn en autǭ] eis aisthē- tika phōta meristheisi.
After this Silence, bringing forth a natural unity of Light with Man (their coming together was the act of will), brings forth Truth. Truth was fittingly so named by the perfect because she was truly like her own mother Silence, since Silence willed this: that the distribution of lights, male and female, should be equal, so that through them … too might be manifested to those who come from them, divided into perceptible lights.
31.5.7Holl GCS 25/31:392
μετὰ τοῦτο ἡ Ἀλήθεια μητρικὴν προενεγκαμένη προυνικίαν ἐθήλυνε τὸν Πατέρα ἑαυτῆς εἰς ἑαυτὴν καὶ συνῄεσαν ἐαυτοῖς ἀφθάρτῳ μίξει καί ἀγηράτῳ συγκράσει καὶ ἀναδεικνύ<ου>σι τετράδα ἀρρενόθηλυν, ἀντίτυπον τῆς προούσης τετράδος ἥτις ἦν Βυθὸς Σιγὴ Πατὴρ Ἀλήθεια). αὕτη δὲ ἡ ἐκ τοῦ Πατρὸς καὶ τῆς Ἀληθείας τετράς· Ἀνθρωπος Ἐκκλησία Λόγος Ζωή.
meta touto hē Alētheia mētrikēn proenenkamenē prounikian ethēlyne ton Patera heautēs eis heautēn kai synę̄esan eautois aphthartǭ mixei kai agēratǭ synkrasei kai anadeikny<ou>si tetrada arrenothēlyn, antitypon tēs proousēs tetrados hētis ēn Bythos Sigē Patēr Alētheia). hautē de hē ek tou Patros kai tēs Alētheias tetras; Anthrōpos Ekklēsia Logos Zōē.
After this Truth, putting forth her mother's wantonness, made her Father female towards herself, and they came together in imperishable mixture and ageless blending and bring forth a male-female tetrad, the counterpart of the pre-existent tetrad (which was Depth, Silence, Father, Truth). This is the tetrad from the Father and Truth: Man, Church, Word, Life.
31.5.8Holl GCS 25/31:392
τότε τοῦ πάντα περιέχοντος Βυθοῦ θελήματι ὁ Ἀνθρωπος καὶ ἠ Ἐκκλησία πατρικῶν μνησθέντες λόγων συνῄεσαν ἑαυτοῖς καὶ ἀναδεικνύουσι δωδεκάδα προυνίκων >. οἶ οὖν ἄρρενές εἰσι· Παράκλητος Πατρικὸς Μητρικὸς Ἀείνους 10 Θελητός, ὅ ἐστι Φῶς, Ἐκκλησιαστικός, αἱ δὲ θήλειαι· Πίστις Ἐλπίς Ἀγάπη Σύνεσις Μακαρία Σοφία.
tote tou panta periechontos Bythou thelēmati ho Anthrōpos kai ē Ekklēsia patrikōn mnēsthentes logōn synę̄esan heautois kai anadeiknyousi dōdekada prounikōn >. oi oun arrenes eisi; Paraklētos Patrikos Mētrikos Aeinous 10 Thelētos, ho esti Phōs, Ekklēsiastikos, hai de thēleiai; Pistis Elpis Agapē Synesis Makaria Sophia.
Then, by the will of Depth who contains all things, Man and Church, remembering their Father's words, came together and bring forth a dodecad of wanton [aeons] … The males are: Paraclete, Paternal, Maternal, Ever-Mind, Willed (that is, Light), Ecclesiastical; the females: Faith, Hope, Love, Understanding, Blessed, Wisdom.
31.5.9Holl GCS 25/31:392
μετέπειτα Τε Λόγος καὶ Ζωή, καὶ αὐτοὶ τὸ τῆς ἑνώσεως μεταπλάσαντες δώρημα, ἑαυτοῖς ἐκοινώνησαν ἦν δὲ ἡ κοινωνία αὐτῶν τὸ θέλημα) καὶ συνελθόντες ἀνεδείξαντο δεκάδα προυνίκων καὶ αὐτῶν ἀρρενοθηλύντων. οἱ μὲν ἄρρενές εἰσι· βύθιος Ἀγήρατος Αὐτοφυὴς Μονογενὴς Ἀκίνητος οὗτοι τὴν προσωνυμίαν > τὴν δόξαν τοῦ πάντα περιέχοντος εποιήσαντο), αἱ δὲ θήλειαι· Μῖξις Ἕνωσις Σύγκρασις Ἑνότης Ἡδονή, καὶ οὗται τὴν προσωνυμίαν εἰς δόξαν τῆς Σιγῆς πιριεποιήσαντο.
metepeita Te Logos kai Zōē, kai autoi to tēs henōseōs metaplasantes dōrēma, heautois ekoinōnēsan ēn de hē koinōnia autōn to thelēma) kai synelthontes anedeixanto dekada prounikōn kai autōn arrenothēlyntōn. hoi men arrenes eisi; bythios Agēratos Autophyēs Monogenēs Akinētos houtoi tēn prosōnymian > tēn doxan tou panta periechontos epoiēsanto), hai de thēleiai; Mixis Henōsis Synkrasis Henotēs Hēdonē, kai houtai tēn prosōnymian eis doxan tēs Sigēs piriepoiēsanto.
Afterwards Word and Life, they too transforming the gift of union, entered into fellowship with each other (their fellowship was the act of will), and coming together they brought forth a decad of wanton [aeons], they too male-female. The males are: Deep, Ageless, Self-grown, Only-begotten, Unmoved (these took their names … the glory of the one who contains all things); the females: Mixture, Union, Blending, Unity, Pleasure (and these took their names for the glory of Silence).
Haer. 31, chapter 6
31.6.1Holl GCS 25/31:392–393
6. Τετελειωμένης οὖν τῆς κατὰ Πατέρα Ἀληθείας τριακάδος, ἣν οἱ ἐπίγειοι μὴ ἐπιστάμενοι ἀριθμοῦσι καὶ ὁπόταν ἔλθωσιν ἐπʼ αὐτὴν, μηκέτι ἀριθμὸν εὑρίσκοντες ἀνακυκλοῦσι, πάλιν ἀριθμοῦντες αὐτὴν — ἔστι δὲ Βυθὸς Σιγὴ Πατὴρ Ἀλήθεια Ἄνθρωπος Ἐκκλησία Λόγος Ζωὴ Παράκλητος Πατρικὸς Μητρικὸς Ἀείνους Θελητὸς Ἐκκλησιαστικὸς Πίστις ἐλπὶς Ἀγάπη Σύνεσις Μακαρία Σοφία Βύθιος Ἀγήρατος Αὐτοφυὴς Μονογενὴς Ἀκίνητος Μῖξις Ἕνωσις Σύγκρασις Ἑνότης Ἡδονὴ —,
6. Teteleiōmenēs oun tēs kata Patera Alētheias triakados, hēn hoi epigeioi mē epistamenoi arithmousi kai hopotan elthōsin epʼ autēn, mēketi arithmon heuriskontes anakyklousi, palin arithmountes autēn — esti de Bythos Sigē Patēr Alētheia Anthrōpos Ekklēsia Logos Zōē Paraklētos Patrikos Mētrikos Aeinous Thelētos Ekklēsiastikos Pistis elpis Agapē Synesis Makaria Sophia Bythios Agēratos Autophyēs Monogenēs Akinētos Mixis Henōsis Synkrasis Henotēs Hēdonē —,
When, therefore, the Triacontad of Truth according to the Father had been completed (which those on earth, not knowing, count, and when they come to it, finding no further number, turn back in a circle and count it again) — it is Depth, Silence, Father, Truth, Man, Church, Word, Life, Paraclete, Paternal, Maternal, Ever-Mind, Willed, Ecclesiastical, Faith, Hope, Love, Understanding, Blessed, Wisdom, Deep, Ageless, Self-grown, Only-begotten, Unmoved, Mixture, Union, Blending, Unity, Pleasure —
31.6.2Holl GCS 25/31:393
τότε ὁ τὰ πάντα περιέχων συνέσιε τῇ ἀνυπερβλήτῳ δογματίσας τε κληθῆναι ἑτέραν Ὀγδοάδα ἀντί τῆς προούσης αὐθεντικῆς Ὀγδοάδος, ἥτις ἐν τῷ ἀριθμῷ τῆς Τρια κάδος μείνῃ οὐ γὰρ ἦν Μεγέθους φρόνημα δἱς ἀριθμὸν πίπτειν), ἀντέστησεν ἀντὶ τῶν ἀρρένων τοὺς ἄρρενας· Μόνον Τρίτον Πέμπτον Ἕβδομον καὶ τὰς θηλείας· Δυάδα Τετράδα Ἑξάδα Ὀγδοάδα.
tote ho ta panta periechōn synesie tę̄ anyperblētǭ dogmatisas te klēthēnai heteran Ogdoada anti tēs proousēs authentikēs Ogdoados, hētis en tǭ arithmǭ tēs Tria kados meinę̄ ou gar ēn Megethous phronēma dis arithmon piptein), antestēsen anti tōn arrenōn tous arrenas; Monon Triton Pempton Hebdomon kai tas thēleias; Dyada Tetrada Hexada Ogdoada.
then he who contains all things, having decreed with unsurpassable understanding that another Ogdoad should be called in place of the pre-existent original Ogdoad, which was to remain in the number of the Triacontad (for it was not the Greatness's mind that a number should fall twice), set up males in place of the males: One, Third, Fifth, Seventh; and the females: Dyad, Tetrad, Hexad, Ogdoad.
31.6.3Holl GCS 25/31:393
αὕτη οὖν ἡ Ὀγδοάς ἐστιν], ἡ ἀντικληθεῖσα ἀντὶ τῆς προούσης Ὀγδοάδος Βυθοῦ Πατρὸς Ἀνθρώπου Λὁγου καὶ Σιγῆς Ἀληθείας ἐκκλησίας Ζωῆς), ἡνώθη τοῖς φωσὶ καὶ ἐγένετο Τριακὰς ἀπηρτισμένη.
hautē oun hē Ogdoas estin], hē antiklētheisa anti tēs proousēs Ogdoados Bythou Patros Anthrōpou Logou kai Sigēs Alētheias ekklēsias Zōēs), hēnōthē tois phōsi kai egeneto Triakas apērtismenē.
This Ogdoad, then, called in place of the pre-existent Ogdoad (of Depth, Father, Man, Word, and Silence, Truth, Church, Life), was united with the lights, and the Triacontad was made complete.
31.6.4Holl GCS 25/31:393–394
καὶ > ἡ προοῦσα Ὀγδοὰς ἀναπαυομένη. ὁ δὲ Βυθὸς ἐξῆλθεν Μεγέθους στηρίγματι ἑνωθῆναι τῇ Τριακάδι· συνῄει γὰρ τῇ Ἀληθείᾳ καὶ ὁ Πατὴρ τῆς Ἀληθείας συνήρχετο τῇ ἐκκλησίᾶ καὶ ὁ Μητρικὸς εἶχε τὴν Ζνὴνν καὶ ὁ Παράκλητος τὴν Ἑνάδα καὶ ἡ Ἑνὰς ἡνοῦτο τῷ Πατρὶ τῆς Ἀληθείας καὶ ὁ Πατὴρ τῆς Ἀληθείας ἦν μετὰ τῆς Σιγῆς, ὁ Λόγος δὲ ὁ πνευματικὸς ἐκοινώνει * πνευματικῇ μίξει καὶ ἀφθάρτῳ συγκράσει, ποιοῦντος τὸ τέλος τοῦ Αὐτοπάτορος ἀδιχοτόμητον ἡ οὖν Τριακὰς ἀπαρτίσασα βυθια μυστήρια,
kai > hē proousa Ogdoas anapauomenē. ho de Bythos exēlthen Megethous stērigmati henōthēnai tę̄ Triakadi; synę̄ei gar tę̄ Alētheią kai ho Patēr tēs Alētheias synērcheto tę̄ ekklēsia kai ho Mētrikos eiche tēn Znēnn kai ho Paraklētos tēn Henada kai hē Henas hēnouto tǭ Patri tēs Alētheias kai ho Patēr tēs Alētheias ēn meta tēs Sigēs, ho Logos de ho pneumatikos ekoinōnei * pneumatikę̄ mixei kai aphthartǭ synkrasei, poiountos to telos tou Autopatoros adichotomēton hē oun Triakas apartisasa bythia mystēria,
And … the pre-existent Ogdoad resting. But Depth went out, by the support of the Greatness, to be united with the Triacontad: for he came together with Truth, and the Father of Truth came together with the Church, and Maternal had Life, and the Paraclete the Henad, and the Henad was united with the Father of Truth, and the Father of Truth was with Silence, and the spiritual Word had fellowship … in spiritual mixture and imperishable blending, the Self-Father making the end undivided. The Triacontad, therefore, having completed deep mysteries,
31.6.5Holl GCS 25/31:394
τελειώσασα γάμον ἐν ἀφθάρτοις ἀνέδειξε φῶτα ἄφθαρτα, ἅτινα Μεσότητος ὡνομάσθησαν τέκνα καὶ ἀχαρακτήριστα ἦσαν, τοῦ νοϊκοῦ μὴ παρακειμένου, ἐκτὸς φρονήσεως ἀναπαυόμενα χωρὶς Ἐννοίας. περὶ γὰρ οὗ τις πράσσει, ἐὰν μὴ νοῇ καθολικῶς, οὐ πράσσει.
teleiōsasa gamon en aphthartois anedeixe phōta aphtharta, hatina Mesotētos hōnomasthēsan tekna kai acharaktērista ēsan, tou noïkou mē parakeimenou, ektos phronēseōs anapauomena chōris Ennoias. peri gar hou tis prassei, ean mē noę̄ katholikōs, ou prassei.
having completed a marriage among the imperishable ones, brought forth imperishable lights, which were named children of the Middle; they were without character, since the intellectual was not present, resting outside understanding, without Thought. For whoever does something, if he does not understand it wholly, does not do it.
31.6.6Holl GCS 25/31:394
τότε γενομένων τῶν φύτων, ὧν τὴν πολυπληθίαν πρὸς ἀριθμὸν ἐξειπεῖν οὐκ ἀναγκαῖον, περινοεῖν δὲ ἕκαστον γὰρ τὸ ἴδιον ὄνομα κεκλήρωται διʼ ἐπίγνωσιν ἀρρήτων μυστηρίων),
tote genomenōn tōn phytōn, hōn tēn polyplēthian pros arithmon exeipein ouk anankaion, perinoein de hekaston gar to idion onoma keklērōtai diʼ epignōsin arrētōn mystēriōn),
Then, when the growths had come into being, whose multitude it is not necessary to state by number, but to understand (for each has been allotted its own name for the knowledge of ineffable mysteries),
31.6.7Holl GCS 25/31:394–395
ἡ οὖν Σιγὴ ουληθεῖσα εἰς ἐκλογὴν γνώσεως ἅπαντα σῶσαι συνῆγε τῇ δευτέρᾶ ἀντιτεθείσῃ Ὀγδοάδι ἀφθάρτῳ μίξει, νοϊκῇ δὲ βουλήσει· ἦν δὲ αὐτῆς ἡ νοϊκὴ βούλησις Πνεῦμα τὸ ἅγιιον, τὸ ἐν μέσῳ τῶν ἁγίων ἐκκλησιῶν. τοῦτο οὖν εἰς τὴν δευτέραν Ὀγδοάδα πέμψασα ἔπεισε καὶ αὐτὴν ἑνωθῆναι αὐτῇ. γάμος οὖν ἐτελειοῦτο ἐν τοῖς τῆς Ὀγδοάδος μέρεσιν,
hē oun Sigē oulētheisa eis eklogēn gnōseōs hapanta sōsai synēge tę̄ deutera antitetheisę̄ Ogdoadi aphthartǭ mixei, noïkę̄ de boulēsei; ēn de autēs hē noïkē boulēsis Pneuma to hagiion, to en mesǭ tōn hagiōn ekklēsiōn. touto oun eis tēn deuteran Ogdoada pempsasa epeise kai autēn henōthēnai autę̄. gamos oun eteleiouto en tois tēs Ogdoados meresin,
Silence, wishing to save all for the election of knowledge, came together with the second, substituted Ogdoad in imperishable mixture, but by intellectual will; and her intellectual will was the Holy Spirit, which is in the midst of the holy churches. Having sent this into the second Ogdoad, she persuaded it too to be united with her. So a marriage was completed in the parts of the Ogdoad,
31.6.8Holl GCS 25/31:395
ἑνουμένου τοῦ ἁγίου Πνεύματος τῷ Μόνῳ καὶ τῆς Δυάδος τῷ Τρίτῳ καὶ τοῦ Τρίτου τῇ Ἐξάδι καὶ τῆς Ὀγδοάδος τῷ Ἑβδόμῳ καὶ τοῦ Ἑβδόμου τῇ Δυάδι καὶ τῆς Ἑξάδος τῷ Πέμπτῳ.
henoumenou tou hagiou Pneumatos tǭ Monǭ kai tēs Dyados tǭ Tritǭ kai tou Tritou tę̄ Exadi kai tēs Ogdoados tǭ Hebdomǭ kai tou Hebdomou tę̄ Dyadi kai tēs Hexados tǭ Pemptǭ.
the Holy Spirit being united with the One, the Dyad with the Third, the Third with the Hexad, the Ogdoad with the Seventh, the Seventh with the Dyad, and the Hexad with the Fifth.
31.6.9Holl GCS 25/31:395
ὅλη δὲ ἡ Ὀγδοὰς συνῆλθε μετὰ ἡδονῆς ἀγηράτου καὶ ἀφθάρτου μίξεως οὐ γὰρ ἦν χωρισμὸς ἀλλήλων· ἦν δὲ σύγκρασις μεθʼ ἡδονῆς ἀμώμου) καὶ ἀνέδειξε πεντάδα προυνίκων ἀθηλύντων, ὧν | τὰ ἀνόματά ἐστι ταῦτα· Καρπιστὴς Ὁροθέτης Χαριστήριος Ἄφετος Μεταγωγεύς. οὗτοι τῆς Μεσότητος ὠνομέσθησαν υἱοί.
holē de hē Ogdoas synēlthe meta hēdonēs agēratou kai aphthartou mixeōs ou gar ēn chōrismos allēlōn; ēn de synkrasis methʼ hēdonēs amōmou) kai anedeixe pentada prounikōn athēlyntōn, hōn | ta anomata esti tauta; Karpistēs Horothetēs Charistērios Aphetos Metagōgeus. houtoi tēs Mesotētos ōnomesthēsan huioi.
The whole Ogdoad came together with ageless pleasure and imperishable mixture (for there was no separation from one another, but a blending with blameless pleasure) and brought forth a pentad of wanton [aeons] that are not female, whose names are these: Fruit-bearer, Limit-setter, Giver-of-thanks, Released, Transferrer. These were named sons of the Middle.
31.6.10Holl GCS 25/31:395
βούλομαι δὲ ὁμᾶς γβνώσκειν· Ἀμψίου Ἀὑραὰν βουκοῦα Θαρδουοῦ Οὐβουκοῦα Θαρρδεδδειν Μερεξὰ Ἀταραὰ Βαρβὰ Οὐδυάκ] Ἔστὴν Οὐδουουὰκ Ἐσλὴν] ἀμφαὶν Ἐσσουμὲν] Οὐανατάρδε Λαμερτάρδε Ἀθαμὲς Σουμὶνʼ Ἀλλωραὶ Κουβιαθὰ Δαναδαρία Δαμμὼ Ὠρὴν Λαναφὲκ Οὐδινφὲκ Ἐμφιβοχὲ Βάρρα Ἀσσίου Ἀχὲ Βελὶμ Δεξαριχὲ Μασεμών. Καὶ ταῦτα μὲν ἀπὸ μέρους Ε; τῶν βιβλίων αὐτῶν παρατεθέντα ἕως ὧδέ μοι εἰρήσθω.
boulomai de homas gbnōskein; Ampsiou Hauraan boukoua Thardouou Ouboukoua Tharrdeddein Merexa Ataraa Barba Oudyak] Estēn Oudououak Eslēn] amphain Essoumen] Ouanatarde Lamertarde Athames Souminʼ Allōrai Koubiatha Danadaria Dammō Ōrēn Lanaphek Oudinphek Emphiboche Barra Assiou Ache Belim Dexariche Masemōn. Kai tauta men apo merous E? tōn bibliōn autōn paratethenta heōs hōde moi eirēsthō.
I want you to know: Ampsiu, Auraan, Bukua, Thardu-u, Ubukua, Thardeddein, Merexa, Ataraa, Barba, Uduak, Esten, Uduuak, Eslen, Amphain, Essumen, Uanatarde, Lamertarde, Athames, Sumin, Allorai, Kubiatha, Danadaria, Dammo, Oren, Lanaphek, Udinphek, Emphiboche, Barra, Assiu, Ache, Belim, Dexariche, Masemon." Let these things, set out in part from their books, be enough for me so far.
Haer. 31, chapter 7
31.7.1Holl GCS 25/31:395–396
Ἐποιήσατο δὲ οὗτος τὸ κήρυγμα καὶ ἐν Αἰγύπτῳ, ὅθεν δὴ καὶ ὡς λείψανα ἐχίδνης ὀστέων ἔτι ἐν Αἰγύπτῳ περιλείπεται τούτου ἡ σπορά, ἔν τε τῷ Ἀθριβίτῃ καὶ Προσωπίτῃ καὶ Ἀρσινοΐτῃ καὶ Θηβαΐδι καὶ τοῖς κάτω μέρεσι τῆς Παραλίας καὶ Ἀλεξανδρειοπολίτῃ· ἀλλὰ καὶ ἐν Ῥώμῃ ἀνελθὼν κεκήρυχεν.
Epoiēsato de houtos to kērygma kai en Aigyptǭ, hothen dē kai hōs leipsana echidnēs osteōn eti en Aigyptǭ perileipetai toutou hē spora, en te tǭ Athribitę̄ kai Prosōpitę̄ kai Arsinoïtę̄ kai Thēbaïdi kai tois katō meresi tēs Paralias kai Alexandreiopolitę̄; alla kai en Rhōmę̄ anelthōn kekērychen.
He also preached in Egypt, so that his seed still survives in Egypt like the remains of a viper's bones, in the Athribite, Prosopite, Arsinoite and Thebaid nomes, in the lower parts of the coastal region, and in the Alexandrian nome. He also went up to Rome and preached.
31.7.2Holl GCS 25/31:396
εἰς Κύπρον δὲ ἐληλυθώς, †ὡς ναυάγιον ὑποστὰς φύσει σωματικῶς, τῆς πίστεως ἐξέστη καὶ τὸν νοῦν ἐξετράπη. ἐνομίζετο γὰρ πρὸ τούτου μέρος ἔχειν εὐσεβείας καὶ ὀρθῆς πίστεως ἐν τοῖς προειρημένοις τόποις. ἐν δὲ τῇ Κύπρῳ λοιπὸν εἰς ἔσχατον ἀσεβείας ἐλήλακεν καὶ ἐβάθυνεν ἑαυτὸν ἐν ταύτῃ τῇ καταγγελλομένῃ ὑπʼ αὐτοῦ μοχθηρίᾳ.
eis Kypron de elēlythōs, †hōs nauagion hypostas physei sōmatikōs, tēs pisteōs exestē kai ton noun exetrapē. enomizeto gar pro toutou meros echein eusebeias kai orthēs pisteōs en tois proeirēmenois topois. en de tę̄ Kyprǭ loipon eis eschaton asebeias elēlaken kai ebathynen heauton en tautę̄ tę̄ katangellomenę̄ hypʼ autou mochthērią.
But when he came to Cyprus, … having suffered shipwreck, as it were, in nature bodily, he departed from the faith and turned his mind aside. For before this he was thought to have some share of piety and right faith in the places mentioned. But in Cyprus he finally went to the extreme of impiety and sank himself in this wickedness that he proclaimed.
31.7.3Holl GCS 25/31:396
λέγει δὲ αὐτός τε καὶ οἱ αὐτοῦ τὸν κύριον ἡμῶν Ἰησοῦν Χριστόν, ὡς ἔφην, καὶ Σωτῆρα καὶ Χριστὸν καὶ Λόγον καὶ Σταυρὸν καὶ Μεταγωέα καὶ Ὁροθέτην καὶ Ὅρον.
legei de autos te kai hoi autou ton kyrion hēmōn Iēsoun Christon, hōs ephēn, kai Sōtēra kai Christon kai Logon kai Stauron kai Metagōea kai Horothetēn kai Horon.
He and his followers call our Lord Jesus Christ, as I said, Saviour and Christ and Word and Cross and Transferrer and Limit-setter and Limit.
31.7.4Holl GCS 25/31:396
φασὶ δὲ ἄνωθεν κατενηνοχέναι τὸ σῶμα καὶ ὡς διὰ σωλῆνος ὕδωρ διὰ Μαρίας τῆς παρθένου διεληλυθέναι, μηδὲν δὲ ἀπὸ τῆς παρθενικῆς μήτρας ἐιληφέναι, ἀλλὰ ἄνωθεν τὸ σῶμα ἔχειν, ὡς προεῖπον.
phasi de anōthen katenēnochenai to sōma kai hōs dia sōlēnos hydōr dia Marias tēs parthenou dielēlythenai, mēden de apo tēs parthenikēs mētras eilēphenai, alla anōthen to sōma echein, hōs proeipon.
They say that he brought his body down from above and passed through the virgin Mary like water through a pipe, taking nothing from the virgin's womb but having his body from above, as I said before.
31.7.5Holl GCS 25/31:396
μὴ εἶναι δὲ αὐτὸν τὸν πρῶτον Λόγον μηδὲ τὸν μετὰ τὸν Λόγον Χριστὸν τὸν τὸν ὄντα ἐν τοῖς ἄνω Αἰῶσι, ἀλλὰ τοῦτον φάσκουσι προβεβλῆσθαι διʼ οὐδὲν ἕτερον ἢ μόνον εἰς τὸ ἐλθεῖν καὶ ἀνασῶσαι τὸ γένος τὸ ἄνωθεν πνευματικόν.
mē einai de auton ton prōton Logon mēde ton meta ton Logon Christon ton ton onta en tois anō Aiōsi, alla touton phaskousi probeblēsthai diʼ ouden heteron ē monon eis to elthein kai anasōsai to genos to anōthen pneumatikon.
He is not, they say, the first Word, nor the Christ after the Word who is in the Aeons above, but they declare that this one was emitted for no other reason than to come and save the spiritual race from above.
31.7.6Holl GCS 25/31:396–397
τὴν δὲ τῶν νεκρῶν ἀνάστασιν ἀπαρνοῦνται, φάσκοντές τι μυθῶδες καὶ ληρῶδες, μὴ τὸ σῶμα τοῦτο ἀνίστασθαι, ἀλλʼ ἕτερον μὲν ἐξ αὐτοῦ, ὃ δὴ πνευματικὸν καλοῦσι· μόνων δὲ ἐκείνων παρʼ αὐτοῖς πνευματικῶν καὶ τῶν ἄλλων <τῶν> ψυχικῶν ἐάν γε οἱ ψυχικοὶ δικαιοπραγήσειαν, τοὺς δὲ ὑλικοὺς καὶ σαρκικοὺς καὶ γηΐνους καλουμένους παντάπασιν ἀπόλλυσθαι καὶ μηδʼ ὅλως σῴζεσθαι.
tēn de tōn nekrōn anastasin aparnountai, phaskontes ti mythōdes kai lērōdes, mē to sōma touto anistasthai, allʼ heteron men ex autou, ho dē pneumatikon kalousi; monōn de ekeinōn parʼ autois pneumatikōn kai tōn allōn <tōn> psychikōn ean ge hoi psychikoi dikaiopragēseian, tous de hylikous kai sarkikous kai gēïnous kaloumenous pantapasin apollysthai kai mēdʼ holōs sǭzesthai.
They deny the resurrection of the dead, saying something mythical and silly: that it is not this body that rises, but another from it, which they call spiritual. [Salvation belongs] only to those among them who are spiritual, and to the others, the psychics, if the psychics act justly; but those called material, fleshly and earthly perish altogether and are not saved at all.
31.7.7Holl GCS 25/31:397
χωρεῖν δὲ ἑκάστην οὐσίαν πρὸς τοὺς ἰδίους αὐτῆς προβολέας, τὴν μὲν ὑλικὴν τῇ ὕλῃ ἐκδιδομένην καὶ τὸ σαρκικὸν καἰ γήϊνον τῇ γῇ.
chōrein de hekastēn ousian pros tous idious autēs proboleas, tēn men hylikēn tę̄ hylę̄ ekdidomenēn kai to sarkikon kai gēïnon tę̄ gę̄.
Each substance, they say, goes back to those who emitted it: the material is handed over to matter, and the fleshly and earthly to the earth.
31.7.8Holl GCS 25/31:397
τρία γὰρ τάγματα βούλονται εἰναι ἀνθρώπων, πνευματικῶν ψυχικῶν σαρκικῶν, τὸ δὲ τάγμα τὸ πνευματικὸν ἑαυτοῦς λέγουσιν, ὥσπερ καὶ γνωστικούς, καὶ μήτε καμάτου ἐπιδεομένους ἢ μόνον τῆς γνώσεως καὶ τῶν ἐπιρρημάτων τῶν αὐτῶν μυστηρίων. πᾶν δὲ ὁτιοῦν ποιεῖν ἀδεῶς ἕκαστον αὐτῶν καὶ μηδὲν πεφροντικέναι· ἐξ ἅπαντος γάρ φασι σωθήσεσθαι πνευματικὸν ὂν τὸ αὐτῶν τάγμα.
tria gar tagmata boulontai einai anthrōpōn, pneumatikōn psychikōn sarkikōn, to de tagma to pneumatikon heautous legousin, hōsper kai gnōstikous, kai mēte kamatou epideomenous ē monon tēs gnōseōs kai tōn epirrēmatōn tōn autōn mystēriōn. pan de hotioun poiein adeōs hekaston autōn kai mēden pephrontikenai; ex hapantos gar phasi sōthēsesthai pneumatikon on to autōn tagma.
For they hold that there are three orders of human beings, spiritual, psychic and fleshly; and the spiritual order they say is themselves, as the 'Gnostics' too [say], needing no labour but only knowledge and the formulas of their mysteries. Each of them may do anything whatever without fear and care for nothing; for, they say, their order, being spiritual, will be saved in any case.
31.7.9Holl GCS 25/31:397
τὸ δὲ ἕτερον τάγμα τῶν ἀνθρώπων ἐν κόσμῳ, ὅπερ ψυχικὸν καλοῦσιν, ἐφʼ ἑαυτοῦ σῴζεσθαι μὴ δυνάμενον, εἰ μή τι ἂν καμάτῳ καὶ δικαιοπραγίᾳ ἑαυτὸ ἀνασώσειε. τὸ δὲ ὑλικὸν τάγμα τῶν ἐν τῷ κόσμῳ ἀνθρώπων μήτε δύνασθαι χωρεῖν τὴν γνῶσίν φασι μήτε δέχεσθαι ταύτην, κἂν θέλοι ὁ ἐκ τούτου τοῦ τάγματος ὁρμώμενος, ἀπόλλυσθαι δὲ ἅμα σὺν] ψυχῇ καὶ σώματι.
to de heteron tagma tōn anthrōpōn en kosmǭ, hoper psychikon kalousin, ephʼ heautou sǭzesthai mē dynamenon, ei mē ti an kamatǭ kai dikaiopragią heauto anasōseie. to de hylikon tagma tōn en tǭ kosmǭ anthrōpōn mēte dynasthai chōrein tēn gnōsin phasi mēte dechesthai tautēn, kan theloi ho ek toutou tou tagmatos hormōmenos, apollysthai de hama syn] psychę̄ kai sōmati.
The other order of human beings in the world, which they call psychic, cannot be saved by itself unless it saves itself by labour and just conduct. The material order of those in the world, they say, can neither contain knowledge nor receive it, even if one who comes from this order wants to, but perishes together with soul and body.
31.7.10Holl GCS 25/31:397
τὸ δὲ ἑαυτῶν τάγμα πνευματικὸν ὂν σῷζεσθαι σὺν σώματι ἄλλῳ, ἐνδοτέρῳ τινὶ ὄντι. ὅπερ αὐτοὶ σῶμα πνευματικὸν καλοῦσι φανταζόμενοι.
to de heautōn tagma pneumatikon on sǭzesthai syn sōmati allǭ, endoterǭ tini onti. hoper autoi sōma pneumatikon kalousi phantazomenoi.
But their own order, being spiritual, is saved with another body, an inner one, which in their fancy they call a spiritual body.
31.7.11Holl GCS 25/31:397–398
τοὺς δὲ ψυχικοὺς κεκμηκότας πολὺ καὶ ὑπεραναβεβηκότας τὸν Δημιουργὸν ἄνω δοθήσεσθαι τοῖς ἀγγέλοις τοῖς ἅμα Χριστῷ οὐσιν, οὐδέν τι τῶν σωμάτων ἀνακομιζομένους, ἀλλὰ μόνον τὰς ψυχὰς ἐν πληρώματι εὑρεθείσας τῆς αὐτῶν γνώσεως καὶ τὸν Δημιουργὸν ὑπερβεβηκυίας δίδοσθαι τοῖς μετὰ τοῦ Χριστοῦ ἀγγέλοις εἰς νύμφας.
tous de psychikous kekmēkotas poly kai hyperanabebēkotas ton Dēmiourgon anō dothēsesthai tois angelois tois hama Christǭ ousin, ouden ti tōn sōmatōn anakomizomenous, alla monon tas psychas en plērōmati heuretheisas tēs autōn gnōseōs kai ton Dēmiourgon hyperbebēkuias didosthai tois meta tou Christou angelois eis nymphas.
The psychics, when they have laboured much and risen above the Demiurge, will be given above to the angels who are with Christ, taking back none of their bodies; only their souls, found in the fullness of their knowledge and having risen above the Demiurge, are given as brides to the angels with Christ.
Haer. 31, chapter 8
31.8.1Holl GCS 25/31:398
8. Τοιαύτη ἐστὶν ἡ κατʼ αὐτοὺς τραγῳδία, ἔχουσα μὲν καὶ πλείω τούτων· ἐγὼ δὲ μόνον ἅτινα φύσει ἀναγκαῖον εἶναι ἡγησάμην εἰς τοὐμφανὲς ἐλθεῖν, ταῦθʼ ὑπηγόρευσα, ὡς ἡ εἰς ἡμᾶς † γνῶσις ἦλθεν·
8. Toiautē estin hē katʼ autous tragǭdia, echousa men kai pleiō toutōn; egō de monon hatina physei anankaion einai hēgēsamēn eis toumphanes elthein, tauthʼ hypēgoreusa, hōs hē eis hēmas † gnōsis ēlthen;
Such is their tragedy, which has even more than this. But I have dictated only what I thought necessary by nature to bring to light, as the knowledge … came to us:
31.8.2Holl GCS 25/31:398
τὸ πόθεν τε ὡρμᾶτο ἐν ποίοις δὲ καιροῖς ὑπῆρχεν καὶ ἀπὸ ποίων τὰς προφάσεις εἴληφεν καὶ τίς αὐτοῦ ἡ διδασκαλία, ἅμα τε τίσιν ἐβλάστησε τῷ βίω̣ κακόν, ἀπὸ μέρους τε, ὡς ἔφην, τῆς τούτου διδασκαλίας ἐμνημόνευσα.
to pothen te hōrmato en poiois de kairois hypērchen kai apo poiōn tas prophaseis eilēphen kai tis autou hē didaskalia, hama te tisin eblastēse tǭ biō kakon, apo merous te, hōs ephēn, tēs toutou didaskalias emnēmoneusa.
where he started from, in what times he lived, from whom he took his pretexts, what his teaching is, and with whom he sprouted as an evil in life; and I have mentioned part of his teaching, as I said.
31.8.3Holl GCS 25/31:398
τὰ δὲ λοιπὰ τῆς αὐτοῦ λεπτολογίας οὐκ ἐβουλήθην ἀπʼ ἐμαυτοῦ συντάξαι, εὑρὼν παρὰ τῷ ἁγιωτάτῳ Εἰρηναίῳ τῷ ἀρχαίῳ τὴν κατʼ αὐτοῦ πραγματείαν γεγενημένην. ἕως δὲ ἐνταῦθα τὰ ὀλίγα ταῦτα διεξελθών, τὰ ἐξῆς ἀπὸ τῶν τοῦ προειρημένου ἀνδρός, δούλου θεοῦ, Εἰρηναίου δὲ φημι, τὴν παράθεσιν ὁλοσχερῶς ποιήσομαι. ἔχει δὲ οὕτως· <ek> twn tou agiou
ta de loipa tēs autou leptologias ouk eboulēthēn apʼ emautou syntaxai, heurōn para tǭ hagiōtatǭ Eirēnaiǭ tǭ archaiǭ tēn katʼ autou pragmateian gegenēmenēn. heōs de entautha ta oliga tauta diexelthōn, ta exēs apo tōn tou proeirēmenou andros, doulou theou, Eirēnaiou de phēmi, tēn parathesin holoscherōs poiēsomai. echei de houtōs; <ek> twn tou agiou
The rest of his subtle talk I did not wish to compose myself, since I found the treatise against him written by the most holy Irenaeus of old. Having gone through these few things so far, I shall set out what follows in full from the works of the aforementioned man, the servant of God, Irenaeus I mean. It runs thus: From the [writings] of the holy [Irenaeus]:
Haer. 31, chapter 9
31.9.1Holl GCS 25/31:398–399
Ἐπεὶ τὴν ἀλήθειαν παραπεμπόμενοί τινες ἐπεισάγοθσι λόγους ψευδεῖς καὶ »γενεαλογίας ἀπεράντους, αἵτινες ζητήσεις μᾶλλον παρέχουσι«, καθὼς ὁ ἀπόστολός φησιν »ἤ οἰκοδομὴν θεοῦ τὴν ἐν πίστει«, καὶ διὰ τῆς πανούργως συγκεκροτημένης πιθανότητος παράγουσι τὸν νοῦν τῶν ἀπειροτέρων καὶ αἰχμαλωτίζουσιν αὐτούς, ῥᾳδιουργοῦντες τὰ λόγια τοῦ κυρίου,
Epei tēn alētheian parapempomenoi tines epeisagothsi logous pseudeis kai »genealogias aperantous, haitines zētēseis mallon parechousi«, kathōs ho apostolos phēsin »ē oikodomēn theou tēn en pistei«, kai dia tēs panourgōs synkekrotēmenēs pithanotētos paragousi ton noun tōn apeiroterōn kai aichmalōtizousin autous, rhądiourgountes ta logia tou kyriou,
"Since some, setting the truth aside, bring in false words and 'endless genealogies, which provide questions rather', as the apostle says, 'than God's building up in faith', and by a cunningly contrived plausibility lead astray the minds of the less experienced and take them captive, tampering with the Lord's sayings,"
31.9.2Holl GCS 25/31:399
ἐξηγηταὶ κακοὶ τῶι καλῶς εἰρημένων γινόμενοι, καὶ πολλοὺς ἀνατρέπουσιν, ἀπάγοντες αὐτοὺς προφάσει γνώσεως ἀπὸ τοῦ τόδε τὸ πᾶν συστησαμένου καὶ κεκοσμηκότος, ὡς ὑψηλότερόν τι καὶ μεῖζον ἔχοντες ἐπιδεῖξαι τοῦ τὸν οὐρανὸν καὶ τὴν γῆν καὶ πάντα τὰ ἐν αὐτοῖς πεποιηκότος θεοῦ,
exēgētai kakoi tōi kalōs eirēmenōn ginomenoi, kai pollous anatrepousin, apagontes autous prophasei gnōseōs apo tou tode to pan systēsamenou kai kekosmēkotos, hōs hypsēloteron ti kai meizon echontes epideixai tou ton ouranon kai tēn gēn kai panta ta en autois pepoiēkotos theou,
"becoming bad interpreters of what was well said, they overturn many, leading them away, under pretext of knowledge, from the one who established and ordered this universe, as though they had something higher and greater to show than the God who made heaven and earth and all that is in them,"
31.9.3Holl GCS 25/31:399
πιθανῶς μὲν ἐπαγόμενοι διὰ λόγων τέχνης τοὺς ἀκεραίους εἰς τὸν τοῦ ζητεῖν τρόπον, ἀπιθάνως δὲ ἀπολλύντες αὐτοὺς ἐν τῷ βλάσφημον καὶ ἀσεβῆ τὴν γνώμην αὐτῶν κατασκευάςειν εἰς τὸν δημιουργόν, Με ἔν τῷ διακρίνειν δυναμένων τὸ ψεῦδος ἀπὸ τοῦ ἀληθοῦς | —
pithanōs men epagomenoi dia logōn technēs tous akeraious eis ton tou zētein tropon, apithanōs de apollyntes autous en tǭ blasphēmon kai asebē tēn gnōmēn autōn kataskeuasein eis ton dēmiourgon, Me en tǭ diakrinein dynamenōn to pseudos apo tou alēthous | —
"plausibly drawing the simple by skill of words into their way of inquiry, but implausibly destroying them by making their opinion blasphemous and impious towards the Creator, since they cannot distinguish the false from the true —"
31.9.4Holl GCS 25/31:399
ἡ γὰρ πλάνη καθʼ ἑαυτὴν μὲν οὐκ ἐπιδείκνυται, ἵνα μὴ γυμνωθεῖσα γένηται κατάφωρος, πιθανῷ δὲ περιβλήματι πανούργως κοσμουμένη καὶ αὐτῆς τῆς ἀληθείας * αληθεστέραν ἑαυτὴν παρέχει φαίνεσθαι διὰ τῆς ἔξωθεν φαντασίας τοῖς ἀπειρτέροις,
hē gar planē kathʼ heautēn men ouk epideiknytai, hina mē gymnōtheisa genētai kataphōros, pithanǭ de periblēmati panourgōs kosmoumenē kai autēs tēs alētheias * alēthesteran heautēn parechei phainesthai dia tēs exōthen phantasias tois apeirterois,
"for error does not show itself as it is, lest, being stripped, it be detected; but, cunningly adorned with a plausible covering, it makes itself appear to the less experienced, through its outward show, truer than the truth itself …,"
31.9.5Holl GCS 25/31:399
καθὼς ὑπὸ τοῦ κρείττονος ἡμῶν εἴρηται ἐπὶ τῶν τοιούτων, ὅτι λίθον τὸν τίμιον σμάραγδον ὄντα καὶ πολυτίμητόν τισιν ὕαλος ἐνυβρίζει διὰ τέχνης παρομοιουμένη, ὁπόταν μὴ παρῇ ὁ σθένων δοκιμάσαι καὶ τέχνην διελέγξαι τὴν πανούργως γενομένην· ὅταν δὲ ἐπιμιγῇ χαλκὸς εἰς τὸν ἄργυρον, τίς εὐκόλως δυνήσεται τοῦτον ἀκέραιος Ε; δοκιμάσαι; — ἵνα οὖν μὴ Ε;
kathōs hypo tou kreittonos hēmōn eirētai epi tōn toioutōn, hoti lithon ton timion smaragdon onta kai polytimēton tisin hyalos enybrizei dia technēs paromoioumenē, hopotan mē parę̄ ho sthenōn dokimasai kai technēn dielenxai tēn panourgōs genomenēn; hotan de epimigę̄ chalkos eis ton argyron, tis eukolōs dynēsetai touton akeraios E? dokimasai? — hina oun mē E?
"as has been said by one better than us about such things, that glass, cleverly made to resemble it, insults the precious stone, the emerald, which some value highly, whenever no one is present who is able to test it and expose the cunning craft. And when copper is mixed into silver, who that is simple will easily be able to test it? — So that, then,"
31.9.6Holl GCS 25/31:399
παρὰ τὴν ἡμετέραν αἰτίαν συναρπάζωνταί τινες ὡς πρόβατα ὐπὸ λύκων, ἀγνοοῦντες αὐτοὺς διὰ τὴν ἔξωθεν τῆς προβατίου δορᾶς ἐπιβολήν, οὕς φυλάσσειν παρήγγελκεν ἡμῖν ὁ κύριος, ὅμοια μὲν Ε; λαλοῦντας, ἀνόμοια δὲ φρονοῦντας, ἀναγκαῖον ἡγησάμην, ἐντυχὼν τοῖς ὑπομνήμασι τῶν ὡς αὐτοὶ λέγουσιν Οὐαλεντίνου μαθητῶν, ἐνίοις δʼ αὐτῶν καὶ συμβαλὼν καὶ καταλαβόμενος τὴν γνώμην αὐτῶν, μηνῦσαί σοι, ἀγαπητέ,
para tēn hēmeteran aitian synarpazōntai tines hōs probata ypo lykōn, agnoountes autous dia tēn exōthen tēs probatiou doras epibolēn, hous phylassein parēngelken hēmin ho kyrios, homoia men E? lalountas, anomoia de phronountas, anankaion hēgēsamēn, entychōn tois hypomnēmasi tōn hōs autoi legousin Oualentinou mathētōn, eniois dʼ autōn kai symbalōn kai katalabomenos tēn gnōmēn autōn, mēnysai soi, agapēte,
"some may not, through our fault, be snatched like sheep by wolves, not recognizing them because of the sheepskin they have put on outwardly — people whom the Lord has commanded us to guard against, who speak like us but think unlike us — I thought it necessary, having read the notes of those who call themselves disciples of Valentinus, and having met some of them and grasped their opinion, to disclose to you, beloved,"
31.9.7Holl GCS 25/31:399–400
τὰ τερατώδη καὶ βαθέα μυστή- ὅπως καὶ σὺ μαθὼν αὐτὰ πᾶσι τοῖς μετὰ σοῦ φανερὰ ποιήσῃς καὶ παραινέσῃς αὐτοῖς φυλάξασθαι τὸν βυθόν τῆς ἀνοίας καὶ τῆς εἰς τὸν θεὸν βλασφημίας.
ta teratōdē kai bathea mystē- hopōs kai sy mathōn auta pasi tois meta sou phanera poiēsę̄s kai parainesę̄s autois phylaxasthai ton bython tēs anoias kai tēs eis ton theon blasphēmias.
"their monstrous and deep mysteries …, so that you too, having learned them, may make them plain to all who are with you and urge them to guard against the depth of folly and of blasphemy against God."
31.9.8Holl GCS 25/31:400
καὶ καθὼς δύναμις ἡμῖν, τὴν τε γνώμην αὐτῶν τῶν νῦν παραδιδασκόντων λέγω δῆ τῶν περὶ Πτολεμαῖον), ἀπάνθισμα οὖσαν τῆς Οὐαλεντίνου σχολῆς, συντόμως καὶ σαφῶς ἀπαγγελοῦμεν καὶ ἀφορμὰς <ἄλλοις> δώσομέν κατὰ τὴν ἡμετέραν μετριότητα πρὸς τὸ ἀνατρέπειν αὐτήν, ἀλλόκοτα καὶ ἀσύστατα καὶ ἀνάρμοστα τῇ ἀληθείᾳ ἐπιδεικνύντες τὰ ὑπʼ αὐτῶν λεγόμενα, μήτε συγγράφειν εἰθισμένοι μήτε λόγων τεχνην ἡσκηκότες,
kai kathōs dynamis hēmin, tēn te gnōmēn autōn tōn nyn paradidaskontōn legō dē tōn peri Ptolemaion), apanthisma ousan tēs Oualentinou scholēs, syntomōs kai saphōs apangeloumen kai aphormas <allois> dōsomen kata tēn hēmeteran metriotēta pros to anatrepein autēn, allokota kai asystata kai anarmosta tę̄ alētheią epideiknyntes ta hypʼ autōn legomena, mēte syngraphein eithismenoi mēte logōn technēn hēskēkotes,
"And as far as we are able, we shall report briefly and clearly the opinion of those who now teach otherwise (I mean the followers of Ptolemy), which is a flower plucked from the school of Valentinus, and, according to our modest ability, we shall give ⟨others⟩ starting points for overturning it, showing that what they say is strange, incoherent and out of tune with the truth — though we are not accustomed to writing and have not practised the art of words,"
31.9.9Holl GCS 25/31:400
ἀγάπης Τε ἡμᾶς προτρεπομένης σοί τε καὶ πᾶσι τοῖς μετὰ σοῦ μηνῦσαι τὰ μέχρι με) νῦν κεκρυμμένα, ἤδη δὲ κατὰ τὴν χάριν τοῦ θεοῦ εἰς φανερὸν ἐληλυθότα διδάγματα. »οὐδὲν γάρ ἐστι κεκαλυμμένον, ὅ οὐκ ἀποκαλυφθήσεται, καὶ κρυπτόν, ὅ οὐ γνωσθήσεται«.
agapēs Te hēmas protrepomenēs soi te kai pasi tois meta sou mēnysai ta mechri me) nyn kekrymmena, ēdē de kata tēn charin tou theou eis phaneron elēlythota didagmata. »ouden gar esti kekalymmenon, ho ouk apokalyphthēsetai, kai krypton, ho ou gnōsthēsetai«.
"but love urges us to disclose to you and to all with you the teachings that have been hidden until now but have now, by the grace of God, come into the open. 'For there is nothing covered that will not be revealed, and hidden that will not be known.'"
Haer. 31, chapter 10
31.10.1Holl GCS 25/31:400
10. Οὐκ ἐπιζητησεις δὲ παρʼ ἡμῶν, τῶν ἐν Κελτοῖς διατριβόντων καὶ περὶ βάρβαρον διάλεκτον τὸ πλεῖστον ἐσχολουμένων, λόγων τέχνην ἥν οὐκ ἐμάθομεν οὔτε δύναμιν συγγραφέως ἥν οὐκ ἠσκήσαμεν οὔτε καλλωπισμὸν λέξεων οὔτε πιθανότητα ἥν οὐκ οἴδαμεν, ἀλλὰ ἁπλῶ;
10. Ouk epizētēseis de parʼ hēmōn, tōn en Keltois diatribontōn kai peri barbaron dialekton to pleiston escholoumenōn, logōn technēn hēn ouk emathomen oute dynamin syngrapheōs hēn ouk ēskēsamen oute kallōpismon lexeōn oute pithanotēta hēn ouk oidamen, alla haplō?
"You will not look to us, who live among the Celts and are occupied mostly with a barbarous language, for an art of words that we have not learned, or a writer's power that we have not practised, or elegance of style, or persuasiveness that we do not know; but simply,"
31.10.2Holl GCS 25/31:400
καὶ ἀληθῶς καὶ ἱδιωτικῶς τὰ μετὰ ἀγάπης σοὶ γραφέντα μετὰ ἀγάπης σὺ προσδέξῃ καὶ αὐτὸς αὐξήσεις αὐτὰ παρὰ σεαυτῷ ἄτε ἱκανώτερος ἡμῶν τυγχάνων), οἱονεὶ σπέρματα καὶ ἀρχὰς λαβὼν παρʼ ἡμῶν,
kai alēthōs kai hidiōtikōs ta meta agapēs soi graphenta meta agapēs sy prosdexę̄ kai autos auxēseis auta para seautǭ ate hikanōteros hēmōn tynchanōn), hoionei spermata kai archas labōn parʼ hēmōn,
"truly and plainly, you will receive with love what has been written to you with love, and you yourself will make it grow within you (being more capable than we are), taking these as seeds and beginnings from us,"
31.10.3Holl GCS 25/31:400
καὶ ἐν τῷ πλάτει σοῦ τοῦ νοῦ ἐπὶ πολὺ καρποφορήσεις τὰ διʼ ὀλίγων ὐφʼ ἡμῶν εἰρημένα καὶ δυνατῶς παραστήσεις τοῖς μετὰ σοῦ τὰ ἀσθενῶς ὑφʼ ἡμῶν ἀπηγγελμένα.
kai en tǭ platei sou tou nou epi poly karpophorēseis ta diʼ oligōn yphʼ hēmōn eirēmena kai dynatōs parastēseis tois meta sou ta asthenōs hyphʼ hēmōn apēngelmena.
"and in the breadth of your mind you will make what we have said in few words bear much fruit, and will present powerfully to those with you what we have reported weakly."
31.10.4Holl GCS 25/31:400–401
καὶ ὡς ἡμεῖς ἐφιλοτιμήθημεν, πάλαι ζητοῦντός σου μαθεῖν τὴν γνώμην αὐτῶν, μὴ μόνον σοὶ ποιῆσαι φανεράν, ἀλλὰ καὶ ἐφόδια δοῦναι πρὸς τὸ ἐπιδεικνύειν αὐτὴν ψευδῆ, οὕτως δὲ καὶ σὺ φιλοτίμως τοῖς λοιποῖς διακονήσεις, κατὰ τὴν χάριν τὴν ὑπὸ τοῦ κυρίου σοὶ διδομένην, εἰς τὸ μηκέτι παρασύρεσθαι τοὺς ἀνθρώπους ὑπὸ τῆς ἐκείνων πιθανολογίας, οὔσης τοιαύτης.
kai hōs hēmeis ephilotimēthēmen, palai zētountos sou mathein tēn gnōmēn autōn, mē monon soi poiēsai phaneran, alla kai ephodia dounai pros to epideiknyein autēn pseudē, houtōs de kai sy philotimōs tois loipois diakonēseis, kata tēn charin tēn hypo tou kyriou soi didomenēn, eis to mēketi parasyresthai tous anthrōpous hypo tēs ekeinōn pithanologias, ousēs toiautēs.
"And as we have made it our aim, since you have long sought to learn their opinion, not only to make it plain to you but also to provide means for showing it false, so you too will zealously serve the rest, according to the grace given you by the Lord, so that people may no longer be swept away by their plausible talk, which is as follows."
31.10.5Holl GCS 25/31:401
Λέγουσιν γάρ τινα εἶναι ἐν ἀοράτοις καὶ ἀκατονομάστοις ὑψώμασι τέλειον Αἰῶνα προόντα· τοῦτον δὲ καὶ Προαρχὴν καὶ Προπάτορα καὶ Βυθὸν καλοῦσιν. ὑπάρχοντα δʼ αὐτὸν ἀχώρητον καὶ ἀόρατον, ἀίδόν τε χρόνων· συνυπάρχειν δʼ αὐτῷ καὶ Ἔννοιαν, ἥν δὴ καὶ Χάριν καὶ Σιγὴν ὀνομάζουσι.
Legousin gar tina einai en aoratois kai akatonomastois hypsōmasi teleion Aiōna proonta; touton de kai Proarchēn kai Propatora kai Bython kalousin. hyparchonta dʼ auton achōrēton kai aoraton, aidon te chronōn; synyparchein dʼ autǭ kai Ennoian, hēn dē kai Charin kai Sigēn onomazousi.
"They say that in invisible and unnameable heights there is a perfect pre-existent Aeon; him they call also Pre-Beginning, Forefather and Depth. He is uncontainable and invisible, eternal and unbegotten; and with him coexists Thought, whom they also name Grace and Silence."
31.10.6Holl GCS 25/31:401
καὶ ποτὲ ἐννοηθῆναι ἀφʼ ἑαυτοῦ προβαλέσθαι τὸν Βυθὸν τοῦτον ἀρχὴν τῶν πάντων, καὶ καθάπερ σπέρμα τὴν προβολὴν ταύτην, ἥν προβαλέσθαι ἐνενοήθη, καὶ] καταθέσθαι ὡς ἐν μήτρᾳ Ε; τῇ συνυπαρχούσῃ ἑαυτῷ Σιγῇ.
kai pote ennoēthēnai aphʼ heautou probalesthai ton Bython touton archēn tōn pantōn, kai kathaper sperma tēn probolēn tautēn, hēn probalesthai enenoēthē, kai] katathesthai hōs en mētrą E? tę̄ synyparchousę̄ heautǭ Sigę̄.
"And once this Depth thought of emitting from himself a beginning of all things, and he deposited this emission, which he had thought to emit, like a seed, as in a womb, in Silence who coexisted with him."
31.10.7Holl GCS 25/31:401
ταύτην δὲ ὑποδεξαμένην τὸ σπέρμα τοῦτο καὶ ἐγκύμονα γενομένην ἀποκυῆσαι Νοῦν, ὅμοιόν τε καὶ ἴσον τῷ προβαλόντι καὶ μόνον χωροῦντα τὸ μέγεθος τοῦ πατρός· τὸν δὲ Νοῦν τοῦτον καὶ Μονογενῆ καλοῦσι καὶ Πατέρα καὶ ἀρχὴν τῶν πάντων.
tautēn de hypodexamenēn to sperma touto kai enkymona genomenēn apokyēsai Noun, homoion te kai ison tǭ probalonti kai monon chōrounta to megethos tou patros; ton de Noun touton kai Monogenē kalousi kai Patera kai archēn tōn pantōn.
"She received this seed, became pregnant and bore Mind, like and equal to the one who emitted him, and alone able to contain the Father's greatness. This Mind they also call Only-begotten, and Father, and beginning of all things."
31.10.8Holl GCS 25/31:401
συμπροβεβλῆσθαι δὲ αὐτῷ Ἀλήθειαν καὶ εἶναι ταύτην πρώτην καὶ ἀρχέγονον Πυθαγορικὴν τετρακτύν, ἥν καὶ ῥίζαν τῶν πάντων καλοῦσιν. ἔστιv γὰρ Βυθὸς καὶ Σιγή, ἔπειτα Νοῦς καὶ Ἀλήθεια.
symprobeblēsthai de autǭ Alētheian kai einai tautēn prōtēn kai archegonon Pythagorikēn tetraktyn, hēn kai rhizan tōn pantōn kalousin. estiv gar Bythos kai Sigē, epeita Nous kai Alētheia.
"Together with him Truth was emitted, and this is the first and original Pythagorean tetractys, which they also call the root of all things: for there are Depth and Silence, then Mind and Truth."
31.10.9Holl GCS 25/31:401
αἰσθόμενον δὲ τὸν Μονογενῆ τοῦτον ἐφʼ οἷς προεβλήθη, προβαλεῖν καὶ αὐτὸν Λόγον καὶ Ζωήν, πατέρα πάντων τῶι μετʼ αὐτὸν ἐσομένων καὶ ἀρχὴν καὶ μόρφωσιν παντὸς τοῦ Πληρώματος· ἐκ δὲ τοῦ Λόγου καὶ τῆς Ζωῆς προβεβλῆσθαι κατὰ συζυγίαν Ἄνθρωπον καὶ Ἐκκλησίαν.
aisthomenon de ton Monogenē touton ephʼ hois proeblēthē, probalein kai auton Logon kai Zōēn, patera pantōn tōi metʼ auton esomenōn kai archēn kai morphōsin pantos tou Plērōmatos; ek de tou Logou kai tēs Zōēs probeblēsthai kata syzygian Anthrōpon kai Ekklēsian.
"This Only-begotten, perceiving the purpose for which he was emitted, himself emitted Word and Life, the father of all who would come after him and the beginning and forming of the whole Pleroma; and from Word and Life were emitted, as a pair, Man and Church."
31.10.10Holl GCS 25/31:401–402
καὶ εἶναι ταύτην ἀρχέγονον Ὀγδοάδα, ρίζαν καὶ ὑπόστασιν τῶν πάντων, τέτρασιν ὀνόμασι παρʼ αὐτοῖς καλουμένην, Βυθῷ καὶ Νῷ καὶ Λόγῳ καὶ Ἀνθρώπῳ. εἶναι γὰρ αὐτῶν ἕκαστον ἀρρενόθηλυν, οὕτως· πρῶτον τὸν Προπάτορα ἡνῶσθαι κατὰ συζυγίαν τῇ ἑαυτοῦ Ἐννοίᾳ, τὸν δὲ Μονογενῆ τουτέστιν τὸν Νοῦν τῇ Ἀληθείᾳ, τὸν δὲ Λόγον τῇ Ζωῇ καὶ τὸν Ἄνθρωπον τῇ Ἐκκλησίᾳ.
kai einai tautēn archegonon Ogdoada, rizan kai hypostasin tōn pantōn, tetrasin onomasi parʼ autois kaloumenēn, Bythǭ kai Nǭ kai Logǭ kai Anthrōpǭ. einai gar autōn hekaston arrenothēlyn, houtōs; prōton ton Propatora hēnōsthai kata syzygian tę̄ heautou Ennoią, ton de Monogenē toutestin ton Noun tę̄ Alētheią, ton de Logon tę̄ Zōę̄ kai ton Anthrōpon tę̄ Ekklēsią.
"And this is the original Ogdoad, root and substance of all things, called among them by four names: Depth, Mind, Word and Man. For each of them is male-female, thus: first the Forefather was united as a pair with his Thought, the Only-begotten, that is Mind, with Truth, Word with Life, and Man with Church."
31.10.11Holl GCS 25/31:402
Τούτους δὲ τοὺς Αἰῶνας εἰς δόξαν τοῦ Πατρὸς προβεβλημένους, βουληθέντας καὶ αὐτοὺς διὰ τοῦ ἰδίου δοξάσαι τὸν Πατέρα, προβαλεῖν προβολὰς ἐν συζυγίᾳ· τὸν μὲv Λόγον καὶ τὴν Ζωὴν μετὰ τὸ προβαλέσθαι τὸν ἄνθρωπον καὶ τὴν Ἐκκλησίαν, ἄλλους δέκα Αἰῶνας, ὧν τὰ ὀνόματα λέγουσι ταῦτα· Βύθιος καὶ Μῖξις, Ἀγήρατος καὶ Ἕνωσις, Αὐτοφυὴς καὶ Ἡδονή, Ἀκίνητος καὶ Σύγκρασις, Μονογενὴς καὶ Μακαρία. οὗτοι Ε;
Toutous de tous Aiōnas eis doxan tou Patros probeblēmenous, boulēthentas kai autous dia tou idiou doxasai ton Patera, probalein probolas en syzygią; ton mev Logon kai tēn Zōēn meta to probalesthai ton anthrōpon kai tēn Ekklēsian, allous deka Aiōnas, hōn ta onomata legousi tauta; Bythios kai Mixis, Agēratos kai Henōsis, Autophyēs kai Hēdonē, Akinētos kai Synkrasis, Monogenēs kai Makaria. houtoi E?
"These Aeons, emitted for the glory of the Father, wishing themselves also to glorify the Father through something of their own, emitted emissions in pairs. Word and Life, after emitting Man and Church, [emitted] ten other Aeons, whose names they give as these: Deep and Mixture, Ageless and Union, Self-grown and Pleasure, Unmoved and Blending, Only-begotten and Blessed. These are"
31.10.12Holl GCS 25/31:402
δέκα Αἰῶνες, οὕς φάσκουσιν ἐκ Λόγου καὶ Ζωῆς προβεβλῆσθαι. τὸν δὲ Ἄνθρωπον καὶ αὐτὸν προβαλεῖν μετὰ τῆς Ἐκκλησίας Αἰῶνας δώδεκα, δς ταῦτα τὰ ὀνόματα χαρίζονται· Παράκλητος καὶ Πίστις, Πατρικὸς καὶ Ἐλπίς, Μητρικὸς καὶ ἀγάπη, Ἀείνους καὶ Σύνεσις, Ἐκκλησιαστικὸς καὶ Μακαριότης, Θελητὸς καὶ Σοφία.
deka Aiōnes, hous phaskousin ek Logou kai Zōēs probeblēsthai. ton de Anthrōpon kai auton probalein meta tēs Ekklēsias Aiōnas dōdeka, ds tauta ta onomata charizontai; Paraklētos kai Pistis, Patrikos kai Elpis, Mētrikos kai agapē, Aeinous kai Synesis, Ekklēsiastikos kai Makariotēs, Thelētos kai Sophia.
"the ten Aeons which they say were emitted from Word and Life. Man too, with Church, emitted twelve Aeons, to whom they grant these names: Paraclete and Faith, Paternal and Hope, Maternal and Love, Ever-Mind and Understanding, Ecclesiastical and Blessedness, Willed and Wisdom."
31.10.13Holl GCS 25/31:402
Οὗτοί εἰσιν οἱ τριάκοντα Αἰῶνες τῆς πλάνης αὐτῶν, οἱ σεσιγημένοι καὶ μὴ γινωσκόμενοι. τοῦτο τὸ ἀόρατον καὶ πνευματικὸν κατʼ αὐτοὺς Πλήρωμα, τριχῆ διεσταμένον εἰς ὀγδοάδα καὶ δεκάδα καὶ δωδεκάδα.
Houtoi eisin hoi triakonta Aiōnes tēs planēs autōn, hoi sesigēmenoi kai mē ginōskomenoi. touto to aoraton kai pneumatikon katʼ autous Plērōma, trichē diestamenon eis ogdoada kai dekada kai dōdekada.
"These are the thirty Aeons of their error, kept in silence and not known. This is their invisible and spiritual Pleroma, divided threefold into an ogdoad, a decad and a dodecad."
31.10.14Holl GCS 25/31:402
καὶ διὰ τοῦτο τὸν σωτῆρα λέγουσιν οὐδὲ γὰρ κύριον ὀνομάζειν αὐτὸν θέλουσι) tr· akonta i~iz·. kata to faneron mt, oen pepoihkena·. ep· oe· knunta to μυστήριον τούτων των Αιώνων, άλλα κα· επί τη;
kai dia touto ton sōtēra legousin oude gar kyrion onomazein auton thelousi) tr; akonta i~iz;. kata to faneron mt, oen pepoihkena;. ep; oe; knunta to mystērion toutōn tōn Aiōnōn, alla ka; epi tē?
"And that is why they say the Saviour (for they do not want to call him Lord) did nothing openly for thirty years, showing the mystery of these Aeons; and also in the"
31.10.15Holl GCS 25/31:402
παραβολής των είς τον ά; χπελώνα πεμπομένων εργατών φανερώτατα του; τριάκοντα τούτου; Αιώνας μεμηνϋσθ-αι. πέμποντα· γαρ οί μεν περί πρώτην ώραν. οἱ δὲ περὶ τρίτην, οἱ δὲ περὶ ἕκτην, οἱ δὲ περὶ ἐνάτην, ἄλλοι δὲ περὶ ἑνδεκάτην· συντιθέμεναι οὖν αἰ προειρημέναι ὧραι εἰς αὑτὰς τὸv τῶν τριάκοντα ἀριθμὸν ἀναπληροῦσι. μία γὰρ καὶ τρεῖς καὶ ἕξ καὶ ἐννέα καὶ ἕνδεκα τριάκοντα γίνονται. διὰ δὲ τῶν ὡρῶν τοὺς Αἰῶνας μεμηνῦσθαι θέλουσι.
parabolēs tōn eis ton a? chpelōna pempomenōn ergatōn phanerōtata tou? triakonta toutou? Aiōnas memēnÿsth-ai. pemponta; gar oi men peri prōtēn ōran. hoi de peri tritēn, hoi de peri hektēn, hoi de peri enatēn, alloi de peri hendekatēn; syntithemenai oun ai proeirēmenai hōrai eis hautas tov tōn triakonta arithmon anaplērousi. mia gar kai treis kai hex kai ennea kai hendeka triakonta ginontai. dia de tōn hōrōn tous Aiōnas memēnysthai thelousi.
"parable of the labourers sent into the vineyard, the thirty Aeons, they say, are most plainly indicated. For some are sent about the first hour, some about the third, some about the sixth, some about the ninth, and others about the eleventh; and the hours mentioned, added together, make up the number thirty: one and three and six and nine and eleven make thirty. They hold that the Aeons are indicated by the hours."
31.10.16Holl GCS 25/31:402
καὶ ταῦτʼ εἶναι τὰ μεγάλα καὶ θαυμαστὰ καὶ ἀπόρρητα μυστίρια, ἃ καρποφοροῦσιν αὐτοί, καὶ εῖ πού τι τῶν ἐν πλήθει εἰρημένων ἐν ταῖς γραφαῖς δυνηθείη προσαρμόσαι καὶ εἰκάσαι τῷ πλάσματι αὐτῶν.
kai tautʼ einai ta megala kai thaumasta kai aporrēta mystiria, ha karpophorousin autoi, kai ei pou ti tōn en plēthei eirēmenōn en tais graphais dynētheiē prosarmosai kai eikasai tǭ plasmati autōn.
"And these are the great, wonderful and secret mysteries which they bring forth as fruit, wherever they can fit and liken to their fiction any of the many things said in the Scriptures."
Haer. 31, chapter 11
31.11.1Holl GCS 25/31:402–403
11. Τὸν μὲν οὖν Προπάτορα αὐτῶν γινώσκεσθαι μόνῳ λέγουσι τῷ ἐξ αὐτοῦ γεγονότι Μονογενεῖ τουτέστιν τῷ Νῷ, τοῖς δὲ λοιποῖς πᾶσιν ἀόρατον καὶ ἀκατάληπον ὑπάρχειν. μόνος Γε ὁ Νοῦς κατʼ αὐτοὺς ἐτέρπετο θεωρῶν τὸν Πατέρα καὶ τὸ μέγεθος τὸ ἀμέτρητον αὐτοῦ κατανοῶν ἠγάλλετο.
11. Ton men oun Propatora autōn ginōskesthai monǭ legousi tǭ ex autou gegonoti Monogenei toutestin tǭ Nǭ, tois de loipois pasin aoraton kai akatalēpon hyparchein. monos Ge ho Nous katʼ autous eterpeto theōrōn ton Patera kai to megethos to ametrēton autou katanoōn ēgalleto.
"Their Forefather, they say, is known only to the Only-begotten who came from him, that is, to Mind, and is invisible and incomprehensible to all the rest. Only Mind, according to them, delighted in beholding the Father and rejoiced in contemplating his immeasurable greatness."
31.11.2Holl GCS 25/31:403
καὶ διενοεῖτο καὶ τοῖς λοιποῖς Αἰῶσιν ἀνακοινώσασθαι τὸ μέγεθος τοῦ Πατρός, ἡλίκος τε καὶ ὅσος ὑπῆρχεν, καὶ ὡς ἦν ἄναρχός τε καὶ ἀχώρητος καὶ οὐ καταληπτὸς ἰδεῖν· κατέσχεν δὲ αὐτὸν ἡ Σιγὴ βουζητήσεως τοῦ προειρημένου Προπάτορος αὐτῶν ἀναγαγεῖν.
kai dienoeito kai tois loipois Aiōsin anakoinōsasthai to megethos tou Patros, hēlikos te kai hosos hypērchen, kai hōs ēn anarchos te kai achōrētos kai ou katalēptos idein; kateschen de auton hē Sigē bouzētēseōs tou proeirēmenou Propatoros autōn anagagein.
"And he planned to share with the other Aeons the Father's greatness, how great and how vast he was, and that he was without beginning, uncontainable and not able to be seen; but Silence restrained him, by the will of the Father, because she wished to lead them all to the thought and longing of seeking their aforementioned Forefather."
31.11.3Holl GCS 25/31:403
καὶ οἱ μὲν λοιποὶ ὁμοίως Αἰῶνες ἡσυχῆ πως ἐπεπόθουν τὸν προβολέα τοῦ σπέρματος αὐτῶν ἰδεῖν καὶ τὴν ἄναρχον ῥίζαν ἱστορῆσαι.
kai hoi men loipoi homoiōs Aiōnes hēsychē pōs epepothoun ton probolea tou spermatos autōn idein kai tēn anarchon rhizan historēsai.
"And the other Aeons likewise quietly longed to see the emitter of their seed and to learn about the root without beginning."
31.11.4Holl GCS 25/31:403
προήλατο δὲ ὁ πολὺ τελευταῖος καὶ νεώτατος τῆς δωδεκάδος τῆς ὑπὸ τοῦ Ἀνθρώπου καὶ τῆς Ἐκκλησίας προβεβλημένης Αἰὼν τουτέστιν ἡ Σοφία καὶ ἔπαθε πάθος ἄνευ τῆς ἐπιπλοκῆς τοῦ Ε; ζύγου τοῦ Θελητοῦ, ὅ ἐνήρξατο μὲν ἐν τοῖς περὶ τὸν Νοῦν καὶ τὴν Ἀληθειαν ἀπέσκηψε δὲ εἰς τοῦτον τὸν παρατραπέντα, προφάσει μὲν ἀγάπης † τόλμης δὲ, διὰ τὸ μὴ κεκοινωνῆσθαι τῷ Πατρὶ τῷ τελείῳ, καθὼς καὶ ὁ Νοῦς. τὸ δὲ πάθος εἶναι ζήτησιν τοῦ Πατρός·
proēlato de ho poly teleutaios kai neōtatos tēs dōdekados tēs hypo tou Anthrōpou kai tēs Ekklēsias probeblēmenēs Aiōn toutestin hē Sophia kai epathe pathos aneu tēs epiplokēs tou E? zygou tou Thelētou, ho enērxato men en tois peri ton Noun kai tēn Alētheian apeskēpse de eis touton ton paratrapenta, prophasei men agapēs † tolmēs de, dia to mē kekoinōnēsthai tǭ Patri tǭ teleiǭ, kathōs kai ho Nous. to de pathos einai zētēsin tou Patros;
"But the very last and youngest Aeon of the dodecad emitted by Man and Church, that is, Wisdom, leapt forward and suffered a passion without the embrace of her consort Willed. It began among those around Mind and Truth, but broke out into this Aeon who had turned aside, in pretext out of love, but in fact out of … rashness, because she had no fellowship with the perfect Father as Mind had. The passion was a seeking after the Father;"
31.11.5Holl GCS 25/31:403
ἤθελε γάρ, ὡς λέγουσι, τὸ μέγεθος αὐτοῦ καταλαβεῖν. ἔπειτα μὴ δυνηθέντα διὰ τὸ ἀδυνάτῳ ἐπιβαλεῖν πράγματι καὶ ἐν πολλῷ πάνυ ἀγῶνι γενόμενον διά τε τὸ μέγεθος τοῦ βάθους καὶ τὸ ἀνεξιχνίαστον τοῦ Πατρὸς καὶ τὴν πρὸς αὐτὸν στοργήν, ἐκτενόμενον ἀεὶ ἐπὶ τὸ πρόσθεν ὑπὸ τῆς γλυκύτητος αὐτοῦ τελευταῖον ἄν καταπεπόσθαι καὶ ἀναλελύσθαι εἰς τὴν ὅλην οὐσίαν, εἰ μὴ τῇ στηριζούσῃ καὶ ἐκτὸς τοῦ ἀρρήτου μεγέθους φυλασσούσῃ τὰ ὅλα συνέτυχε δυνάμει.
ēthele gar, hōs legousi, to megethos autou katalabein. epeita mē dynēthenta dia to adynatǭ epibalein pragmati kai en pollǭ pany agōni genomenon dia te to megethos tou bathous kai to anexichniaston tou Patros kai tēn pros auton storgēn, ektenomenon aei epi to prosthen hypo tēs glykytētos autou teleutaion an katapeposthai kai analelysthai eis tēn holēn ousian, ei mē tę̄ stērizousę̄ kai ektos tou arrētou megethous phylassousę̄ ta hola synetyche dynamei.
"for she wanted, as they say, to comprehend his greatness. Then, unable to do so, because she had undertaken an impossible thing, and falling into very great agony because of the greatness of the depth, the Father's unsearchableness and her affection for him, and ever straining forward, she would at last have been swallowed up by his sweetness and dissolved into the universal substance, had she not met the power that supports all things and guards them outside the ineffable greatness."
31.11.6Holl GCS 25/31:403
ταύτην δὲ τὴν δύναμιν καὶ Ὅρον καλοῦσιν, ὑφʼ ἧς ἐπεσχῆσθαι καὶ ξστηρίχθαι καὶ μόγις ἐπιστρέψαντα εἰς ἑαυτὸν καὶ πεισθέντα, ὅτι ἀκατάληπτός ἐστιν 6 Πατήρ, ἀποθέσθαι τὴν προτέραν ἐνθύμησιν σὺν τῷ ἐπιγενομένῳ πάθει ἐκ τοῦ ἐκπλήκτου ἐκείνου θαύματος.
tautēn de tēn dynamin kai Horon kalousin, hyphʼ hēs epeschēsthai kai xstērichthai kai mogis epistrepsanta eis heauton kai peisthenta, hoti akatalēptos estin 6 Patēr, apothesthai tēn proteran enthymēsin syn tǭ epigenomenǭ pathei ek tou ekplēktou ekeinou thaumatos.
"This power they also call Limit; by it she was held back and made firm, and, returning with difficulty to herself and persuaded that the Father is incomprehensible, she laid aside her former intention together with the passion that had come upon her from that astonished wonder."
Haer. 31, chapter 12
31.12.1Holl GCS 25/31:403–404
12. Ἔνιοι δὲ αὐτῶν οὕτως τὸ πάθος τῆς Σοφίας καὶ τὴν ἐπιστροφὴν 25 μυθολογοῦσιν· ἀδυνάτῳ καὶ ἀκαταλήπτῳ πράγματι αὐτὴν ἐπιχειρήσασαν τεκεῖν οὐσίαν ἄμορφον, οἵαν φύσιν εἶχεν θήλεια τεκεῖν·
12. Enioi de autōn houtōs to pathos tēs Sophias kai tēn epistrophēn 25 mythologousin; adynatǭ kai akatalēptǭ pragmati autēn epicheirēsasan tekein ousian amorphon, hoian physin eichen thēleia tekein;
"Some of them tell the myth of Wisdom's passion and return thus: having attempted an impossible and incomprehensible thing, she bore a formless substance, such as a female is by nature able to bear;"
31.12.2Holl GCS 25/31:404
ἥν καὶ κατανοήσασαν πρῶτον μὲν λυπηθῆναι διὰ τὸ ἀτελὲς τῆς γενέσεως, ἔπειτα φοβηθῆναι μήτι καὶ αὐτὸ τὸ εἶναι τέλος ἔχῃ· εἶτα ἐκστῆναι καὶ ἀπορῆσαι, ζητοῦσαν τὴν αἰτίαν καὶ ὅντινα τρόπον ἀποκρύψῃ τὸ γεγονός.
hēn kai katanoēsasan prōton men lypēthēnai dia to ateles tēs geneseōs, epeita phobēthēnai mēti kai auto to einai telos echę̄; eita ekstēnai kai aporēsai, zētousan tēn aitian kai hontina tropon apokrypsę̄ to gegonos.
"when she perceived it, she first grieved because of the imperfection of its birth, then feared lest her very existence come to an end; then she was beside herself and at a loss, seeking the cause and how she might hide what had happened."
31.12.3Holl GCS 25/31:404
ἐγκαταγενομένην δὲ τοῖς πάθεσι λαβεῖν ἐπιστροφὴν καὶ ἐπὶ τὸν Πατέρα ἐναδραμεῖν πειραθῆναι καὶ μέχρι τιvὸς τολμήσασαν ἐξασθενῆσαι καὶ ἱκέτιν τοῦ Πατρὸς γενέσθαι.
enkatagenomenēn de tois pathesi labein epistrophēn kai epi ton Patera enadramein peirathēnai kai mechri tivos tolmēsasan exasthenēsai kai hiketin tou Patros genesthai.
"Immersed in these passions, she turned back and tried to run up to the Father, and having dared up to a point, she grew weak and became a suppliant of the Father."
31.12.4Holl GCS 25/31:404
συνδεηθῆναι δὲ αὐτῇ καὶ τοὺς λοιποὺς Αἰῶνας, μάλιστα δὲ τὸν Νοῦν. ἐντεῦθεν λέγουσι πρώτην ἀρχὴν ἐσχηκέναι τὴν οὐσίαν τῆς ὕλης, ἐκ τῆς ἀγνοίας καὶ τῆς λύπης καὶ τοῦ φόβου καὶ τῆς ἐκπλήξεως.
syndeēthēnai de autę̄ kai tous loipous Aiōnas, malista de ton Noun. enteuthen legousi prōtēn archēn eschēkenai tēn ousian tēs hylēs, ek tēs agnoias kai tēs lypēs kai tou phobou kai tēs ekplēxeōs.
"The other Aeons, especially Mind, joined in her petition. From this, they say, the substance of matter had its first beginning: from ignorance, grief, fear and astonishment."
31.12.5Holl GCS 25/31:404
Ὁ δὲ Πατὴρ τὸν προειρημένον Ὅρον ἐπὶ τούτοις διὰ τοῦ Μονογενοῦς προβάλλεται ἐν εἰκόνι ἰδίᾳ, ἀσύζυγον ἀθήλυντον· τὸv γὰρ Πατέρα ποτὲ μὲv μετὰ συζυγίας τῆς Σιγῆς, ποτὲ δὲ καὶ ὑπὲρ ἄρρεν καὶ ὑπὲρ θῆλυ εἶναι θέλουσι.
Ho de Patēr ton proeirēmenon Horon epi toutois dia tou Monogenous proballetai en eikoni idią, asyzygon athēlynton; tov gar Patera pote mev meta syzygias tēs Sigēs, pote de kai hyper arren kai hyper thēly einai thelousi.
"Upon this the Father, through the Only-begotten, emits the aforementioned Limit in his own image, without consort, not female. For they hold that the Father is sometimes with his consort Silence, and sometimes above male and above female."
31.12.6Holl GCS 25/31:404
τὸν δὲ Ὅρον τοῦτον καὶ Σταυρὸν καὶ Λυτρωτὴν καὶ Καρπιστὴν καὶ Ὁροθέτην καὶ Μεταγωγέα καλοῦσι. διὰ δὲ τοῦ Ὅρου τούτου φασὶ κεκαθάρθαι καὶ ἐστηρίχθαι τὴν Σοφίαν καὶ ἀποκατασταθῆναι τῇ συζυγία.
ton de Horon touton kai Stauron kai Lytrōtēn kai Karpistēn kai Horothetēn kai Metagōgea kalousi. dia de tou Horou toutou phasi kekatharthai kai estērichthai tēn Sophian kai apokatastathēnai tę̄ syzygia.
"This Limit they also call Cross, Redeemer, Fruit-bearer, Limit-setter and Transferrer. Through this Limit, they say, Wisdom was purified and made firm and restored to her pair."
31.12.7Holl GCS 25/31:404
χωρισθείσης γὰρ τῆς Ἐνθυμήσεως ἀπʼ αὐτῆς σὺν τῷ ἐπιγενομένῳ πάθει, αὐτὴν μὲv ἐντὸς Πληρώματος μεῖναι, τὴv δὲ ἐνθύμησιν σὐτῆς οὺν τῷ πάθει ὕπὸ τοῦ Ὅρου ἀφορισθῆναι καὶ ἀποσταυρωθῆναι καὶ ἐκτὸς αὐτοῦ γενομένην εἶναι μὲν πνευματικὴν οὐσίαν, Ε; φυσικήν τινα Αἰῶνος ὁρμὴν τυγχάνουσαν, ἄμορφον δὲ καὶ ἀνείδεον διὰ τὸ μηδὲν καταλαβεῖν. καὶ διὰ τοῦτο καρπὸν ἀσθενῆ καὶ θῆλυν αὐτὴν λέγουσι.
chōristheisēs gar tēs Enthymēseōs apʼ autēs syn tǭ epigenomenǭ pathei, autēn mev entos Plērōmatos meinai, tēv de enthymēsin sytēs oun tǭ pathei hypo tou Horou aphoristhēnai kai apostaurōthēnai kai ektos autou genomenēn einai men pneumatikēn ousian, E? physikēn tina Aiōnos hormēn tynchanousan, amorphon de kai aneideon dia to mēden katalabein. kai dia touto karpon asthenē kai thēlyn autēn legousi.
"For when her Intention had been separated from her together with the passion that had come upon her, she herself remained within the Pleroma, but her intention, with the passion, was separated off by Limit and fenced out, and being outside it, it is indeed a spiritual substance, since it is a natural impulse of an Aeon, but formless and shapeless because it comprehended nothing. And for this reason they call it a weak and female fruit."
Haer. 31, chapter 13
31.13.1Holl GCS 25/31:404–405
13. Μετὰ δὲ τὸ ἀφορισθῆναι ταύτην ἐκτὸς τοῦ Πληρώματος τῶν Αἰώνων τήν τε Μητέρα αὐτῆς ἀποκατασταθῆναι τῇ ἰδία συζυγία, τὸν Μονογενῆ πάλιν ἑτέραν προβαλέσθαι συζυγίαν κατὰ προμήθειαν τοῦ Πατρός, ἵvα μὴ ὁμοίως ταύτῃ πάθῃ τις τῶν Αἰώνων, Χριστὸν καὶ Πνεῦμα ἅγιον, εἰς πῆξιν καὶ στηριγμὸν τοῦ Πληρώματος, ὑφʼ ὧν καταρτισθῆναί 〈φασιὶ〉 τοὺς Αἰῶνας.
13. Meta de to aphoristhēnai tautēn ektos tou Plērōmatos tōn Aiōnōn tēn te Mētera autēs apokatastathēnai tę̄ idia syzygia, ton Monogenē palin heteran probalesthai syzygian kata promētheian tou Patros, hiva mē homoiōs tautę̄ pathę̄ tis tōn Aiōnōn, Christon kai Pneuma hagion, eis pēxin kai stērigmon tou Plērōmatos, hyphʼ hōn katartisthēnai 〈phasii〉 tous Aiōnas.
"After this had been separated outside the Pleroma of the Aeons and its Mother restored to her own pair, the Only-begotten, by the Father's forethought, emitted again another pair, so that none of the Aeons might suffer as she did: Christ and the Holy Spirit, for the fixing and support of the Pleroma; by them, ⟨they say⟩, the Aeons were set in order."
31.13.2Holl GCS 25/31:405
τὸν μὲν γὰρ Χριστὸν διδάξαι αὐτοὺς συζυγίας φύσιν, † ἀγεννήτου κατάληψιν γινώσκοντας ἱκανοὺς εἶναι ἀναγορεῦσαί | τε ἐν αὐτοῖς τὴν τοῦ Πατρὸς ἐπίγνωσιν, ὅτι τε ἀχώρητός ἐστι καὶ ἀκατάληπτος καὶ οὐκ ἔστιν οὔτε ἰδεῖν οὔτε ἀκοῦσαι αὐτὸν ἤ διὰ μόνου τοῦ Μονογενοῦς γινώσκεται·
ton men gar Christon didaxai autous syzygias physin, † agennētou katalēpsin ginōskontas hikanous einai anagoreusai | te en autois tēn tou Patros epignōsin, hoti te achōrētos esti kai akatalēptos kai ouk estin oute idein oute akousai auton ē dia monou tou Monogenous ginōsketai;
"For Christ taught them the nature of the pair, [that those] knowing the comprehension of the Unbegotten are sufficient, and proclaimed among them the knowledge of the Father: that he is uncontainable and incomprehensible, and cannot be seen or heard, but is known only through the Only-begotten."
31.13.3Holl GCS 25/31:405
καὶ τὸ μὲv αἴτιον τῆς αἰωνίου διαμονῆς τοῖς λοιποῖς τὸ ἀκατάληπτον ὑπάρχειν τοῦ Πατρός, τῆς δὲ γενέσεως αὐτῶν καὶ μορφώσεως τὸ καταληπτὸν αὐτοῦ, ὅ δὴ υἱός ἐστιν. καὶ ταῦτα μὲν ὁ ἄρτι προβληθεὶς Χριστὸς ἐν αὐτοῖς ἐδημιούργησε.
kai to mev aition tēs aiōniou diamonēs tois loipois to akatalēpton hyparchein tou Patros, tēs de geneseōs autōn kai morphōseōs to katalēpton autou, ho dē huios estin. kai tauta men ho arti problētheis Christos en autois edēmiourgēse.
"The cause of the others' eternal continuance is the incomprehensibility of the Father, and the cause of their coming into being and being formed is what is comprehensible of him, which is the Son. These things the newly emitted Christ wrought among them."
31.13.4Holl GCS 25/31:405
Τὸ δὲ ἕν] Πνεῦμα τὸ ἅγιον ἐξισωθέντας αὐτοὺς πάντας εὐχαριστεῖν ἐδίδαξεν καὶ τὴν ἀληθινὴν ἀνάπαυσιν Ε; ηγήσατο. οὕτως τε μορφῇ καὶ γνώῃ ἴσους κατασταθῆναι τοὺς Αἰῶνας λέγουσι, πάντας γενομένους Νόας καὶ πάντας Λόγους καὶ πάντας Ἀνθρώπους καὶ πάντας Χριστούς, κα τὰς θηλείας ὀμοίως πάσας Ἀληθείας καὶ πάσας Ζωὰς καὶ Πνεύματα γα Ἐκκλησίας.
To de hen] Pneuma to hagion exisōthentas autous pantas eucharistein edidaxen kai tēn alēthinēn anapausin E? ēgēsato. houtōs te morphę̄ kai gnōę̄ isous katastathēnai tous Aiōnas legousi, pantas genomenous Noas kai pantas Logous kai pantas Anthrōpous kai pantas Christous, ka tas thēleias omoiōs pasas Alētheias kai pasas Zōas kai Pneumata ga Ekklēsias.
"And the Holy Spirit taught them all, now made equal, to give thanks, and introduced true rest. So, they say, the Aeons were established equal in form and mind, all becoming Minds, all Words, all Men, all Christs, and the females likewise all Truths, all Lives, Spirits and Churches."
31.13.5Holl GCS 25/31:405
στηριχθέντα Τε ἐπὶ τούτῳ τὰ ὅλα καὶ ἀναπαυσάμενα τελέως μετὰ μεγάλης χαρᾶς φησὶν ὑμνῆσαι τὸν Προπάτορα, πολλῆς εὐφρασίας μετασχόντα.
stērichthenta Te epi toutǭ ta hola kai anapausamena teleōs meta megalēs charas phēsin hymnēsai ton Propatora, pollēs euphrasias metaschonta.
"And all things, being made firm by this and resting perfectly, sang praise to the Forefather, he says, with great joy, sharing in great gladness."
31.13.6Holl GCS 25/31:405–406
καὶ ὑπὲρ τῆς εὐποιίας ταύτης βουλῇ μιᾷ καὶ γνώμῃ τὸ πᾶν, Πλήρωμα τῶν Αἰώνων, συνευδοκοῦντος τοῦ Χριστοῦ καὶ τοῦ Πνεύματος, τοῦ δὲ Πατρὸς αὐτῶν συνεπισφαγιζομένου, ἕνα ἕκαστον τῶν Αἰώνων ὅπερ εἶχεν ἐν ἑαυτῷ κάλλιστον καὶ ἀνθηρότατον συνενεγκαμένους καὶ συνερανισαμένους καὶ ταῦτα ἁρμοδίως πλέζαντας καὶ ἐμμελῶς ἑνώσαντας, προβαλέσθαι πρόβλημα εἰς τιμὴν καὶ δόξαν τοῦ Βυθοῦ,
kai hyper tēs eupoiias tautēs boulę̄ mią kai gnōmę̄ to pan, Plērōma tōn Aiōnōn, syneudokountos tou Christou kai tou Pneumatos, tou de Patros autōn synepisphagizomenou, hena hekaston tōn Aiōnōn hoper eichen en heautǭ kalliston kai anthērotaton synenenkamenous kai syneranisamenous kai tauta harmodiōs plezantas kai emmelōs henōsantas, probalesthai problēma eis timēn kai doxan tou Bythou,
"And for this benefit, with one will and mind, the whole Pleroma of the Aeons, with the consent of Christ and the Spirit and their Father sealing it, each of the Aeons bringing and contributing what was most beautiful and flowering in himself, and weaving these together fittingly and uniting them harmoniously, emitted an emission to the honour and glory of Depth,"
31.13.7Holl GCS 25/31:406
τελειὁτατον κάλλος τι καὶ ἄστρον τοῦ Πληρώματος, τέλειον Καρπὸν τὸν Ἰησοῦν, ὃν καὶ Σωτῆρα προσαγορευθῆναι καὶ Χριστὸν καὶ Λόγον πατρωνυμικῶς καὶ τὰ Πάντα, διὰ τὸ ἀπὸ πάντων εἶναι· δορυφόρους τε αὐτῷ εἰς τιμὴν † τὴν αὐτῶν ὁμογενεῖς ἀγγέλους συμπροβεβλῆσθαι.
teleiotaton kallos ti kai astron tou Plērōmatos, teleion Karpon ton Iēsoun, hon kai Sōtēra prosagoreuthēnai kai Christon kai Logon patrōnymikōs kai ta Panta, dia to apo pantōn einai; doryphorous te autǭ eis timēn † tēn autōn homogeneis angelous symprobeblēsthai.
"a most perfect beauty and star of the Pleroma, the perfect Fruit, Jesus, who was also called Saviour and Christ and Word, after his fathers, and All, because he is from all; and angels of the same kind as himself were emitted together with him as bodyguards in their honour."
Haer. 31, chapter 14
31.14.1Holl GCS 25/31:406
14. Αὕτη μὲν οὖν ἐστιν ἡ ἐντὸς Πληρώματος ὑπʼ αὐτῶν λεγομένη πραγματεία, καὶ ἡ τοῦ πεπονθότος Αἰῶνος καὶ μετὰ μικρὸν ἀπολωλότος, ὡς πολλῇ † ὕλῃ διὰ ζήτησιν τοῦ Πατρὸς *, συμφορὰ καὶ ἡ τοῦ Ὅρου καὶ Σταυροῦ καὶ Λυτρωτοῦ καὶ Καρπιστοῦ καὶ Ὁροθέτου καὶ Μεταγωγέως ἐξ ἀγῶνος σύμπηξις καὶ ἡ τοῦ πρώτου Χριστοῦ σὺν τῷ Πνεύματι τῷ ἁγίῳ ἐκ μετανοίας ὑπὸ τοῦ Πατρὸς αὐτῶν μεταγενεστέρα τῶν Αἰώνων γένεσις καὶ ἡ τοῦ δευτέρου Χριστοῦ, ὃν καὶ Σωτῆρα λέγουσιν, ἐξ ἐράνου σύνθετος κατασκευή.
14. Hautē men oun estin hē entos Plērōmatos hypʼ autōn legomenē pragmateia, kai hē tou peponthotos Aiōnos kai meta mikron apolōlotos, hōs pollę̄ † hylę̄ dia zētēsin tou Patros *, symphora kai hē tou Horou kai Staurou kai Lytrōtou kai Karpistou kai Horothetou kai Metagōgeōs ex agōnos sympēxis kai hē tou prōtou Christou syn tǭ Pneumati tǭ hagiǭ ek metanoias hypo tou Patros autōn metagenestera tōn Aiōnōn genesis kai hē tou deuterou Christou, hon kai Sōtēra legousin, ex eranou synthetos kataskeuē.
"This, then, is the account they give of what happened within the Pleroma: the misfortune of the Aeon who suffered and all but perished, as in much matter, through seeking the Father …; the consolidation, after struggle, of Limit, Cross, Redeemer, Fruit-bearer, Limit-setter and Transferrer; the later origin of the Aeons, the first Christ with the Holy Spirit, emitted by their Father out of repentance; and the composite construction of the second Christ, whom they also call Saviour, from contributions."
31.14.2Holl GCS 25/31:406
ταῦτα δὲ φανερῶς μὲν μὴ εἰρῆσθαι διὰ τὸ μὴ πάντας χωρεῖν τὴν γνῶσιν αὐτῶν, μυστηριωδῶς ὑπὸ τοῦ Σωτῆρος διὰ παραβολῶν μεμηνῦσθαι τοῖς συνιεῖν δυναμένοις οὕτως·
tauta de phanerōs men mē eirēsthai dia to mē pantas chōrein tēn gnōsin autōn, mystēriōdōs hypo tou Sōtēros dia parabolōn memēnysthai tois syniein dynamenois houtōs;
"These things were not said openly, because not all can contain their knowledge, but were indicated mysteriously by the Saviour through parables to those able to understand, thus:"
31.14.3Holl GCS 25/31:406
τοὺς μὲν γὰρ τριάκοντα Αἰῶνας μεμηνῦσθαι διὰ τῶν τριάκοντα ἐτῶν, ὡς προέφαμεν, ἐν οἷς οὐδὲν ἐν φανερῷ φάσκουσι πεποιηκέναι τὸν σωτῆρα, καὶ διὰ τῆς παραβολῆς τῶν ἐργατῶν τοῦ ἀμπελῶνος.
tous men gar triakonta Aiōnas memēnysthai dia tōn triakonta etōn, hōs proephamen, en hois ouden en phanerǭ phaskousi pepoiēkenai ton sōtēra, kai dia tēs parabolēs tōn ergatōn tou ampelōnos.
"the thirty Aeons are indicated, as we said before, by the thirty years in which they say the Saviour did nothing openly, and by the parable of the labourers in the vineyard."
31.14.4Holl GCS 25/31:406
καὶ τὸν Παῦλον φανερώτατα λέγουσι τούσδε Αἰῶνας ὀνομάζειν πολλάκις, ἔτι δὲ καὶ τὴν τάξιν αὐτῶν τετηρηκέναι οὕτως εἰπόντα »εἰς πάσας τὰς γενεὰς τῶν αἰώνων τοῦ αἰῶνος«.
kai ton Paulon phanerōtata legousi tousde Aiōnas onomazein pollakis, eti de kai tēn taxin autōn tetērēkenai houtōs eiponta »eis pasas tas geneas tōn aiōnōn tou aiōnos«.
"And they say that Paul most plainly names these Aeons many times, and even keeps their order, when he says, 'to all the generations of the aeons of the aeon.'"
31.14.5Holl GCS 25/31:406–407
ἀλλὰ καὶ ἡμᾶς ἐπὶ τῆς εὐχαριστίας λέγοντας »εἰς τοὺς αἰῶνας τῶν αἰώνων« ἐκείνους τοὺς Αἰῶνας σημαίνειν· καὶ ὅπου ἂν αἰὼν ἢ αἰῶνες ὀνομάζωνται, τὴν ἀναφορὰν εἰς ἐκείνους εἶναι θέλουσιν.
alla kai hēmas epi tēs eucharistias legontas »eis tous aiōnas tōn aiōnōn« ekeinous tous Aiōnas sēmainein; kai hopou an aiōn ē aiōnes onomazōntai, tēn anaphoran eis ekeinous einai thelousin.
"And when we say at the thanksgiving, 'to the ages of the ages', they hold that we signify those Aeons; and wherever 'age' or 'ages' is named, they want it to refer to them."
31.14.6Holl GCS 25/31:407
τὴν δὲ τῆς δωδεκάδος τῶν Αἰώνων προβολὴν μηνύεσθαι διὰ τοῦ δωδεκαετῆ ὄντα τὸν κύριον διαλεχθῆναι τοῖς νομοδιδασκάλοις καὶ διὰ τῆς τῶν ἀποστόλων ἐκλογῆς· δώδεκα γὰρ ἀπόστολοι.
tēn de tēs dōdekados tōn Aiōnōn probolēn mēnyesthai dia tou dōdekaetē onta ton kyrion dialechthēnai tois nomodidaskalois kai dia tēs tōn apostolōn eklogēs; dōdeka gar apostoloi.
"The emission of the dodecad of Aeons is indicated by the Lord's discussing with the teachers of the Law when he was twelve years old, and by the choice of the apostles; for there are twelve apostles."
31.14.7Holl GCS 25/31:407
καὶ τοὺς λοιποὺς δεκαοκτὼ Αἰῶνας φανεροῦσθαι διὰ τοῦ μετὰ τὴν <ἐκ> νεκρῶν ἀνάστασιν δεκαοκτὼ μησὶν λέγειν διατετριφέναι σὺν τοῖς μαθηταῖς· ἀλλὰ καὶ διὰ τῶν προηγουμένων τοῦ ὀνόματος αὐτοῦ δύο γραμμάτων, τοῦ τε ἰῶτα καὶ τοῦ ἦτα, τοὺς δεκαοκτὼ Αἰῶνας εὐσήμως μηνύεσθαι.
kai tous loipous dekaoktō Aiōnas phanerousthai dia tou meta tēn <ek> nekrōn anastasin dekaoktō mēsin legein diatetriphenai syn tois mathētais; alla kai dia tōn proēgoumenōn tou onomatos autou dyo grammatōn, tou te iōta kai tou ēta, tous dekaoktō Aiōnas eusēmōs mēnyesthai.
"And the remaining eighteen Aeons are revealed, they say, by his spending eighteen months with the disciples after the resurrection ⟨from⟩ the dead; and also the eighteen Aeons are clearly indicated by the first two letters of his name, iota and eta."
31.14.8Holl GCS 25/31:407
καὶ τοὺς δέκα Αἰῶνας ὡσαύτως διὰ τοῦ ἰῶτα γράμματος, ὃ προηγεῖται τοῦ ὀνόματος αὐτοῦ, σημαίνεσθαι λέγουσιν. καὶ διὰ τοῦτο εἰρηκέναι τὸν σωτῆρα »ἰῶτα ἕν ἢ μία κεραία οὐ μὴ παρέλθῃ, ἕως ἄν πάντα γένηται«.
kai tous deka Aiōnas hōsautōs dia tou iōta grammatos, ho proēgeitai tou onomatos autou, sēmainesthai legousin. kai dia touto eirēkenai ton sōtēra »iōta hen ē mia keraia ou mē parelthę̄, heōs an panta genētai«.
"And the ten Aeons likewise, they say, are signified by the letter iota, which begins his name; and that is why the Saviour said, 'One iota or one stroke shall not pass away until all is accomplished.'"
31.14.9Holl GCS 25/31:407
Τὸ δὲ περὶ τὸν δωδέκατον Αἰῶνα γεγονὸς πάθος ὑποσημαίνεσθαι λέγουσι διὰ τῆς ἀποστασίας Ἰούδα, ὅς δωδέκατος ἦν τῶν ἀποστόλων, καὶ ὅτι τῷ δωδεκάτῳ μηνὶ ἔπαθεν· ἐνιαυτῷ γὰρ ἐνὶ βούλονται αὐτὸν μετὰ τὸ βάπτισμα αὐτοῦ κεκηρυχέναι.
To de peri ton dōdekaton Aiōna gegonos pathos hyposēmainesthai legousi dia tēs apostasias Iouda, hos dōdekatos ēn tōn apostolōn, kai hoti tǭ dōdekatǭ mēni epathen; eniautǭ gar eni boulontai auton meta to baptisma autou kekērychenai.
"The passion that befell the twelfth Aeon, they say, is hinted at by the apostasy of Judas, who was the twelfth of the apostles, and by the fact that he suffered in the twelfth month; for they hold that he preached for one year after his baptism."
31.14.10Holl GCS 25/31:407
ἔτι τε ἐπὶ τῆς αἱμορροούσης σαφέστατα τοῦτο δηλοῦσθαι· δώδεκα γὰρ ἔτη παθοῦσαν αὐτὴν ὑπὸ τῆς τοῦ σωτῆρος παρουσίας τεθεραπεῦσθαι, ἁψαμένην τοῦ κρασπέδου αὐτοῦ, καὶ διὰ τοῦτο εἰρηκέναι τὸν σωτῆρα »τίς μου ἥψατο;« διδάσκοντα τοὺς μαθητὰς τὸ γεγονὸς ἐν τοῖς Αἰῶσι μυστήριον καὶ τὴν ἴασιν τοῦ πεπονθότος Αἰῶνος.
eti te epi tēs haimorroousēs saphestata touto dēlousthai; dōdeka gar etē pathousan autēn hypo tēs tou sōtēros parousias tetherapeusthai, hapsamenēn tou kraspedou autou, kai dia touto eirēkenai ton sōtēra »tis mou hēpsato?« didaskonta tous mathētas to gegonos en tois Aiōsi mystērion kai tēn iasin tou peponthotos Aiōnos.
"Further, this is shown most clearly in the case of the woman with the flow of blood: she had suffered twelve years and was healed by the Saviour's coming when she touched the fringe of his garment; and that is why the Saviour said, 'Who touched me?', teaching the disciples the mystery that had happened among the Aeons and the healing of the Aeon that had suffered."
31.14.11Holl GCS 25/31:407–408
ἡ γὰρ παθοῦσα δώδεκα ἔτη ἐκείνη ἡ δύναμις, ἐκτεινομένης αὐτῆς καὶ εἰς ἄπειρον ῥεούσης τῆς οὐσίας, ὡς λέγουσιν, εἶ μὴ ἔψαυσε τοῦ φορήματος τοῦ υἰοῦ τουτέστιν τῆς Ἀληθείας τῆς πρώτης τετράδος ἥτις διὰ τοῦ κρασπέδου μεμήνυται, ἀνελύθη ἄν εἰς τὴν Ε; οὐσίαν αὐτῆς. ἀλλὰ ἔστη καὶ ἐπαύσατο τοῦ πάθους· ἡ γὰρ ἐξελθοῦσα δύναμις τοῦ υἱοῦ εἶναι δὲ ταύτην τὸν Ὅρον θέλουσιν) ἐθεράπευσεν αὑτὴν καὶ τὸ πάθος ἐχώρισεν ἀπʼ αὐτῆς.
hē gar pathousa dōdeka etē ekeinē hē dynamis, ekteinomenēs autēs kai eis apeiron rheousēs tēs ousias, hōs legousin, ei mē epsause tou phorēmatos tou uiou toutestin tēs Alētheias tēs prōtēs tetrados hētis dia tou kraspedou memēnytai, anelythē an eis tēn E? ousian autēs. alla estē kai epausato tou pathous; hē gar exelthousa dynamis tou huiou einai de tautēn ton Horon thelousin) etherapeusen hautēn kai to pathos echōrisen apʼ autēs.
"For that power which suffered twelve years — its substance stretching out and flowing into infinity, as they say — would have been dissolved into the [universal] substance had it not touched the Son's garment, that is, the Truth of the first tetrad, which is indicated by the fringe. But it stood still and ceased from its passion; for the power that went out from the Son (they hold this to be Limit) healed it and separated the passion from it."
31.14.12Holl GCS 25/31:408
Τὸ δὲ Ε; Σωτῇρα, τὸν ἐκ πάντων öντα, τὸ Πᾶν εἶναι διὰ τοῦ λόγου τοῦ »πᾶν ἄρρεν διανοῖγον μήτραν« δηλοῦσθαι λέγουσιν· ὅς τὸ Πᾶν ὢv σθείσης ἐκτὸς τοῦ Πληρώματος, ἣν δὴ καὶ δευτέραν Ὀγδοάδα περὶ ἦς μικρὸν ὕστερον ἐροῦμεν.
To de E? Sōtę̄ra, ton ek pantōn onta, to Pan einai dia tou logou tou »pan arren dianoigon mētran« dēlousthai legousin; hos to Pan ōv stheisēs ektos tou Plērōmatos, hēn dē kai deuteran Ogdoada peri ēs mikron hysteron eroumen.
"That the Saviour, who is from all, is the All, is shown, they say, by the saying, 'every male that opens the womb'; for he, being the All, opened the womb of the Intention of the Aeon that suffered, which was banished outside the Pleroma, which they also call the second Ogdoad, about which we shall speak a little later."
31.14.13Holl GCS 25/31:408
καὶ ὑπὸ τοῦ Παύλου δὲ φανερῶς διὰ τοῦτο εἰρῆσθαι λέγουσι »καὶ αὐτὸς ἐστι τὰ πάντα«, καὶ πάλιν »πάντα εἰς αὐτὸν καὶ ἐξ αὐτοῦ τὰ πάντα«, καὶ πάλιν »ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος«· καὶ τό »ἀνακεφαλαιώσασθαι δὲ τὰ πάντα ἐν τῷ Χριστῷ διὰ τοῦ θεοῦ«, Ε; ἑρμηνεύουσιν εἰρῆσθαι καὶ εἴ τιvα ἄλλα τοιαῦτα.
kai hypo tou Paulou de phanerōs dia touto eirēsthai legousi »kai autos esti ta panta«, kai palin »panta eis auton kai ex autou ta panta«, kai palin »en autǭ katoikei pan to plērōma tēs theotētos«; kai to »anakephalaiōsasthai de ta panta en tǭ Christǭ dia tou theou«, E? hermēneuousin eirēsthai kai ei tiva alla toiauta.
"And they say that for this reason Paul plainly said, 'And he himself is all things', and again, 'All things are to him and from him are all things', and again, 'In him dwells all the fullness of the Godhead'; and 'to sum up all things in Christ through God' they interpret as said [in this sense], and any other such passages."
Haer. 31, chapter 15
31.15.1Holl GCS 25/31:408
15. Ἔπειτα περὶ τοῦ Ὅρου αὐτῶν, ὅν δὴ καὶ πλείοσιν ὀνόμασιν καλοῦσι, δύο ἐνεργείας ἔχειν αὐτὸν ἀποφαίνονται, τήν τε ἑδραστικὴν καὶ τὴν μεριστικήν· καὶ καθὰ με) ἑδράζει καὶ στηρίζει, Σταυρὸν εἶναι, καθὸ δὲ μερίζει καὶ διορίζει, Ὅρον.
15. Epeita peri tou Horou autōn, hon dē kai pleiosin onomasin kalousi, dyo energeias echein auton apophainontai, tēn te hedrastikēn kai tēn meristikēn; kai katha me) hedrazei kai stērizei, Stauron einai, katho de merizei kai diorizei, Horon.
"Then, about their Limit, whom they call by several names, they declare that he has two activities, the establishing and the dividing; and insofar as he establishes and supports he is Cross, and insofar as he divides and separates he is Limit."
31.15.2Holl GCS 25/31:408
τὸν δὲ σωτῆρα οὔτως λέγουσι μεμηνυκέναι τὰς ἐνεργείας αὐτοῦ· καὶ πρῶτον μὲν τὴν ἑδραστικὴν ἐν τῷ εἰπεῖν »ὅς οὐ βαστάζει τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθεῖ μοι, μαθητὴς ἐμὸς οὐ δύναται εἶναι« καὶ Ε;
ton de sōtēra outōs legousi memēnykenai tas energeias autou; kai prōton men tēn hedrastikēn en tǭ eipein »hos ou bastazei ton stauron autou kai akolouthei moi, mathētēs emos ou dynatai einai« kai E?
"And the Saviour, they say, indicated his activities thus: first the establishing one, when he said, 'Whoever does not carry his cross and follow me cannot be my disciple', and"
31.15.3Holl GCS 25/31:408
»ἄρας τὸν σταυρὸν ἀκολούθει μοι«· τὴν δὲ διοριστικὴν αὐτοῦ ἐν τῷ εἰπεῖν »οὐκ ἦλθον βαλεῖν εἰρήνην, ἀλλὰ μάχαιραν«. καὶ τὸν Ἰωάννην δὲ λέγουσιν αὐτὸ τοῦτο μεμηνυκέναι, εἰπόντα »τὸ πτύον ἐν τῇ χειρὶ αὐτοῦ· διακαθαριεῖ τὴν ἅλωνα καὶ συνάξει τὸ σῖτον εἰς τὴν ἀποθήκην αὐτοῦ, τὸ δὲ ἄχυρον κατακαύσει πυρὶ ἀσβέστῳ«.
»aras ton stauron akolouthei moi«; tēn de dioristikēn autou en tǭ eipein »ouk ēlthon balein eirēnēn, alla machairan«. kai ton Iōannēn de legousin auto touto memēnykenai, eiponta »to ptyon en tę̄ cheiri autou; diakathariei tēn halōna kai synaxei to siton eis tēn apothēkēn autou, to de achyron katakausei pyri asbestǭ«.
"'Take up the cross and follow me'; and his separating activity, when he said, 'I did not come to bring peace but a sword.' And they say that John indicated the same thing when he said, 'The winnowing fork is in his hand; he will clear the threshing floor and gather the wheat into his barn, but the chaff he will burn with unquenchable fire.'"
31.15.4Holl GCS 25/31:408–409
καὶ διὰ τούτου τὴv ἐνέργειαν τοῦ Ὅρου μεμηνυκέναι· πτύον γὰρ ἐκεῖνο τὸν σταυρὸν ἑρμηνεύσουσιν εἶναι, ὅν δὴ κα ἀναλίσκειν τὰ ὑλικὰ πάντα ὡς ἄχυρα πῦρ, καθαίρειν δὲ τοὺς σῳζομένους ὡς τὸ πτύον τὸν σῖτον.
kai dia toutou tēv energeian tou Horou memēnykenai; ptyon gar ekeino ton stauron hermēneusousin einai, hon dē ka analiskein ta hylika panta hōs achyra pyr, kathairein de tous sǭzomenous hōs to ptyon ton siton.
"And by this he indicated the activity of Limit; for they interpret that winnowing fork as the Cross, which consumes all material things as fire does chaff, but cleanses those who are saved as the winnowing fork does the wheat."
31.15.5Holl GCS 25/31:409
Παῦλον δὲ τὸν ἀπόστολον καὶ αὐτὸν ἐπιμιμνῄσκεσθαι τούτου τοῦ σταυροῦ λέγουσιν οὕτως »ὁ λόγος γὰρ ὁ τοῦ σταυροῦ τοῖς μὲν ἀπολλυμένοις μωρία ἐστί, τοῖς δὲ σῳζομένοις δύναμις θεοῦ«, καὶ πάλιν »ἐμοὶ δὲ μὴ γένοιτο ἐν μηδενὶ καυχᾶσθαι, εἰ μὴ ἐν τῷ σταυρῷ τοῦ Χριστοῦ, διʼ οὗ ἐμοὶ κόσμος ἐσταύρωται κἀγὼ κοσμῳ«.
Paulon de ton apostolon kai auton epimimnę̄skesthai toutou tou staurou legousin houtōs »ho logos gar ho tou staurou tois men apollymenois mōria esti, tois de sǭzomenois dynamis theou«, kai palin »emoi de mē genoito en mēdeni kauchasthai, ei mē en tǭ staurǭ tou Christou, diʼ hou emoi kosmos estaurōtai kagō kosmǭ«.
"And they say that the apostle Paul himself also mentions this Cross thus: 'For the word of the cross is foolishness to those who are perishing, but to those who are being saved it is the power of God'; and again, 'But far be it from me to boast of anything except the cross of Christ, through which the world has been crucified to me and I to the world.'"
31.15.6Holl GCS 25/31:409
Τοιαῦτα μὲν οὖν περὶ τοῦ Πληρώματος αὐτῶν καὶ τοῦ πλάσματος πάντων λέγουσιν, ἐφαρμόζειν βιαζόμενοι τὰ καλῶς ἐρημένα τοῖς κακῶς ἐπινενοημένοις ὑπʼ αὐτῶν. καὶ οὐ μόνον ἐκ τῶι εὐαγγελικῶν καὶ τῶν ἀποστολικῶν πειρῶνται τὰς ἀποδείξεις ποιεῖσθαι, παρατρέποντες τὰς ἐρμηνείας καὶ ῥᾳδιουργοῦντες τὰς ἐξηγήσεῖς,
Toiauta men oun peri tou Plērōmatos autōn kai tou plasmatos pantōn legousin, epharmozein biazomenoi ta kalōs erēmena tois kakōs epinenoēmenois hypʼ autōn. kai ou monon ek tōi euangelikōn kai tōn apostolikōn peirōntai tas apodeixeis poieisthai, paratrepontes tas ermēneias kai rhądiourgountes tas exēgēseis,
"Such are the things they say about their Pleroma and the fiction of all things, forcing what is well said to fit what they have wickedly devised. And not only from the Gospels and the apostolic writings do they try to make their proofs, twisting the interpretations and tampering with the explanations,"
31.15.7Holl GCS 25/31:409
ἀλλὰ καὶ ἐκ νόμου καὶ προφητῶν, ἅτε πολλῶν παραβολῶν καὶ ἀλληγοριῶν εἰρημένων καὶ εἰς πολλὰ ἕλκεσθαι δυναμένων † τὸ ἀμφίβολον διὰ τῆς ἐξηγήσεως, * δεινοτέρως τῷ πλάσματι αὐτῶν καὶ δολίως ἐφαρμόζοντες αἰχμαλωτίζουσιν ἀπὸ τῆς ἀληθείας τοὺς μὴ ἑδραίαν τὴν πίστιν εἰς ἕνα θεὸν πατέρα παντοκράτορα καὶ εἰς ἕνα κύριον Ἰησοῦν Χριστὸν τὸν υἱὸν τοῦ θεοῦ διαφυλάσσοντας.
alla kai ek nomou kai prophētōn, hate pollōn parabolōn kai allēgoriōn eirēmenōn kai eis polla helkesthai dynamenōn † to amphibolon dia tēs exēgēseōs, * deinoterōs tǭ plasmati autōn kai doliōs epharmozontes aichmalōtizousin apo tēs alētheias tous mē hedraian tēn pistin eis hena theon patera pantokratora kai eis hena kyrion Iēsoun Christon ton huion tou theou diaphylassontas.
"but also from the Law and the Prophets: since many parables and allegories are spoken there which can be drawn in many directions, … the ambiguity by their interpretation, … fitting them more cleverly and craftily to their fiction, they take captive from the truth those who do not keep a firm faith in one God, the Father Almighty, and in one Lord Jesus Christ, the Son of God."
Haer. 31, chapter 16
31.16.1Holl GCS 25/31:409
16. Τὰ δὲ ἐκτὸς τοῦ Πληρώματος λεγόμενα ὑπʼ αὐτῶν ἐστιν τοιαῦτα· τὴν Ἐνθύμησιν τῆς ἄνω Σοφίας, ἥν καὶ Ἀχαμὼθ καλοῦσιν, ἀφορισθεῖσαν τοῦ Ε; Πληρώματος οὺν τῷ πάθει λέγουσιν ἐν σκιᾶς καὶ κενώματος τόποις ἐκβεβράσθαι κατὰ ἀνάγκην· ἔξω γὰρ φωτὸς ἐγένετο καὶ Πληρώματος, ἄμορφος καὶ ἀνείδεος ὥσπερ ἔκτρωμα, διὰ τὸ μηδὲν κατειληφέναι.
16. Ta de ektos tou Plērōmatos legomena hypʼ autōn estin toiauta; tēn Enthymēsin tēs anō Sophias, hēn kai Achamōth kalousin, aphoristheisan tou E? Plērōmatos oun tǭ pathei legousin en skias kai kenōmatos topois ekbebrasthai kata anankēn; exō gar phōtos egeneto kai Plērōmatos, amorphos kai aneideos hōsper ektrōma, dia to mēden kateilēphenai.
"What they say about things outside the Pleroma is as follows. The Intention of the higher Wisdom, whom they also call Achamoth, having been separated from the Pleroma together with her passion, was, they say, of necessity cast out into places of shadow and emptiness; for she was outside the light and the Pleroma, formless and shapeless like an untimely birth, because she had comprehended nothing."
31.16.2Holl GCS 25/31:409–410
οἰκτείραντα δὲ αὐτὴν τὸν Ε; Χριστὸν καὶ διὰ τοῦ Σταυροῦ ἐπεκταθέντα τῇ ἰδίᾳ δυνάμει μορφῶσαι μόρφωσιν, τὴν κατʼ οὐσίαν μόνον ἀλλʼ οὐ τὴν κατὰ γνῶσιν· καὶ πράξαντα τοῦτο ἀναδραμεῖν, συστείλαντα αὐτοῦ τὴν δύναμιν, καὶ καταλιπεῖν Ε;, ὅπως αἰσθομένη τοῦ περὶ αὐτὴν πάθους διὰ τὴv ἀπαλλαγὴν τοῦ Πληρώματος ὀρεχθῇ τῶν διαφερόντων. ἔχουσά τινα ὀδμῆν ἀφθαρσίας ἐγαταλειφθεῖσαν αὐτῇ Ε; τοῦ Χριστοῦ καὶ τοῦ ἁγίου Πνεύματος.
oikteiranta de autēn ton E? Christon kai dia tou Staurou epektathenta tę̄ idią dynamei morphōsai morphōsin, tēn katʼ ousian monon allʼ ou tēn kata gnōsin; kai praxanta touto anadramein, systeilanta autou tēn dynamin, kai katalipein E?, hopōs aisthomenē tou peri autēn pathous dia tēv apallagēn tou Plērōmatos orechthę̄ tōn diapherontōn. echousa tina odmēn aphtharsias egataleiphtheisan autę̄ E? tou Christou kai tou hagiou Pneumatos.
"But Christ, pitying her, stretched himself out through the Cross and by his own power gave her a formation, as to substance only but not as to knowledge. Having done this he hastened back up, drawing in his power, and left her, so that, perceiving the passion about her through her separation from the Pleroma, she might long for the better things, having a certain fragrance of incorruption left in her by Christ and the Holy Spirit."
31.16.3Holl GCS 25/31:410
διὸ καὶ αὐτὴν τοῖς ἀμφοτέροις ὀνόμασι καλεῖσθαι, Σοφίαν τε πατρωνυμικῶς (ὁ γὰρ πατὴρ αὐτῆς Σοφία κλῄζεται) καὶ Πνεῦμα ἅγιον ἀπὸ τοῦ περὶ τὸν Χριστὸν πνεύματος.
dio kai autēn tois amphoterois onomasi kaleisthai, Sophian te patrōnymikōs (ho gar patēr autēs Sophia klę̄zetai) kai Pneuma hagion apo tou peri ton Christon pneumatos.
"Therefore she too is called by both names: Wisdom, after her father (for her father is called Wisdom), and Holy Spirit, after the spirit that is with Christ."
31.16.4Holl GCS 25/31:410
μορφωθεῖσαν δὲ αὐτὴν καὶ ἔμφρονα γενηθεῖσαν, παραυτίκα δὲ κενωθεῖσαν τοῦ ἀοράτως αὐτῇ συνόντος Λόγου τουτέστιν τοῦ Χριστοῦ, ἐπὶ ζήτησιν ὁρμῆσαι τοῦκαταλιπόντος αὐτὴν φωτὸς καὶ μὴ δυνηθῆναι καταλαβεῖν αὐτὸ διὰ τὸ κωλυθῆναι ὑπὸ τοῦ Ὅρου. καὶ ἐνταῦθα τὸν Ὅρον κωλύοντα αὐτὴν τῆς εἰς τοῦμπροσθεν ὁρμῆς εἰπεῖν »Ἰαώ«· ὅθεν τὸ Ἰαὼ ὄνομα γεγενῆσθαι φάσκουσι.
morphōtheisan de autēn kai emphrona genētheisan, parautika de kenōtheisan tou aoratōs autę̄ synontos Logou toutestin tou Christou, epi zētēsin hormēsai toukatalipontos autēn phōtos kai mē dynēthēnai katalabein auto dia to kōlythēnai hypo tou Horou. kai entautha ton Horon kōlyonta autēn tēs eis toumprosthen hormēs eipein »Iaō«; hothen to Iaō onoma gegenēsthai phaskousi.
"Having been formed and become conscious, but immediately emptied of the Word who had been invisibly with her, that is, Christ, she rushed to seek the light that had left her, and could not reach it, because she was prevented by Limit. And there Limit, hindering her from rushing forward, said 'Iao'; from which, they say, the name Iao came into being."
31.16.5Holl GCS 25/31:410
μὴ δυνηθεῖσαν δὲ διοδεῦσαι τὸν Ὅρον διὰ τὸ συμπεπλέχθαι τῷ πάθει καὶ μόνην ἀπολειφθεῖσαν ἔξω, παντὶ μέρει τοῦ πάθους ὑποπεσεῖν, πολυμεροῦς καὶ πολυποικίλου ὐπάρχοντος, καὶ παθεῖν λύπην μέν, ὅτι οὐ κατέλαβεν, φόβον δέ, μὴ καθάπερ αὐτὴν τὸ φῶς οὕτω καὶ τὸ ζῆν ἐπιλίπῃ, ἀπορίαν τε ἐπὶ τούτοις.
mē dynētheisan de diodeusai ton Horon dia to sympeplechthai tǭ pathei kai monēn apoleiphtheisan exō, panti merei tou pathous hypopesein, polymerous kai polypoikilou yparchontos, kai pathein lypēn men, hoti ou katelaben, phobon de, mē kathaper autēn to phōs houtō kai to zēn epilipę̄, aporian te epi toutois.
"Unable to pass through Limit because she was entangled in her passion, and left alone outside, she fell under every part of the passion, which is manifold and varied: she suffered grief, because she had not comprehended; fear, lest life should leave her as the light had; and perplexity on top of these;"
31.16.6Holl GCS 25/31:410
ἐν ἀγνοίᾳ δὲ τὰ πάντα· καὶ οὐ καθάπερ ἡ μήτηρ αὐτῆς, ἡ πρώτη Σοφία Αἰών, ἑτεροίωσιν ἐν τοῖς πάθεσιν εἶχεν, ἀλλὰ ἐναντιότητα. ἐπισυμβεβηκέναι δʼ αὐτῇ καὶ ἑτέραν διάθεσιν, τὴν τῆς ἐπιστροφῆς ἐπὶ τὸν ζωοποιήσαντα.
en agnoią de ta panta; kai ou kathaper hē mētēr autēs, hē prōtē Sophia Aiōn, heteroiōsin en tois pathesin eichen, alla enantiotēta. episymbebēkenai dʼ autę̄ kai heteran diathesin, tēn tēs epistrophēs epi ton zōopoiēsanta.
"and all in ignorance. And unlike her mother, the first Aeon Wisdom, she had not alteration in her passions but opposition. Another disposition also came upon her, that of turning back to the one who had given her life."
31.16.7Holl GCS 25/31:410
Ταύτην σύνταξιν καὶ οὐσίαν τῆς ὕλης γεγενῆσθαι λέγουσιν, ἐξ ἧς ὅδε ὁ κόσμος συνέστηκεν. ἐκ μὲν γὰρ τῆς ἐπιστροφῆς τὴν τοῦ κόσμου καὶ τοῦ Δημιουργοῦ πᾶσαν ψυχὴν τὴν γένεσιν εἰληφέναι, ἐκ δὲ τοῦ φόβου καὶ τῆς λύπης τὰ λοιπὰ τὴv ἀρχὴν ἐσχηκέναι. ἀπὸ γὰρ τῶν δακρύων αὐτῆς γεγονέναι πᾶσαν ἕνυγρον οὐσίαν, ἀπὸ δὲ τοῦ γέλωτος τὴν φωτεινήν, ἀπὸ δὲ τῆς λύπης καὶ ἐκπλήξεως τὰ σωματικὰ τοῦ κόσμου στοιχεῖα.
Tautēn syntaxin kai ousian tēs hylēs gegenēsthai legousin, ex hēs hode ho kosmos synestēken. ek men gar tēs epistrophēs tēn tou kosmou kai tou Dēmiourgou pasan psychēn tēn genesin eilēphenai, ek de tou phobou kai tēs lypēs ta loipa tēv archēn eschēkenai. apo gar tōn dakryōn autēs gegonenai pasan henygron ousian, apo de tou gelōtos tēn phōteinēn, apo de tēs lypēs kai ekplēxeōs ta sōmatika tou kosmou stoicheia.
"This, they say, became the composition and substance of matter, from which this world was made. For from her turning back all the soul of the world and of the Demiurge took its origin, and from her fear and grief the rest had their beginning. From her tears came all moist substance, from her laughter the luminous, and from her grief and astonishment the bodily elements of the world."
31.16.8Holl GCS 25/31:410
ποτὲ μὲν γὰρ ἔκλαιε καὶ ἐλυπεῖτο, ὡς λέγουσι, διὰ τὸ καταλελεῖφθαι μόνην ἐν τῷ σκότει καὶ τῷ κενώματι, ποτὲ Τε εἰς ἔννοιαν ἥκουσα τοῦ καταλιπόντος αὐτὴν φωτὸς διεχεῖτο καὶ ἐγέλα, ποτὲ δʼ αὖ πάλιν ἐφοβεῖτο, ἄλλοτε δὲ διηπόρει καὶ ἐξίστατο.
pote men gar eklaie kai elypeito, hōs legousi, dia to kataleleiphthai monēn en tǭ skotei kai tǭ kenōmati, pote Te eis ennoian hēkousa tou katalipontos autēn phōtos diecheito kai egela, pote dʼ au palin ephobeito, allote de diēporei kai existato.
"For sometimes she wept and grieved, they say, at being left alone in the darkness and emptiness; sometimes, coming to think of the light that had left her, she was cheered and laughed; sometimes again she was afraid, and at other times she was perplexed and beside herself."
Haer. 31, chapter 17
31.17.1Holl GCS 25/31:410–411
17. Καὶ τί γάρ; τραγῳδία πολλὴ λοιπὸν ἦν ἐνθάδε καὶ φαντασία, ἑνὸς ἑκάστου αὐτῶν ἄλλως καὶ ἄλλως σοβαρῶς ἐκριηγουμένου, ἐκ ποταποῦ πάθους ἐκ ποίου στοιχείου ἡ οὐσία τὴν γένεσιν εἴληφεν·
17. Kai ti gar? tragǭdia pollē loipon ēn enthade kai phantasia, henos hekastou autōn allōs kai allōs sobarōs ekriēgoumenou, ek potapou pathous ek poiou stoicheiou hē ousia tēn genesin eilēphen;
"And what then? From here on there was much tragedy and fancy, each of them solemnly explaining, one in one way and another in another, from what kind of passion and from what element substance took its origin."
31.17.2Holl GCS 25/31:411
ἃ καὶ εἰκότως δοκοῦσί μοι μὴ ἅπαντας θέλειν ἐν φανερῷ διδάσκειν, ἀλλʼ ἢ μόνους ἐκείνους τὸς καὶ μεγάλους μισθοὺς ὑπὲρ τηλικούτων μυστηρίων τελεῖν δυναμένους.
ha kai eikotōs dokousi moi mē hapantas thelein en phanerǭ didaskein, allʼ ē monous ekeinous tos kai megalous misthous hyper tēlikoutōn mystēriōn telein dynamenous.
"And it seems to me with good reason that they do not want to teach these things openly to everyone, but only to those able to pay large fees for such great mysteries."
31.17.3Holl GCS 25/31:411
οὐκέτι γὰρ ταῦτα ὅμοια ἐκείνοις περὶ ὧν ὁ κύριος ἡμῶν εἴρηκε »δωρεὰν ἐλάβετε, δωρεὰν δότε«, ἀλλὰ ἀνακεχωρηκότα καὶ τερατώδη καὶ βαθέα μυστήρια μετὰ πολλοῦ καμάτου περιγινόμενα τοῖ φιλοψευδέσι.
ouketi gar tauta homoia ekeinois peri hōn ho kyrios hēmōn eirēke »dōrean elabete, dōrean dote«, alla anakechōrēkota kai teratōdē kai bathea mystēria meta pollou kamatou periginomena toi philopseudesi.
"For these are no longer like the things of which our Lord said, 'Freely you received, freely give', but remote, monstrous and deep mysteries, acquired with much labour by lovers of lies."
31.17.4Holl GCS 25/31:411
τίς γὰρ οὐκ ἂν ἐκδαπανήσειε πάντα τὰ ὑπάρχοντα αὐτοῦ, ἵνα μάθῃ ὅτι ἀπὸ τῶν δακρύων τῆς Ἐνθυμήσεως τοῦ πεπονθότος Αἰῶνος θάλασσαι καὶ πηγαὶ καὶ ποταμοἰ καὶ πᾶσα ἔνυδρος οὐσία τὴν γένεσιν έεἴληφεν, ἐκ δὲ τοῦ γέλωτος αὐτῆς τὸ φῶς καὶ ἐκ τῆς ἐκπλήξεως καὶ ἀμηχανίας τὰ σωματικὰ τοῦ κόσμου στοιχεῖα;
tis gar ouk an ekdapanēseie panta ta hyparchonta autou, hina mathę̄ hoti apo tōn dakryōn tēs Enthymēseōs tou peponthotos Aiōnos thalassai kai pēgai kai potamoi kai pasa enydros ousia tēn genesin eeilēphen, ek de tou gelōtos autēs to phōs kai ek tēs ekplēxeōs kai amēchanias ta sōmatika tou kosmou stoicheia?
"For who would not spend all he has to learn that seas and springs and rivers and all watery substance took their origin from the tears of the Intention of the Aeon that suffered, light from her laughter, and the bodily elements of the world from her astonishment and helplessness?"
31.17.5Holl GCS 25/31:411
Βούλομαι δὲ καὶ αὐτὸς συνεισενεγκεῖν τι τῇ καρποφορίᾳ αὐτῶν. ἐπειδὴ γὰρ ὁρῶ τὰ μὲν γλυκέα ὕδατα ὄντα, οἷον πηγὰς καὶ ποταμοὺς καὶ ὄμβρους καὶ τὰ τοιαῦτα, τὰ δὲ ἐν ταῖς θαλάσσαις ἁλμυρά, ἐπινοῦ μὴ πάντα ἀπὸ τῶν δακρύων αὐτῆς προβεβλῆσθαι, διότι τὸ δάκρυον ἁλμυρὸν τῇ ποιότητι ὑπάρχει.
Boulomai de kai autos syneisenenkein ti tę̄ karpophorią autōn. epeidē gar horō ta men glykea hydata onta, hoion pēgas kai potamous kai ombrous kai ta toiauta, ta de en tais thalassais halmyra, epinou mē panta apo tōn dakryōn autēs probeblēsthai, dioti to dakryon halmyron tę̄ poiotēti hyparchei.
"I too want to contribute something to their fruitfulness. Since I see that some waters are sweet, such as springs and rivers and rain and the like, while those in the seas are salty, I reflect that not all can have been emitted from her tears, since a tear is salty in quality."
31.17.6Holl GCS 25/31:411
φανερὸν οὖν ὅτι τὰ ἁλμυρὰ ὕδατα ταῦτά ἐστι τὰ ἀπὸ τῶν δακρύων. εἰκὸς δὲ αὐτὴν ἐν ἀγωνίᾳ πολλῇ καὶ ἀμηχανίᾳ γεγονυῖαν καὶ ἱδρωκέναι. ἐντεῦθεν δὴ κατὰ τὴν ὑπόθεσιν αὐτῶν ὑπολαμβάνειν δεῖ, πηγὰς καὶ ποταμοὺς καὶ εἴ τινα ἄλλα ὕδατα γλυκέα ὑπάρχει τὴν γένεσιν [μὴ] ἐσχηκέναι ἀπὸ τῶν <ἱδρώτων> αὐτῆς.
phaneron oun hoti ta halmyra hydata tauta esti ta apo tōn dakryōn. eikos de autēn en agōnią pollę̄ kai amēchanią gegonuian kai hidrōkenai. enteuthen dē kata tēn hypothesin autōn hypolambanein dei, pēgas kai potamous kai ei tina alla hydata glykea hyparchei tēn genesin [mē] eschēkenai apo tōn <hidrōtōn> autēs.
"It is clear, then, that the salty waters are those from the tears. And it is likely that she, being in great agony and helplessness, also sweated. From this, according to their hypothesis, one must suppose that springs and rivers and any other sweet waters had their origin from her ⟨sweat⟩."
31.17.7Holl GCS 25/31:411
ἀπίθανον γάρ, μιᾶς ποιότητος οὔσης τῶν δακρύων, τὰ μὲν ἁλμυρά, τὰ δὲ γλυκέα ὕδατα ἐξ αὐτῶν προελθεῖν. τοῦτο δὲ πιθανώτερον, τὰ μὲν εἶναι ἀπὸ τῶν δακρύων, τὰ δὲ ἀπὸ τῶν ἱδρώτων.
apithanon gar, mias poiotētos ousēs tōn dakryōn, ta men halmyra, ta de glykea hydata ex autōn proelthein. touto de pithanōteron, ta men einai apo tōn dakryōn, ta de apo tōn hidrōtōn.
"For it is implausible that, tears being of one quality, both salty and sweet waters should come from them. This is more plausible: some are from the tears and some from the sweat."
31.17.8Holl GCS 25/31:411
ἐπειδὴ <δὲ> καὶ θερμὰ καὶ δριμέα τινὰ ὕδατά ἐστιν ἐν τῷ κόσμῳ, νοεῖν ὀφείλεις τί ποιήσασα καὶ ἐκ ποίου μορίου προήκατο κατo ταῦτα. ἁρμόζουσι γὰρ τοιοῦτοι καρποὶ τῇ ὑποθέσει αὐτῶν.
epeidē <de> kai therma kai drimea tina hydata estin en tǭ kosmǭ, noein opheileis ti poiēsasa kai ek poiou moriou proēkato kato tauta. harmozousi gar toioutoi karpoi tę̄ hypothesei autōn.
"And since there are also hot and acrid waters in the world, you must consider what she did and from what part she produced them. For such fruits suit their hypothesis."
31.17.9Holl GCS 25/31:411–412
Διοδεύσασαν οὖ πᾶν πάθος τὴν Μητέρα αὐτῶν καὶ μόγις ὑπερκύψασαν ἐπὶ ἱκεσίαν τραπῆναι τοῦ καταλιπόντος αὐτὴν φωτὸς τουτέστιν τοῦ Χριστοῦ δευτέρου κατελθεῖν, τὸν Παράκλητον δὲ ἐξέπεμψεν Ε; αὐτὴν τουτέστι τὸν Σωτῆρα,
Diodeusasan ou pan pathos tēn Mētera autōn kai mogis hyperkypsasan epi hikesian trapēnai tou katalipontos autēn phōtos toutestin tou Christou deuterou katelthein, ton Paraklēton de exepempsen E? autēn toutesti ton Sōtēra,
"Their Mother, then, having passed through every passion and barely emerging, turned to supplicate the light that had left her, that is, Christ. He, having returned to the Pleroma, was reluctant to come down a second time, but sent out to her the Paraclete, that is, the Saviour,"
31.17.10Holl GCS 25/31:412
ἐνδόντος αὐτῷ πᾶσαν τὴν δύναμιν τοῦ Πατρὸς καὶ πᾶν ὑπʼ ἐξουσίαν παραδόντος καὶ τῶν Αἰωνων δὲ ὁμοίως, ὁπως »ἐν αὐτῷ τὰ πάντα κτισθῇ, τὰ ὁρατὰ καὶ τὰ ἀόρατα, θρόνοι θεότητες κυριότητες«.
endontos autǭ pasan tēn dynamin tou Patros kai pan hypʼ exousian paradontos kai tōn Aiōnōn de homoiōs, hopōs »en autǭ ta panta ktisthę̄, ta horata kai ta aorata, thronoi theotētes kyriotētes«.
"the Father having given him all power and handed over everything under his authority, and the Aeons likewise, so that 'in him all things might be created, the visible and the invisible, thrones, divinities, dominions.'"
31.17.11Holl GCS 25/31:412
ἐκπέμπεται δὲ πρὸς αὐτὴν μετὰ τῶν ἠλικιωτῶν αὐτοῦ τῶν ἀγγέλων. τὴν δὲ Ἀχαμὼθ ἐντραπεῖσαν αὐτὸν λέγουσιν πρῶτον μὲν κάλυμμα ἐπιθέσθαι διʼ αἰδῶ, μετέπειτα Τε ἰδοῦσαν αὐτὸν σὺν ὅλῃ τῇ καρποφορίᾳ αὐτοῦ προσδραμεῖν αὐτῷ, δύναμιν λαβοῦσαν ἐκ τῆς ἐπιφανείας αὐτοῦ.
ekpempetai de pros autēn meta tōn ēlikiōtōn autou tōn angelōn. tēn de Achamōth entrapeisan auton legousin prōton men kalymma epithesthai diʼ aidō, metepeita Te idousan auton syn holę̄ tę̄ karpophorią autou prosdramein autǭ, dynamin labousan ek tēs epiphaneias autou.
"He is sent to her with his companions, the angels. And they say that Achamoth, abashed before him, first put on a veil out of modesty, but afterwards, seeing him with all his fruitfulness, ran to him, receiving power from his appearing."
31.17.12Holl GCS 25/31:412
κἀκεῖνον μορφῶσαι αὐτὴν μόρφωσιν τὴν κατὰ γνῶσιν καὶ ἴασιν τῶν παθῶν ποιήσασθαι αὐτῆς, χωρίσαντα αὐτὰ αὐτῆς, μὴ ἀμελήσαντα δὲ αὐτῶν οὐ γὰρ ἦν δυνατὸν ἀφανισθῆναι Ε; ὡς τὰ τῆς προτέρας, διὰ τὸ ἑκτικὰ ἥδη καὶ δυνατὰ εἶναι), ἀλλʼ ἀποκρίναντα χωρίσει συγχέαι καὶ πῆξαι κα ἐξ ἀσωμάτου πάθους εἰς ἀσώματον τὴν] ὕλην μεταβαλεῖν αὐτά·
kakeinon morphōsai autēn morphōsin tēn kata gnōsin kai iasin tōn pathōn poiēsasthai autēs, chōrisanta auta autēs, mē amelēsanta de autōn ou gar ēn dynaton aphanisthēnai E? hōs ta tēs proteras, dia to hektika hēdē kai dynata einai), allʼ apokrinanta chōrisei syncheai kai pēxai ka ex asōmatou pathous eis asōmaton tēn] hylēn metabalein auta;
"And he gave her the formation according to knowledge and healed her passions, separating them from her but not neglecting them (for it was not possible for them to be made to disappear like those of the former, because they were already habitual and powerful); but having set them apart, he mixed and solidified them, and changed them from incorporeal passion into incorporeal matter;"
31.17.13Holl GCS 25/31:412
Μʼ οὕτως ἐπιτηδειότητα καὶ φύσιν ἐμπεποιηκέναι αὐτοῖς, ὥστε εἰς συγκρίματα καὶ σώματα ἐλθεῖν, πρὸς τὸ γενέσθαι δύο οὐσίας, τὴν φαύλην Ε; τῶν παθῶν, τήν τε τῆς ἐπιστροφῆς ἐμπαθῆ· καὶ διὰ τοῦτο δυνάμει τὸν Σωτῆρα δεδημιουργηκέναι φάσκουσι.
Mʼ houtōs epitēdeiotēta kai physin empepoiēkenai autois, hōste eis synkrimata kai sōmata elthein, pros to genesthai dyo ousias, tēn phaulēn E? tōn pathōn, tēn te tēs epistrophēs empathē; kai dia touto dynamei ton Sōtēra dedēmiourgēkenai phaskousi.
"then he implanted in them a fitness and nature so that they might come into compounds and bodies, so that two substances might come into being: the evil one from the passions, and the one from the turning back, subject to passion. And for this reason they say that the Saviour was the potential creator."
31.17.14Holl GCS 25/31:412
τὴν δὲ Ἀχαμὼθ ἐκτὸς τοῦ πάθους γενομένην, καὶ] συλλαβουσαν τῇ χαρᾷ τῶν σὺν αὐτῷ φώτων τὴν θεωρίαν τουτέστιν τῶν ἀγγέλων τῶν μετʼ αὐτοῦ) καὶ ἐγκισσήσασαν σὐτοὺς κεκυηκέναι καρποὺς κατὰ τὴν εἰκόνα Ε; διδάσκουσι, κύημα πνευματικὸν καθʼ ὁμοίωσιν γεγονὸς τῶι δορυφόρων τοῦ Σωτῆρος.
tēn de Achamōth ektos tou pathous genomenēn, kai] syllabousan tę̄ charą tōn syn autǭ phōtōn tēn theōrian toutestin tōn angelōn tōn metʼ autou) kai enkissēsasan sytous kekyēkenai karpous kata tēn eikona E? didaskousi, kyēma pneumatikon kathʼ homoiōsin gegonos tōi doryphorōn tou Sōtēros.
"And Achamoth, freed from the passion, and having conceived with joy the vision of the lights with him (that is, of the angels with him), and having longed for them, bore fruits after their image, they teach: a spiritual offspring made in the likeness of the Saviour's bodyguards."
Haer. 31, chapter 18
31.18.1Holl GCS 25/31:412–413
18. Τριῶν οὖν ἤδη τούτων ὑποκειμένων κατʼ αὐτούς, τοῦ με) ἐκ τοῦ πάθους, ἦι ὅλη· τοῦ δὲ ἐκ τῆς ἐπιστροφῆς, ὃ ἦν τὸ ψυχικόν· τοῦ Τε ὃ ἀπεκύησεν, τουτέστιν τὸ πνευματικόν, οὕτως ἐτράπη ἐπὶ τὴν μόρφωσιν αὐτῶν.
18. Triōn oun ēdē toutōn hypokeimenōn katʼ autous, tou me) ek tou pathous, ēi holē; tou de ek tēs epistrophēs, ho ēn to psychikon; tou Te ho apekyēsen, toutestin to pneumatikon, houtōs etrapē epi tēn morphōsin autōn.
"These three things, then, now being in existence according to them — that from the passion, which was matter; that from the turning back, which was the psychic; and what she bore, that is, the spiritual — she then turned to forming them."
31.18.2Holl GCS 25/31:413
ἀλλὰ τὸ μὲν πνευματικὸν μὴ δεδυνῆσθαι αὐτὴν μορφῶσαι, ἐπειδὴ ὁμοούσιον ὑπῆρχεν αὐτῇ. τετράφθαι δὲ ἐπὶ τὴν μόρφωσιν τῆς γενομένης ἐκ τῆς ἐπιστροφῆς αὐτῆς ψυχικῆς οὐσίας προβαλεῖν τε τὰ παρὰ τοῦ Σωτῆρος μαθήματα. καὶ πρῶτον Ε;
alla to men pneumatikon mē dedynēsthai autēn morphōsai, epeidē homoousion hypērchen autę̄. tetraphthai de epi tēn morphōsin tēs genomenēs ek tēs epistrophēs autēs psychikēs ousias probalein te ta para tou Sōtēros mathēmata. kai prōton E?
"But she could not form the spiritual, since it was of the same substance as herself. She turned to the forming of the psychic substance that had come from her turning back, and put forth the teachings she had received from the Saviour. And first"
31.18.3Holl GCS 25/31:413
μεμορφωκέναι αὐτὴν ἐκ τῆς ψυχικῆς οὐσίας λέγουσι τὸν Πατέρα καὶ βασιλέα πάντων, τῶν τε ὁμοουσίων αὐτῷ τουτέστιν τῶν ψυχικῶν, ἃ δὴ δεξιὰ καλοῦσι, καὶ τῶν ἐκ τοῦ πάθους καὶ τῆς ὕλης, ἃ δὴ ἀριστερὰ λέγουσι. πάντα τὰρ τὰ μετʼ αὐτὸν φάσκουσι Ε;
memorphōkenai autēn ek tēs psychikēs ousias legousi ton Patera kai basilea pantōn, tōn te homoousiōn autǭ toutestin tōn psychikōn, ha dē dexia kalousi, kai tōn ek tou pathous kai tēs hylēs, ha dē aristera legousi. panta tar ta metʼ auton phaskousi E?
"she formed from the psychic substance, they say, the Father and King of all, both of those of the same substance as himself, that is, the psychics, which they call right, and of those from the passion and matter, which they call left. For all that came after him, they declare, he"
31.18.4Holl GCS 25/31:413
μεμορφωκέναι, λεληθότως κινούμενον ὑπὸ τῆς Μητρός· ὅθεν καὶ Μητροπάτορα καὶ Ἀπάτορα καὶ Δημιουργὸν αὐτὸν καὶ Πατέρα καλοῦσι, τῶν μὲν δεξιῶν πατέρα λέγοντες αὐτὸν τουτέστιν τῶν ψυχικῶν, τῶν δὲ ἀριστερῶν τουτέστιν τῶν ὑλικῶν δημιουργόν, συμπάντων δὲ βασιλέα.
memorphōkenai, lelēthotōs kinoumenon hypo tēs Mētros; hothen kai Mētropatora kai Apatora kai Dēmiourgon auton kai Patera kalousi, tōn men dexiōn patera legontes auton toutestin tōn psychikōn, tōn de aristerōn toutestin tōn hylikōn dēmiourgon, sympantōn de basilea.
"formed, being secretly moved by the Mother. Hence they call him Mother-Father, Fatherless, Demiurge and Father: father of the right, that is, the psychics, demiurge of the left, that is, the material, and king of all."
31.18.5Holl GCS 25/31:413
τὴν γὰρ Ἐνθύμησιν ταύτην βουληθεῖσαν εἰς τιμὴν τῶν Αἰώνων τὰ πάντα ποιῆσαι, εἰκόνας λέγουσι πεποιηκέναι αὐτῶν, μᾶλλον δὲ τὸν Σωτῆρα διʼ αὐτῆς. καὶ αὐτὴν με) † ἐν εἰκόνι τοῦ ἀοράτου Πατρὸς τετηρηκέναι, μὴ γινωσκομένην ὑπὸ τοῦ Δημιουργοῦ, τοῦτον δὲ τοῦ μονογενοῦς υἱοῦ, τῶν δὲ λοιπῶν Αἰώνων τοὺς ὑπὸ τούτου γεγονότας ἀρχαγγέλους τε καὶ ἀγγέλους.
tēn gar Enthymēsin tautēn boulētheisan eis timēn tōn Aiōnōn ta panta poiēsai, eikonas legousi pepoiēkenai autōn, mallon de ton Sōtēra diʼ autēs. kai autēn me) † en eikoni tou aoratou Patros tetērēkenai, mē ginōskomenēn hypo tou Dēmiourgou, touton de tou monogenous huiou, tōn de loipōn Aiōnōn tous hypo toutou gegonotas archangelous te kai angelous.
"For this Intention, wishing to make all things in honour of the Aeons, made, they say, images of them — or rather the Saviour did through her. She herself preserved … the image of the invisible Father, not being known by the Demiurge; he preserved the image of the only-begotten Son; and the archangels and angels made by him that of the other Aeons."
31.18.6Holl GCS 25/31:413
Πατέρα οὖν καὶ θεὸν λέγουσιν αὐτὸν γεγονέναι τῶν ἐκτὸς τοῦ Πληρώματος, ποιητὴν ὄντα πάντων ψυχικῶν τε καὶ ὑλικῶν. διακρίναντα γὰρ τὰς δύο σὐσίας συγκεχυμένας καὶ ἐξ ἀσωμάτων σωματοποιήσαντα, δεδημιουργηκέναι τά τε οὐράνια καὶ τὰ γήϊνα, καὶ γεγονέναι ὑλικῶν καὶ ψυχικῶν, δεξιῶν καὶ ἀριστερῶν δημιουργόν, κούφων καἰ βαρέων, ἀνωφερῶν καὶ κατωφερῶν.
Patera oun kai theon legousin auton gegonenai tōn ektos tou Plērōmatos, poiētēn onta pantōn psychikōn te kai hylikōn. diakrinanta gar tas dyo sysias synkechymenas kai ex asōmatōn sōmatopoiēsanta, dedēmiourgēkenai ta te ourania kai ta gēïna, kai gegonenai hylikōn kai psychikōn, dexiōn kai aristerōn dēmiourgon, kouphōn kai bareōn, anōpherōn kai katōpherōn.
"They say, then, that he became Father and God of those outside the Pleroma, being maker of all psychic and material things. For, having separated the two substances that were mixed together and made bodies out of incorporeal things, he created the heavenly and the earthly things and became demiurge of material and psychic, right and left, light and heavy, those that move upward and those that move downward."
31.18.7Holl GCS 25/31:413
ἑπτὰ γὰρ οὐρανοὺς κατεσκευακέναι, ὧν ἐπάνω τὸν Δημιουργὸν εἶναι λέγουσιν. καὶ διὰ τοῦτο Ἐβδομάδα καλοῦσιν αὐτόν, τὴν δὲ Μητέρα τὴν Ἀχαμὼθ Ὀγδοάδα, ἀποσῴζουσαν τὸν ἀριθμὸν τῆς ἀρχεγόνου καὶ πρώτης τοῦ Πληρώματος Ὀγδαάδος.
hepta gar ouranous kateskeuakenai, hōn epanō ton Dēmiourgon einai legousin. kai dia touto Ebdomada kalousin auton, tēn de Mētera tēn Achamōth Ogdoada, aposǭzousan ton arithmon tēs archegonou kai prōtēs tou Plērōmatos Ogdaados.
"For he constructed seven heavens, above which, they say, the Demiurge is. For this reason they call him the Hebdomad, and the Mother, Achamoth, the Ogdoad, preserving the number of the original and first Ogdoad of the Pleroma."
31.18.8Holl GCS 25/31:413–414
τοὺς δὲ ἑπτὰ οὐρανοὺς οὐκ] εἶναι νοητούς φασιν, ἀγγέλους δὲ αὐτοὺς ὑποτίθενται, καὶ τὸν Δημιουργὸν δὲ καὶ αὐτὸν ἄγγελον, θεῷ δὲ ἐοικότα, ὡς καὶ τὸν παράδεισον, ὑπὲρ τρίτον οὐρανὸν ὅντα, τέταρτον ἀρχάγγελον λέγουσι δυνάμει ὑπάρχειν καὶ ἀπὸ τούτου τι εἰληφέναι τὸν Ἀδὰμ διατετριφότα ἐν αὐτῷ.
tous de hepta ouranous ouk] einai noētous phasin, angelous de autous hypotithentai, kai ton Dēmiourgon de kai auton angelon, theǭ de eoikota, hōs kai ton paradeison, hyper triton ouranon honta, tetarton archangelon legousi dynamei hyparchein kai apo toutou ti eilēphenai ton Adam diatetriphota en autǭ.
"The seven heavens, they say, are intelligent; they suppose them to be angels, and the Demiurge himself to be an angel, but like God; and likewise paradise, which is above the third heaven, they say is in power a fourth archangel, and that Adam received something from it while he lived in it."
31.18.9Holl GCS 25/31:414
Ταῦτα δὲ τὸν Δημιουργὸν φάσκουσιν ἀφʼ ἑαυτοῦ μὲν ᾠῆσθαι <κατὰ Ε; κατασκευάζειν, πεποιηκέναι δʼ αὐτὰ τῆς Ἀχαμὼθ προβαλλούσης. οὐρανὸν Ε; πεποιηκέναι μὴ εἰδότα οὐρανόν· καὶ ἄνθρωπον πεπλακέναι, ἀγνοοῦντα τὸν] ἄνθρωπον· γῆν τε δεδειχέναι, μὴ ἐπιστάμενον τὴν] γῆν·
Tauta de ton Dēmiourgon phaskousin aphʼ heautou men ǭēsthai <kata E? kataskeuazein, pepoiēkenai dʼ auta tēs Achamōth proballousēs. ouranon E? pepoiēkenai mē eidota ouranon; kai anthrōpon peplakenai, agnoounta ton] anthrōpon; gēn te dedeichenai, mē epistamenon tēn] gēn;
"They declare that the Demiurge thought he was constructing these things of himself, but he made them because Achamoth put them forth. He made heaven without knowing heaven, fashioned man without knowing man, and brought earth to light without understanding earth."
31.18.10Holl GCS 25/31:414
καὶ ἐπὶ πάντων οὔτως λέγουσιν ἠγνοηκέναι αὐτὸν τὰς ἰδέας ὧν ἐποίει καὶ αὐτὴν τὴν Μητέρα, αὐτὸν Τε μόνον ᾠῆσθαι πάντα εἶναι.
kai epi pantōn outōs legousin ēgnoēkenai auton tas ideas hōn epoiei kai autēn tēn Mētera, auton Te monon ǭēsthai panta einai.
"And in every case, they say, he was ignorant of the forms of what he was making, and of the Mother herself, and thought that he alone was all things."
31.18.11Holl GCS 25/31:414
αἰτίαν δʼ αὐτῷ γεγονέναι τὴν Μητέρα τῆς ποιήσεως ταύτης φάσκουσι, τὴν σὕτω βουληθεῖσαν προαγαγεῖν αὐτόν, κεφαλὴν με) καὶ ἀρχὴν τῆς ἰδίας οὐσίας, κύριον δὲ τῆς ὅλης πραγματείας.
aitian dʼ autǭ gegonenai tēn Mētera tēs poiēseōs tautēs phaskousi, tēn sytō boulētheisan proagagein auton, kephalēn me) kai archēn tēs idias ousias, kyrion de tēs holēs pragmateias.
"They declare that the Mother was the cause of his making this, since she wished to bring him forth thus as head and beginning of his own substance and lord of the whole undertaking."
31.18.12Holl GCS 25/31:414
ταύτην δὲ τὴν Μητέρα καὶ Ὁγδοάδα καλοῦσι καὶ Σοφίαν καὶ Γῆν καὶ Ἱερουσαλὴμ καὶ ὅγιον Πνεῦμα καὶ Κύριον ἀρσενικῶς· ἔχειν ἴε τὸν τῆς Μεσότητος τόπον αὐτὴν καὶ εἶναι ὑπεράνω μὲν τοῦ Δημιουργοῦ, ὑποκάτω δὲ ἤ ἔξω τοῦ Πληρώματος μέχρι συντελείας.
tautēn de tēn Mētera kai Hogdoada kalousi kai Sophian kai Gēn kai Hierousalēm kai hogion Pneuma kai Kyrion arsenikōs; echein ie ton tēs Mesotētos topon autēn kai einai hyperanō men tou Dēmiourgou, hypokatō de ē exō tou Plērōmatos mechri synteleias.
"This Mother they call Ogdoad, Wisdom, Earth, Jerusalem, Holy Spirit, and 'Lord' in the masculine. She has the place of the Middle, and is above the Demiurge, but below or outside the Pleroma until the consummation."
Haer. 31, chapter 19
31.19.1Holl GCS 25/31:414
19. Ἐπεὶ οὖν τὴν ὑλικὴν οὐσίαν ἐκ τριῶν παθῶν συστῆναι λέγουσι, φόβου τε καὶ λύπης καὶ ἀπορίας, ἐκ μὲν τοῦ φόβου καὶ τῆς ἐπιστροφῆς τὰ ψυχικὰ τὴν σύστασιν εἰληφέναι·
19. Epei oun tēn hylikēn ousian ek triōn pathōn systēnai legousi, phobou te kai lypēs kai aporias, ek men tou phobou kai tēs epistrophēs ta psychika tēn systasin eilēphenai;
"Since, then, they say that material substance was formed from three passions, fear, grief and perplexity, [they say that] psychic things took their constitution from fear and from the turning back;"
31.19.2Holl GCS 25/31:414
ἐκ μὲν τῆς ἐπιστροφῆς τὸν Δημιουργὸν βούλονται τὴν γένεσιν ἐσχηκέναι, ἐκ δὲ τοῦ φόβου τὴν λοιπῆν πᾶσαν ψυχικὴν ὑπόστασιν ὡς ψυχὰς ἀλόγων ζῴων καὶ θηρίων καὶ ἀνθρώπων.
ek men tēs epistrophēs ton Dēmiourgon boulontai tēn genesin eschēkenai, ek de tou phobou tēn loipēn pasan psychikēn hypostasin hōs psychas alogōn zǭōn kai thēriōn kai anthrōpōn.
"from the turning back they hold that the Demiurge had his origin, and from fear all the rest of the psychic existence, such as the souls of irrational animals, beasts and humans."
31.19.3Holl GCS 25/31:414
Ε; διὰ τοῦτο ἀτονώτερον αὐτὸν ὑπάρχοντα πρὸς τὸ γινώσκειν τὰ πνευματικὰ αὐτὸν νενομικέναι μόνον εἶναι θεὸν καὶ διὰ τῶν προφητῶν εἰρηκέναι »ἐγὼ θεός, πλὴν ἐμοῦ οὐδείς«.
E? dia touto atonōteron auton hyparchonta pros to ginōskein ta pneumatika auton nenomikenai monon einai theon kai dia tōn prophētōn eirēkenai »egō theos, plēn emou oudeis«.
"For this reason, being too weak to know spiritual things, he thought that he alone was God, and said through the prophets, 'I am God; besides me there is no one.'"
31.19.4Holl GCS 25/31:414–415
ἐκ δὲ τῆς λύπης τὰ πνευματικὰ τῆς πονηρίας διδάσκουσι γεγονέαι· ὅθεν Ε; τὸν Διάβολον τὴν γένεσιν ἐσχηκέναι, ὅν καὶ Κοσμοκράτορα καλοῦσι, καὶ τὰ δαιμόνια καὶ τοὺς ἀγγέλους καὶ πᾶσαν τὴν πωευματικὴν τῆς | πονηρίας ὑπόστασιν.
ek de tēs lypēs ta pneumatika tēs ponērias didaskousi gegoneai; hothen E? ton Diabolon tēn genesin eschēkenai, hon kai Kosmokratora kalousi, kai ta daimonia kai tous angelous kai pasan tēn pōeumatikēn tēs | ponērias hypostasin.
"From grief, they teach, came the spiritual forces of wickedness; from which the devil had his origin, whom they also call World-ruler, and the demons and the angels and all the spiritual existence of wickedness."
31.19.5Holl GCS 25/31:415
ἀλλὰ τὸν μὲν Δημιουργὸν υἱὸν ψυχικὸν τῆς Μητρὸς αὐτῶν λέγουσι, τὸν δὲ Κοσμοκράτορα κτίσμα τοῦ Δημιουργοῦ. καὶ τὸν μὲν Κοσμοκράτορα γινώσκειν τὰ ὑπὲρ αὐτόν, ὅτι πενῦμά ἐστι τῆς πονηρίας, τὸν δὲ Δημιουργὸν ἀγνοεῖν, ἅτε Ψυχικὸν ὑπάρχοντα.
alla ton men Dēmiourgon huion psychikon tēs Mētros autōn legousi, ton de Kosmokratora ktisma tou Dēmiourgou. kai ton men Kosmokratora ginōskein ta hyper auton, hoti penyma esti tēs ponērias, ton de Dēmiourgon agnoein, hate Psychikon hyparchonta.
"But they call the Demiurge the psychic son of their Mother, and the World-ruler a creature of the Demiurge. And the World-ruler knows the things above him, because he is a spirit of wickedness, but the Demiurge does not know them, being psychic."
31.19.6Holl GCS 25/31:415
οἰκεῖν δὲ τὴν Μητέρα αὐτῶν εἰς τὸν ὑπερουράνιον τόποι τουτέστιν ἐν τῇ Μεσότητι, τὸν Δημιουργὸν δὲ εἰς τὸν ἐπουράνιον τόποv τουτέστιν ἐν τῇ Ἐβδομάδι, τὸν > Κοσμοδράτορα ἐν τῷ καθʼ ἡμᾶς κόσμῳ.
oikein de tēn Mētera autōn eis ton hyperouranion topoi toutestin en tę̄ Mesotēti, ton Dēmiourgon de eis ton epouranion topov toutestin en tę̄ Ebdomadi, ton > Kosmodratora en tǭ kathʼ hēmas kosmǭ.
"Their Mother dwells in the supercelestial place, that is, in the Middle; the Demiurge in the celestial place, that is, in the Hebdomad; and the World-ruler in our world."
31.19.7Holl GCS 25/31:415
ἐκ δὲ τῆς ἐκπλήξεως καὶ ἀμηχανίας ὡς ἐκ τοῦ > στασιμωτέρου τὰ σωματικὰ καθὼς προείπαμεν τοῦ κόσμου στοιχεῖα γεγονέναι. γῆν μὲν κατὰ τὴν ἐκπλήξεως στάσιν, ὕδωρ δὲ κατὰ τὴν φόβου κίνησιν, ἀέρα δὲ κατὰ τὴν λύπης πῆξιν. τὸ δὲ πῦρ ἅπασιν αὐτοῖς ἐμπεφυκέναι θάνατον καὶ φθοράν, ὡς καὶ τὴν ἄγνοιαν τοῖς τρισὶ πάθεσιν ἐγεκρύφθαι διδάσκουσι.
ek de tēs ekplēxeōs kai amēchanias hōs ek tou > stasimōterou ta sōmatika kathōs proeipamen tou kosmou stoicheia gegonenai. gēn men kata tēn ekplēxeōs stasin, hydōr de kata tēn phobou kinēsin, aera de kata tēn lypēs pēxin. to de pyr hapasin autois empephykenai thanaton kai phthoran, hōs kai tēn agnoian tois trisi pathesin egekryphthai didaskousi.
"From astonishment and helplessness, as from the more stable part, came the bodily elements of the world, as we said before: earth from the fixity of astonishment, water from the movement of fear, air from the congealing of grief; and fire is inherent in them all as death and corruption, just as they teach that ignorance is hidden in the three passions."
31.19.8Holl GCS 25/31:415
Δημιουργήσαντα δὴ τὸν κόσμον πεποιηκέναι καὶ τὸν ἄνθρωπον τὸν χοϊκόν, οὐκ ἀπὸ ταύτης δὲ τῆς ξηρᾶς Τῆς, ἀλλὰ ἀπὸ τῆς ἀοράτου οὐσίας, ἀπὸ τοῦ κεχυμένου καὶ ῥευστοῦ τῆς ὕλης λαβόντα. καὶ εἰς τοῦτον ἐμφυσῆσαι τὸν ψυχικὸν διορίζονται.
Dēmiourgēsanta dē ton kosmon pepoiēkenai kai ton anthrōpon ton choïkon, ouk apo tautēs de tēs xēras Tēs, alla apo tēs aoratou ousias, apo tou kechymenou kai rheustou tēs hylēs labonta. kai eis touton emphysēsai ton psychikon diorizontai.
"Having created the world, he also made the earthly man, not from this dry earth, but from the invisible substance, taking from the fluid and flowing part of matter; and into him, they define, he breathed the psychic man."
31.19.9Holl GCS 25/31:415
καὶ τοῦτον εἶναι τὸν κατʼ εἰκόνα κα ὁμοίωσιν γεγονότα, καὶ κατʼ εἰκόνα μὲν τὸν ὐλικὸν ὑπάρχειν, παραπλήσιον μέν, ἀλλʼ οὐχ ὁμοούσιον ὅντα τῷ θεῷ. καθʼ ὁμοίωσιν δὲ τὸν ψυχικόν, ὅθεν καὶ πνεῦμα ζωῆς τὴν οὐσίαν αὐτοῦ εἰρῆσθαι, ἐκ πνευματικῆς ἀπορροίας οὖσαν.
kai touton einai ton katʼ eikona ka homoiōsin gegonota, kai katʼ eikona men ton ylikon hyparchein, paraplēsion men, allʼ ouch homoousion honta tǭ theǭ. kathʼ homoiōsin de ton psychikon, hothen kai pneuma zōēs tēn ousian autou eirēsthai, ek pneumatikēs aporroias ousan.
"And this is the one made 'according to image and likeness': according to image is the material man, close to God but not of the same substance; according to likeness is the psychic, whence his substance is also called 'spirit of life', being from a spiritual outflow."
31.19.10Holl GCS 25/31:415
ὕστερον δὲ περιτεθεῖσθαι λέγουσιν αὐτῷ τὸν δερμάτινον χιτῶνα. τοῦτο δὲ τὸ αἰσθητὸν σαρκίον εἶναι θέλουσι.
hysteron de peritetheisthai legousin autǭ ton dermatinon chitōna. touto de to aisthēton sarkion einai thelousi.
"Later, they say, the 'garment of skin' was put around him; this they hold to be the perceptible flesh."
31.19.11Holl GCS 25/31:415–416
Τὸ δὲ κύημα τῆς Μητρὸς αὐτῶν τῆς Ἀχαμὼθ ὃ κατὰ τὴν θεωρίαν τῶν περὶ τὸν Σωτῆρα ἀγγέλων ἀπεκύησεν, ὁμοούσιον ὑπάρχον τῇ Μητρὶ πενυματικόν, καὶ αὑτὸ ἠγνοηκέναι τὸν Δημιουργὸν λέγουσι καὶ λεληθότως κατατεθεῖσθαι εἰς αὐτὸν μὴ εἰδότος αὐτοῦ, ἵνα | διʼ αὐτοῦ εἰς τὴν αὐτοῦ ψυχὴν σπαρὲν καὶ εἰς τὸ ὑλικὸν τοῦτο σῶμα, κυοφορηθέν > ἐν τούτοις καὶ αὐξηθὲν ἔτοιμον γένηται πρὸς ὑποδοχὴν τοῦ γελείου > ἔλαθεν οὖν, ὥς φασι,
To de kyēma tēs Mētros autōn tēs Achamōth ho kata tēn theōrian tōn peri ton Sōtēra angelōn apekyēsen, homoousion hyparchon tę̄ Mētri penymatikon, kai hauto ēgnoēkenai ton Dēmiourgon legousi kai lelēthotōs katatetheisthai eis auton mē eidotos autou, hina | diʼ autou eis tēn autou psychēn sparen kai eis to hylikon touto sōma, kyophorēthen > en toutois kai auxēthen etoimon genētai pros hypodochēn tou geleiou > elathen oun, hōs phasi,
"The offspring of their Mother Achamoth, which she bore by beholding the angels around the Saviour, being spiritual and of the same substance as the Mother, was, they say, also unknown to the Demiurge, and was secretly deposited in him without his knowing, so that, sown through him into the soul that came from him and into this material body, carried in the womb … in these and grown, it might become ready to receive the perfect … It escaped, then, as they say,"
31.19.12Holl GCS 25/31:416
τὸν Δημιουργὸν ὁ συγκατασπαρεὶς τῷ ἐμφυσήματι αὐτοῦ ὑπὸ τῆς Σοφίας πνευματικὸς ἄνθρωπος ἀρρήτῳ > προνοίᾳ. ὡς γὰρ τὴν Μητέρα ἠγνοηκέναι, οὕτω καὶ τὸ σολερνα ἀτῆς. ὅ δὴ καὶ αὐτὸ Ἐκκλησίαν εἶναι λέγουσιν, ἀντίτυπον τῆς ἄνω Ἐκκλησίας. καὶ τοῦτο εἶναι τὸν ἐν αὐτοῖς ἄνθρωπον ἀξιοῦσιν.
ton Dēmiourgon ho synkataspareis tǭ emphysēmati autou hypo tēs Sophias pneumatikos anthrōpos arrētǭ > pronoią. hōs gar tēn Mētera ēgnoēkenai, houtō kai to solerna atēs. ho dē kai auto Ekklēsian einai legousin, antitypon tēs anō Ekklēsias. kai touto einai ton en autois anthrōpon axiousin.
"the Demiurge's notice, the spiritual man sown together with his breath by Wisdom, by an ineffable … providence. For as he did not know the Mother, so he did not know her seed; and this they say is the Church, the counterpart of the Church above. And this they hold to be the man within them."
31.19.13Holl GCS 25/31:416
ὥστε ἔχειν αὐτοὺς τὴν μὲν ψυχὴν ἀπὸ τοῦ Δημιουργοῦ, τὸ δὲ σῶμα ἀπὸ τοῦ χοὺς καὶ τὸ σαρκικὸν ἀπὸ τῆς ὕλης, τὸν δὲ πνευματικὸν ἄνθρωπον ἀπὸ Τῆς Μητρὸς Τῆς Ἀχαμώθ.
hōste echein autous tēn men psychēn apo tou Dēmiourgou, to de sōma apo tou chous kai to sarkikon apo tēs hylēs, ton de pneumatikon anthrōpon apo Tēs Mētros Tēs Achamōth.
"So they have their soul from the Demiurge, their body from the dust and the fleshly part from matter, and the spiritual man from the Mother, Achamoth."
Haer. 31, chapter 20
31.20.1Holl GCS 25/31:416
20. Τριῶν οὖν ὅντων τὸ μὲν ὑλικόν, ὅ καὶ ἀριστερὸν καλοῦσι, κατὰ ἀνάγκην ἀπόλλυσθαι λέγουσιν ἅτε μηδεμίαν ἐπιδέξασθαι πνοὴν ἀφθαρσίας δυνάμενον. τὸ δὲ ψυχικόν, ὅ καὶ δεξιὸν προσαγορεύουσιν, ἅτε μέσον ὃν τοῦ τε πνευματικοῦ καὶ τοῦ ὑλικοῦ, ἐκεῖσε χωρεῖν, ὅπου ἂν καὶ τὴν πρόσκλισιν ποιήσηται.
20. Triōn oun hontōn to men hylikon, ho kai aristeron kalousi, kata anankēn apollysthai legousin hate mēdemian epidexasthai pnoēn aphtharsias dynamenon. to de psychikon, ho kai dexion prosagoreuousin, hate meson hon tou te pneumatikou kai tou hylikou, ekeise chōrein, hopou an kai tēn prosklisin poiēsētai.
"There being three [elements], then, the material, which they also call the left, they say necessarily perishes, as it cannot receive any breath of incorruption. The psychic, which they also call the right, being midway between the spiritual and the material, goes wherever it inclines."
31.20.2Holl GCS 25/31:416
τὸ δὲ πνευματικὸν ἐκπεπέμφθαι, ὅπως ἐνθάδε τῷ ψυχικῷ συζυγὲν μορφωθῇ, συμπαιδευθὲν αὐτῷ ἐν τῇ ἀναστροφῇ. καὶ τοῦτʼ εἶναι λέγουσι τὸ ἂλας καὶ τὸ φῶς τοῦ κόσμου. ἔδει γὰρ τῷ ψυχικῷ καὶ αἰσθητῶν παιδευμάτων. διὸ καὶ κόσμον κατεσκευάσθαι λέγουσι.
to de pneumatikon ekpepemphthai, hopōs enthade tǭ psychikǭ syzygen morphōthę̄, sympaideuthen autǭ en tę̄ anastrophę̄. kai toutʼ einai legousi to alas kai to phōs tou kosmou. edei gar tǭ psychikǭ kai aisthētōn paideumatōn. dio kai kosmon kateskeuasthai legousi.
"The spiritual was sent forth so that, united here with the psychic, it might be formed, being trained together with it in conduct. And this, they say, is 'the salt' and 'the light of the world'. For the psychic needed perceptible teaching too; that is why, they say, the world was constructed."
31.20.3Holl GCS 25/31:416
καὶ τὸν σωτῆρα δὲ ἐπὶ τοῦτο παραγεγονέναι τὸ ψυχικόν, ἐπεὶ καὶ αὐτεξούσιόν ἐστιν, ὅπως αὐτὸν σὠσῃ.
kai ton sōtēra de epi touto paragegonenai to psychikon, epei kai autexousion estin, hopōs auton sōsę̄.
"And the Saviour came for this psychic element, since it has free will, in order to save it."
31.20.4Holl GCS 25/31:416–417
ὦν γὰρ ἤμελλε σᾠζειν, τὰς ἀπαρχὰς αὐτὸν εἰληφέναι φάσκουσιν, ἀπὸ μὲν τῆς Ἀχαμὼθ τὸ πνευματικόν, ἀπὸ δὲ τοῦ Δημιουργοῦ ἐνδεδύσθαι τὸν ψυχικὸν χριστόν, ἀπὸ δὲ τῆς οἰκονομίας περιτεθεῖσθαι σῶμα, ψυχικὴν ἔχον οὐσίαν, κατεσκευασμένον δὲ ἀρρήτῳ τέχνῃ πρὸς τὸ καὶ ὁρατὸν καὶ ψηλαφητὸν καὶ παθητὸν γενέσθαι. καὶ ὑλικὸν δὲ οὐδʼ ὁτιοῦν εἰληφέναι λέγουσιν αὐτόν. μὴ γὰρ εἶναι τὴν ὕλην δεκτικὴν σωτηρίας.
ōn gar ēmelle sǭzein, tas aparchas auton eilēphenai phaskousin, apo men tēs Achamōth to pneumatikon, apo de tou Dēmiourgou endedysthai ton psychikon christon, apo de tēs oikonomias peritetheisthai sōma, psychikēn echon ousian, kateskeuasmenon de arrētǭ technę̄ pros to kai horaton kai psēlaphēton kai pathēton genesthai. kai hylikon de oudʼ hotioun eilēphenai legousin auton. mē gar einai tēn hylēn dektikēn sōtērias.
"For he took, they declare, the firstfruits of those he was to save: from Achamoth the spiritual; from the Demiurge he put on the psychic Christ; and from the dispensation a body was put around him, having psychic substance, but constructed by ineffable art so as to become visible, tangible and capable of suffering. But they say he took nothing material at all, for matter is not capable of salvation."
31.20.5Holl GCS 25/31:417
τὴν δὲ συντέλειαν ἔσεσθαι, ὅταν μορφωθῇ καὶ τελειωθῇ γνώσει πᾶν τὸ πνευματικόν, τουτέστιν οἱ πνευματικο(??) ἄνθρωποι οἶ τὴν τελείαν γνῶσιν ἔχοντες περὶ θεοῦ καὶ > τῆς Ἀχαμὼθ μεμυημένοι μυστήρια.
tēn de synteleian esesthai, hotan morphōthę̄ kai teleiōthę̄ gnōsei pan to pneumatikon, toutestin hoi pneumatiko(??) anthrōpoi oi tēn teleian gnōsin echontes peri theou kai > tēs Achamōth memyēmenoi mystēria.
"The consummation will come when everything spiritual has been formed and perfected by knowledge, that is, the spiritual people who have perfect knowledge of God and have been initiated into the mysteries of Achamoth."
31.20.6Holl GCS 25/31:417
εἶναι δὲ τούτους > ὑποτίθενται. ἐπαιδεύθησαν δὲ τὰ ψυχικὰ οἱ ψυχικοὶ ἄνθρωποι, οἱ διʼ ἔργων καὶ πίστεως ψιλῆς βεβαιούμενοι καὶ μὴ τὴν τελείαν γνῶσιν ἔχοντες. εἶναι δὲ τούτους ἀπὸ τῆς ἐκκλησίας ἡμᾶς λέγουσι.
einai de toutous > hypotithentai. epaideuthēsan de ta psychika hoi psychikoi anthrōpoi, hoi diʼ ergōn kai pisteōs psilēs bebaioumenoi kai mē tēn teleian gnōsin echontes. einai de toutous apo tēs ekklēsias hēmas legousi.
"They suppose that these are … The psychic people were trained in psychic things, those who are made firm by works and bare faith and do not have perfect knowledge. These, they say, are we of the Church."
31.20.7Holl GCS 25/31:417
διὸ καὶ ἡμῖν μὲν ἀναγκαῖον εἶναι τὴν ἀγαθὴν πρᾶξιν ἀποφαίνονται ἄλλως γὰρ ἀδύνατον σωθῆναι), αὐτοὺς δὲ μὴ διὰ πράξεως ἀλλὰ διὰ τὸ φύσει πνευματικοὺς εἶναι πάντῃ τε καὶ πάντως σωθήσεσθαι δογματίζουσιν.
dio kai hēmin men anankaion einai tēn agathēn praxin apophainontai allōs gar adynaton sōthēnai), autous de mē dia praxeōs alla dia to physei pneumatikous einai pantę̄ te kai pantōs sōthēsesthai dogmatizousin.
"Therefore they declare that good conduct is necessary for us (for otherwise it is impossible to be saved), but they teach that they themselves will be saved entirely and in every case, not by conduct but because they are spiritual by nature."
31.20.8Holl GCS 25/31:417
ὡς γὰρ τὸ χοϊκὸν ἀδύνατον σωτηρίας μετασχεῖν οὑ γὰρ εἶναι δεκτικὸν αὐτῆς λέγουσιν αὐτό), οὕτως πάλιν τὸ πνευματικόν, ὃ αὐτοὶ εἶναι θέλουσιν, ἀδύνατον φθορὰν καταδέξασθαι, κἂν ὁποίαις συγκαταγένωνται πράξεσιν.
hōs gar to choïkon adynaton sōtērias metaschein hou gar einai dektikon autēs legousin auto), houtōs palin to pneumatikon, ho autoi einai thelousin, adynaton phthoran katadexasthai, kan hopoiais synkatagenōntai praxesin.
"For just as the earthly cannot share in salvation (for it is not, they say, capable of receiving it), so again the spiritual, which they hold themselves to be, cannot receive corruption, whatever deeds they may be involved in."
31.20.9Holl GCS 25/31:417
ὅν γὰρ τρόπον χρυσὸς ἐν βορβόρῳ κατατεθεὶς οὐκ ἀποβάλλει τὴν καλλονὴν αὐτοῦ, ἀλλὰ τὴν ἰδίαν φυσιν διαφυλάττει, τοῦ βορβόρου μηδὲν ἀδικῆσαι δυναμένου τὸν χρυσόν, οὕτω δὲ καὶ αὐτοὺς λέγουσι, κἂν ἐν ὁποίαις ὑλικαῖς πράξεσι καταγένωνται, μηδὲν αὐτοὺς παραβλάπτεσθαι μηδὲ ἀποβάλλειν τὴν πνευματικὴν ὑπόστασιν.
hon gar tropon chrysos en borborǭ katatetheis ouk apoballei tēn kallonēn autou, alla tēn idian physin diaphylattei, tou borborou mēden adikēsai dynamenou ton chryson, houtō de kai autous legousi, kan en hopoiais hylikais praxesi katagenōntai, mēden autous parablaptesthai mēde apoballein tēn pneumatikēn hypostasin.
"For as gold placed in mud does not lose its beauty but keeps its own nature, the mud being unable to harm the gold, so they say of themselves: whatever material deeds they may be involved in, they are not harmed at all and do not lose their spiritual substance."
Haer. 31, chapter 21
31.21.1Holl GCS 25/31:417
21. Διὸ δὴ καὶ τὰ ἀπειρημένα πάντα ἀδεῶς οἱ τελειότατοι πράττουσιν αὐτῶν, περὶ ὦν αἱ γραφαὶ διβεβαιοῦνται τοὺς ποιοῦντας αὐτὰ βασιλείαν θεοῦ μὴ κληρονομήσειν.
21. Dio dē kai ta apeirēmena panta adeōs hoi teleiotatoi prattousin autōn, peri ōn hai graphai dibebaiountai tous poiountas auta basileian theou mē klēronomēsein.
"That is why the most 'perfect' among them do without fear all the forbidden things, about which the Scriptures affirm that 'those who do them will not inherit the kingdom of God.'"
31.21.2Holl GCS 25/31:417–418
καὶ γὰρ εἰδωλόθυτα ἀδιαφόρως ἐσθαίουσι, μηδὲν μολύνεσθαι ὑπʼ αὐτῶν ἠγούμενοι, καὶ ἐπὶ πᾶσαν ἑορτάσιμον τῶν ἐθνῶν τέρψιν εἰς τιμὴν τῶν εἰδώλων γινομένην πρῶτοι συνίασιν, ὡς μηδὲ τῆς παρὰ θεῷ καὶ ἀνθρώποις μεμισημένης τῆς] τῶν θηριομάχων καὶ μονομαχίας ἀνδροφόνου θέας ἀπέχεσθαι ἐνίους αὐτῶν.
kai gar eidōlothyta adiaphorōs esthaiousi, mēden molynesthai hypʼ autōn ēgoumenoi, kai epi pasan heortasimon tōn ethnōn terpsin eis timēn tōn eidōlōn ginomenēn prōtoi syniasin, hōs mēde tēs para theǭ kai anthrōpois memisēmenēs tēs] tōn thēriomachōn kai monomachias androphonou theas apechesthai enious autōn.
"For they eat food sacrificed to idols indifferently, thinking they are not defiled by it at all, and they are the first to gather at every festive entertainment of the pagans held in honour of the idols, so that some of them do not even keep away from the murderous spectacle of fights with beasts and single combat, hateful to God and men."
31.21.3Holl GCS 25/31:418
οἱ δὲ καὶ ταῖς τῆς σαρκὸς ἡδοναῖς κατακόρως δουλεύοντες, τὰ σαρκικὰ τοῖς σαρκικοῖς τὰ πνευματικὰ τοῖς πνευματικοῖς ἀποδέδοσθαι λέγουσιν.
hoi de kai tais tēs sarkos hēdonais katakorōs douleuontes, ta sarkika tois sarkikois ta pneumatika tois pneumatikois apodedosthai legousin.
"Others, serving the pleasures of the flesh to excess, say that fleshly things are rendered to the fleshly and spiritual things to the spiritual."
31.21.4Holl GCS 25/31:418
καὶ οἱ μὲν αὐτῶν λάθρα τὰς διδασκομένας ὑπʼ αὐτῶν τὴν διδαχὴν ταύτην γυναῖκας διαφθείρουσιν, ὡς πολλάκις ὑπʼ ἐνίων αὐτῶν ἐξαπατηθεῖσαι, ἔπειτα ἐπιστρέψασαι γυναῖκες εἰς τὴν ἐκκλησίαν τοῦ θεοῦ σὺν τῇ λοιπῇ
kai hoi men autōn lathra tas didaskomenas hypʼ autōn tēn didachēn tautēn gynaikas diaphtheirousin, hōs pollakis hypʼ eniōn autōn exapatētheisai, epeita epistrepsasai gynaikes eis tēn ekklēsian tou theou syn tę̄ loipę̄
"And some of them secretly corrupt the women who are taught this doctrine by them, as women deceived by some of them have often afterwards returned to the Church of God and confessed this along with the rest of their"
31.21.5Holl GCS 25/31:418
πλάνῃ καὶ τοῦτο ἐξωμολογήσαντο. οἱ δὲ καὶ κατὰ τὸ φανερὸν ἀπερυθριάσαντες, ὧν ἂν ἐρασθῶσι γυναικῶν, ταύτας ἀπʼ ἰδίας γαμετὰς ἡγήσαντο.
planę̄ kai touto exōmologēsanto. hoi de kai kata to phaneron aperythriasantes, hōn an erasthōsi gynaikōn, tautas apʼ idias gametas hēgēsanto.
"error. Others, openly casting off shame, have taken whatever women they fell in love with away from their husbands and treated them as their own wives."
31.21.6Holl GCS 25/31:418
ἄλλοι δʼ αὖ πάλιν σεμνῶς κατʼ ἀρχάς, ὡς μετὰ ἀδελφῶν προσποιούμενοι συνοικεῖν, προϊόντος τοῦ χρόνου ἠλέγχθησαν, ἐγκύμονος τῆς ἀδελφῆς ὑπὸ τοῦ ἀδελφοῦ γενηθείσης.
alloi dʼ au palin semnōs katʼ archas, hōs meta adelphōn prospoioumenoi synoikein, proïontos tou chronou ēlenchthēsan, enkymonos tēs adelphēs hypo tou adelphou genētheisēs.
"Others again, at first very solemnly pretending to live with them as with sisters, were exposed as time went on, when the 'sister' became pregnant by the 'brother'."
31.21.7Holl GCS 25/31:418
Καὶ ἄλλα δὲ πολλὰ μυσαρὰ κα ἄθεα πράσσοντες ἡμῶν μέν, διὰ τὸν φόβον τοῦ θεοῦ φυλασσομένων καὶ μέχρις ἐννοίας καὶ λόγου ἁμαρτεῖν, κατατρέχουσιν ὡς ἱδιωτῶν καὶ μηδὲν ἐπισταμένων, ἐαυτοὺς δὲ ὐπερυψοῦσι, τελείους ἀποκαλοῦντες καὶ σπέρματα ἐκλογῆς.
Kai alla de polla mysara ka athea prassontes hēmōn men, dia ton phobon tou theou phylassomenōn kai mechris ennoias kai logou hamartein, katatrechousin hōs hidiōtōn kai mēden epistamenōn, eautous de yperypsousi, teleious apokalountes kai spermata eklogēs.
"And while doing many other abominable and godless things, they run us down — we who, for fear of God, guard against sinning even in thought and word — as simple people who know nothing, and exalt themselves, calling themselves perfect and seeds of election."
31.21.8Holl GCS 25/31:418
ἡμᾶς μὲν γὰρ ἐν χρὴσει τὴν χάριν λαμβάνειν λέγουσι, διὸ καὶ ἀφαιρεθήσεσθαι αὐτῆς. αὐτοὺς δὲ ἱδιόκτητον ἄνωθεν ἀπὸ τῆς ἀρρήτου καὶ ἀνονομάστου συζυγίας κατεληλυθυῖαν ἔχειν τὴν χάριν, καί διὰ τοῦτο προστεθήσεσθαι αὐτοῖς. διὸ καὶ ἐκ παντὸς τρόπου δεῖν αὐτοὺς ἀεὶ τὸ τῆς συζυγίας μελετᾶν μυστήριον.
hēmas men gar en chrēsei tēn charin lambanein legousi, dio kai aphairethēsesthai autēs. autous de hidioktēton anōthen apo tēs arrētou kai anonomastou syzygias katelēlythuian echein tēn charin, kai dia touto prostethēsesthai autois. dio kai ek pantos tropou dein autous aei to tēs syzygias meletan mystērion.
"For they say that we receive grace on loan, and so will be deprived of it; but that they have grace as their own possession, come down from above from the ineffable and unnameable pair, and therefore it will be added to them. For this reason they must always practise the mystery of the pair by every means."
31.21.9Holl GCS 25/31:418–419
καἰ τοῦτο πείθουσι τοὺς ἀνοήτους, αὐταῖς λέξεσι λέγοντες οὕτως. ὅς ἂν ἐν κόσμῳ γενόμενος γυναῖκα οὐκ ἐφίλησεν, ὥστε οὐτὴν κρατηθῆναι, οὐκ ἔστιν ἐξ ἀληθείας καὶ οὑ χωρήσει εἰς ἀλήθειαν. ὁ δὲ ἀπὸ κόσμου ὢν μὴ] κρατηθεὶς γυναικὶ οὑ χωρήσει εἰς ἀλήθειαν διὰ τὸ ἐν ἐπιθυμίᾳ κρατηθῆναι γυναικός.
kai touto peithousi tous anoētous, autais lexesi legontes houtōs. hos an en kosmǭ genomenos gynaika ouk ephilēsen, hōste outēn kratēthēnai, ouk estin ex alētheias kai hou chōrēsei eis alētheian. ho de apo kosmou ōn mē] kratētheis gynaiki hou chōrēsei eis alētheian dia to en epithymią kratēthēnai gynaikos.
"And they persuade the foolish of this, saying in these very words: 'Whoever, being in the world, has not loved a woman so as to possess her, is not of the truth and will not go to the truth. But one who is of the world, having been possessed by a woman, will not go to the truth, because he was possessed in desire for a woman.'"
31.21.10Holl GCS 25/31:419
διὰ τοῦτο οὖν ἡμίν, οὓς ψυχικοὺς δνομάζουσι καὶ ἐκ κόσμου εἶναι λέγουσι, καὶ] ἀναγκαίαν εἶναι τὴν ἐγκράτειαν καἰ ἀγαθὴν πρᾶξιν, ἴνα διʼ αὐτῆς ἔλθωμεν εἰς τὸν τῆς Μεσότητος τόπον, αὐτοῖς δέ, πνευματικοῖς τε καὶ τελείοις καλουμένοις, μηδαμῶς. οὑ γὰρ πρᾶξις εἰς Πλήρωμα εἰσάγει, ἀλλὰ τὸ σπέρμα τὸ ἐκεῖθεν νήπιον μὲν ἐκπεμπόμενον, ἐνθάδε > τελειούμενον.
dia touto oun hēmin, hous psychikous dnomazousi kai ek kosmou einai legousi, kai] anankaian einai tēn enkrateian kai agathēn praxin, ina diʼ autēs elthōmen eis ton tēs Mesotētos topon, autois de, pneumatikois te kai teleiois kaloumenois, mēdamōs. hou gar praxis eis Plērōma eisagei, alla to sperma to ekeithen nēpion men ekpempomenon, enthade > teleioumenon.
"Therefore, they say, for us, whom they name psychics and say are from the world, self-control and good conduct are necessary, so that by it we may come to the place of the Middle; but for them, who are called spiritual and perfect, not at all. For it is not conduct that brings one into the Pleroma, but the seed sent out from there as an infant and perfected here."
31.21.11Holl GCS 25/31:419
Ὅταν δὲ πᾶν τὸ σπέρμα τελειωθῇ, τὴν μὲν Ἀχαμὼθ τὴν Μητέρα αὐτῶν μεταστῆναι τοῦ τῆς Μεσότητος τόπου λέγουσι καὶ ἐντὸς Πληρώματος εἰσελθεῖν καὶ ἀπολαβεῖν τὸν νυμφίον αὐτῆς τὸν Σωτῆρα, τὸν ἐκ πάντων γεγονότα, ἴνα συζυγία γένηται τοῦ Σωτῆρος καὶ τῆς Σοφίας τῆς Άχαμώθ. καὶ τοῦτο εἶναι νυμφίον καὶ νύμφην, νυμφῶνα Τε τὸ πᾶν Πλήρωμα.
Hotan de pan to sperma teleiōthę̄, tēn men Achamōth tēn Mētera autōn metastēnai tou tēs Mesotētos topou legousi kai entos Plērōmatos eiselthein kai apolabein ton nymphion autēs ton Sōtēra, ton ek pantōn gegonota, ina syzygia genētai tou Sōtēros kai tēs Sophias tēs Achamōth. kai touto einai nymphion kai nymphēn, nymphōna Te to pan Plērōma.
"When all the seed has been perfected, they say, their Mother Achamoth will leave the place of the Middle, enter the Pleroma and receive her bridegroom, the Saviour who came from all, so that there may be a pairing of the Saviour and Wisdom, Achamoth. And this is the bridegroom and bride, and the whole Pleroma is the bridal chamber."
31.21.12Holl GCS 25/31:419
τοὺς δὲ πνευματικοὺς ἀποδυσαμένους τὰς ψυχὰς καὶ πνεύματα νοερὰ γενομένους, ἀκρατήτως καὶ ἀοράτως ἐντὸς Πληρώματος εἰσελθόντας, νύμφας ἀποδοθήσεσθαι τοῖς περὶ τὸν Σωτῆρα ἀγγέλοις.
tous de pneumatikous apodysamenous tas psychas kai pneumata noera genomenous, akratētōs kai aoratōs entos Plērōmatos eiselthontas, nymphas apodothēsesthai tois peri ton Sōtēra angelois.
"The spiritual, having put off their souls and become intellectual spirits, will enter the Pleroma unhindered and unseen and be given as brides to the angels around the Saviour."
31.21.13Holl GCS 25/31:419
τὸν δὲ Δημιουργὸν μεταβῆναι καὶ αὐτὸν εἰς τὸν τῆς Μητρὸς Σοφίας τόπον, τουτέστιν ἐν τῇ Μεσότητι. τάς τε τῶι δικαίων ψυχὰς ἀναπαύσεσθαι καὶ αὐτὰς ἐν τῷ τῆς Μεσότητος τόπῳ. μηδὲν γὰρ ψυχικὸν ἐντὸς Πληρώματος χωρεῖν.
ton de Dēmiourgon metabēnai kai auton eis ton tēs Mētros Sophias topon, toutestin en tę̄ Mesotēti. tas te tōi dikaiōn psychas anapausesthai kai autas en tǭ tēs Mesotētos topǭ. mēden gar psychikon entos Plērōmatos chōrein.
"The Demiurge too will move to the place of the Mother, Wisdom, that is, to the Middle; and the souls of the righteous will also rest in the place of the Middle. For nothing psychic enters the Pleroma."
31.21.14Holl GCS 25/31:419
τούτων δὲ γενομένων οὕτως τὸ ἐμφωλεῦον τῷ κόσμῳ πῦρ ἐκλάμψαν καὶ ἐξαφθὲν καὶ κατεργασάμενον πᾶσαν ὕλην συναναλωθήσεσθαι αὐτῇ καὶ εἰς τὸ μηκέτʼ εἶναι χωρήσειν διδάσκουσι. τὸν δὲ Δημιουργὸν μηδὲν τούτων ἐγνωκέναι ἀποφαίνονται πρὸ τῆς τοῦ Σωτῆρος παρουσίας.
toutōn de genomenōn houtōs to emphōleuon tǭ kosmǭ pyr eklampsan kai exaphthen kai katergasamenon pasan hylēn synanalōthēsesthai autę̄ kai eis to mēketʼ einai chōrēsein didaskousi. ton de Dēmiourgon mēden toutōn egnōkenai apophainontai pro tēs tou Sōtēros parousias.
"When this has happened, they teach, the fire lurking in the world will blaze out and be kindled, and, having overcome all matter, will be consumed with it and pass into non-existence. And they declare that the Demiurge knew none of these things before the Saviour's coming."
Haer. 31, chapter 22
31.22.1Holl GCS 25/31:419
22. Εἰσὶ δὲ οἱ λέγοντες προβλέσθαι αὐτὸν καὶ χριστόν, υἱὸν ἵδιον, ἀλλὰ καὶ * ψυχικόν, > περὶ τούτου διὰ τῶν προφητῶν λελαληκέναι. εἶναι δὲ τοῦτον τὸν διὰ Μαρίας διοδεύσαντα, καθάπερ ὕδωρ διὰ σωλῆνος ὁδεύει, καὶ εἰς τοῦτον ἐπὶ τοῦ βαπτίσματος κατελθεῖν ἐκεῖνον τὸν ἀπὸ τοῦ Πληρώματος ἐκ πάντων Σωτῆρα ἐν εἴδει περιστερᾶς. γεγονέναι δὲ ἐν αὐτῷ καὶ τὸ ἀπὸ τῆς Ἀχαμὼθ σπέρμα πνευματικόν.
22. Eisi de hoi legontes problesthai auton kai christon, huion hidion, alla kai * psychikon, > peri toutou dia tōn prophētōn lelalēkenai. einai de touton ton dia Marias diodeusanta, kathaper hydōr dia sōlēnos hodeuei, kai eis touton epi tou baptismatos katelthein ekeinon ton apo tou Plērōmatos ek pantōn Sōtēra en eidei peristeras. gegonenai de en autǭ kai to apo tēs Achamōth sperma pneumatikon.
"There are some who say that he also emitted a Christ, his own son, but psychic …, and spoke about him through the prophets; and that this is the one who passed through Mary as water passes through a pipe, and that upon him at the baptism came down, in the form of a dove, that Saviour from the Pleroma who is from all. And the spiritual seed from Achamoth was also in him."
31.22.2Holl GCS 25/31:419–420
τὸν οὖν κύριον ἡμῶν ἐκ τεσσάρων τούτων σύνθετον γεγονέναι φάσκουσιν, ἀποσῴζοντα τὸν τύπον τῆς ἀρχεγόνου καὶ πρώτης τετρακτύος, ἔκ τε τοῦ πνευματικοῦ ὅ ἦν ἀπὸ τῆς Ἀχαμὼθ καὶ ἐκ τοῦ ψυχικοῦ ὅ ἦν ἀπὸ τοῦ Δημιουργοῦ κα ἐκ τῆς οἰκονομίας ὅ ἦν κατεσκευασμένον ἀρρήτῳ τέχνῃ καὶ ἐκ τοῦ Σωτῆρος ὅ ἦν > κατελθοῦσα εἰς αὐτὸν περιστερά.
ton oun kyrion hēmōn ek tessarōn toutōn syntheton gegonenai phaskousin, aposǭzonta ton typon tēs archegonou kai prōtēs tetraktyos, ek te tou pneumatikou ho ēn apo tēs Achamōth kai ek tou psychikou ho ēn apo tou Dēmiourgou ka ek tēs oikonomias ho ēn kateskeuasmenon arrētǭ technę̄ kai ek tou Sōtēros ho ēn > katelthousa eis auton peristera.
"They declare, then, that our Lord was composed of these four, preserving the type of the original and first tetractys: of the spiritual, which was from Achamoth; of the psychic, which was from the Demiurge; of the dispensation, which was constructed by ineffable art; and of the Saviour, which was the dove that came down upon him."
31.22.3Holl GCS 25/31:420
καὶ τοῦτον μὲν ἀπαθῆ διαμεμνηκέναι οὐ γὰρ ἐνεδέχετο παθεῖν αὐτόν, ἀκράτητον καὶ ἀόρατον ὑπάρχοντα) καὶ διὰ τοῦτο ἦρθαι, προσαγομένου αὐτοῦ τῷ Πιλάτῳ, τὸ εἰς αὐτὸν κατατεθὲν πνεῦμα χριστοῦ. ἀλλʼ οὐδὲ τὸ ἀπὸ τῆς Μητρὸς σπέρμα πεπονθένα λέγουσιν. ἀπαθές γὰρ καὶ αὐτό, † τὸ πνευματικὸν καὶ ἀόρατον καὶ αὐτῷ τῷ Δημιουργῷ.
kai touton men apathē diamemnēkenai ou gar enedecheto pathein auton, akratēton kai aoraton hyparchonta) kai dia touto ērthai, prosagomenou autou tǭ Pilatǭ, to eis auton katatethen pneuma christou. allʼ oude to apo tēs Mētros sperma peponthena legousin. apathes gar kai auto, † to pneumatikon kai aoraton kai autǭ tǭ Dēmiourgǭ.
"And this [Saviour] remained impassible (for he could not suffer, being unassailable and invisible), and therefore, when he was brought before Pilate, the spirit of Christ that had been placed in him was taken away. Nor, they say, did the seed from the Mother suffer; for it too was impassible, being spiritual and invisible even to the Demiurge himself."
31.22.4Holl GCS 25/31:420
ἔπαθεν δὲ λοιπὸν ὁ κατʼ αὐτοὺς ψυχικὸς Χριστὸς καὶ ὁ ἐκ τῆς οἰκονομίας κατεσκευασμένος μυστηριωδῶς, ἵνʼ ἐπιδείξῃ > αὐτοῦ ἡ Μήτηρ τὸν τύπον τοῦ ἄνω χριστοῦ, ἐκένου τοῦ ἐπεκταθέντος τῷ σταυρῷ καὶ μορφώσαντος τὴν Ἀχαμώθ μόρφωσιν τὴν κατʼ οὐσίαν. πάντα γὰρ ταῦτα τύπους ἐκείνων εἶναι λέγουσι.
epathen de loipon ho katʼ autous psychikos Christos kai ho ek tēs oikonomias kateskeuasmenos mystēriōdōs, hinʼ epideixę̄ > autou hē Mētēr ton typon tou anō christou, ekenou tou epektathentos tǭ staurǭ kai morphōsantos tēn Achamōth morphōsin tēn katʼ ousian. panta gar tauta typous ekeinōn einai legousi.
"What suffered, then, according to them, was the psychic Christ and the one mysteriously constructed from the dispensation, so that through him the Mother might display the type of the higher Christ, the one who was stretched out on the Cross and gave Achamoth her formation as to substance. For they say that all these are types of those."
31.22.5Holl GCS 25/31:420
τὰς δὲ ἐσχηκυίας τὸ σπέρμα τῆς Ἀχαμὼθ ψυχὰς ἀμείνους λέγουσι γεγονέναι τῶν λοιπῶν. διὸ καὶ πλέον τῶν ἄλλων ἠγαπῆσθαι ὑπὸ τοῦ Δημιουργοῦ, μὴ εἰδότος τὴν αίτίαν, ἀλλὰ παρʼ αὐτοῦ λογιζομένου εἶναι τοιαυτας.
tas de eschēkuias to sperma tēs Achamōth psychas ameinous legousi gegonenai tōn loipōn. dio kai pleon tōn allōn ēgapēsthai hypo tou Dēmiourgou, mē eidotos tēn aitian, alla parʼ autou logizomenou einai toiautas.
"The souls that had the seed of Achamoth, they say, were better than the rest; therefore they were loved more than the others by the Demiurge, who did not know the reason but thought they were such because of him."
31.22.6Holl GCS 25/31:420
οιο καί είς προφήτας, φασίν, ἔτασσεν αὐτὰς καὶ ἱερεῖς καὶ βασιλεῖς. καὶ πολλὰ ὑπὸ τοῦ σπέρματος τούτου εἰρῆσθαι διὰ τῶν προφητῶν ἐξηγοῦνται, ἅτε ὑψηλοτέρας φύσεως ὑπάρχοντος. πολλὰ δὲ καὶ τὴν Μητέρα περὶ τῶν τέρω εἰρηκέναι λέγουσιν, ἀλλὰ καὶ διὰ τούτου καὶ τῶν ὑπὸ τούτου γενομένων ψυχῶν *.
oio kai eis prophētas, phasin, etassen autas kai hiereis kai basileis. kai polla hypo tou spermatos toutou eirēsthai dia tōn prophētōn exēgountai, hate hypsēloteras physeōs hyparchontos. polla de kai tēn Mētera peri tōn terō eirēkenai legousin, alla kai dia toutou kai tōn hypo toutou genomenōn psychōn *.
"That is why, they say, he appointed them prophets, priests and kings. And they explain that much was spoken through the prophets by this seed, since it is of a higher nature. And they say the Mother too said much about the higher things, but also through him and through the souls made by him …"
31.22.7Holl GCS 25/31:420
καὶ λοιπὸν τέμνουσι τὰς προφητείας, τὸ μέν τι ἀπὸ τῆς Μητρὸς εἰρῆσθαι θέλοντες, τὸ δέ τι ἀπὸ τοῦ σπέρματος, τὸ δέ τι ἀπὸ τοῦ Δημιουργοῦ.
kai loipon temnousi tas prophēteias, to men ti apo tēs Mētros eirēsthai thelontes, to de ti apo tou spermatos, to de ti apo tou Dēmiourgou.
"And so they cut up the prophecies, holding that one part was spoken by the Mother, another by the seed, and another by the Demiurge."
31.22.8Holl GCS 25/31:420
ἀλλὰ καὶ τὸν Ἰησοῦν ὡσαύτως τὸ μέν τι ἀπὸ τοῦ Σωτῆρος εἰρηκέναι, τὸ δέ τι ἀπὸ τῆς Μητρός, τὸ γε τι ἀπὸ τοῦ Δημιουργοῦ, καθὼς ἐπιδείξομεν προϊόντος ἡμῖν τοῦ λόγου.
alla kai ton Iēsoun hōsautōs to men ti apo tou Sōtēros eirēkenai, to de ti apo tēs Mētros, to ge ti apo tou Dēmiourgou, kathōs epideixomen proïontos hēmin tou logou.
"And likewise Jesus spoke some things from the Saviour, some from the Mother, and some from the Demiurge, as we shall show as our account proceeds."
31.22.9Holl GCS 25/31:420–421
τὸν δὲ Δημιουργόν, ἅτε ἀγνοοῦντα τὰ ὑπὲρ αὐτόν, κινεῖσθαι μὲν ἐπὶ τοῖς λεγομένοις, καταπεφρονηκέναι δὲ αὐτῶν, ἄλλοτε ἄλλην αἰτίαν νομίσαντα, ἢ τὸ πνεῦμα τὸ προφητεῦον, ἔχον καὶ αὐτὸ ἰδίαν τινὰ κίνησιν, ἢ τὸν ἄνθρωπον ἢ τὴν προσπλοκὴν τῶν χειρόνων.
ton de Dēmiourgon, hate agnoounta ta hyper auton, kineisthai men epi tois legomenois, katapephronēkenai de autōn, allote allēn aitian nomisanta, ē to pneuma to prophēteuon, echon kai auto idian tina kinēsin, ē ton anthrōpon ē tēn prosplokēn tōn cheironōn.
"The Demiurge, not knowing the things above him, was moved by what was said but despised it, thinking at different times that the cause was different: either the prophetic spirit, which itself has a movement of its own, or the man, or the admixture of inferior things."
31.22.10Holl GCS 25/31:421
καὶ οὕτως ἀγνοοῦντα διατετελεκέναι ἄχρι τῆς παρουσίας τοῦ Σωτῆρος· ἐλθόντος δε τοῦ Σωτῆρος μαθεῖν αὐτὸν παρʼ αὐτοῦ πάντα λέγουσιν καὶ ἄσμενον αὐτῷ προσχωρῆσαι μετὰ πάσης τῆς δυνάμεως αὐτοῦ,
kai houtōs agnoounta diatetelekenai achri tēs parousias tou Sōtēros; elthontos de tou Sōtēros mathein auton parʼ autou panta legousin kai asmenon autǭ proschōrēsai meta pasēs tēs dynameōs autou,
"And so he continued in ignorance until the Saviour's coming. But when the Saviour came, they say, he learned everything from him and gladly joined him with all his power,"
31.22.11Holl GCS 25/31:421
καὶ αὐτὸν εἶναι τὸν ἐν τῷ εὐαγγελίῳ ἑκατόνταρχον, λέγοντα τῷ σωτῇρι »καὶ γὰρ ἐγὼ ὑπὸ τὴν ἐμαυτοῦ τοῦ ἐξουσίαν ἔχω στρατιώτας καὶ δούλους, καὶ ὃ ἐὰν προστάξω, ποιοῦσι«.
kai auton einai ton en tǭ euangeliǭ hekatontarchon, legonta tǭ sōtę̄ri »kai gar egō hypo tēn emautou tou exousian echō stratiōtas kai doulous, kai ho ean prostaxō, poiousi«.
"and that he is the centurion in the Gospel who said to the Saviour, 'For I too have under my authority soldiers and servants, and whatever I command, they do.'"
31.22.12Holl GCS 25/31:421
τελέσειν δὲ αὐτὸν τὴν κατὰ τὸν κόσμον οἰκονομίαν μέχρι τοῦ δέοντος καιροῦ, μάλιστα δὲ διὰ τὴν τῆς ἐκκλησίας ἐπιμέλειαν καὶ διὰ τὴν ἐπίγνωσιν τοῦ ἑτοιμασθέντος αὐτῷ ἐπάθλου, ὅτι εἰς τὸν τῆς Μητρὸς τόπον χωρήσει.
telesein de auton tēn kata ton kosmon oikonomian mechri tou deontos kairou, malista de dia tēn tēs ekklēsias epimeleian kai dia tēn epignōsin tou hetoimasthentos autǭ epathlou, hoti eis ton tēs Mētros topon chōrēsei.
"And he will complete the dispensation in the world until the proper time, especially because of his care for the Church and because of his knowledge of the reward prepared for him: that he will go to the Mother's place."
Haer. 31, chapter 23
31.23.1Holl GCS 25/31:421
23. Ἀνθρώπων δὲ τρία γένη ὑφίστανται, πνευματικὸν χοϊκὸν ψυχικόν, καθὼς ἐγένοντο Κάϊν Ἄβελ Σήθ, <ἵνα δείξωσι> καὶ ἐκ τούτων τὰς τρεῖς φύσεις, οὐκέτι καθʼ ἕνα ἀλλὰ κατὰ γένος.
23. Anthrōpōn de tria genē hyphistantai, pneumatikon choïkon psychikon, kathōs egenonto Kaïn Abel Sēth, <hina deixōsi> kai ek toutōn tas treis physeis, ouketi kathʼ hena alla kata genos.
"They posit three kinds of human beings, spiritual, earthly and psychic, as there were Cain, Abel and Seth, ⟨in order to show⟩ from these too the three natures, no longer in individuals but in kinds."
31.23.2Holl GCS 25/31:421
καὶ τὸ μὲν χοϊκὸν εἰς φθορὰν χωρεῖν καὶ τὸ ψυχικόν, ἐὰν τὰ βελτίονα ἕληται ἐν τῷ τῆς Μεσότητος τόπῳ ἀναπαύσεσθαι· ἐὰν δὲ τὰ χείρω, χωρήσειν καὶ αὐτὸ πρὸς τὰ ὅμοια.
kai to men choïkon eis phthoran chōrein kai to psychikon, ean ta beltiona helētai en tǭ tēs Mesotētos topǭ anapausesthai; ean de ta cheirō, chōrēsein kai auto pros ta homoia.
"The earthly goes to corruption; the psychic, if it chooses the better, will rest in the place of the Middle, but if the worse, it too will go to what is like it."
31.23.3Holl GCS 25/31:421
τὰ δὲ πνευματικά, ἃ ἐγκατασπείρει ἡ Ἀχαμώθ, ἔκτοτε ἕως τοῦ νῦν δικαίαις ψυχαῖς παιδευθέντα ἐνθάδε καὶ ἐκτραφέντα, διὰ τὸ νήπια ἐκπέμπεσθαι, ὕστερον τελειότητος ἀξιωθέντα νύμφας ἀποδοθήσεσθαι τοῖς τοῦ Σωτῆρος ἀγγέλοις δογματίζουσι, τῶν ψυχῶν αὐτῶν κατʼ ἀνάγκην ἐν Μεσότητι μετὰ τοῦ Δημιουργοῦ ἀναπαυσαμένων εἰς τὸ παντελές.
ta de pneumatika, ha enkataspeirei hē Achamōth, ektote heōs tou nyn dikaiais psychais paideuthenta enthade kai ektraphenta, dia to nēpia ekpempesthai, hysteron teleiotētos axiōthenta nymphas apodothēsesthai tois tou Sōtēros angelois dogmatizousi, tōn psychōn autōn katʼ anankēn en Mesotēti meta tou Dēmiourgou anapausamenōn eis to panteles.
"The spiritual elements, which Achamoth sows from that time until now in righteous souls, trained and nourished here because they are sent out as infants, will later be counted worthy of perfection and given as brides to the Saviour's angels, they teach, while their souls necessarily rest for ever in the Middle with the Demiurge."
31.23.4Holl GCS 25/31:421–422
καὶ αὐτὰς μὲν τὰς ψυχὰς πάλιν ὑπομερίζοντες λέγουσιν ἃς μὲν φύσει ἀγαθάς, ἃς δὲ φύσει πονηράς. καὶ τὰς μὲν ἀγαθὰς ταύτας εἶναι τὰς δεκτικὰς τοῦ σπέρματος γινομένας, τὰς δὲ φύσει πονηρὰς μηδέποτε ἂν ἐπιδέξασθαι ἐκεῖνο τὸ σπέρμα.
kai autas men tas psychas palin hypomerizontes legousin has men physei agathas, has de physei ponēras. kai tas men agathas tautas einai tas dektikas tou spermatos ginomenas, tas de physei ponēras mēdepote an epidexasthai ekeino to sperma.
"And the souls themselves they subdivide again, saying that some are good by nature and some evil by nature; the good are those that become capable of receiving the seed, while those evil by nature would never receive that seed."
Haer. 31, chapter 24
31.24.1Holl GCS 25/31:422
24. Τοιαύτης δὲ τῆς ὑποθέσεως αὐτῶν οὖσης, ἣν οὖτε προφῆται ἐκήρυξαν, οὐτε ὁ κὑριος ἐδίδαξεν οὔτε ἀπόστολοι παρέδωκαν, ἣν περισσοτέρως κὺχοῦσιν πλεῖον τῶν ἄλλων ἐγνωκέναι, ἐξ ἀγράφων ἀναγινώσκοντες καὶ τὸ δὴ λεγόμενον ἐξ ἄμμου σχοινία πλέκειν ἐπιτηδεύοντες,
24. Toiautēs de tēs hypotheseōs autōn ousēs, hēn oute prophētai ekēryxan, oute ho kyrios edidaxen oute apostoloi paredōkan, hēn perissoterōs kychousin pleion tōn allōn egnōkenai, ex agraphōn anaginōskontes kai to dē legomenon ex ammou schoinia plekein epitēdeuontes,
"Such, then, is their system, which neither the prophets proclaimed, nor the Lord taught, nor the apostles handed down, but which they boast they know better than others, reading from unwritten sources and, as the saying goes, busying themselves with plaiting ropes of sand;"
31.24.2Holl GCS 25/31:422
ἀξιοπίστως προσαρμόξειν πειρῶνται τοῖς εἰρημένοις ἤτοι παραβολὰς κυριακὰς ἢ ῥήσεις προφητικὰς ἢ λόγους ἀποστολικούς, ἴνα τὸ πλάσμα αὐτῶν μὴ ἀμάρτυρον εἶναι δοκῇ, τὴν μὲν τάξιν καὶ τὸν εἰρμὸν τῶν γραφῶν ὑπερβαίνοντες καὶ οσον ἐφ ἐαὐτοῖς λύοντες τὰ μέλη τῆς ἀληθείας.
axiopistōs prosarmoxein peirōntai tois eirēmenois ētoi parabolas kyriakas ē rhēseis prophētikas ē logous apostolikous, ina to plasma autōn mē amartyron einai dokę̄, tēn men taxin kai ton eirmon tōn graphōn hyperbainontes kai oson eph eautois lyontes ta melē tēs alētheias.
"and they try to fit to what they say, in a plausible way, either the Lord's parables, or prophetic sayings, or apostolic words, so that their fiction may not seem to lack witness, overstepping the order and connection of the Scriptures and, as far as in them lies, dismembering the truth."
31.24.3Holl GCS 25/31:422
μεταφέρουσι δὲ καὶ σήμων ὑπὸ σοφοῦ τεχνίτου, λύσας τὴν ὑποκειμένην τοῦ ἀνθρώπου ἰδέαν μετενέγκοι τὰς ψηφῖδας ἐκείνας καὶ μεθαρμόσοι καὶ ποιήσοι μορφὴν κυνὸς ἢ ἀλώπεκος καὶ ταύτην φαύλως κατεσκευασμένην,
metapherousi de kai sēmōn hypo sophou technitou, lysas tēn hypokeimenēn tou anthrōpou idean metenenkoi tas psēphidas ekeinas kai metharmosoi kai poiēsoi morphēn kynos ē alōpekos kai tautēn phaulōs kateskeuasmenēn,
"They transfer and alter [the Scriptures], … as if someone, when a beautiful image of a king had been made by a skilled artist [out of precious stones], were to break up the human form underlying it, move those stones about, rearrange them and make the shape of a dog or a fox, and that badly put together,"
31.24.4Holl GCS 25/31:422
ἔπειτα διορίξοιτο καὶ λέγοι ταύτην εἶναι τὴν τοῦ βασιλέως ἐκείνην εἰκονα τὴν καλήν, ἢν ὁ σοφὸς τεχνίτης κατεσκεύασεν, δεικνὺς τὰς ψηφῖδας τὰς καλῶς ὑπὸ τοῦ τεχνίτου τοῦ πρώτου είς τὴν τοῦ βασιλέως εἰκόνα συντεθείσας, κακῶς δὲ ὑπὸ τοῦ ὑστέρου εἰς κυνὸς μορφὴν μετενεχθείσας, καὶ διὰ τῆς τῶν ψηφίδων φαντασίας μεθοδεύοι τοὺς ἀπειροτέρους τοὺς κατάληψιν βασιλικῆς μορφῆς οὑκ ἐχοντας καὶ πείθοι ὅτι αὕτη ἡ σαπρὰ τῆς ἀλώπεκος ἰδέα ἐκείνη ἔστὶν ἡ καλὴ τοῦ βασιλέως εἰκών.
epeita diorixoito kai legoi tautēn einai tēn tou basileōs ekeinēn eikona tēn kalēn, ēn ho sophos technitēs kateskeuasen, deiknys tas psēphidas tas kalōs hypo tou technitou tou prōtou eis tēn tou basileōs eikona syntetheisas, kakōs de hypo tou hysterou eis kynos morphēn metenechtheisas, kai dia tēs tōn psēphidōn phantasias methodeuoi tous apeiroterous tous katalēpsin basilikēs morphēs houk echontas kai peithoi hoti hautē hē sapra tēs alōpekos idea ekeinē estin hē kalē tou basileōs eikōn.
"and then were to insist and say that this is that beautiful image of the king which the skilled artist made, pointing to the stones that had been well put together by the first artist into the king's image but badly transferred by the second into the shape of a dog, and by the appearance of the stones were to deceive the less experienced, who have no notion of the king's form, and persuade them that this rotten figure of a fox is that beautiful image of the king."
31.24.5Holl GCS 25/31:422
τὸν αὐτὸν δὴ τρόπον καὶ οὖτοι γραῶν μύθους συγκαττυσαντες, ἐπειτα ῥήματα καὶ λέξεις καὶ παραβολὰς ὅθεν καὶ ποθὲν αποσπῶντες, ἐφαρμόξειν βούλονται τοῖς μύθοις αὐτῶν τὰ λόγια τοῦ θεοῦ.
ton auton dē tropon kai outoi graōn mythous synkattysantes, epeita rhēmata kai lexeis kai parabolas hothen kai pothen apospōntes, epharmoxein boulontai tois mythois autōn ta logia tou theou.
"In the same way these people too, having stitched together old wives' tales, and then tearing away words, expressions and parables from here and there, want to fit the sayings of God to their myths."
Haer. 31, chapter 25
31.25.1Holl GCS 25/31:422
καἰ öσα μὲν τοῖς ἐντὸς τοῦ Πληρώματος ἐφαρμόξουσιν, εἰρήκαμεν. ὅσα δὲ καὶ τοῖς ἐκτὸς τοῦ Πληρώματος αὐτῶν προσοικειοῦν πειρῶνται ἐκ τῶν γραφῶν, ἔστιν τοιαῦτα.
kai osa men tois entos tou Plērōmatos epharmoxousin, eirēkamen. hosa de kai tois ektos tou Plērōmatos autōn prosoikeioun peirōntai ek tōn graphōn, estin toiauta.
"We have said what they fit to the things within the Pleroma. What they try to appropriate from the Scriptures for the things outside their Pleroma is as follows."
31.25.2Holl GCS 25/31:422–423
τὸν κύριον ἐν τοῖς ἐσχάτοις τοῦ κόσμου τὸν ἔσχατον τῶν Αἰώνων γεγονὸς πάθος καὶ διὰ τούτου τοῦ τέλους ἐμφήνῃ τὸ τέλος τῆς περὶ τοὺς Αἰῶνας πραγματείας.
ton kyrion en tois eschatois tou kosmou ton eschaton tōn Aiōnōn gegonos pathos kai dia toutou tou telous emphēnę̄ to telos tēs peri tous Aiōnas pragmateias.
"[They say that] the Lord [came to his passion] in the last times of the world [in order to show] the passion that befell the last of the Aeons, and by this end to reveal the end of the business concerning the Aeons."
31.25.3Holl GCS 25/31:423
τὴν δὲ δωδεκαετῆ παρθένον ἐκείνην, τὴν τοῦ ἀρχισυναγώγου θυγατέρα, ἣν ἐπῑστὰς ὁ κύριος ἐκ νεκρῶν ἤγειρεν, τύπον εἶναι διηγοῦνται τῆς Ἀχαμώθ, ἣν ἐπεκταθεὶς ὁ Χριστὸς αὐτῶν ἐμόρφωσεν καὶ εἰς αἴσθησιν ἤγαγε τοῦ καταλιπόντος αὐτὴν φωτός.
tēn de dōdekaetē parthenon ekeinēn, tēn tou archisynagōgou thygatera, hēn epistas ho kyrios ek nekrōn ēgeiren, typon einai diēgountai tēs Achamōth, hēn epektatheis ho Christos autōn emorphōsen kai eis aisthēsin ēgage tou katalipontos autēn phōtos.
"They explain that the twelve-year-old girl, the daughter of the ruler of the synagogue, whom the Lord raised from the dead by standing over her, is a type of Achamoth, whom their Christ, stretching himself out, formed and brought to a perception of the light that had left her."
31.25.4Holl GCS 25/31:423
ὅτι δὲ αὐτῇ ἐπέφανεν > ὁ σωτήρ, ἐκτὸς οὔσῃ τοῦ Πληρώματος ἐν ἐκτρώματος μοίρᾳ, τὸν Παῦλον λέγουσιν εἰρηκέναι ἐν τῇ πρώτῃ πρὸς Κορινθίους »ἔσχατον δὲ πάντων ὡσπερεὶ τῷ ἐκτρώματι ὤφθη κἀμοί«.
hoti de autę̄ epephanen > ho sōtēr, ektos ousę̄ tou Plērōmatos en ektrōmatos moirą, ton Paulon legousin eirēkenai en tę̄ prōtę̄ pros Korinthious »eschaton de pantōn hōsperei tǭ ektrōmati ōphthē kamoi«.
"And that the Saviour appeared to her when she was outside the Pleroma, in the condition of an untimely birth, they say Paul stated in First Corinthians: 'Last of all, as to one untimely born, he appeared to me also.'"
31.25.5Holl GCS 25/31:423
τήν τε μετὰ τῶν ἡλικιωτῶν τοῦ Σωτῆρος παρουσίαν πρὸς τὴν Ἀχαμὼθ ὁμοίως πεφανερωκέναι αὐτὸν ἐν τῇ αὐτῇ ἐπιστολῇ εἰπόντα »δεῖ τὴν γυναῖκα κάλυμμα ἔχειν ἐπὶ τῆς κεφαλῆς διὰ τοὺς ἀγγέλους«. καὶ ὅτι ἥκοντος τοῦ Σωτῆρος πρὸς αὐτὴν διʼ αἰδῶ κάλυμμα ἐπέθετο ἡ Ἀχαμώθ <ἐπὶ τὸ πρόσωπον > Μωσέα πεποιηκέναι φανερόν, κάλυμμα θέμενον ἐπὶ τὸ πρόσωπον αὐτοῦ.
tēn te meta tōn hēlikiōtōn tou Sōtēros parousian pros tēn Achamōth homoiōs pephanerōkenai auton en tę̄ autę̄ epistolę̄ eiponta »dei tēn gynaika kalymma echein epi tēs kephalēs dia tous angelous«. kai hoti hēkontos tou Sōtēros pros autēn diʼ aidō kalymma epetheto hē Achamōth <epi to prosōpon > Mōsea pepoiēkenai phaneron, kalymma themenon epi to prosōpon autou.
"And the coming of the Saviour with his companions to Achamoth he likewise revealed, they say, in the same letter, saying, 'A woman ought to have a veil on her head because of the angels.' And that Achamoth put a veil ⟨on her face⟩ out of modesty when the Saviour came to her, Moses made plain by putting a veil over his face."
31.25.6Holl GCS 25/31:423
καὶ τὰ πάθη δὲ αὐτῆς ἅ ἔπαθεν *, ἐπισεσημειῶσθαι τὸν κύριον φάσκουσιν, καὶ ἐν μὲν τῷ εἰπεῖν ἐν τῷ σταυρῷ »ὁ θεός μου, εἰς τί ἐγκατέλιπές με« μεμηνυκέναι αὐτὸν ὅτι ἀπελείφθη ἀπὸ τοῦ φωτὸς ἡ Σοφία καὶ ἐκωλύθη ὑπὸ τοῦ Ὅρου τῆς εἰς τοὔμπροσθεν ὁρμῆς, τὴν δὲ λύπην αὐτῆς ἐν τῷ εἰπεῖν »περίλυπός ἐστιν ἡ ψυχή μου«, τὸν δὲ φόβον ἐν τῷ εἰπεῖν »πάτερ, εἰ δυνατόν, παρελθέτω ἀπʼ ἐμοῦ τὸ ποτήριον« καὶ τὴν ἀπορίαν δὲ ὡσαύτως ἔ τῷ εἰρηκέναι »καὶ τί εἴπω οὐκ οἶδα«.
kai ta pathē de autēs ha epathen *, episesēmeiōsthai ton kyrion phaskousin, kai en men tǭ eipein en tǭ staurǭ »ho theos mou, eis ti enkatelipes me« memēnykenai auton hoti apeleiphthē apo tou phōtos hē Sophia kai ekōlythē hypo tou Horou tēs eis toumprosthen hormēs, tēn de lypēn autēs en tǭ eipein »perilypos estin hē psychē mou«, ton de phobon en tǭ eipein »pater, ei dynaton, parelthetō apʼ emou to potērion« kai tēn aporian de hōsautōs e tǭ eirēkenai »kai ti eipō ouk oida«.
"And the Lord, they say, indicated the passions she suffered …: by saying on the cross, 'My God, why have you forsaken me?' he showed that Wisdom was left by the light and was prevented by Limit from rushing forward; her grief by saying, 'My soul is very sorrowful'; her fear by saying, 'Father, if it is possible, let the cup pass from me'; and her perplexity likewise by saying, 'And what I shall say I do not know.'"
31.25.7Holl GCS 25/31:423–424
Τρία δὲ γένη ἀνθρώπων οὕτως δεδειχέναι διδασκουσιν αὐτόν. τὸ μὲν ὑλικὸν ἐν τῷ ἀποκριθῆναι τῷ λέγοντι. ἀκολουθήσω σοι »οὐκ ἔχι ὁ υἱὸς τοῦ ἀνθρώπου ποῦ τὴν κεφαλὴν κλίνῃ«. τὸ Τε δὲ ψυχικὸν ἐν τῷ εἰρηκέναι τῷ εἰπόντι· ἀκολουθήσω σοι, ἐπίτρεψον δέ μοι τοῖς οἰκείοις »οὐδεὶς ἐπʼ ἄροτρον τὴν χεῖρα ἐπιβαλὼν καὶ εἰς τὰ βλέπων εὔθετός ἐστιν ἐν τῇ
Tria de genē anthrōpōn houtōs dedeichenai didaskousin auton. to men hylikon en tǭ apokrithēnai tǭ legonti. akolouthēsō soi »ouk echi ho huios tou anthrōpou pou tēn kephalēn klinę̄«. to Te de psychikon en tǭ eirēkenai tǭ eiponti; akolouthēsō soi, epitrepson de moi tois oikeiois »oudeis epʼ arotron tēn cheira epibalōn kai eis ta blepōn euthetos estin en tę̄
"They teach that he showed the three kinds of human beings thus: the material, in answering the one who said, 'I will follow you': 'The Son of Man has nowhere to lay his head'; the psychic, in saying to the one who said, 'I will follow you, but let me first [say farewell] to those at home': 'No one who puts his hand to the plough and looks back is fit for the"
31.25.8Holl GCS 25/31:424
βασιλείᾳ τῶν οὐρανῶν« τοῦτον γὰρ λέγουσι τῶν μέσων εἶναι· κἀκεῖνον δὲ ὡσαύτως τὸν τὰ πλεῖστα μέρη τῆς δικαιοσύνης ὁμολογήσαντα πεποιηκέναι, ἔπειτα μὴ θελήσαντα ἀκολουθῆσαι. ἀλλὰ υπὸ πλούτου ἠττηθέντα πρὸς τὸ μὴ τέλειον γενέσθαι, καὶ τοῦτον ψυχικοῦ γένους γεγονέναι θέλουσι)·
basileią tōn ouranōn« touton gar legousi tōn mesōn einai; kakeinon de hōsautōs ton ta pleista merē tēs dikaiosynēs homologēsanta pepoiēkenai, epeita mē thelēsanta akolouthēsai. alla ypo ploutou ēttēthenta pros to mē teleion genesthai, kai touton psychikou genous gegonenai thelousi);
"kingdom of heaven' (for this one, they say, is of the middle kind); and likewise the one who professed to have done most parts of righteousness, but then would not follow, being overcome by wealth so as not to become perfect — him too they hold to be of the psychic kind;"
31.25.9Holl GCS 25/31:424
τὸ δὲ πνευματικὸν ἐν τῷ εἰπεῖν »ἄφες τοὺς νεκροὺς θάψαι τοὺς ἑαυτῶν νεκρούς· σὺ δὲ πορευθεὶς βασιλείαν τοῦ θεοῦ«, καὶ ἐπὶ Ζακχαίου τοῦ τελώνου εἰπών »σπεύσας κατάβηθι, ὅτι σήμερον ἐν τῷ οἴκῳ σου δεῖ με μεῖναι«· τούτους γένους καταγγέλλουσι γεγονέναι.
to de pneumatikon en tǭ eipein »aphes tous nekrous thapsai tous heautōn nekrous; sy de poreutheis basileian tou theou«, kai epi Zakchaiou tou telōnou eipōn »speusas katabēthi, hoti sēmeron en tǭ oikǭ sou dei me meinai«; toutous genous katangellousi gegonenai.
"and the spiritual, in saying, 'Let the dead bury their own dead; but you go and [proclaim] the kingdom of God', and in saying to Zacchaeus the tax collector, 'Hurry and come down, for today I must stay in your house.' These, they declare, were of the [spiritual] kind."
31.25.10Holl GCS 25/31:424
καὶ τὴν τῆς ζύμης παραβολὴν, ἣν ἡ γυνὴ ἐγκεκρυφέναι λέγεται εἰς ἀλεύρου σάτα τρία, τὰ τρία γένη δηλοῦν λέγουσι. γυναῖκα μὲν γὰρ τὴν Σοφίαν λέγεσθαι διδάσκουσιν. ἀλεύρου δὲ σάτα τρία τὰ τρία γένη τῶν ἀνθρώπων, πνευματικὸν ψυχικὸν χοϊκόν. ζύμην Τε αὐτὸν τὸν σωτῆρα εἰρῆσθαι διδάσκουσι.
kai tēn tēs zymēs parabolēn, hēn hē gynē enkekryphenai legetai eis aleurou sata tria, ta tria genē dēloun legousi. gynaika men gar tēn Sophian legesthai didaskousin. aleurou de sata tria ta tria genē tōn anthrōpōn, pneumatikon psychikon choïkon. zymēn Te auton ton sōtēra eirēsthai didaskousi.
"And the parable of the leaven which the woman is said to have hidden in three measures of flour, they say, shows the three kinds. For they teach that the woman is said to be Wisdom; the three measures of flour the three kinds of human beings, spiritual, psychic and earthly; and the leaven, they teach, is the Saviour himself."
31.25.11Holl GCS 25/31:424
καὶ τὸν Παῦλον <δὲ> διαρρήδην εἰρηκέναι χοϊκοῦς ψυχικοὺς πνευματικούς. μέ »οἶος ὁ χοϊκός, τοιοῦτοι οἱ χοϊκοί«, ὅπου δέ »ψυχικὸς δὲ ἅνθρωπος ου δεχεται τὰ τοῦ πνεύματος«, ὅπου δέ »πνευματικὸς ἀνακρίνει τὰ πάντα«. τὸ δέ »ψυχικὸς δὲ οὑ δέχεται τὰ τοῦ πνεύματος« ἐπὶ τοῦ Δημιουργοῦ φασὶν εἰρῆσθαι, ὃν ψυχικὸν ὄντα μὴ ἐγνωκέναι μήτε τὴν Μητέρα πνευματικὴν οὖσαν μήτε τὸ σπέρμα αὐτῆς μήτε τοὺς ἐν τῷ Πληρώματι Αἰῶνας.
kai ton Paulon <de> diarrēdēn eirēkenai choïkous psychikous pneumatikous. me »oios ho choïkos, toioutoi hoi choïkoi«, hopou de »psychikos de hanthrōpos ou dechetai ta tou pneumatos«, hopou de »pneumatikos anakrinei ta panta«. to de »psychikos de hou dechetai ta tou pneumatos« epi tou Dēmiourgou phasin eirēsthai, hon psychikon onta mē egnōkenai mēte tēn Mētera pneumatikēn ousan mēte to sperma autēs mēte tous en tǭ Plērōmati Aiōnas.
"And Paul, ⟨they say⟩, expressly spoke of earthly, psychic and spiritual: in one place, 'As was the earthly one, so are the earthly'; in another, 'The psychic man does not receive the things of the Spirit'; and in another, 'The spiritual man judges all things.' 'The psychic man does not receive the things of the Spirit' they say was said of the Demiurge, who, being psychic, knew neither the Mother, who is spiritual, nor her seed, nor the Aeons in the Pleroma."
31.25.12Holl GCS 25/31:424–425
ὅτι δὲ ὧν ἤμελλε σῴζειν ὁ Σωτήρ, τούτων τὰς ἀπαρχὰς ἀνέλαβεν τὸν Παῦλον εἰρηκέναι »καὶ εἰ ἡ ἀπαρχὴ ἁγία, καὶ τὸ φύραμα«, απαρχὴν μὲν τὸ πνευματικὸν εἰρῆσθαι διδάσκοντες, φύραμα δὲ ἡμᾶς τουτέστιν τὴν ψυχικὴν ἐκκλησίαν, ἧς τὸ φύραμα ἀνειληφέναι λέγουσιν αὐτὸν καὶ ἐν αὑτῷ συνανεστακέναι, ἐπειδὴ ἦν αὐτὸς ζύμη.
hoti de hōn ēmelle sǭzein ho Sōtēr, toutōn tas aparchas anelaben ton Paulon eirēkenai »kai ei hē aparchē hagia, kai to phyrama«, aparchēn men to pneumatikon eirēsthai didaskontes, phyrama de hēmas toutestin tēn psychikēn ekklēsian, hēs to phyrama aneilēphenai legousin auton kai en hautǭ synanestakenai, epeidē ēn autos zymē.
"And that the Saviour took up the firstfruits of those he was to save, Paul said: 'If the firstfruits are holy, so is the lump.' The firstfruits, they teach, means the spiritual, and the lump means us, that is, the psychic church, whose lump, they say, he took up and raised up with himself, since he himself was leaven."
Haer. 31, chapter 26
31.26.1Holl GCS 25/31:425
26. Καὶ ὅτι ἐπλανήθη ἡ Ἀχαμὼθ ἐκτὸς τοῦ Πληρώματος καὶ ἐμορφώθη ὑπὸ τοῦ Χριστοῦ καὶ ἀνεζητήθη ὑπὸ τοῦ Σωτῆρος, μηνύειν αὐτὸν λέγουσιν ἐν τῷ εἰπεῖν αὐτὸν ἐληλυθέναι ἐπὶ τὸ πεπλανημένον <πρόβατον>.
26. Kai hoti eplanēthē hē Achamōth ektos tou Plērōmatos kai emorphōthē hypo tou Christou kai anezētēthē hypo tou Sōtēros, mēnyein auton legousin en tǭ eipein auton elēlythenai epi to peplanēmenon <probaton>.
"And that Achamoth wandered outside the Pleroma, was formed by Christ and sought by the Saviour, he indicated, they say, by saying that he came for the ⟨sheep⟩ that had gone astray."
31.26.2Holl GCS 25/31:425
πρόβατον μὲν γὰρ πεπλανημένον τὴν Μητέρα αὐτῶν ἐξηγοῦντα λέγεσθαι, ἐξ ἧς τὴν ὧδε θέλουσιν ἐσπάρθαι ἐκκλησίαν· πλάνην δὲ τὴν ἐκτὸς Πληρώματος ἐν <πᾶσι> τοῖς πάθεσι ἐκκλησίαν· πλάνην δὲ τὴν ἐκτὸς Πληρώματος τίθενται.
probaton men gar peplanēmenon tēn Mētera autōn exēgounta legesthai, ex hēs tēn hōde thelousin esparthai ekklēsian; planēn de tēn ektos Plērōmatos en <pasi> tois pathesi ekklēsian; planēn de tēn ektos Plērōmatos tithentai.
"For they explain that the sheep that went astray means their Mother, from whom they hold that the church here was sown; and they take the straying to be her stay outside the Pleroma in ⟨all⟩ the passions."
31.26.3Holl GCS 25/31:425
τὴν δὲ γυναῖκα τὴν σαροῦσαν τὴν οἰκίαν καὶ εὑρίσκουσαν τὴν δραχμὴν τὴν ἄνω Σοφίαν διηγοῦνται λέγεσθαι, ἥτις ἀπολέσασα τὴν Ἐνθύμησιν αὐτῆς, ὕστερον καθαρισθέντων πάντων διὰ τῆς τοῦ Σωτῆρος παρουσίας εὑρίσκει αὐτήν, διὸ καὶ ταύτην ἀποκαθίστασθαι κατʼ αὐτοὺς ἐντὸς Πληρώματος.
tēn de gynaika tēn sarousan tēn oikian kai heuriskousan tēn drachmēn tēn anō Sophian diēgountai legesthai, hētis apolesasa tēn Enthymēsin autēs, hysteron katharisthentōn pantōn dia tēs tou Sōtēros parousias heuriskei autēn, dio kai tautēn apokathistasthai katʼ autous entos Plērōmatos.
"And they explain that the woman who sweeps the house and finds the drachma means the higher Wisdom, who, having lost her Intention, later finds it when all things have been purified through the Saviour's coming; and so, according to them, this too is restored within the Pleroma."
31.26.4Holl GCS 25/31:425
Συμεῶνα <δὲ> τὸν εἰς τὰς ἀγκάλας λαβόντα τὸν Χριστὸν καὶ εὐχαριστήσαντα τῷ θεῷ καὶ εἰπόντα »νῦν ἀπολύεις τὸν δοῦλόν σου, δέσποτα, κατὰ τὸ ῥῆμά σου ἐν εἰρήνῃ« τύπον εἶναι τοῦ Δημιουργοῦ λέγουσιν, ὃς ἐλθόντος τοῦ Σωτῆρος ἔμαθε τὴν μετάθεσιν αὐτοῦ καὶ ηὐχαρίστησε τῷ Βυθῷ.
Symeōna <de> ton eis tas ankalas labonta ton Christon kai eucharistēsanta tǭ theǭ kai eiponta »nyn apolyeis ton doulon sou, despota, kata to rhēma sou en eirēnę̄« typon einai tou Dēmiourgou legousin, hos elthontos tou Sōtēros emathe tēn metathesin autou kai ēucharistēse tǭ Bythǭ.
"Simeon, who took Christ in his arms, gave thanks to God and said, 'Now, Master, you are letting your servant depart in peace, according to your word', they say is a type of the Demiurge, who, when the Saviour came, learned of his own transfer and gave thanks to Depth."
31.26.5Holl GCS 25/31:425
καὶ διὰ τῆς Ἄννας τῆς ἐν τῷ εὐαγγελίῳ κηρυσσομένης προφήτιδος, ἑπτὰ ἔτη μετὰ ἀνδρὸς ἐζηκυίας, τὸν δὲ λοιπὸν ἅπαντα χρόνον χήρας μεμενηκυίας, ἄχρις οὗ τὸν σωτῆρα ἰδοῦσα ἐπέγνω αὐτὸν καὶ ἐλάλει περὶ αὐτοῦ πᾶσι, φανερώτατα τὴν Ἀχαμὼθ μηνύεσθαι διορίζονται, ἥτις πρὸς ὀλίγον ἰδοῦσα <τότε> τὸν Σωτῆρα μετὰ τῶν ἡλικιωτῶν αὐτοῦ, τῷ λοιπῷ χρόνῳ παντὶ μένουσα ἐν τῇ Μεσότητι προσεδέχετο αὐτόν, πότε πάλιv ἐλεύσεται καὶ ἀποκαταστήσει αὐτὴν τῇ αὐτῆς συζυγίᾳ.
kai dia tēs Annas tēs en tǭ euangeliǭ kēryssomenēs prophētidos, hepta etē meta andros ezēkuias, ton de loipon hapanta chronon chēras memenēkuias, achris hou ton sōtēra idousa epegnō auton kai elalei peri autou pasi, phanerōtata tēn Achamōth mēnyesthai diorizontai, hētis pros oligon idousa <tote> ton Sōtēra meta tōn hēlikiōtōn autou, tǭ loipǭ chronǭ panti menousa en tę̄ Mesotēti prosedecheto auton, pote paliv eleusetai kai apokatastēsei autēn tę̄ autēs syzygią.
"And by Anna, proclaimed in the Gospel as a prophetess, who lived seven years with a husband and remained a widow all the rest of the time, until she saw the Saviour, recognized him and spoke of him to all, they define that Achamoth is most plainly indicated: she, having ⟨then⟩ seen the Saviour for a short time with his companions, remained all the rest of the time in the Middle waiting for him, when he will come again and restore her to her pair."
31.26.6Holl GCS 25/31:425
καὶ τὸ ὄνομα δὲ αὐτῆς μεμηνῦσθαι ὑπὸ τοῦ σωτῆρος ἐν τῷ εἰρηκέναι »καὶ ἐδικαιώθη ἡ σοφία ἀπὸ τῶν τέκνων αὐτῆς«, καὶ ὑπὸ Παύλου δὲ οὕτως »σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις«.
kai to onoma de autēs memēnysthai hypo tou sōtēros en tǭ eirēkenai »kai edikaiōthē hē sophia apo tōn teknōn autēs«, kai hypo Paulou de houtōs »sophian de laloumen en tois teleiois«.
"And her name was indicated by the Saviour in saying, 'And wisdom was justified by her children', and by Paul thus: 'Yet we speak wisdom among the perfect.'"
31.26.7Holl GCS 25/31:425–426
καὶ τὰς συζυγίας δὲ τὰς ἐντὸς Πληρώματος τὸν Παῦλον εἰρηκέναι φάσκουσιν ἐπὶ ἑνὸς δείξαντα· περὶ γὰρ τῆς περὶ τὸν βίον συζυγίας γράφων ἔφη »τὸ μυστήριον τοῦτο μέγα ἐστίν, ἐγὼ δὲ λέγω εἰς Χριστὸν καὶ τὴν ἐκκλησίαν«.
kai tas syzygias de tas entos Plērōmatos ton Paulon eirēkenai phaskousin epi henos deixanta; peri gar tēs peri ton bion syzygias graphōn ephē »to mystērion touto mega estin, egō de legō eis Christon kai tēn ekklēsian«.
"And they declare that Paul spoke of the pairs within the Pleroma, showing it in one case; for writing about the pairing of married life he said, 'This mystery is great; but I speak of Christ and the church.'"
Haer. 31, chapter 27
31.27.1Holl GCS 25/31:426
27. Ἔτι δὲ Ἰωάννην τὸν μαθητὴν τοῦ κυρίου διδάσκουσι τὴν πρώτην Ὁγδοάδα μεμηνυκέναι, αὐταῖς λέξεσι λέγοντες οὕτως·
27. Eti de Iōannēn ton mathētēn tou kyriou didaskousi tēn prōtēn Hogdoada memēnykenai, autais lexesi legontes houtōs;
"Further, they teach that John the disciple of the Lord indicated the first Ogdoad, saying in these very words:"
31.27.2Holl GCS 25/31:426
Ἰωάννης, ὁ μαθητὴς τοῦ κυρίου, βουλόμενος εἰπεῖν τὴν τῶν ὅλων γένεσιν, καθʼ ἥν πάντα προέβαλεν ὁ Πατήρ, ἀρχήν τινα ὑποτίθεται τὸ πρῶτον γεννηθὲν ὑπὸ τοῦ θεοῦ, ὅ δὴ καὶ υἱὸν καὶ μονογενῆ θεὸν κέκληκεν, ἐν ᾧ τὰ πάντα ὁ Πατὴρ προέβαλε σπερματικῶς.
Iōannēs, ho mathētēs tou kyriou, boulomenos eipein tēn tōn holōn genesin, kathʼ hēn panta proebalen ho Patēr, archēn tina hypotithetai to prōton gennēthen hypo tou theou, ho dē kai huion kai monogenē theon keklēken, en hǭ ta panta ho Patēr proebale spermatikōs.
"'John, the disciple of the Lord, wishing to speak of the origin of all things, by which the Father emitted everything, posits a certain Beginning, the first thing begotten by God, which he has also called Son and only-begotten God, in whom the Father emitted all things in seed."
31.27.3Holl GCS 25/31:426
ὑπὸ δὲ τούτου φησὶ τὸν Λόγον προβεβλῆσθαι καὶ ἐν αὐτῷ τὴν ὅλην τῶι Αἰώνων οὐσίαν, ἥν αὐτὸς ἐμόρφωσεν ὁ Λόγος. ἐπεὶ οὖν περὶ πρώτης γενέσεως λέγει, καλῶς ἀπὸ τῆς ἀρχῆς τουτέστιν τοῦ Υἱοῦ καὶ τοῦ Λόγου τὴν διδασκαλίαν ποιεῖται.
hypo de toutou phēsi ton Logon probeblēsthai kai en autǭ tēn holēn tōi Aiōnōn ousian, hēn autos emorphōsen ho Logos. epei oun peri prōtēs geneseōs legei, kalōs apo tēs archēs toutestin tou Huiou kai tou Logou tēn didaskalian poieitai.
By him, he says, the Word was emitted, and in him the whole substance of the Aeons, which the Word himself formed. Since, then, he is speaking of the first origin, he rightly begins his teaching from the Beginning, that is, from the Son and the Word.
31.27.4Holl GCS 25/31:426
λέγει δὲ οὕτως »ἐν ἀρχῇ ἦι ὁ Λόγος καὶ ὁ Λόγος ἦν πρὸς τὸν θεὸν καὶ θεὸς ἦν ὁ Λόγος.
legei de houtōs »en archę̄ ēi ho Logos kai ho Logos ēn pros ton theon kai theos ēn ho Logos.
He speaks thus: 'In the beginning was the Word, and the Word was with God, and the Word was God.
31.27.5Holl GCS 25/31:426
οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν«· πρότερον διαστείλας τὰ τρία, θεὸν καὶ Ἀρχὴν καὶ Λόγον, πάλιν αὐτὰ ἑνοῖ, ἵνα καὶ τὴν προβολὴν ἑκατέρων αὐτῶν δείξῃ, τοῦ τε Υἱοῦ καὶ τοῦ Λόγου, καὶ τὴν πρὸς ἀλλήλους ἅμα καὶ τὴν πρὸς τὸν Πατέρα ἕνωσιν.
houtos ēn en archę̄ pros ton theon«; proteron diasteilas ta tria, theon kai Archēn kai Logon, palin auta henoi, hina kai tēn probolēn hekaterōn autōn deixę̄, tou te Huiou kai tou Logou, kai tēn pros allēlous hama kai tēn pros ton Patera henōsin.
He was in the beginning with God.' Having first distinguished the three, God, Beginning and Word, he unites them again, to show both the emission of each of them, the Son and the Word, and their union with each other and with the Father.
31.27.6Holl GCS 25/31:426
ἐν γὰρ τῷ Πατρὶ καὶ ἐκ τοῦ Πατρὸς ἡ Ἀρχή, ἐν δὲ τῇ Ἀρχῇ καὶ ἐκ τῆς Ἀρχῆς ὁ Λόγος. καλῶς οὖν εἶπεν »ἐν ἀρχῇ ἦν ὁ Λόγος«· ἦν γὰρ ἐν Υἱῷ. »καὶ ὁ Λόγος ἦν πρὸς τὸν θεόν«· καὶ γὰρ ἡ Ἀρχὴ *. καὶ »θεὸς ἦι ὁ Λόγος«, ἀκολούθως· τὸ γὰρ ἐκ θεοῦ γεννηθὲν θεός ἐστιν. »οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν« ἔδειξε τὴν τῆς προβολῆς τάξιν.
en gar tǭ Patri kai ek tou Patros hē Archē, en de tę̄ Archę̄ kai ek tēs Archēs ho Logos. kalōs oun eipen »en archę̄ ēn ho Logos«; ēn gar en Huiǭ. »kai ho Logos ēn pros ton theon«; kai gar hē Archē *. kai »theos ēi ho Logos«, akolouthōs; to gar ek theou gennēthen theos estin. »houtos ēn en archę̄ pros ton theon« edeixe tēn tēs probolēs taxin.
For the Beginning is in the Father and from the Father, and the Word is in the Beginning and from the Beginning. So he rightly said, 'In the beginning was the Word', for he was in the Son; 'and the Word was with God', for so was the Beginning …; and 'the Word was God', consistently, for what is begotten of God is God. 'He was in the beginning with God' showed the order of the emission.
31.27.7Holl GCS 25/31:426
»πάντα διʼ αὐτοῦ ἐγένετο καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν«· πᾶσι γὰρ τοῖς μετʼ αὐτὸν Αἰῶσι μορφῆς καὶ γενέσεως αἴτιος ὁ Λόγος ἐγένετο. ἀλλʼ »ὅ γέγονεν ἐν αὐτῷ, φησί, ζωή ἐστιν«. ἐνθάδε καὶ συζυγίαν ἐμήνυσεν· τὰ μὲν γὰρ ὅλα ἔφη διʼ αὐτοῦ γεγενῆσθαι, τὴν δὲ ζωὴν ἐν αὐτῷ.
»panta diʼ autou egeneto kai chōris autou egeneto oude hen«; pasi gar tois metʼ auton Aiōsi morphēs kai geneseōs aitios ho Logos egeneto. allʼ »ho gegonen en autǭ, phēsi, zōē estin«. enthade kai syzygian emēnysen; ta men gar hola ephē diʼ autou gegenēsthai, tēn de zōēn en autǭ.
'All things came into being through him, and without him not one thing came into being'; for the Word became the cause of form and origin for all the Aeons after him. But 'what came into being in him', he says, 'is life.' Here he also indicated a pair; for he said that the whole came into being through him, but life in him.
31.27.8Holl GCS 25/31:426
αὕτη οὖν ἡ ἐν αὐτῷ γενομένη οἰκειοτέρα ἐστὶν ἐν] αὐτῷ τῶν διʼ αὐτοῦ γενομένων· σύνεστι γὰρ αὐτῷ καὶ διʼ αὐτοῦ καρποφορεῖ.
hautē oun hē en autǭ genomenē oikeiotera estin en] autǭ tōn diʼ autou genomenōn; synesti gar autǭ kai diʼ autou karpophorei.
This, then, which came into being in him, is more closely his own than the things that came into being through him; for it is with him and bears fruit through him.
31.27.9Holl GCS 25/31:426–427
ἐπειδὴ γὰρ ἐπιφέρει »καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων«, Ἄνθρωπον εἰπὼν ἄρτι καὶ τὴν Ἐκκλησίαν ὁμωνύμως τῷ Ἀνθρώπῳ ἐμήνυσεν, ὅπως διὰ τοῦ ἑνὸς ὀνόματος δηλώσῃ τὴν τῆς συζυγίας κοινωνίαν· ἐκ γὰρ τοῦ Λόγου καἰ τῆς Ζωῆς Ἄνθρωπος γίνεται καὶ Ἐκκλησία.
epeidē gar epipherei »kai hē zōē ēn to phōs tōn anthrōpōn«, Anthrōpon eipōn arti kai tēn Ekklēsian homōnymōs tǭ Anthrōpǭ emēnysen, hopōs dia tou henos onomatos dēlōsę̄ tēn tēs syzygias koinōnian; ek gar tou Logou kai tēs Zōēs Anthrōpos ginetai kai Ekklēsia.
For since he adds, 'and the life was the light of men', by saying 'men' just now he also indicated the Church by the same name as Man, so as to show by the one name the fellowship of the pair; for from Word and Life come Man and Church.
31.27.10Holl GCS 25/31:427
φῶς δὲ εἶπεν τῶν ἀνθρώπων τὴν Ζωὴν διὰ τὸ πεφωτίσθαι αὐτοὺς ὑπʼ αὐτῆς, ὅ δὴ ἐστι μεμορφῶσθαι καὶ πεφανερῶσθαι. τοῦτο δὲ καὶ ὁ Παῦλος λέγει »πᾶν γὰρ τὸ φανερούμενον φῶς ἐστίν«. ἐπεὶ τοίνυν ἡ Ζωὴ ἐφανέρωσε καὶ ἐγέννησε τόν τε Ἄνθρωπον καὶ τὴν Ἐκκλησίαν, φῶς εἴρηται αὐτῶν.
phōs de eipen tōn anthrōpōn tēn Zōēn dia to pephōtisthai autous hypʼ autēs, ho dē esti memorphōsthai kai pephanerōsthai. touto de kai ho Paulos legei »pan gar to phaneroumenon phōs estin«. epei toinyn hē Zōē ephanerōse kai egennēse ton te Anthrōpon kai tēn Ekklēsian, phōs eirētai autōn.
He called Life the light of men because they were enlightened by her, that is, formed and made manifest. Paul says this too: 'For everything that is made manifest is light.' Since, then, Life manifested and begot Man and Church, she is said to be their light.
31.27.11Holl GCS 25/31:427
σαφῶς οὖν δεδήλωκεν ὁ Ἰωάννης διὰ τῶν λόγων τούτων τά τε ἄλλα καὶ τὴν τετράδα τὴν δευτέραν· Λόγον καὶ Ζωήν, Ἄνθρωπον καὶ Ἐκκλησίαν. ἀλλὰ μὴν καὶ τὴν πρώτην ἐμήνυσε τετράδα.
saphōs oun dedēlōken ho Iōannēs dia tōn logōn toutōn ta te alla kai tēn tetrada tēn deuteran; Logon kai Zōēn, Anthrōpon kai Ekklēsian. alla mēn kai tēn prōtēn emēnyse tetrada.
So John has clearly shown by these words, among other things, the second tetrad: Word and Life, Man and Church. But he also indicated the first tetrad.
31.27.12Holl GCS 25/31:427
διηγούμενος γὰρ περὶ τοῦ σωτῆρος καὶ λέγων πάντα τὰ ἐκτὸς τοῦ Πληρώματος διʼ αὐτοῦ μεμορφῶσθαι, καρπὸν εἶναί φησιν αὐτὸν παντὸς τοῦ Πληρώματος.
diēgoumenos gar peri tou sōtēros kai legōn panta ta ektos tou Plērōmatos diʼ autou memorphōsthai, karpon einai phēsin auton pantos tou Plērōmatos.
For in describing the Saviour and saying that all things outside the Pleroma were formed through him, he says that he is the fruit of the whole Pleroma.
31.27.13Holl GCS 25/31:427
καὶ γὰρ φῶς εἴρηκεν αὐτὸν τὸ ἐν τῇ σκοτίᾳ φαινόμενον καὶ μὴ καταληφθὲν ὑπʼ αὐτῆς, ἐπειδὴ πάντα τὰ γενόμενα ἐκ τοῦ πάθους ἁρμόσας ἠγνοήθη ὑπʼ αὐτῶν.
kai gar phōs eirēken auton to en tę̄ skotią phainomenon kai mē katalēphthen hypʼ autēs, epeidē panta ta genomena ek tou pathous harmosas ēgnoēthē hypʼ autōn.
For he has called him the light that shines in the darkness and was not overcome by it, since, having set in order all that came from the passion, he was not known by them.
31.27.14Holl GCS 25/31:427
καὶ υἱὸν Τε καὶ ἀλήθειαν καὶ ζωὴν λέγει αὐτὸν καί »λόγον σάρκα γενόμενον· οὗ τὴν δόξαν ἐθεασάμεθα, φησί, καὶ ἦι ἡ δόξα αὐτοῦ οἵα ἦν ἡ τοῦ μονογενοῦς, ἡ ὑπὸ τοῦ Πατρὸς δοθεῖσα αὐτῷ, πλήρης χάριτος καἰ ἀληθείας«.
kai huion Te kai alētheian kai zōēn legei auton kai »logon sarka genomenon; hou tēn doxan etheasametha, phēsi, kai ēi hē doxa autou hoia ēn hē tou monogenous, hē hypo tou Patros dotheisa autǭ, plērēs charitos kai alētheias«.
And he calls him Son, and Truth, and Life, and 'the Word become flesh, whose glory we beheld', he says; and his glory was like that of the Only-begotten, given to him by the Father, 'full of grace and truth'.
31.27.15Holl GCS 25/31:427
λέγει Τε οὕτως »καὶ ὁ Λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ Πατρός, πλήρης χάριτος καὶ ἀληθείας«· ἀκριβῶς οὖν καὶ τὴν πρώτην ἐμήνυσε τετράδα, Πατέρα εἰπὼν καὶ Χάριν καὶ [τὸν] Μονογενῆ καὶ Ἀλήθειαν.
legei Te houtōs »kai ho Logos sarx egeneto kai eskēnōsen en hēmin kai etheasametha tēn doxan autou, doxan hōs monogenous para Patros, plērēs charitos kai alētheias«; akribōs oun kai tēn prōtēn emēnyse tetrada, Patera eipōn kai Charin kai [ton] Monogenē kai Alētheian.
He speaks thus: 'And the Word became flesh and dwelt among us, and we beheld his glory, glory as of the only-begotten from the Father, full of grace and truth.' So he precisely indicated the first tetrad too, naming Father, Grace, Only-begotten and Truth.
31.27.16Holl GCS 25/31:427
οὕτως ὁ Ἰωάννης περὶ τῆς πρώτης καὶ μητρὸς τῶν ὅλων Αἰώνων Ὀγδοάδος εἴρηκε. Πατέρα γὰρ εἴρηκε καὶ Χάριν καὶ Μονογενῆ καὶ Ἀλήθειαν καὶ Λόγον καὶ Ζωὴν καὶ Ἄνθρωπον καὶ Ἐκκλησίαν.
houtōs ho Iōannēs peri tēs prōtēs kai mētros tōn holōn Aiōnōn Ogdoados eirēke. Patera gar eirēke kai Charin kai Monogenē kai Alētheian kai Logon kai Zōēn kai Anthrōpon kai Ekklēsian.
Thus John spoke of the first Ogdoad, the mother of all the Aeons. For he named Father, Grace, Only-begotten, Truth, Word, Life, Man and Church.'"
Haer. 31, chapter 28
31.28.1Holl GCS 25/31:427–428
28. Ὁρᾷς, ἀγαπητέ, τὴν μέθοδον, ᾗ χρώμενοι φρεναπατῶσιν ἑαυτοὐς, ἐπηρεάζοντες ταῖς γραφαῖς, τὸ πλάσμα αὐτῶν ἐξ αὐτῶν συνιστάνειν πειρώ- αὐτῶν κατανοήσῃς τὴν πανουργίαν τῆς μεθοδείας καὶ τὴv πονηρίαν τῆς πλάνης.
28. Horąs, agapēte, tēn methodon, hę̄ chrōmenoi phrenapatōsin heautous, epēreazontes tais graphais, to plasma autōn ex autōn synistanein peirō- autōn katanoēsę̄s tēn panourgian tēs methodeias kai tēv ponērian tēs planēs.
"You see, beloved, the method by which they deceive themselves, abusing the Scriptures in trying to build their fiction from them. [That is why I have set out their very words,] so that from them you may perceive the craft of their method and the wickedness of their error."
31.28.2Holl GCS 25/31:428
πρῶτον μὲν γὰρ εἰ προέκειτο Ἰωάννῃ τὴν ἄνω Ὀγδοάδα μηνῦσαι, τὴν τάξιν ἄν τετηρήκει τῆς προβλῆς καὶ τὴν πρώτην τετράδα σεβασμιωτάτην οὖσαν, καθὼς λέγουσιν, ἐν πρώτοις ἄν τεθείκει τοῖς ὀνόμασι καὶ οὕτως ἐπεζεύχει τὴν δευτέραν, ἵνα διὰ τῆς τάξεως τῶν ὀνομάτων ἠ δειχθῇ τῆς Ὀγδοάδος, καὶ οὐκ ἄν μετὰ τοσοῦτον διάστημα ὡς ἐκλελησμένος, ἔπειτα ἀναμνησθεὶς ἐπʼ ἐσχάτῳ τῆς πρώτης ἐμέμνητο τετράδος.
prōton men gar ei proekeito Iōannę̄ tēn anō Ogdoada mēnysai, tēn taxin an tetērēkei tēs problēs kai tēn prōtēn tetrada sebasmiōtatēn ousan, kathōs legousin, en prōtois an tetheikei tois onomasi kai houtōs epezeuchei tēn deuteran, hina dia tēs taxeōs tōn onomatōn ē deichthę̄ tēs Ogdoados, kai ouk an meta tosouton diastēma hōs eklelēsmenos, epeita anamnēstheis epʼ eschatǭ tēs prōtēs ememnēto tetrados.
"For first, if John had intended to indicate the Ogdoad above, he would have kept the order of emission, and would have put the first tetrad, being the most venerable, as they say, among the first names, and then attached the second, so that the order of the Ogdoad might be shown by the order of the names; and he would not, after so great an interval, as if he had forgotten and then remembered, have mentioned the first tetrad last of all."
31.28.3Holl GCS 25/31:428
ἔπειτα δὲ καὶ τὰς συζυγίας σημᾶναι θέλων καἰ τὸ τῆς Ἐκκλησίας οὐκ ἄν παρέλιπεν ὄνομα, ἀλλʼ ἢ καὶ ἐπὶ τῶν λοιπῶν συζυγιῶν ἀρκέσθη ἀρρένων προσηγορίᾳ, ὀμοίως δυναμένων κἀκείνων συνυπακούεσθαι, ἵνα τὴν ἑνότητα διὰ πάντων ᾖ πεφυλακώς, <ἢ> εἰ τῶν λοιπῶν τὰς συζύγους κατέλεγε, καὶ τὴν τοῦ Ἀνθρώπου ἄν μεμηνύκει σύζυγον καὶ οὐκ ἄν ἀφῆκεν ἐκ μαντείας ἡμᾶς λαμβάνειν τοὔνομα αὐτῆς.
epeita de kai tas syzygias sēmanai thelōn kai to tēs Ekklēsias ouk an parelipen onoma, allʼ ē kai epi tōn loipōn syzygiōn arkesthē arrenōn prosēgorią, omoiōs dynamenōn kakeinōn synypakouesthai, hina tēn henotēta dia pantōn ę̄ pephylakōs, <ē> ei tōn loipōn tas syzygous katelege, kai tēn tou Anthrōpou an memēnykei syzygon kai ouk an aphēken ek manteias hēmas lambanein tounoma autēs.
"Then, if he had wanted to signify the pairs, he would not have left out the name of Church; either he would have been content with the names of the males for the other pairs too, since those also could be understood along with them, so as to keep consistency throughout, ⟨or⟩, if he listed the consorts of the others, he would also have indicated the consort of Man and not left us to take her name by divination."
31.28.4Holl GCS 25/31:428
Φανερὰ οὖν ἡ τῆς ἐξηγήσεως <αὐτῶν> παραποίησις. τοῦ γὰρ Ἰωάννου ἕνα θεὸν παντοκράτορα καὶ ἕνα μονογενῆ Χριστὸν Ἰησοῦν κηρύσσοντος διʼ οὗ τὰ πάντα γεγονέναι λέγει, τοῦτον υἱὸν θεοῦ *, τοῦτον μονογενῆ, τοῦτον ποιητήν, τοῦτον φῶς ἀληθινὸν φωτίζον πάντα ἄνθρωπον, τοῦτον κόσμου ποιητήν, τοῦτον εἰς τὰ ἴδια ἐληλυθότα, τοῦτον αὐτὸν σάρκα γεγονότα καὶ ἐσκηνωκότα ἐν ἡμῖν, —
Phanera oun hē tēs exēgēseōs <autōn> parapoiēsis. tou gar Iōannou hena theon pantokratora kai hena monogenē Christon Iēsoun kēryssontos diʼ hou ta panta gegonenai legei, touton huion theou *, touton monogenē, touton poiētēn, touton phōs alēthinon phōtizon panta anthrōpon, touton kosmou poiētēn, touton eis ta idia elēlythota, touton auton sarka gegonota kai eskēnōkota en hēmin, —
"The falsification of ⟨their⟩ interpretation is therefore plain. For John proclaims one God Almighty and one only-begotten Christ Jesus, through whom he says all things came into being: this one the Son of God …, this one the Only-begotten, this one the Maker, this one the true light that enlightens every man, this one the Maker of the world, this one who came to his own, this same one who became flesh and dwelt among us —"
31.28.5Holl GCS 25/31:428
οὗτοι παρατρέποντες κατὰ τὸ πιθανὸν τὴν ἐξήγησιν ἄλλον μὲν τὸν Μονογενῆ θέλουσιν εἶναι κατὰ τὴν προβολὴν ὄν δὴ καὶ Ἀρχὴν καλοῦσιν, ἄλλον δὲ τὸν Σωτῆρα γεγονέναι θέλουσι καὶ ἄλλον τὸν Λόγον υἱὸν τοῦ Μονογενοῦς καὶ ἄλλον τὸν Χριστὸν εἰς ἐπανόρθωσιν τοῦ πληρώματος προβεβλημένον.
houtoi paratrepontes kata to pithanon tēn exēgēsin allon men ton Monogenē thelousin einai kata tēn probolēn on dē kai Archēn kalousin, allon de ton Sōtēra gegonenai thelousi kai allon ton Logon huion tou Monogenous kai allon ton Christon eis epanorthōsin tou plērōmatos probeblēmenon.
"but these people, plausibly twisting the interpretation, hold that the Only-begotten, by emission, whom they also call Beginning, is one, and the Saviour who came into being another, and the Word, son of the Only-begotten, another, and the Christ emitted for the restoration of the Pleroma another."
31.28.6Holl GCS 25/31:428
καὶ ἕν ἕκαστον τῶν εἰρημένων ἄραντες ἀπὸ τῆς ἀληθείας <καὶ> καταχρησάμενοι τοῖς ὀνόμασιν εἰς ἱδίαν ὑπόθεσιν μετήνεγκαν, ὥστε κατʼ αὐτοὺς ἐν τοῖς τοσούτοις τὸν Ἰωάννην τοῦ κυρίου Χριστοῦ Ἰησοῦ μνείαν μὴ ποιεῖσθαι.
kai hen hekaston tōn eirēmenōn arantes apo tēs alētheias <kai> katachrēsamenoi tois onomasin eis hidian hypothesin metēnenkan, hōste katʼ autous en tois tosoutois ton Iōannēn tou kyriou Christou Iēsou mneian mē poieisthai.
"And taking each of the things said away from the truth ⟨and⟩ misusing the names, they have transferred them to their own system, so that according to them, in all these words John makes no mention of the Lord Christ Jesus."
31.28.7Holl GCS 25/31:428–429
εἰ γὰρ Πατέρα εἴρηκε καὶ Χάριν καὶ Μονογενῆ καὶ Ἀλήθειαν καὶ Λόγον καὶ Ζωὴν καὶ Ἄνθρωπον καὶ Ἐκκλησίαν, κατὰ τὴν ἐκείνων ὑπόθεσιν περὶ τῆς πρώτης Ὀγδοάδος εἴρηκεν, ἐν ᾗ οὐδέπω Ἰησοῦς οὐδέπω Χριστός, ὁ τοῦ διδάσκαλος.
ei gar Patera eirēke kai Charin kai Monogenē kai Alētheian kai Logon kai Zōēn kai Anthrōpon kai Ekklēsian, kata tēn ekeinōn hypothesin peri tēs prōtēs Ogdoados eirēken, en hę̄ oudepō Iēsous oudepō Christos, ho tou didaskalos.
"For if he spoke of Father, Grace, Only-begotten, Truth, Word, Life, Man and Church, according to their system he spoke of the first Ogdoad, in which there was as yet no Jesus and no Christ, the teacher's [Lord]."
31.28.8Holl GCS 25/31:429
ὅτι δὲ οὐ περὶ τῶν συζυγιῶν αὐτῶν 6 ἀπόστολος εἴρηκεν, ἀλλὰ περὶ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὅν καὶ Λόγον οἶδεν τοῦ θεοῦ, αὐτὸς πεποίηκε φανερόν.
hoti de ou peri tōn syzygiōn autōn 6 apostolos eirēken, alla peri tou kyriou hēmōn Iēsou Christou, hon kai Logon oiden tou theou, autos pepoiēke phaneron.
"But that the apostle did not speak of their pairs, but of our Lord Jesus Christ, whom he also knows as the Word of God, he himself has made plain."
31.28.9Holl GCS 25/31:429
ἀνακεφαλαιούμενος γὰρ περὶ τοῦ εἰρημένου αὐτῷ ἄνω ἐν ἀρχῇ Λόγου ἐπεξηγεῖται »καὶ ὁ Λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν«. κατὰ δὲ τὴν ἐκείνων ὑπόθεσιν οὐχ ὁ Λόγος ἐγένετο, ὅς Τε οὐδὲ ἦλθέν Ποτε ἐκτὸς Πληρώματος, ἀλλὰ ὁ ἐκ πάντων γεγονὼς καὶ μεταγενέστερος τοῦ Λόγου Σωτήρ.
anakephalaioumenos gar peri tou eirēmenou autǭ anō en archę̄ Logou epexēgeitai »kai ho Logos sarx egeneto kai eskēnōsen en hēmin«. kata de tēn ekeinōn hypothesin ouch ho Logos egeneto, hos Te oude ēlthen Pote ektos Plērōmatos, alla ho ek pantōn gegonōs kai metagenesteros tou Logou Sōtēr.
"For, summing up about the Word he had spoken of above 'in the beginning', he adds, 'And the Word became flesh and dwelt among us.' But according to their system it was not the Word who became [flesh], for he never even came outside the Pleroma, but the Saviour, who came from all and is later than the Word."
Haer. 31, chapter 29
31.29.1Holl GCS 25/31:429
29. Μάθετε οὖν, ἀνόητοι, ὅτι Ἰησοῦς 6 παθὼν ὑπὲρ ἡμῶν, 6 κατασκηνώσας ἐν ἡμῖν, οὗτος αὐτός ἐστιν 6 Λόγος τοῦ θεοῦ. εἰ μὲν γὰρ ἄλλος τις τῶι Αἰώνων ὑπὲρ τῆς ἡμῶν αὐτῶν σωτηρίας σὰρξ ἐγένετο, εἰκὸς ἦν περὶ ἄλλου εἰρηκέναι τὸν ἀπόστολον· εἰ δὲ 6 Λόγος [ὁ] τοῦ Πατρὸς ὁ καταβὰς αὐτός ἐστιν † καὶ 6 ἀναβάς, ὁ τοῦ μόνου θεοῦ μονογενὴς υἱός, κατὰ τὴν τοῦ Πατρὸς εὐδοκίαν σαρκωθεὶς ὑπὲρ ἀνθρώπων, οὐ περὶ ἄλλου τινὸς οὐδὲ περὶ Ὀγδοάδος <ὁ Ἰωάννης> τὸν λόγον πεποίηται, ἀλλʼ τοῦ κυρίου Ἰησοῦ Χριστοῦ.
29. Mathete oun, anoētoi, hoti Iēsous 6 pathōn hyper hēmōn, 6 kataskēnōsas en hēmin, houtos autos estin 6 Logos tou theou. ei men gar allos tis tōi Aiōnōn hyper tēs hēmōn autōn sōtērias sarx egeneto, eikos ēn peri allou eirēkenai ton apostolon; ei de 6 Logos [ho] tou Patros ho katabas autos estin † kai 6 anabas, ho tou monou theou monogenēs huios, kata tēn tou Patros eudokian sarkōtheis hyper anthrōpōn, ou peri allou tinos oude peri Ogdoados <ho Iōannēs> ton logon pepoiētai, allʼ tou kyriou Iēsou Christou.
"Learn, then, you fools, that Jesus who suffered for us, who dwelt among us, is himself the Word of God. For if some other of the Aeons had become flesh for our salvation, it would be likely that the apostle spoke of another; but if the Word of the Father who came down is the same who also went up, the only-begotten Son of the only God, made flesh for mankind according to the Father's good pleasure, then ⟨John⟩ did not speak of any other or of an Ogdoad, but of the Lord Jesus Christ."
31.29.2Holl GCS 25/31:429
οὐδὲ γὰρ ὁ Λόγος κατʼ αὐτοὺς προηγουμένως σὰρξ γέγονεν. λέγουσι γὰρ τὸν Σωτῆρα ἐνδύσασθαι σῶμα ψυχικὸν ἐκ τῆς οἰκονομίας κατεσκευασμένον ἀρρήτῳ προνοίᾳ πρὸς τὸ ὁρατὸν γενέσθαι καὶ ψηλαφητόν.
oude gar ho Logos katʼ autous proēgoumenōs sarx gegonen. legousi gar ton Sōtēra endysasthai sōma psychikon ek tēs oikonomias kateskeuasmenon arrētǭ pronoią pros to horaton genesthai kai psēlaphēton.
"For according to them, the Word did not in the proper sense become flesh. For they say that the Saviour put on a psychic body, constructed from the dispensation by ineffable providence so as to become visible and tangible."
31.29.3Holl GCS 25/31:429
σὰρξ δέ ἐστιν ἡ ἀρχαία ἐκ τοῦ χοῦ κατὰ τὸν Ἀδὰμ ἡ] γεγονυῖα πλάσις ὑπὸ τοῦ θεοῦ, ἥν ἀληθῶς γεγονέναι τὸν Λόγον τοῦ θεοῦ ἐμήνυσεν 6 Ἰωάννης.
sarx de estin hē archaia ek tou chou kata ton Adam hē] gegonuia plasis hypo tou theou, hēn alēthōs gegonenai ton Logon tou theou emēnysen 6 Iōannēs.
"But flesh is the ancient formation made by God from the dust, as in Adam, which John indicated the Word of God truly became."
31.29.4Holl GCS 25/31:429–430
καὶ λέλυται αὐτῶν ἡ πρώτη καὶ ἀρχέγονος Ὀγδοάς. ἑνὸς γὰρ καὶ τοῦ αὐτοῦ δεικνυμένου Λόγου καὶ Μονογενοῦς καὶ Ζωῆς καὶ Φωτὸς καὶ Σωτῆρος καὶ Χριστοῦ καὶ υἱοῦ θεοῦ, καὶ τούτου αὐτοῦ σαρκωθέντος ὑπὲρ ἡμῶν, λέλυται ἡ τῆς Ὀγδοάδος <αὐτῶν> ταύτης δὲ λελυμένης διαπέπτωκεν αὐτῶν πᾶσα ἡ ὑπόθεσις, ἥν ψευδῶς ὀνειρώττοντες κατατρέχουσι τῶν γραφῶν, ἱδίαν ὑπόθεσιν ἀναπλασάμενοι.
kai lelytai autōn hē prōtē kai archegonos Ogdoas. henos gar kai tou autou deiknymenou Logou kai Monogenous kai Zōēs kai Phōtos kai Sōtēros kai Christou kai huiou theou, kai toutou autou sarkōthentos hyper hēmōn, lelytai hē tēs Ogdoados <autōn> tautēs de lelymenēs diapeptōken autōn pasa hē hypothesis, hēn pseudōs oneirōttontes katatrechousi tōn graphōn, hidian hypothesin anaplasamenoi.
"And their first and original Ogdoad is dissolved. For since the Word and Only-begotten and Life and Light and Saviour and Christ and Son of God are shown to be one and the same, and this same one made flesh for us, ⟨their⟩ [system] of the Ogdoad is dissolved; and when this is dissolved, their whole system collapses, which they falsely dream up, running down the Scriptures and fashioning a system of their own."
31.29.5Holl GCS 25/31:430
Ἔπειτα λέξεις καὶ ὀνόματα σποράδην κείμενα συλλέγοντες μεταφέρουσι καθὼς προειρήκαμεν ἐκ τοῦ κατὰ φύσιν εἰς τὸ παρὰ φύσιν, ὅμοια ποιοῦντες τοῖς ὑποθέσεις τὰς τυχούσας αὑτοῖς προβαλλομένοις, ἔπειτα πειρωμένοις ἐκ τῶν Ὁμήρου ποιημάτων μελετᾶν αὐτάς,
Epeita lexeis kai onomata sporadēn keimena syllegontes metapherousi kathōs proeirēkamen ek tou kata physin eis to para physin, homoia poiountes tois hypotheseis tas tychousas hautois proballomenois, epeita peirōmenois ek tōn Homērou poiēmatōn meletan autas,
"Then, gathering words and names scattered here and there, they transfer them, as we said before, from what is natural to what is unnatural, doing like those who set themselves any subject that occurs to them and then try to work it out from the poems of Homer,"
31.29.6Holl GCS 25/31:430
ὥστε τοὺς ἀπειροτέρους δοκεῖν ἐπʼ ἐκείνης τῆς ἐξ ὑπογύου μεμελετημένης ὑποθέσεως Ὅμηρον τὰ ἔπη πεποιηκέναι καὶ πολλοὺς συναρπάζεσθαι διὰ τῆς ἐπῶν συνθέτου ἀκολουθίας, μὴ ἄρα ταῦθʼ οὕτως Ὅμηρος εἴη πεποιηκώς·
hōste tous apeiroterous dokein epʼ ekeinēs tēs ex hypogyou memeletēmenēs hypotheseōs Homēron ta epē pepoiēkenai kai pollous synarpazesthai dia tēs epōn synthetou akolouthias, mē ara tauthʼ houtōs Homēros eiē pepoiēkōs;
"so that the less experienced think that Homer composed the verses on that subject just worked out, and many are carried away by the composite sequence of verses, [wondering] whether Homer may not have composed them so;"
31.29.7Holl GCS 25/31:430
ὡς ὁ τὸν Ἡρακλέα ὑπὸ Εὐρυσθέως ἐπὶ τὸν ἐν τῷ Ἅιδῃ κύνα πεμπόμενον διὰ τῶν Ὁμηρικῶν στίχων γράφων οὕτως (οὐδὲν γὰρ παραδείγματος χάριν ἐπιμνησθῆναι καὶ τούτων, ὁμοίας καὶ τῆς αὐτῆς οὔσης <τῆς> ἐπιχειρήσεως τοῖς ἀμφοτέροις)·
hōs ho ton Hēraklea hypo Eurystheōs epi ton en tǭ Haidę̄ kyna pempomenon dia tōn Homērikōn stichōn graphōn houtōs (ouden gar paradeigmatos charin epimnēsthēnai kai toutōn, homoias kai tēs autēs ousēs <tēs> epicheirēseōs tois amphoterois);
"like the one who wrote about Heracles being sent by Eurystheus to the dog in Hades, using Homeric lines, thus (for nothing prevents mentioning these too as an example, the attempt of both being similar and the same):"
31.29.8Holl GCS 25/31:430
ὥς εἰπὼν ἀπέπεμπε δόμων βαρέα στενάχοντα φῶθʼ Ἡρακλῆα, μεγάλων ἐπιίστορα ἔργων, Εὐρυσθεύς, Σθενέλοιο πάις Περσηιάδαο ἐξ Ἐρέβευς ἄξοντα κύνα στυγεροῦ Ἀίδαο. βῆ ῥʼ ἴμεν, ὥς τε λέων ὀρεσίτροφος ἀλκὶ πεποιθώς, καρπαλίμως ἀνὰ ἄστυ, φίλοι δʼ ἅμα πάντες ἕποντο, νύμφαι τʼ ἠίθεοί τε πολύτλητοί τε γέροντες, οἴκτρʼ ὀλοφυρόμενοι, ὡς εἰ θανατὀνδε κιόντα. Ἑρμείας δʼ ἀπέπεμπεν ἰδὲ γλαυκῶπις Ἀθήνη· ᾔδεε γὰρ κατὰ θυμὸν ἀδελφεὸν ὡς ἐπονεῖτο.
hōs eipōn apepempe domōn barea stenachonta phōthʼ Hēraklēa, megalōn epiistora ergōn, Eurystheus, Stheneloio pais Persēiadao ex Erebeus axonta kyna stygerou Aidao. bē rhʼ imen, hōs te leōn oresitrophos alki pepoithōs, karpalimōs ana asty, philoi dʼ hama pantes heponto, nymphai tʼ ēitheoi te polytlētoi te gerontes, oiktrʼ olophyromenoi, hōs ei thanatonde kionta. Hermeias dʼ apepempen ide glaukōpis Athēnē; ę̄dee gar kata thymon adelpheon hōs eponeito.
"'So saying, he sent from the house, groaning heavily, the hero Heracles, skilled in great deeds, — Eurystheus, son of Sthenelus, descendant of Perseus — to bring from Erebus the dog of hateful Hades. And he went on his way like a mountain-bred lion trusting in his strength, swiftly through the city, and all his friends followed together, young women and young men and much-enduring old men, lamenting piteously, as for one going to his death. And Hermes sent him on, and grey-eyed Athena; for she knew in her heart how her brother toiled.'"
31.29.9Holl GCS 25/31:430
τίς οὐκ ἄν τῶν ἀπανούργων συναρπαγείη ὑπὸ τῶν ἐπῶν τούτων καὶ νομίσειεν οὕτως αὐτὰ Ὅμηρον ἐπὶ ταύτης τῆς ὐποθέσεως πεποιηκέναι;
tis ouk an tōn apanourgōn synarpageiē hypo tōn epōn toutōn kai nomiseien houtōs auta Homēron epi tautēs tēs ypotheseōs pepoiēkenai?
"Which of the simple would not be carried away by these verses and think that Homer composed them so on this subject?"
31.29.10Holl GCS 25/31:430–431
ὁ δʼ ἔμπειρος τῆς Ὁμηρικῆς ὑποθέσεως <ἐπιγνώσεται ἐπιγνώσεται> μὲν τὰ ὑπόθεσιν οὐκ> ἐπιγνώσεται, εἰδὼς ὅτι τὸ μέν τι αὐτῶν ἐστι περὶ Ὀδυσσέως εἰρημένον, τὸ δὲ περὶ αὐτοῦ τοῦ Ἡρακλέος, τὸ δὲ περὶ τοῦ Πριάμου, τὸ δὲ περὶ Μενελάου καὶ Ἀγαμέμνονος· ἄρας δὲ αὐτὰ καὶ ἕν ἕκαστον ἀποδοὺς τῇ ἰδίᾳ <βίβλῳ> ἐκποδὼν ποιήσει τὴν <παροῦσαν> ὑπόθεσιν.
ho dʼ empeiros tēs Homērikēs hypotheseōs <epignōsetai epignōsetai> men ta hypothesin ouk> epignōsetai, eidōs hoti to men ti autōn esti peri Odysseōs eirēmenon, to de peri autou tou Hērakleos, to de peri tou Priamou, to de peri Menelaou kai Agamemnonos; aras de auta kai hen hekaston apodous tę̄ idią <biblǭ> ekpodōn poiēsei tēn <parousan> hypothesin.
"But one who is experienced in the Homeric subject matter will recognize the verses but will not recognize the subject, knowing that one of them was said about Odysseus, another about Heracles himself, another about Priam, another about Menelaus and Agamemnon; and taking them and restoring each to its own ⟨book⟩, he will put the ⟨present⟩ subject out of the way."
31.29.11Holl GCS 25/31:431
Τε καὶ ὁ τὸν κανόνα τῆς ἀληθείας ἀκλινῆ ἐν ἑαυτῷ κατέχων, ὅν διὰ τοῦ βαπτίσματος εἴληφεν, τὰ μὲν ἐκ τῶν γραφῶν ὀνόματα καὶ τὰς λέξεις καὶ τὰς παραβολὰς ἐπιγνώσεται, τὴν δὲ βλάσφημον ὑπόθεσιν ταύτην οὐκ καὶ γὰρ εἰ τὰς ψηφῖδας γνωρίσει,
Te kai ho ton kanona tēs alētheias aklinē en heautǭ katechōn, hon dia tou baptismatos eilēphen, ta men ek tōn graphōn onomata kai tas lexeis kai tas parabolas epignōsetai, tēn de blasphēmon hypothesin tautēn ouk kai gar ei tas psēphidas gnōrisei,
"So too one who holds unwavering within himself the rule of truth, which he received through baptism, will recognize the names, words and parables from the Scriptures, but will not recognize this blasphemous system. For even if he recognizes the stones,"
31.29.12Holl GCS 25/31:431
ἀλλὰ τὴν ἀλώπεκα ἀντὶ τῆς βασιλικῆς εἰκόνος οὐ παραδέξεται· ἕν ἕκαστον δὲ τῶν εἰρημένων ἀποδοὺς τῇ ἰδίᾳ τάξει καὶ προσαρμόσας τῷ τῆς ἀληθείας σωματίῳ γυμνώσει καὶ ἀνυπόστατον ἐπιδείξει τὸ πλάσμα αὐτῶν.
alla tēn alōpeka anti tēs basilikēs eikonos ou paradexetai; hen hekaston de tōn eirēmenōn apodous tę̄ idią taxei kai prosarmosas tǭ tēs alētheias sōmatiǭ gymnōsei kai anypostaton epideixei to plasma autōn.
"he will not accept the fox in place of the king's image; but restoring each of the things said to its own order and fitting it to the body of the truth, he will lay bare their fiction and show it to be without foundation."
Haer. 31, chapter 30
31.30.1Holl GCS 25/31:431
30. Ἐπειδὴ <δὲ> τῇ σκηνῇ ταύτῃ λείπει ἡ ἀπολύτρωσις, ἵνα τις τὸν μῖμον αὐτῶν περαιώσας τὸ ἀνασκευάζοντα λόγον ἐπενέγκῃ, καλῶς ἔχειν ὐπελάβομεν ἐπιδεῖξαι πρότερον ἐν οἷς οἶ πατέρες αὐτοὶ τοῦδε τοῦ μύθου διαφέρονται πρὸς ἀλλήλους, ὡς ἐκ διαφόρων πνευμάτων τῆς πλάνης ὄντες.
30. Epeidē <de> tę̄ skēnę̄ tautę̄ leipei hē apolytrōsis, hina tis ton mimon autōn peraiōsas to anaskeuazonta logon epenenkę̄, kalōs echein ypelabomen epideixai proteron en hois oi pateres autoi toude tou mythou diapherontai pros allēlous, hōs ek diaphorōn pneumatōn tēs planēs ontes.
"But since this play lacks its closing scene, so that someone, having finished their farce, might add the refuting argument, we thought it good first to show how the very fathers of this myth differ among themselves, as being from different spirits of error."
31.30.2Holl GCS 25/31:431
καὶ ἐκ τούτου γὰρ ἀκριβέστατα συνιδεῖν ἔσται (καὶ πρὸ τῆς ἀποδείξεως) βεβαίαν τὴν ὐπὸ τῆς ἐκκλησίας κηρυσσομένην ἀλήθειαν καὶ τὴν ὑπὸ τούτων παραπεποιημένην ψευδηγορίαν.
kai ek toutou gar akribestata synidein estai (kai pro tēs apodeixeōs) bebaian tēn ypo tēs ekklēsias kēryssomenēn alētheian kai tēn hypo toutōn parapepoiēmenēn pseudēgorian.
"For from this too it will be possible to see most accurately (even before the proof) that the truth proclaimed by the Church is firm, and that the falsehood devised by these people is false."
31.30.3Holl GCS 25/31:431
Ἡ μὲν γὰρ ἐκκλησία, καίπερ καθʼ ὅλης τῆς οἰκουμένης ἕως περάτων τῆς γῆς διεσπαρμένη, παρὰ δὲ τῶν ἀποστόλων καὶ τῶι ἐκείνων μαθητῶν παραλαβοῦσα τὴν εἰς ἕνα θεὸν πατέρα παντοκράτορα τὸν πεποιηκότα τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὰς θαλάσσας καὶ πάντα τὰ ἐν αὐτοῖς πίστιν
Hē men gar ekklēsia, kaiper kathʼ holēs tēs oikoumenēs heōs peratōn tēs gēs diesparmenē, para de tōn apostolōn kai tōi ekeinōn mathētōn paralabousa tēn eis hena theon patera pantokratora ton pepoiēkota ton ouranon kai tēn gēn kai tas thalassas kai panta ta en autois pistin
"For the Church, though dispersed throughout the whole world to the ends of the earth, received from the apostles and their disciples the faith in one God, the Father Almighty, who made heaven and earth and the seas and all that is in them;"
31.30.4Holl GCS 25/31:431
καὶ εἰς ἕνα Χριστὸν Ἰησοῦν τὸν υἱὸν τοῦ θεοῦ τὸν σαρκωθέντα ὑπὲρ τῆς ἡμετέρας σωτηρίας
kai eis hena Christon Iēsoun ton huion tou theou ton sarkōthenta hyper tēs hēmeteras sōtērias
"and in one Christ Jesus, the Son of God, who was made flesh for our salvation;"
31.30.5Holl GCS 25/31:431–432
καὶ εἰς πνεῦμα ἅγιον τὸ διὰ τῶι προφητῶν κεκηρυχὸς τὰς οἰκονομίας καὶ τὴν ἔλευσιν καὶ τὴν ἐκ τῆς παρθένου γέννησιν καὶ τὸ πάθος καὶ τὴν ἔγερσιν ἐκ νεκρῶν καὶ τὴν ἔνσαρκον εἰς τοὺς οὐρανοὺς ἀνάληψιν τοῦ ἠγαπημένου * Χριστοῦ Ἰησοῦ τοῦ κυρίου ἡμῶν καὶ τὴν τῶν οὐρανῶν ἐν τῇ δόξῃ τοῦ πατρὸς παρουσίαν αὐτοῦ ἐπὶ τὸ ἀνακεφαλαιώσασθαι τὰ πάντα καὶ ἀναστῆσαι πᾶσα σάρκα πάσης ἀνθρωπότητος,
kai eis pneuma hagion to dia tōi prophētōn kekērychos tas oikonomias kai tēn eleusin kai tēn ek tēs parthenou gennēsin kai to pathos kai tēn egersin ek nekrōn kai tēn ensarkon eis tous ouranous analēpsin tou ēgapēmenou * Christou Iēsou tou kyriou hēmōn kai tēn tōn ouranōn en tę̄ doxę̄ tou patros parousian autou epi to anakephalaiōsasthai ta panta kai anastēsai pasa sarka pasēs anthrōpotētos,
"and in the Holy Spirit, who through the prophets proclaimed the dispensations and the coming, and the birth from the virgin, and the passion, and the rising from the dead, and the bodily taking up into heaven of the beloved … Christ Jesus our Lord, and his coming from heaven in the glory of the Father to sum up all things and to raise up all flesh of all humanity,"
31.30.6Holl GCS 25/31:432
ἵνα Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν καὶ θεῷ καὶ σωτῆρι καὶ βασιλεῖ κατὰ τὴν εὐδοκίαν τοῦ πατρὸς τοῦ ἀοράτου πᾶι γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων καὶ πᾶσα γλῶσσα ἐξομολογήσηται αὐτῷ καὶ κρίσιν δικαίαν ἐν τοῖς πᾶσι ποιήσηται,
hina Christǭ Iēsou tǭ kyriǭ hēmōn kai theǭ kai sōtēri kai basilei kata tēn eudokian tou patros tou aoratou pai gony kampsę̄ epouraniōn kai epigeiōn kai katachthoniōn kai pasa glōssa exomologēsētai autǭ kai krisin dikaian en tois pasi poiēsētai,
"so that to Christ Jesus our Lord and God and Saviour and King, according to the good pleasure of the invisible Father, 'every knee should bow, of things in heaven and on earth and under the earth, and every tongue confess' him, and that he should execute just judgement on all,"
31.30.7Holl GCS 25/31:432
τὰ με) πνευματικὰ τῆς πονηρίας καὶ ἀγγέλους τοὺς παραβεβηκότας καὶ ἐν ἀποστασίᾳ γεγονότας καὶ τοὺς ἀσεβεῖς καὶ ἀδίκους καὶ ἀνόμους καὶ βλασφήμους τῶι ἀνθρώπων εἰς τὸ αἰώνιον πῦρ πέμψῃ,
ta me) pneumatika tēs ponērias kai angelous tous parabebēkotas kai en apostasią gegonotas kai tous asebeis kai adikous kai anomous kai blasphēmous tōi anthrōpōn eis to aiōnion pyr pempsę̄,
"sending into eternal fire the spiritual forces of wickedness, and the angels who transgressed and fell into apostasy, and the ungodly, unjust, lawless and blasphemous among men,"
31.30.8Holl GCS 25/31:432
τοῖς δὲ δικαίοις καὶ ὁσίοις καὶ τὰς ἐντολὰς αὐτοῦ τετηρηκόσι καὶ ἐν τῇ ἀγάπῃ αὐτοῦ διαμεμενηκόσι (τοῖς <μὲν> τοῖς Τε ἐκ μετανοίας) ζωὴν χαρισάμενος ἀφθαρσίαν δωρήσηται καὶ δόξαν αἰωνίαν περιποιήσῃ —
tois de dikaiois kai hosiois kai tas entolas autou tetērēkosi kai en tę̄ agapę̄ autou diamemenēkosi (tois <men> tois Te ek metanoias) zōēn charisamenos aphtharsian dōrēsētai kai doxan aiōnian peripoiēsę̄ —
"but granting life to the righteous and holy, who have kept his commandments and remained in his love (some from the beginning, others after repentance), bestowing incorruption on them and surrounding them with eternal glory —"
Haer. 31, chapter 31
31.31.1Holl GCS 25/31:432
30. τοῦτο τὸ κήρυγμα παρειληφυῖα καὶ ταύτην τὴν πίστιν ὡς προέφαμεν ἡ ἐκκλησία, καίπερ ἐν ὅλῳ τῷ κόσμῳ διεσπαρμένη, ἐπιμελῶς φυλάσσει ὡς ἕvα οἰκον οἰκοῦσα καὶ ὁμοίως πιστεύει τούτοις ὡς μίαv ψυχὴν καὶ τὴν αὐτὴν ἔχουσα καρδίαν καὶ συμφώνως τοῦτα κηρύσσει διδάσκει καὶ παραδίδωσιν ὡς ἕν στόμα κεκτημένη.
30. touto to kērygma pareilēphuia kai tautēn tēn pistin hōs proephamen hē ekklēsia, kaiper en holǭ tǭ kosmǭ diesparmenē, epimelōs phylassei hōs heva oikon oikousa kai homoiōs pisteuei toutois hōs miav psychēn kai tēn autēn echousa kardian kai symphōnōs touta kēryssei didaskei kai paradidōsin hōs hen stoma kektēmenē.
"Having received this preaching and this faith, as we said before, the Church, though scattered throughout the whole world, carefully guards it as if living in one house; and believes these things alike, as having one soul and the same heart; and proclaims, teaches and hands them down in harmony, as possessing one mouth."
31.31.2Holl GCS 25/31:432
κἂν γὰρ αἱ κατὰ τὸν κόσμον διάλεκτοι ἀνόμοιαι, ἀλλʼ ἡ δύναμις τῆς παραδόσεως μία καὶ ἡ αὐτή, καὶ οὔτε αἱ ἐν Γερμανίαις ἱδρυμέναι ἐκκλησίαι ἄλλως πεπιστεύκασιν ἤ ἄλλως παραδιδόασιν οὔτε ἐν ταῖς Ἰβηρίαις οὔτε ἐν Κελτοῖς οὔτε κατὰ τὰς ἀνατολὰς οὔτε ἐν Αἰγύπτῳ οὔτε ἐν Λιβύῃ οὔτε αἱ κατὰ μέσα τοῦ κόσμου ἱδρυμέναι·
kan gar hai kata ton kosmon dialektoi anomoiai, allʼ hē dynamis tēs paradoseōs mia kai hē autē, kai oute hai en Germaniais hidrymenai ekklēsiai allōs pepisteukasin ē allōs paradidoasin oute en tais Ibēriais oute en Keltois oute kata tas anatolas oute en Aigyptǭ oute en Libyę̄ oute hai kata mesa tou kosmou hidrymenai;
"For though the languages of the world are unlike, the power of the tradition is one and the same. Neither the churches founded in the Germanies believe or hand down otherwise, nor those in the Iberias, nor among the Celts, nor in the East, nor in Egypt, nor in Libya, nor those founded in the middle of the world;"
31.31.3Holl GCS 25/31:432
ἀλλʼ ὥσπερ ὁ ἥλιος, τὸ κτίσμα τοῦ θεοῦ, ἐν ὅλῳ τῷ κόσμῳ εἷς καὶ ὁ αὐτός, οὕτω καὶ τὸ * φῶς, τὸ κήρυγμα τῆς ἀληθείας, πανταχῇ φαίνει καὶ φωτίζει πάντας ἀνθρώπους τοὺς βουλομένους εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν,
allʼ hōsper ho hēlios, to ktisma tou theou, en holǭ tǭ kosmǭ heis kai ho autos, houtō kai to * phōs, to kērygma tēs alētheias, pantachę̄ phainei kai phōtizei pantas anthrōpous tous boulomenous eis epignōsin alētheias elthein,
"but as the sun, God's creature, is one and the same in the whole world, so also the … light, the preaching of the truth, shines everywhere and enlightens all who wish to come to the knowledge of the truth."
31.31.4Holl GCS 25/31:432–433
καὶ οὔτε ὁ πάνυ δυνατὸς ἐν λόγῳ τῶν ἐν ταῖς ἐκκλησίαις προεστώτων ἕτερα τούτων ἐρεῖ (οὐδεὶς γὰρ ὑπὲρ διδάσκαλον) οὔτε ὁ ἀσθενὴς ἐν τῷ λόγῳ ἐλαττώσει τὴν παράδοσιν· μιᾶς γὰρ καὶ τῆς αὐτῆς πίστεως οὔσης, οὔτε ὁ πολὺ περὶ αὐτῆς δυνάμενος εἰπεῖν ἐπλεόνασεν οὔτε ὁ τὸ ὀλίγον ἠλαττόνησεν.
kai oute ho pany dynatos en logǭ tōn en tais ekklēsiais proestōtōn hetera toutōn erei (oudeis gar hyper didaskalon) oute ho asthenēs en tǭ logǭ elattōsei tēn paradosin; mias gar kai tēs autēs pisteōs ousēs, oute ho poly peri autēs dynamenos eipein epleonasen oute ho to oligon ēlattonēsen.
"Neither will one of those who preside in the churches who is very able in speech say anything different from these things (for no one is above his teacher), nor will one weak in speech diminish the tradition. For the faith being one and the same, neither did he who can say much about it add to it, nor did he who can say little diminish it."
31.31.5Holl GCS 25/31:433
Τὸ δὲ πλεῖον ἢ ἔλαττον κατὰ σύνεσιν εἰδέναι τινὰς οὐκ ἐν τῷ τὴν ὑπόθεσιν αὐτὴν ἀλλάσειν γίνεται καὶ ἄλλον θεὸν παρεπινοεῖν παρὰ τὸν δημιουργὸν καὶ ποιητὴν καὶ τροφέα τοῦδε τοῦ παντός, ὡς μὴ ἀρκουμένους τούτῳ, ἢ ἄλλον Χριστὸν ἢ ἄλλον Μονογενῆ,
To de pleion ē elatton kata synesin eidenai tinas ouk en tǭ tēn hypothesin autēn allasein ginetai kai allon theon parepinoein para ton dēmiourgon kai poiētēn kai trophea toude tou pantos, hōs mē arkoumenous toutǭ, ē allon Christon ē allon Monogenē,
"That some know more or less by understanding does not consist in changing the subject itself and inventing another God besides the Creator, Maker and Nourisher of this universe, as if not content with him, or another Christ, or another Only-begotten,"
31.31.6Holl GCS 25/31:433
ἀλλὰ ἐν τῷ τὰ ὅσα ἔv παραβολαῖς εἴρηται προσεπεξεργάζεσθαι καὶ συνοικειοῦν τῇ τῆς πίστεως ὑποθέσει καὶ ἐν τῷ τήν τε πραγματείαν καὶ τὴν οἰκονομίαν τοῦ θεοῦ τὴν ἐπὶ τῇ ἀνθρωπότητι γενομένην ἐκδιηγεῖσθαι καὶ ὅτι ἐμακροθύμησεν ὁ θεὸς ἐπί τε τῇ τῶν παραβεβηκότων ἀγγέλων ἀποστασίᾳ καὶ ἐπὶ τῇ παρακοῇ
alla en tǭ ta hosa ev parabolais eirētai prosepexergazesthai kai synoikeioun tę̄ tēs pisteōs hypothesei kai en tǭ tēn te pragmateian kai tēn oikonomian tou theou tēn epi tę̄ anthrōpotēti genomenēn ekdiēgeisthai kai hoti emakrothymēsen ho theos epi te tę̄ tōn parabebēkotōn angelōn apostasią kai epi tę̄ parakoę̄
"but in working out further whatever is said in parables and fitting it to the substance of the faith; in explaining God's dealing and dispensation towards mankind; and in making clear that God was long-suffering over the apostasy of the transgressing angels and over the disobedience"
31.31.7Holl GCS 25/31:433
τῶι ἀνθρώπων σαφηνίζειν· καὶ διὰ τί τὰ μὲ πρόσκαιρα τὰ δὲ αἰώνια καὶ τὰ μὲ οὐράνια τὰ δὲ ἐπίγεια εἷς καὶ ὁ αὐτὸς θεὸς πεποίηκεν ἀπαγγέλλειν· καὶ διὰ τί ἀόρατος ὤν ἐφάνη τοῖς προφήταις ὁ θεòς οὐκ ἐν μιᾷ ἰδέᾳ, ἀλλὰ ἄλλως ἄλλοις συνιεῖν· καὶ διὰ τί διαθῆκαι πλείους γεγόνασι τῇ ἀνθρωπότητι μηνύειν, καὶ τίς ἑκάστης τῶν διαθηκῶν ὁ χαρακτὴρ διδάσκειν·
tōi anthrōpōn saphēnizein; kai dia ti ta me proskaira ta de aiōnia kai ta me ourania ta de epigeia heis kai ho autos theos pepoiēken apangellein; kai dia ti aoratos ōn ephanē tois prophētais ho theos ouk en mią ideą, alla allōs allois syniein; kai dia ti diathēkai pleious gegonasi tę̄ anthrōpotēti mēnyein, kai tis hekastēs tōn diathēkōn ho charaktēr didaskein;
"of human beings; in declaring why one and the same God made some things temporal and others eternal, some heavenly and others earthly; in understanding why God, being invisible, appeared to the prophets not in one form but differently to different ones; in indicating why several covenants were made with mankind, and teaching what is the character of each of the covenants;"
31.31.8Holl GCS 25/31:433
καἰ διὰ τί συνέκλεισε πάντα εἰς ἀπεἰθειαν ὁ θεός, ἴνα τοὺς πάντας ἐλεήσῃ, ἐξερευνᾶν· καὶ διὰ τί ὁ Λόγος τοῦ θεοῦ σὰρξ ἐγένετο καὶ ἔπαθεν, εὐχαριστεῖν· καὶ διὰ τί ἐπʼ ἐσχάτων τῶν καιρῶν ἡ τοῦ υἱοῦ τοῦ θεοῦ, τουτέστιν ἐν τῷ τέλει ἐφάνη ἡ ἀρχή, ἀπαγγέλλειν·
kai dia ti synekleise panta eis apeitheian ho theos, ina tous pantas eleēsę̄, exereunan; kai dia ti ho Logos tou theou sarx egeneto kai epathen, eucharistein; kai dia ti epʼ eschatōn tōn kairōn hē tou huiou tou theou, toutestin en tǭ telei ephanē hē archē, apangellein;
"in searching out why God 'shut up all in disobedience, that he might have mercy on all'; in giving thanks why the Word of God became flesh and suffered; in declaring why the coming of the Son of God was at the last times, that is, why the beginning appeared at the end;"
31.31.9Holl GCS 25/31:433
καὶ περὶ τοῦ τέλους καὶ τῶν μελλόντων ὅσα τε κεῖται ἐν ταῖς γραφαῖς, ἀναπτύσσειν· καὶ τί ὅτι τὰ ἀπεγνωσμένα ἔθνη συγκληρονόμα καὶ σύσσωμα καὶ συμμέτοχα τῶν ἁγίων πεποίηκεν ὁ θεός, μὴ σιωπᾶν·
kai peri tou telous kai tōn mellontōn hosa te keitai en tais graphais, anaptyssein; kai ti hoti ta apegnōsmena ethnē synklēronoma kai syssōma kai symmetocha tōn hagiōn pepoiēken ho theos, mē siōpan;
"in unfolding whatever is contained in the Scriptures about the end and the things to come; in not keeping silent about how God made the despaired-of Gentiles fellow heirs, of the same body, and partakers with the saints;"
31.31.10Holl GCS 25/31:433
καὶ πῶς τὸ θνητὸν τοῦτο σαρκίον ἐνδύσεται ἀθανασίαν καὶ τὸ φθαρτὸν ἀφθαρσίαν, διαγγέλλειν· πῶς τε ἐρεῖ »ὀ οὐ λαὸς λαὸς καὶ ἡ οὐκ ἠγαπημένη καὶ πῶς »πλείονα τῆς ἐρήμου τὰ τέκνα, μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα« κηρύσσειν —
kai pōs to thnēton touto sarkion endysetai athanasian kai to phtharton aphtharsian, diangellein; pōs te erei »o ou laos laos kai hē ouk ēgapēmenē kai pōs »pleiona tēs erēmou ta tekna, mallon ē tēs echousēs ton andra« kēryssein —
"in proclaiming how this mortal flesh will put on immortality and the corruptible incorruption; and in preaching how he will say, 'The not-people a people, and the not-beloved beloved', and how 'more are the children of the desolate than of her who has a husband' —"
31.31.11Holl GCS 25/31:433–434
ἐπὶ τούτων γὰρ καὶ ἐπὶ τῶν ὀμοίων αὐτοῖς ἐπεβόησεν ὁ ἀπόστολος »ὦ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ, ὡς ἀνεξερεύνητα τὰ κρίματα αὐτοῦ καὶ ἀνεξιχνίαστοι αἶ ὁδοὶ αὐτοῦ«, ἀλλὰ οὐκ ἐν τῷ ὐπὲρ τὸν κτιστὴν καὶ δημιουργὸν Μητέρα τούτου καὶ αὐτῶν Ἐνθύμησιν Αἰῶνος πεπλανημένου παρεπινοεῖν καὶ εἰς τοσοῦτον ἥκειν βλασφημίας·
epi toutōn gar kai epi tōn omoiōn autois epeboēsen ho apostolos »ō bathos ploutou kai sophias kai gnōseōs theou, hōs anexereunēta ta krimata autou kai anexichniastoi ai hodoi autou«, alla ouk en tǭ yper ton ktistēn kai dēmiourgon Mētera toutou kai autōn Enthymēsin Aiōnos peplanēmenou parepinoein kai eis tosouton hēkein blasphēmias;
"for over these things and the like the apostle cried out, 'O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgements and his ways past finding out!' — but not in inventing, above the Creator and Demiurge, a Mother of him and of them, the Intention of an Aeon gone astray, and coming to such a pitch of blasphemy;"
31.31.12Holl GCS 25/31:434
οὐδὲ <ἐν τῷ> τὸ ὐπὲρ ταύτην πάλιν Πλήρωμα τότε μὲν τριάκοντα, νῦν δὲ † ἀνήριθμον φῦλον Αἰώνων ἐπιψεύδεσθαι, καθὼς λέγουσιν πάσης μίαν καὶ τὴν αὐτὴν πίστιν ἐχούσης εἰς πάντα τὸν κόσμον, καθὼς προέφαμεν.
oude <en tǭ> to yper tautēn palin Plērōma tote men triakonta, nyn de † anērithmon phylon Aiōnōn epipseudesthai, kathōs legousin pasēs mian kai tēn autēn pistin echousēs eis panta ton kosmon, kathōs proephamen.
"nor ⟨in⟩ falsely asserting again a Pleroma above her, now of thirty, now of a numberless tribe of Aeons, as these teachers say who are truly empty of divine understanding; while the whole Church, as we said before, has one and the same faith throughout the whole world."
Haer. 31, chapter 32
31.32.1Holl GCS 25/31:434
32. Ἴδωμεν νῦν καὶ τὴν τούτων ἄστατον γνώμην, δύο που καὶ τριῶν ὄντων πῶς περὶ τῶν αὐτῶν οὐ τὰ | αὐτὰ λέγουσιν, ἀλλὰ τοῖς πράγμασιν καὶ τοῖς ὀνόμασιν ἐναντία ἀποφαίνονται.
32. Idōmen nyn kai tēn toutōn astaton gnōmēn, dyo pou kai triōn ontōn pōs peri tōn autōn ou ta | auta legousin, alla tois pragmasin kai tois onomasin enantia apophainontai.
"Let us now see also their unstable opinion: how, when there are two or three of them, they do not say the same things about the same matters, but declare things contrary both in substance and in names."
31.32.2Holl GCS 25/31:434
ὁ με) γὰρ πρῶτος ἀπὸ τῆς λεγομένης Γνωστικῆς αἱρέσεως τὰς ἀρχὰς εῖς ἵδιον χαρακτῆρα διδασκαλείου μεθαρμόσας Οὐαλεντῖνος οὕτως ἐξεφόρησεν, ὁρισάμενος εἶναι δυάδα <τὶνὰ>
ho me) gar prōtos apo tēs legomenēs Gnōstikēs haireseōs tas archas eis hidion charaktēra didaskaleiou metharmosas Oualentinos houtōs exephorēsen, horisamenos einai dyada <tina>
"For the first, Valentinus, who adapted the principles of the so-called Gnostic heresy into a school of his own character, set them out thus, defining that there is ⟨a⟩ certain"
31.32.3Holl GCS 25/31:434
ἀνονόμαστον, ἧς τὸ μέν τι καλεῖσθαι Ἄρρητον, τὸ δὲ Σιγήν· ἔπειτα ἐκ ταύτης τῆς δυάδος δευτεραν δυάδα προβεβλῆσθαι, ἧς τὸ μέν τι ὀνομάζει, τὸ δὲ Ἀλήθειαν· ἐκ δὲ τῆς τετράδος ταύτης καρποφορεῖσθαι Λόγον καὶ Ζωήν, Ἄνθρωπον καὶ Ἐκκλησίαν· εἶναί τε ταύτην Ὀγδοάδα πρώτην, καὶ ἀπὸ μὲν τοῦ Λόγου καὶ τῆς Ζωῆς δέκα δυνάμεις λέγει προβεβλῆσθαι,
anonomaston, hēs to men ti kaleisthai Arrēton, to de Sigēn; epeita ek tautēs tēs dyados deuteran dyada probeblēsthai, hēs to men ti onomazei, to de Alētheian; ek de tēs tetrados tautēs karpophoreisthai Logon kai Zōēn, Anthrōpon kai Ekklēsian; einai te tautēn Ogdoada prōtēn, kai apo men tou Logou kai tēs Zōēs deka dynameis legei probeblēsthai,
"unnameable dyad, of which one part is called Ineffable and the other Silence; then from this dyad a second dyad was emitted, of which one part he names [Father] and the other Truth; and from this tetrad were brought forth Word and Life, Man and Church; and this is the first Ogdoad. And from Word and Life, he says, ten powers were emitted,"
31.32.4Holl GCS 25/31:434
καθὼς προειρήκαμεν· ἀπὸ δὲ τοῦ Ἀνθρώπου καὶ τῆς Ἐκκλησίας δώδεκα, ὧν μίαν ἀποστᾶσαν καἰ ὑστερήσασαν τὴν λοιπὴν πεποιῆσθαι.
kathōs proeirēkamen; apo de tou Anthrōpou kai tēs Ekklēsias dōdeka, hōn mian apostasan kai hysterēsasan tēn loipēn pepoiēsthai.
"as we said before; and from Man and Church twelve, of which one, having revolted and fallen short, produced the rest of the story."
31.32.5Holl GCS 25/31:434
Ὅρους τε δύο ὑπέθετο, ἕνα μὲν μεταξὺ τοῦ Βυθοῦ καὶ τοῦ λοιποῦ Πληρώματος, διορίζοντα τοὺς γεν<ν>ητοὺς Αἰῶνας ἀπὸ τοῦ Πατρός, ἔτερον δὲ τὸν ἀφορίζοντα αὐτῶν τὴν Μητέρα ἀπὸ τοῦ Πληρώματος.
Horous te dyo hypetheto, hena men metaxy tou Bythou kai tou loipou Plērōmatos, diorizonta tous gen<n>ētous Aiōnas apo tou Patros, eteron de ton aphorizonta autōn tēn Mētera apo tou Plērōmatos.
"He posited two Limits: one between Depth and the rest of the Pleroma, separating the begotten Aeons from the Father; the other separating their Mother from the Pleroma."
31.32.6Holl GCS 25/31:434
καὶ τὸν Χριστὸν δὲ οὐκ ἀπὸ τῶν ἐν τῷ Πληρώματι Αἰώνων προβεβλῆσθαι ἀλλὰ ὑπὸ τῆς Μητρὸς ἔξω γενομένης κατὰ τὴν μνήμην τῶν κρειττόνων ἀποκεκυῆσθαι μετὰ σκιᾶς τινος.
kai ton Christon de ouk apo tōn en tǭ Plērōmati Aiōnōn probeblēsthai alla hypo tēs Mētros exō genomenēs kata tēn mnēmēn tōn kreittonōn apokekyēsthai meta skias tinos.
"And Christ was not emitted by the Aeons in the Pleroma, but was borne, with a certain shadow, by the Mother when she was outside, in remembrance of the better things."
31.32.7Holl GCS 25/31:434–435
καὶ τοῦτον μέν, ἅτε ἄρρενα ὑπάρχοντα, ἀποκόψαντα ἀφʼ ἑαυτοῦ τὴν σκιὰν ἀναδραμεῖν εἰς τὸ Πλήρωμα, τὴν Μητέρα ὑπολειφθεῖσαν μετὰ τῆς σκιᾶς κεκενωμένην τε τῆς πνευματικῆς ὑποστάσεως ἔτερον υἱὸν προενέγκασθαι, καὶ τοῦτον εἶναι τὸν Δημιουργόν, ὃν καὶ παντοκράτορα λέγει τῶν ὑποκειμένων. συμπροβεβλῆσθαι δὲ καὶ ἀριστερὸν ἄρχοντα ἐδογμάτισεν ὁμοίως τοῖς ῥηθησομένοις ὑφʼ ἡμῶν ψευδωνύμοις Γνωστικοῖς.
kai touton men, hate arrena hyparchonta, apokopsanta aphʼ heautou tēn skian anadramein eis to Plērōma, tēn Mētera hypoleiphtheisan meta tēs skias kekenōmenēn te tēs pneumatikēs hypostaseōs eteron huion proenenkasthai, kai touton einai ton Dēmiourgon, hon kai pantokratora legei tōn hypokeimenōn. symprobeblēsthai de kai aristeron archonta edogmatisen homoiōs tois rhēthēsomenois hyphʼ hēmōn pseudōnymois Gnōstikois.
"He, being male, cut off the shadow from himself and hastened up into the Pleroma; the Mother, left behind with the shadow and emptied of the spiritual substance, brought forth another son, and this is the Demiurge, whom he also calls ruler of all things below. And he taught that a left-hand ruler was emitted along with him, like those who will be described as the falsely named Gnostics."
31.32.8Holl GCS 25/31:435
καὶ τὸν Ἰησοῦν > ποτὲ μὲν ἀπὸ τοῦ συσταλέντος ἀπὸ τῆς Μητρὸς αὐτῶν συναναχυθέντος <τε> τοῖς ὅλοις φησι, τουτέστιν <ἀπὸ> τοῦ Θελητοῦ, ποτὲ δὲ ἀπὸ τοῦ ἀναδραμόντος εἰς τὸ Πλήρωμα, τουτέστιν τοῦ Χριστοῦ, ποτὲ δὲ ἀπὸ τοῦ Ἀνθρώπου καἰ τῆς Ἐκκλησίας.
kai ton Iēsoun > pote men apo tou systalentos apo tēs Mētros autōn synanachythentos <te> tois holois phēsi, toutestin <apo> tou Thelētou, pote de apo tou anadramontos eis to Plērōma, toutestin tou Christou, pote de apo tou Anthrōpou kai tēs Ekklēsias.
"And Jesus he says sometimes [came] from the one who was drawn in from their Mother and blended with all things, that is, ⟨from⟩ Willed; sometimes from the one who hastened back into the Pleroma, that is, Christ; and sometimes from Man and Church."
31.32.9Holl GCS 25/31:435
καἰ τὸ Πνεῦμα δὲ τὸ ἅγιον ὑπὸ τῆς Ἀληθείας φησὶ προβεβλῆσθαι εἰς ἀνάκριστιν καὶ καρποφορίαν τῶν Αἰώνων, ἀοράτως εἰς αὐτοὺς εἰσιόν· διʼ οὗ τοὺς Αἰῶνας καρποφορεῖν τὰ φυτὰ τῆς. Πεπλήρωται τὰ Εἰρηναίου κατὰ τῶν Οὐαλεντίνων.
kai to Pneuma de to hagion hypo tēs Alētheias phēsi probeblēsthai eis anakristin kai karpophorian tōn Aiōnōn, aoratōs eis autous eision; diʼ hou tous Aiōnas karpophorein ta phyta tēs. Peplērōtai ta Eirēnaiou kata tōn Oualentinōn.
"And the Holy Spirit, he says, was emitted by Truth for the testing and fruit-bearing of the Aeons, entering them invisibly; through him the Aeons bore the plants of truth." Here end the words of Irenaeus against the Valentinians.
Haer. 31, chapter 33
31.33.1Holl GCS 25/31:435
33. Καὶ ταῦτα μὲν καὶ τὰ τοιαῦτα * ὁ προειρημένος ἀνὴρ πρεσβύτης Εἰρηναῖος, ὁ κατὰ πάντα ἐκ πνεύματος ἁγίου κεκοσμήμένος, ὡς γενναῖος ἀθλητὴς ὑπὸ <τοῦ> κυρίου προβεβλημένος καὶ τοῖς ἐπουρανίοις χαρίσμασι τοῖς κατὰ τὴν ἀληθινὴν Πίστιν καὶ γνῶσιν, καταπαλαίσας τε καὶ καταγωνισάμενος τὴν πᾶσαν αὐτῶν ληρώδη ὑπόθεσιν, διεξῆλθεν κατὰ λεπτὸν τὰ ὑπʼ αὐτῶν κενοφωνούμενα.
33. Kai tauta men kai ta toiauta * ho proeirēmenos anēr presbytēs Eirēnaios, ho kata panta ek pneumatos hagiou kekosmēmenos, hōs gennaios athlētēs hypo <tou> kyriou probeblēmenos kai tois epouraniois charismasi tois kata tēn alēthinēn Pistin kai gnōsin, katapalaisas te kai katagōnisamenos tēn pasan autōn lērōdē hypothesin, diexēlthen kata lepton ta hypʼ autōn kenophōnoumena.
These and similar things … the aforementioned man, the elder Irenaeus, adorned in all things by the Holy Spirit, set forth by the Lord as a noble athlete, and endowed with the heavenly gifts that belong to the true faith and knowledge, having wrestled down and defeated their whole silly system, went through in detail what they utter in empty talk.
31.33.2Holl GCS 25/31:435
ἀκρότατα δὲ αὐτοὺς ἐν τῷ ἑξῆς δευτέρῳ αὐτοῦ λόγῳ καὶ τοῖς ἄλλοις διήλεγξεν περιττοτέρως, βουλόμενός πως τὸν χαμαὶ ῥιφέντα καὶ εἰς ἡτταν τραπέντα σῦραι καὶ ἐνώπιον πάντων θριαμβεῦσαί τε καὶ φωρᾶσαι τὴν ἐν αὐτῷ τῷ ῥιφέντι ἀναίσχυντόν τε καὶ ἀσθενῆ πρόκλησιν ματαιοφροσύνης.
akrotata de autous en tǭ hexēs deuterǭ autou logǭ kai tois allois diēlenxen perittoterōs, boulomenos pōs ton chamai rhiphenta kai eis hēttan trapenta syrai kai enōpion pantōn thriambeusai te kai phōrasai tēn en autǭ tǭ rhiphenti anaischynton te kai asthenē proklēsin mataiophrosynēs.
In his second book, which follows, and in the others, he refuted them even more thoroughly, wanting, as it were, to drag the one thrown down and routed and parade him before all, and to expose the shameless and weak challenge of vain-mindedness in the very one thrown down.
31.33.3Holl GCS 25/31:435–436
ἡμεῖς δὲ ἀρκεσθέντες τοῖς τε παρ΄ ἡμῶν λεχθεῖσιν ὀλίγοις καὶ τοῖς ὑπὸ τῶν τῆς ἀληθείας συγγραφέων τούτων λεχθεῖσίν τε καὶ συνταχθεῖσιν, καὶ ὁρῶντες ὅτι ἄλλοι πεπονήκασι, φημὶ δὲ Κλήμης καὶ Εἰρηναῖος καὶ Ἱππόλυτος καὶ ἄλλοι πλείους, καὶ θαυμαστῶς τὴν κατʼ αὐτῶν πεποίηνται ἀνατροπήν, οὐ πάνυ τι τῷ καμάτῳ προσθεῖναι ὡς προεῖπον ἠθελήσαμεν, ἱκανωθέντες προειρημένοις ἀνδράσιν καὶ αὐτὸ τοῦτο διανοηθέντες, ὅτι παντὶ συνετῷ καὶ ἀπὸ αὐτῶν τῶν ἐν τοῖς διδάγμασιν αὐτῶν λόγων ἡ ἀνατροπὴ αὐτῶν † κατʼ αὐτῶν
hēmeis de arkesthentes tois te par΄ hēmōn lechtheisin oligois kai tois hypo tōn tēs alētheias syngrapheōn toutōn lechtheisin te kai syntachtheisin, kai horōntes hoti alloi peponēkasi, phēmi de Klēmēs kai Eirēnaios kai Hippolytos kai alloi pleious, kai thaumastōs tēn katʼ autōn pepoiēntai anatropēn, ou pany ti tǭ kamatǭ prostheinai hōs proeipon ēthelēsamen, hikanōthentes proeirēmenois andrasin kai auto touto dianoēthentes, hoti panti synetǭ kai apo autōn tōn en tois didagmasin autōn logōn hē anatropē autōn † katʼ autōn
But we, content with the few things said by us and with what was said and composed by these writers of the truth, and seeing that others have laboured — I mean Clement, Irenaeus, Hippolytus and many others — and have made a wonderful refutation of them, did not wish to add much to the labour, as I said before, being satisfied with the men already mentioned, and considering this very thing: that to every intelligent person their refutation … against them from the very words in their teachings.
Haer. 31, chapter 34
31.34.1Holl GCS 25/31:436
34. Πρῶτον μὲν ὅτι διάφορα παρʼ αὐτοῖς τὰ φρονήματα καὶ ἕτερος τὰ τοῦ ἑτέρου καταλύειν ἐπαγγέλλεται. δεύτερον δὲ ὅτι ἀσύστατα τὰ παρʼ αὐτοῖς μυθοποιήματα, οὔτε που γραφῆς νόμου οὔτε τινὸς προφήτου τῶν μετὰ Μωυσέα, ἀλλʼ οὔτε τῶν αὐτοῦ εὐαγγελιστῶν, ἀλλʼ οὕτε μὴν τῶν ἀποστόλων.
34. Prōton men hoti diaphora parʼ autois ta phronēmata kai heteros ta tou heterou katalyein epangelletai. deuteron de hoti asystata ta parʼ autois mythopoiēmata, oute pou graphēs nomou oute tinos prophētou tōn meta Mōysea, allʼ oute tōn autou euangelistōn, allʼ houte mēn tōn apostolōn.
First, because their opinions differ, and one professes to overthrow the views of another. Second, because their myths are without foundation, [found] neither anywhere in the writing of the Law, nor in any prophet after Moses, nor in [the Lord] himself or his evangelists, nor indeed in the apostles.
31.34.2Holl GCS 25/31:436
εἰ γὰρ ταῦτα ὑπῆρχεν, ὁ ἐλθὼν φωτίσαι τὴν οἰκουμένη κύριος καὶ πρὸ αὐτοῦ οἱ προφῆται, ἔπειτα δὲ καὶ οἱ ἀπόστολοι οἱ ἐλέγξαντες τὴν εἰδωλολατρείαν πᾶσάν τε παράνομον πρᾶξιν καὶ μὴ δειλιάσαντές γράφειν κατὰ πάσης παρανόμου διδασκαλίας καὶ ἐναντιότητος σαφῶς ἂν τὰ τοιαῦτα ἡμῖν κατήγγελλον,
ei gar tauta hypērchen, ho elthōn phōtisai tēn oikoumenē kyrios kai pro autou hoi prophētai, epeita de kai hoi apostoloi hoi elenxantes tēn eidōlolatreian pasan te paranomon praxin kai mē deiliasantes graphein kata pasēs paranomou didaskalias kai enantiotētos saphōs an ta toiauta hēmin katēngellon,
For if these things existed, the Lord who came to enlighten the world, and the prophets before him, and afterwards the apostles, who refuted idolatry and every lawless deed and did not shrink from writing against every lawless teaching and opposition, would have clearly proclaimed such things to us,
31.34.3Holl GCS 25/31:436
καὶ μάλιστα αὐτοῦ τοῦ σωτῆρος λέγοντος ὅτι τοῖς μὲν ἔξω ἐν παραβολαῖς, ὑμῖν δὲ † τὰς παραβολὰς εἰς ἐπίλυσιν βασιλείας οὐρανῶν ῥητέον«.
kai malista autou tou sōtēros legontos hoti tois men exō en parabolais, hymin de † tas parabolas eis epilysin basileias ouranōn rhēteon«.
especially since the Saviour himself says, 'To those outside in parables, but to you …' — the parables are to be explained with a view to the solution of the kingdom of heaven.
31.34.4Holl GCS 25/31:436
ὅσας γοῦν ἐν εὐαγγελίοις παραβολὰς εἴρηκεν εὐθὺς ἐπιλύσας φαίνεται. | ἀμέλει φησὶν καὶ τίς ὁ κόκκος τοῦ σινάπεως καὶ τίς ἡ ζύμη καὶ τίς ἡ γυνὴ ἡ βαλοῦσα τὴν ζύμην εἰς τὰ τρία σάτα, τίς ὁ ἀμπελών, τίς ἡ συκῆ, τίς ὁ σπορεύς, τίς ἡ καλλίστη γῆ.
hosas goun en euangeliois parabolas eirēken euthys epilysas phainetai. | amelei phēsin kai tis ho kokkos tou sinapeōs kai tis hē zymē kai tis hē gynē hē balousa tēn zymēn eis ta tria sata, tis ho ampelōn, tis hē sykē, tis ho sporeus, tis hē kallistē gē.
At any rate, all the parables he spoke in the Gospels he is seen to have explained at once. Indeed he says what the mustard seed is, what the leaven is, and who the woman is who put the leaven into the three measures, what the vineyard is, what the fig tree is, who the sower is, what the best soil is.
31.34.5Holl GCS 25/31:436
καὶ μάτην οὗτοι ἐνθουσιῶνται ὑπὸ δαιμόνων ἐλαυνόμενοι. περὶ ὡν φησιν ὁ ἁγιώτατος Παῦλος ἀπόστολος ἐν ὑστέροις καιροῖς ἀποστήσονταί τινες τῆς διδασκαλίας, προσέχοντες μύθοις καὶ διδασκαλίαις δαιμόνων«.
kai matēn houtoi enthousiōntai hypo daimonōn elaunomenoi. peri hōn phēsin ho hagiōtatos Paulos apostolos en hysterois kairois apostēsontai tines tēs didaskalias, prosechontes mythois kai didaskaliais daimonōn«.
And these people are inspired in vain, driven by demons. About them the most holy apostle Paul says, 'In later times some will depart from the teaching, giving heed to myths and teachings of demons.'
31.34.6Holl GCS 25/31:436
καὶ πάλιν ὁ ἅγιος Ιάκωβος λέγων περὶ τῆς τοιαύτης διδασκαλίας ὅτι »οὐκ ἔστιν ἄνωθεν αὕτη ἡ σοφία κατερχομένη, ἀλλὰ ἐπίγειος ψυχικὴ δαιμονιώδης· ἡ δὲ ἄνωθεν σοφία πρῶτον μὲν ἁγνή ἐστιν, ἔπειτα εἰρηνικὴ εὐπειθὴς ἀδιάκριτος, μεστὴ ἐλέους καὶ καρπῶν ἀγαθῶν« καὶ τὰ ἑξῆς, ἧς οὑδὲ εἶς καρπὸς ἐν τοῖς προειρημένοις εὑρίσκεται.
kai palin ho hagios Iakōbos legōn peri tēs toiautēs didaskalias hoti »ouk estin anōthen hautē hē sophia katerchomenē, alla epigeios psychikē daimoniōdēs; hē de anōthen sophia prōton men hagnē estin, epeita eirēnikē eupeithēs adiakritos, mestē eleous kai karpōn agathōn« kai ta hexēs, hēs houde eis karpos en tois proeirēmenois heurisketai.
And again the holy James says about such teaching, 'This wisdom does not come down from above, but is earthly, unspiritual, demonic; but the wisdom from above is first pure, then peaceable, obedient, impartial, full of mercy and good fruits', and so on — of which not one fruit is found among the people just mentioned.
31.34.7Holl GCS 25/31:436–437
παρʼ αὐτοῖς γάρ »ἀκαταστασία καὶ πᾶν παράνομον πρᾶγμα«, δαιμόνων τε κυήματα καὶ συρίγματα δρακόντων, ἄλλοτε ἄλλως καὶ ἄλλο ἑκάστου αὐτῶν λαλοῦντος· παρ΄ οἱς οὐκ ἔλεος οὐκ οἰκτος εὑρίσκεται, ἀλλὰ διακρίσεις καὶ διαφοραί, καὶ οὐδαμοῦ ἁγνεία οὐδαμοῦ εἰρήνη οὐδαμοῦ ἐπιείκεια.
parʼ autois gar »akatastasia kai pan paranomon pragma«, daimonōn te kyēmata kai syrigmata drakontōn, allote allōs kai allo hekastou autōn lalountos; par΄ hois ouk eleos ouk oiktos heurisketai, alla diakriseis kai diaphorai, kai oudamou hagneia oudamou eirēnē oudamou epieikeia.
For among them there is 'disorder and every lawless deed', offspring of demons and hissings of dragons, each of them saying something different at different times; among them no mercy, no compassion is found, but divisions and differences, and nowhere purity, nowhere peace, nowhere gentleness.
Haer. 31, chapter 35
31.35.1Holl GCS 25/31:437
35. Βούλομαι δὲ πάλιν άναγκαζόμενος ὑπὸ τοῦ λόγου, εἰ καὶ παύσασθαι ὑπεσχόμην ὀλίγων τῶν παρ΄ αὐτοῖς εἰρημένων μνημονεύσας άνατρέψαι. οὐ γὰρ τοῦ κατὰ τέχνην μοι λόγου μέλει. άλλὰ τῆς τῶν ἐντυγχανόντων ὠφελείας.
35. Boulomai de palin anankazomenos hypo tou logou, ei kai pausasthai hypeschomēn oligōn tōn par΄ autois eirēmenōn mnēmoneusas anatrepsai. ou gar tou kata technēn moi logou melei. alla tēs tōn entynchanontōn ōpheleias.
But, compelled again by the argument, although I promised to stop, I want to mention a few of the things said among them and overturn them. For I care not for artful speech but for the benefit of my readers.
31.35.2Holl GCS 25/31:437
λέγουσι τοίνυν ὅτι ὁ δωδέκατος αἰὼν ὁ ἐν ὑστερήματι γενόμενος παντελῶς τοῦ ἀριθμοῦ τῶν δώδεκα ἐξέπεσεν καὶ ἀπόλλυται ὁ άριθμὸς ὸ δωδέκατος.
legousi toinyn hoti ho dōdekatos aiōn ho en hysterēmati genomenos pantelōs tou arithmou tōn dōdeka exepesen kai apollytai ho arithmos o dōdekatos.
They say, then, that the twelfth aeon, which came to be in deficiency, fell out entirely from the number of the twelve, and the twelfth number is lost.
31.35.3Holl GCS 25/31:437
τοῦτο δέ φασι γεγενῆσθαι τῷ τὸν Ἰούδαν, ὄντα δωδέκατον, ἐκπεπτωκέναι καὶ οὕτω τὸν δωδέκατον άριθμὸν ήφανίσθαι· ὁμοίως δὲ καὶ περὶ τῆς αἱμορροούσης καὶ τῆς τὴν μίαν δραχμὴν ἀπὸ τῶν δέκα δραχμῶν ἀπολεσάσης.
touto de phasi gegenēsthai tǭ ton Ioudan, onta dōdekaton, ekpeptōkenai kai houtō ton dōdekaton arithmon ēphanisthai; homoiōs de kai peri tēs haimorroousēs kai tēs tēn mian drachmēn apo tōn deka drachmōn apolesasēs.
They say this is shown by Judas, being the twelfth, falling away, and so the twelfth number disappeared; and likewise with the woman with the flow of blood, and with the woman who lost one drachma out of ten.
31.35.4Holl GCS 25/31:437
δείκνυται δὲ ὅτι οὔτε ὁ δωδέκατος αἰὼν πρόσωπον τοῦ Ἱούδα ἔχειν δυνήσεται, ὡς τῷ ὰγιωτάτῳ Εἰρηναίῳ προείρηται, — Ἰούδας μὲν γὰρ παντελῶς ἀπόλωλεν, ὁ δωδέκατος δὲ λεγόμενος αἰὼν κατὰ τὸ αὐτῶν πλάσμα οὐκ ἐκενώθη· ἔστη γὰρ ἐνώπιον αὐτοῦ ὁ Μεταγωγεὺς ἢ ὁ Ὀροθέτης, φήσας πρὸς αὐτὸν Ἰαώ, ὡς αὐτοί φασι, καὶ οὕτως ἐστερεώθη, —
deiknytai de hoti oute ho dōdekatos aiōn prosōpon tou Hiouda echein dynēsetai, hōs tǭ agiōtatǭ Eirēnaiǭ proeirētai, — Ioudas men gar pantelōs apolōlen, ho dōdekatos de legomenos aiōn kata to autōn plasma ouk ekenōthē; estē gar enōpion autou ho Metagōgeus ē ho Orothetēs, phēsas pros auton Iaō, hōs autoi phasi, kai houtōs estereōthē, —
But it is shown that the twelfth aeon cannot be represented by Judas, as the most holy Irenaeus has already said — for Judas perished completely, whereas the so-called twelfth aeon, according to their fiction, was not emptied out; for the Transferrer or Limit-setter stood before her, saying 'Iao' to her, as they say, and so she was made firm —
31.35.5Holl GCS 25/31:437
οὔτε ἡ δώδεκα ἔτεσιν αἱμορροοῦσα τῷ αὐτῶν δράματι ὁμοιωθήσεται· ἐσώθη γὰρ μετὰ δώδεκα ἔτη, ἐν οἶς τῷ αἵματι τῆς ῥύσεως ἐφέρετο. οὐ γὰρ ἐν τοῖς δώδεκα ἔτεσιν ἀπαθὴς διετέλει καὶ έν τῷ δωδεκάτῳ ἔρρευσεν, ἀλλὰ μᾶλλον έν τοῖς ἕνδεκα ἔρρει, τῷ δωδεκάτῳ δὲ σέσωσται, —
oute hē dōdeka etesin haimorroousa tǭ autōn dramati homoiōthēsetai; esōthē gar meta dōdeka etē, en ois tǭ haimati tēs rhyseōs ephereto. ou gar en tois dōdeka etesin apathēs dietelei kai en tǭ dōdekatǭ erreusen, alla mallon en tois hendeka errei, tǭ dōdekatǭ de sesōstai, —
nor can the woman with the flow of blood for twelve years be likened to their drama; for she was saved after twelve years, during which she was afflicted with the flow of blood. She did not remain free of suffering for [eleven] years and bleed in the twelfth; rather she bled during the eleven and was saved in the twelfth —
31.35.6Holl GCS 25/31:437
οὔτε ἡ τὰς δέκα δραχμὰς κεκτημένη ἀπώλεσε τὴν μίαν εἰς τέλος, ἵνα ὁ αἰὼν τῆς ὕλης ἀπολωλὼς μυθεύηται παρʼ αὐτοῖς· ἠψεν γὰρ τὸν λύχνον καὶ ηὑρεν τὴν δραχμήν.
oute hē tas deka drachmas kektēmenē apōlese tēn mian eis telos, hina ho aiōn tēs hylēs apolōlōs mytheuētai parʼ autois; ēpsen gar ton lychnon kai hēuren tēn drachmēn.
nor did the woman who had ten drachmas lose the one for good, so that their aeon of matter could be told as lost; for she lit the lamp and found the drachma.
Haer. 31, chapter 36
31.36.1Holl GCS 25/31:437
36. Ἐκ τοίνυν τῶν δύο λόγων τούτων ἢ τριῶν τὰ πάντα αὐτῶν εὐθὺς καταληφθήσεται δραματουργήματα καὶ ἀδρανῆ καὶ ἔωλα τοῖς τῆς φρονήσεως υἱοῖς καὶ τέκνοις τοῖς] τῆς ἁγίας τοῦ θεοῦ καθολικῆς ἐκκλησίας.
36. Ek toinyn tōn dyo logōn toutōn ē triōn ta panta autōn euthys katalēphthēsetai dramatourgēmata kai adranē kai eōla tois tēs phronēseōs huiois kai teknois tois] tēs hagias tou theou katholikēs ekklēsias.
From these two or three arguments, then, all their dramatic inventions will at once be seen to be feeble and stale by the sons of wisdom and the children of God's holy catholic Church.
31.36.2Holl GCS 25/31:437–438
ἵνα γὰρ μὴ κατὰ τῶν αὐτῶν φερόμενος εἰς μῆχος ἄπειρον ἐλάσω τὴν πραγματείαν, ἔως τῆς ἐνταῦθα ὑφηγήσεως ποιησάμενος τὴν ὑπόμνησιν καὶ ἐπιθεὶς πέρας τῇ
hina gar mē kata tōn autōn pheromenos eis mēchos apeiron elasō tēn pragmateian, eōs tēs entautha hyphēgēseōs poiēsamenos tēn hypomnēsin kai epitheis peras tę̄
For lest, by pressing on against the same people, I stretch the treatise to endless length, I will make my mention of them up to the account given here, and put an end to
31.36.3Holl GCS 25/31:438
τοσαύτῃ αὐτῶν μοχθηρίᾳ ἐπὶ τὰς ἑξῆς βαδιοῦμαι, θεὸν ἐπικαλούμενος ὸδηγόν τε καὶ ἐπίκουρον τῆς ἡμῶν ἀσθενείας εἰς τὸ σωθῆναι ἀπὸ ταύτης καὶ τῶν προειρημένων αἱρέσεων καὶ τῶν μελλουσῶν άναδείκνυσθαι τοῖς τε φιλολόγοις καὶ βουλομένοις τὰ ἀκριβῆ εἰδέναι τῶν ἐν τῷ κόσμῳ κενοφωνιῶν τε καὶ ἀσυστάτων δεσμῶν.
tosautę̄ autōn mochthērią epi tas hexēs badioumai, theon epikaloumenos odēgon te kai epikouron tēs hēmōn astheneias eis to sōthēnai apo tautēs kai tōn proeirēmenōn haireseōn kai tōn mellousōn anadeiknysthai tois te philologois kai boulomenois ta akribē eidenai tōn en tǭ kosmǭ kenophōniōn te kai asystatōn desmōn.
their great wickedness, and go on to the next, calling on God as guide and helper of our weakness, that we may be saved from this and the heresies already mentioned and those still to be shown to the studious and to those who wish to know accurately the empty talk and incoherent bonds that are in the world.
31.36.4Holl GCS 25/31:438
εἰς πολλοὺς γὰρ οὺτος τὴν ἑαυτοῦ ὀνειροπολίαν ἐπισπείρας, Γνωστικὸν ἑαυτὸν καλέσας, πολλοὺς ὡς εἰπεῖν σκορπίους εἰς μίαν ἅλυσιν συνέδησεν, ὡς ἡ Παλαιὰ καὶ ἐναργὴς παραβολὴ ὑπάρχει. ὅτι ἅλυσίν τινα οἱ σκορπίοι ἀπὸ ἑνὸς εἰς τὸν ἕτερον δεσμοῦντες ἔως δέκα ἢ καὶ πλείους ἀπὸ στέγης ἢ δώματος ἑαυτοὺς χαλῶσι καὶ οὕτως μετὰ δόλου τὴν λύμην τοῖς ἀνθρώποις ἐργάζονται.
eis pollous gar outos tēn heautou oneiropolian epispeiras, Gnōstikon heauton kalesas, pollous hōs eipein skorpious eis mian halysin synedēsen, hōs hē Palaia kai enargēs parabolē hyparchei. hoti halysin tina hoi skorpioi apo henos eis ton heteron desmountes eōs deka ē kai pleious apo stegēs ē dōmatos heautous chalōsi kai houtōs meta dolou tēn lymēn tois anthrōpois ergazontai.
For this man, having sown his dreaming among many and called himself a Gnostic, bound many scorpions, so to speak, into one chain, as the old and vivid parable has it: that scorpions, linking a chain from one to another, ten or even more, let themselves down from a roof or a house, and so work their harm on people by guile.
31.36.5Holl GCS 25/31:438
οὕτως καὶ οὑτος καὶ οἱ ἀπʼ αὐτοῦ καλούμενοι Γνωστικοὶ τῆς πλάνης ἀρχηγέται γεγόνασι καὶ παρ αὐτοῦ τὰς προφάσεις εἰληφότες ἕκαστος ὑφʼ ἑτέρου μαθητευθεὶς μετὰ τὸν διδάσκαλον προσθήκην τῆς πλάνης εἰργάσατο καὶ ἑτέραν αἵρεσιν εἰσηγήσατο, ἐχομένην τῆς προτέρας.
houtōs kai houtos kai hoi apʼ autou kaloumenoi Gnōstikoi tēs planēs archēgetai gegonasi kai par autou tas prophaseis eilēphotes hekastos hyphʼ heterou mathēteutheis meta ton didaskalon prosthēkēn tēs planēs eirgasato kai heteran hairesin eisēgēsato, echomenēn tēs proteras.
So too he and the so-called Gnostics who came from him became leaders of error; and having taken their pretexts from him, each, taught by another, after his teacher made some addition to the error and introduced another heresy attached to the previous one.
31.36.6Holl GCS 25/31:438
καὶ οὕτω κατὰ διαδοχὴν εἰς διαφόρους αἱρέσεις αὐτοὶ οἱ κληθέντες Γνωστικοὶ ἐμερίσθησαν· παρὰ Οὐαλεντίνου μέντοι ὡς ἕφην καὶ τῶν πρὸ αὐτοῦ τὰς προφάσεις εἰληφότες.
kai houtō kata diadochēn eis diaphorous haireseis autoi hoi klēthentes Gnōstikoi emeristhēsan; para Oualentinou mentoi hōs hephēn kai tōn pro autou tas prophaseis eilēphotes.
And so, in succession, those called Gnostics were divided into different heresies, having taken their pretexts, as I said, from Valentinus and those before him.
31.36.7Holl GCS 25/31:438
ὅμως αἱ προειρημέναι σὺν τῇ τούτου τοῦ Οὐαλεντίνου τῇ τῆς ἀληθείας διδασκαλίᾳ καταπατηθεῖσαι ὑφʼ ἡμῶν παρείσθωσαν, ἡμεῖς δὲ τὰς ἑξῆς ἐν τῇ τοῦ θεοῦ δυνάμει διασκοπήσωμεν.
homōs hai proeirēmenai syn tę̄ toutou tou Oualentinou tę̄ tēs alētheias didaskalią katapatētheisai hyphʼ hēmōn pareisthōsan, hēmeis de tas hexēs en tę̄ tou theou dynamei diaskopēsōmen.
However, let the aforementioned, together with that of this Valentinus, trampled by us with the teaching of the truth, be left aside, and let us examine the next ones in the power of God.
Haer. 32, chapter 1
32.1.1Holl GCS 25/31:438
Παρελθόντες δὲ τὴν τοῦ Οὐαλεντίνου αἵρεσιν καὶ πολλὰ μοχθήσαντες ἐν τῇ ἀκανθώδει αὐτοῦ σπορᾷ, διὰ πολλοῦ ὡς εἰπεῖν * καμάτου καὶ γεωργικῆς κακοπαθείας, ἐπὶ τὰ λείψανα τῆς ἀκανθώδους αὐτοῦ σπορᾶς καὶ ἑρπετώδους αὐτοῦ θηριομορφίας ἐλευσόμεθα,
Parelthontes de tēn tou Oualentinou hairesin kai polla mochthēsantes en tę̄ akanthōdei autou sporą, dia pollou hōs eipein * kamatou kai geōrgikēs kakopatheias, epi ta leipsana tēs akanthōdous autou sporas kai herpetōdous autou thēriomorphias eleusometha,
Having passed the heresy of Valentinus, and having toiled much in his thorny sowing, with much … labour, so to speak, and a farmer's hardship, we shall come to the remnants of his thorny seed and his reptilian beast-shape,
32.1.2Holl GCS 25/31:438–439
τὸ ἅγιον πνεῦμα αἰτησάμενοι παρὰ κυρίου εἰς τὸ διʼ αὐτοῦ σκεπάσαι τὰς ψυχὰς τῇ ἐν θεῷ διδασκαλίᾳ καὶ σεμνῶ λόγῳ καὶ τοὺς ἰοὺς άνασπάσαι δυνηθῆναι ἀπὸ τῶν οὕτως προειλημμένων.
to hagion pneuma aitēsamenoi para kyriou eis to diʼ autou skepasai tas psychas tę̄ en theǭ didaskalią kai semnō logǭ kai tous ious anaspasai dynēthēnai apo tōn houtōs proeilēmmenōn.
asking the Holy Spirit from the Lord, that through him we may protect souls with the teaching that is in God and with reverent speech, and be able to draw out the venom from those who have thus been seized.
32.1.3Holl GCS 25/31:439
ἄρξομαι δὲ περὶ τούτων λέγειν κατὰ διαδοχήν τίς τίνος διάδοχος γεγένηται τῶν ἐξ αὐτοῦ ὁρμωμένων καὶ ἑτέραν παρὰ τὴν ἐκείνου σπορὰν διδασκοντων.
arxomai de peri toutōn legein kata diadochēn tis tinos diadochos gegenētai tōn ex autou hormōmenōn kai heteran para tēn ekeinou sporan didaskontōn.
I shall begin to speak of them in succession: who succeeded whom among those who came from him and taught another seed besides his.
32.1.4Holl GCS 25/31:439
Σεκοῦνδος τοίνυν, τὶς ἐξ αὐτῶν ὤν καὶ περισσότερόν τι βουλόμενος φρονῆσαι, τὰ μὲν πάντα κατὰ τὸν Οὐαλεντῖνον ἐξηγεῖται, περισσότερον δὲ ἦχον εἰς ἀκοὰς τῶν ἐμβεβροντῃμένων ἐξήχησεν.
Sekoundos toinyn, tis ex autōn ōn kai perissoteron ti boulomenos phronēsai, ta men panta kata ton Oualentinon exēgeitai, perissoteron de ēchon eis akoas tōn embebrontę̄menōn exēchēsen.
Secundus, then, being one of them and wishing to think something more, explains everything according to Valentinus, but sounded a louder noise in the ears of those who were thunderstruck.
32.1.5Holl GCS 25/31:439
οὐτος γὰρ κατὰ Οὐαλεντῖνον ὤν ὡς προεῖπον, ὑπὲρ δὲ Οὐαλεντῖνον φρονῶν, λέγει εἶναι τὴν πρώτην Ὀγδοάδα τετράδα δεξιὰν καὶ τετράδα ἀριστερόν, οὕτως παραδιδοὺς καλεῖσθαι τὴν μὲν μίαν φῶς, τὴν δὲ ἄλλην σκότος·
outos gar kata Oualentinon ōn hōs proeipon, hyper de Oualentinon phronōn, legei einai tēn prōtēn Ogdoada tetrada dexian kai tetrada aristeron, houtōs paradidous kaleisthai tēn men mian phōs, tēn de allēn skotos;
For, being of Valentinus's school, as I said, but thinking beyond Valentinus, he says that the first Ogdoad is a right tetrad and a left tetrad, teaching that the one is called light and the other darkness;
32.1.6Holl GCS 25/31:439
τὴν δὲ ἀποστᾶσάν τε καὶ ὑστερήσασαν δύναμιν μὴ εἶναι ἀπὸ τῶν τριάκοντα αἰώνων, ἀλλὰ μετὰ τοὺς τριάκοντα αἰῶνας, ὡς εἶναι ἀπὸ τῶν > μετὰ τὴν Ὀγδοάδα τὴν ἄλλην κατωτέρω γενόμένων.
tēn de apostasan te kai hysterēsasan dynamin mē einai apo tōn triakonta aiōnōn, alla meta tous triakonta aiōnas, hōs einai apo tōn > meta tēn Ogdoada tēn allēn katōterō genomenōn.
and that the power which revolted and fell short was not from the thirty aeons but after the thirty aeons, so that it was from those … that came into being lower down, after the other Ogdoad.
32.1.7Holl GCS 25/31:439
τὰ δὲ πάντα περὶ Χριστοῦ καὶ τῶν ἄλλων δογμάτων ὡσαύτως τῷ ἰδίῳ χορηγῷ τοῦ ἰοῦ καὶ δοτῆρι τοῦ δηλητηρίου Οὐαλεντίνῳ δογματίζει.
ta de panta peri Christou kai tōn allōn dogmatōn hōsautōs tǭ idiǭ chorēgǭ tou iou kai dotēri tou dēlētēriou Oualentinǭ dogmatizei.
Everything about Christ and the other doctrines he teaches in the same way as Valentinus, his own supplier of venom and giver of poison.
32.1.8Holl GCS 25/31:439
μὴ πολλῶν δὲ ὄντων τῶν ὑπὸ τούτου διαφόρως ξενολεκτουμένων ἀρκεσθῆναι μὲν ἡγησάμην δεῖν τοῖς προειρημένοις, ἔχουσι καὶ ἀφʼ ἑαυτῶν τὴν ἀνατροπήν· ὅμως δʼ οὖν καὶ περὶ αὐτοῦ ὀλίγα λέξω, ἴνα μὴ διʼ ἀπορίαν παρεληλυθέναι τὰ κατʼ αὐτὸν δόξω.
mē pollōn de ontōn tōn hypo toutou diaphorōs xenolektoumenōn arkesthēnai men hēgēsamēn dein tois proeirēmenois, echousi kai aphʼ heautōn tēn anatropēn; homōs dʼ oun kai peri autou oliga lexō, ina mē diʼ aporian parelēlythenai ta katʼ auton doxō.
Since the strange things he says differently are not many, I thought I should be content with what has been said already, which carries its own refutation; but I shall still say a little about him, lest I seem to have passed over his views for lack of anything to say.
32.1.9Holl GCS 25/31:439
εἰ γὰρ τετράδες δεξιαὶ καὶ εὐώνυμοι παρʼ αὐτοῖς τάσσονται, εὑρεθήσεταί τι ζητούμενον μέσον τοῦ τε δεξιοῦ καὶ τοῦ ἀριστεροῦ.
ei gar tetrades dexiai kai euōnymoi parʼ autois tassontai, heurethēsetai ti zētoumenon meson tou te dexiou kai tou aristerou.
For if right and left tetrads are arranged among them, something will be required in the middle between the right and the left.
32.1.10Holl GCS 25/31:439
πᾶν γὰρ ὁτιοῦν δεξιὰς ἔχον καὶ εὐωνύμους τάξεις μέσον ἕστηκε τῶν εὐωνύμων αὐτοῦ καὶ δεξιῶν καὶ οὐδαμοῦ δυνήσεται εἶναι δεξιὰ ἢ ἀριστερά, εἰ μή τι ἂν ἐκ μεσολαβοῦντος σώματος ἑκατέρου μέρους ἡ διάκρισις γένοιτο.
pan gar hotioun dexias echon kai euōnymous taxeis meson hestēke tōn euōnymōn autou kai dexiōn kai oudamou dynēsetai einai dexia ē aristera, ei mē ti an ek mesolabountos sōmatos hekaterou merous hē diakrisis genoito.
For anything that has right and left ranks stands in the middle of its left and right, and there can nowhere be right or left unless the distinction of each side arises from a body in between.
32.1.11Holl GCS 25/31:439–440
ἄρα οὖν, ὦ ἀνόητε Σεκοῦνδε καὶ οἱ ἀπὸ σοῦ ἠπατημένοι, τὸ μεσαίτατον ἀφʼ οὐπερ καὶ ἀριστερὰ καὶ δεξιὰ ὑποπίπτουσιν, ἔσται ἔν τι καὶ οὐ δυνήσεται ἀλλότριον εἶναι τοῦ ἑνός τινος τὸ ἐξ αὐτοῦ ὑποπῖπτον δεξιόν τε καὶ εὐώνυμον, καὶ ἐξ ἀνάγκης ἀναχθήσεται τὸ πᾶν εἰς τὸ ἕν ὄν, οὗ ἀνώτατον οὐδὲ ἴν ἐστιν οὔτε ὑποβεβηκὸς οὔτε κατώτατον, εἰ μὴ τὰ ὑπʼ αὐτοῦ ἐκτισμένα.
ara oun, ō anoēte Sekounde kai hoi apo sou ēpatēmenoi, to mesaitaton aphʼ ouper kai aristera kai dexia hypopiptousin, estai en ti kai ou dynēsetai allotrion einai tou henos tinos to ex autou hypopipton dexion te kai euōnymon, kai ex anankēs anachthēsetai to pan eis to hen on, hou anōtaton oude in estin oute hypobebēkos oute katōtaton, ei mē ta hypʼ autou ektismena.
So then, foolish Secundus, and you who have been deceived by him, the very middle, from which left and right both come, will be some one thing, and the right and left that come from it cannot be foreign to that one; and of necessity everything will be traced back to the One who is, above whom there is nothing, and nothing beneath or lowest except what he has created.
32.1.13Holl GCS 25/31:440
καὶ ἔσται τοῦτο φανερὸν τοῖς τὴν ἀλήθειαν καταμανθάνουσιν, ὅτι εἶς θεός ἐστιν. καὶ καὶ υἱὸς καὶ ἅγιον πνεῦμα. εἰ δὲ εἶς θεός ἐστιν, ἐξ οὗ τὰ παντα, οὔτε τι ἀριστερόν ἐστιν ἐν αὐτῷ οὔτε ἐλάττωμα ἕτερον οὔτε τι ὑποβεβηκός, πλὴν τῶν ὑπʼ αὐτοῦ ἐκτισμένων. τὰ δὲ μετὰ πατέρα καὶ υἱὸν καὶ ἄγιον πνεῦμα πάντα καλῶς ἐκτισμένα καὶ εἰς σύστασιν ὑπʼ αὐτοῦ ἀφθόνως εὖ] προεληγυθότα.
kai estai touto phaneron tois tēn alētheian katamanthanousin, hoti eis theos estin. kai kai huios kai hagion pneuma. ei de eis theos estin, ex hou ta panta, oute ti aristeron estin en autǭ oute elattōma heteron oute ti hypobebēkos, plēn tōn hypʼ autou ektismenōn. ta de meta patera kai huion kai agion pneuma panta kalōs ektismena kai eis systasin hypʼ autou aphthonōs eu] proelēgythota.
And this will be plain to those who learn the truth: that there is one God, [Father,] Son and Holy Spirit. And if there is one God, from whom are all things, there is nothing left-handed in him, no other deficiency, nothing lower, except what he has created. And everything after Father, Son and Holy Spirit has been well created and has come into existence from him generously.
Haer. 32, chapter 2
32.2.1Holl GCS 25/31:440
2. Εἰ δὲ καὶ πάλιν ἐρεῖ ὁ τοιοῦτος ἡμῖν προελθὼν ἕτερος ὄφις, ὅτι τὰ μὲν δεξιὰ καὶ εὐώνυμα ἐκτὸς τοῦ ἑνὸς ὑπάρχει, αὐτὸς δὲ μεσαίτατός ἐστιν καὶ ἑαυτῷ μὲν προσάγεται τὰ δεξιὰ καὶ χαίρει τούτοις, δεξιὰ δὲ ταῦτα καλεῖ καὶ φῶς, τὰ δὲ εὐώνυμα ὡς ἀλλότρία αὐτοῦ καὶ ἐπὶ ἀριστερᾷ κείμενα ἀπωθεῖται, λεγέτω μοι πόθεν λαμβάνει ταύτην τὴν γεωμετρίαν, ἵνα καλῶς ῥυθμίσῃ ἀμετάστατον δεξιάν τε καὶ εὐώνυμον.
2. Ei de kai palin erei ho toioutos hēmin proelthōn heteros ophis, hoti ta men dexia kai euōnyma ektos tou henos hyparchei, autos de mesaitatos estin kai heautǭ men prosagetai ta dexia kai chairei toutois, dexia de tauta kalei kai phōs, ta de euōnyma hōs allotria autou kai epi aristerą keimena apōtheitai, legetō moi pothen lambanei tautēn tēn geōmetrian, hina kalōs rhythmisę̄ ametastaton dexian te kai euōnymon.
And if such a one, another serpent come forth, tells us again that the right and left are outside the One, but he himself is in the very middle and draws the right to himself and rejoices in them, calling them right and light, and pushes away the left as foreign to him and lying on the left, let him tell me where he gets this geometry, so as to fix a right and left that do not change.
32.2.2Holl GCS 25/31:440
παρʼ ἡμῖν γὰρ δεξιὰ εἰκότως ὀνομάζεται ῆτοι ἀριστερὰ ἀπὸ τῶν ἐν τῷ σώματι πεπηγμένων μελῶν, ἐν οἱς οὐδέποτε ἐναλλαγὴ γίνεται.
parʼ hēmin gar dexia eikotōs onomazetai ētoi aristera apo tōn en tǭ sōmati pepēgmenōn melōn, en hois oudepote enallagē ginetai.
For among us 'right' or 'left' is properly named from the limbs fixed in the body, in which no exchange ever takes place.
32.2.3Holl GCS 25/31:440
τὰ δὲ ἐκτὸς ἡμῶν δύναται εἶναι ποτὲ μὲν δεξιά, ποτὲ δὲ εὐώνυμα. παντὶ μὲν γὰρ τῷ ὁρῶντι κατὰ ἀνατολὴν νότος εἴτʼ οὖν μεσημβρία δεξιὰ κληθήσεται. τὸ κλίμα δὲ τὸ βόρειον ἤτοι ἀρκτῷον ἀριστερόν.
ta de ektos hēmōn dynatai einai pote men dexia, pote de euōnyma. panti men gar tǭ horōnti kata anatolēn notos eitʼ oun mesēmbria dexia klēthēsetai. to klima de to boreion ētoi arktǭon aristeron.
But things outside us can be sometimes right and sometimes left. For to anyone facing east, the south, or midday, will be called right, and the northern or arctic region left.
32.2.4Holl GCS 25/31:440
τὸ δὲ ἀνάπαλιν ἐπὶ τὰ δυτικὰ μέρη ἀναστραφέντος ἀνθρώπου τινὸς εὑρεθήσεται ἑτερωνύμως τὰ κλίματα· ὅπερ πρὸ ὥρας δεξιὸν ὑπῆρχεν νότιόν τε καὶ μεσημβρινόν, εἰς ἀριστερὰ αὖθις μεταβαλλόμενον, καὶ τὸ εἰς ἀριστερὰν τοῦ τινος κεκλιμένον ἀνθρώπου εἴτʼ οὖν ἀρκτῷον εἴτ οὖν βόρειον κλίμα, εἰς δεξιὰν αὐτοῦ μεταβαλλόμενον.
to de anapalin epi ta dytika merē anastraphentos anthrōpou tinos heurethēsetai heterōnymōs ta klimata; hoper pro hōras dexion hypērchen notion te kai mesēmbrinon, eis aristera authis metaballomenon, kai to eis aristeran tou tinos keklimenon anthrōpou eitʼ oun arktǭon eit oun boreion klima, eis dexian autou metaballomenon.
But conversely, when a person turns round towards the west, the regions will be found named the other way: what a moment ago was right, the south or midday, is changed to the left, and the region on a person's left, the arctic or northern, is changed to his right.
32.2.5Holl GCS 25/31:440
ποῦ τοίνυν ὁ ἀπατεὼν ἐξῃῦρεν ἑαυτῷ τὴν κατὰ θεὸν γεωμετρίαν; κοὶ ὦ τῆς τοιαύτης πολλῆς γηρολογίας τῆς τὰ πάντα συγχεούσης.
pou toinyn ho apateōn exę̄uren heautǭ tēn kata theon geōmetrian? koi ō tēs toiautēs pollēs gērologias tēs ta panta syncheousēs.
Where, then, did the deceiver find for himself a geometry applying to God? Oh, such great babbling that confuses everything!
32.2.6Holl GCS 25/31:440–441
φάσκει δὲ τὸ ὑστέρημα μετὰ τοὺς τρίακοντα αἰῶνας γεγενῆσθαι. πόθεν ἄρα τὴν τοῦ γστερήματος φύσιν κατείληφας, ὠ οὑτος, ἢ τὴν ἀποστᾶσαν δύναμιν, λέγε;
phaskei de to hysterēma meta tous triakonta aiōnas gegenēsthai. pothen ara tēn tou gsterēmatos physin kateilēphas, ō houtos, ē tēn apostasan dynamin, lege?
He declares that the deficiency came into being after the thirty aeons. Where did you grasp the nature of the deficiency, you there, or of the power that revolted? Tell me!
32.2.7Holl GCS 25/31:441
εἰ μὲν γὰρ εὺρες ταύτην ἀπὸ βλαστήματος τῶν ἄνω *, οὐ κτιστὴν ἀλλὰ γεννητήν, ἐπειδὴ σοί τε καὶ τῷ σου ἐπιστάτῃ οὐκ ἐκτισμένα τὰ κτιστὰ ὸρί- ζεται, ἀλλὰ γεννητὰ καὶ ἀπὸ μετουσίας, ἑκάστης φύσεως παρʼ ἑκάστης λαβούσης, τὰ σύθις γεννώμενα * ἀναφῦναι), ἄρα γε κατὰ τὸν ἑαυτοῦ λόγον κατὰ σαυτοῦ ὁπλίζῃ.
ei men gar eures tautēn apo blastēmatos tōn anō *, ou ktistēn alla gennētēn, epeidē soi te kai tǭ sou epistatę̄ ouk ektismena ta ktista ori- zetai, alla gennēta kai apo metousias, hekastēs physeōs parʼ hekastēs labousēs, ta sythis gennōmena * anaphynai), ara ge kata ton heautou logon kata sautou hoplizę̄.
For if you found it to be from a shoot of those above …, not created but begotten — since for you and your master created things are not defined as created but as begotten and by participation, each nature receiving from another, so that the things begotten in turn … spring up — then by your own argument you arm yourself against yourself.
32.2.8Holl GCS 25/31:441
εἰ γὰρ ἀπὸ τῶν ἄνω καὶ ὴ ὑστέρα δύναμις καὶ ἡ ἀποστασία γεγένηται, ἔφυ δὲ ὡς εἰπεῖν καὶ ἐβλάστησεν, μετέχει ἄρα τῶν ἄνω χαρισμάτων, ἐπειδὴ τῷ Πληρώματι ἡ ὑστέρα καὶ τὸ Πλήρωμα τῇ ὑστέρᾳ, καὶ οὐδὲν διενεχθήσεται τοῦτο πρὸς ἐκεῖνο οὔτε ἐκεῖνο πρὸς τοῦτο, ἑκατέρων κατὰ τὰ τέρματα ἀλλήλοις ἐπικονωνούντων.
ei gar apo tōn anō kai ē hystera dynamis kai hē apostasia gegenētai, ephy de hōs eipein kai eblastēsen, metechei ara tōn anō charismatōn, epeidē tǭ Plērōmati hē hystera kai to Plērōma tę̄ hysterą, kai ouden dienechthēsetai touto pros ekeino oute ekeino pros touto, hekaterōn kata ta termata allēlois epikonōnountōn.
For if the later power and the revolt came from those above, and grew, so to speak, and sprouted, then it shares in the gifts above, since the later is [joined] to the Pleroma and the Pleroma to the later, and there will be no difference between this and that, both communicating with each other at their boundaries.
32.2.9Holl GCS 25/31:441
καὶ ἐκ παντὸς λόγου διελεγχθήσῃ ἐξ ἐπισπορᾶς δαίμονος ἔχων τὴν τῆς πλάνης σου βόσκησιν, πάντων ἐλεεινῶν ἐλεεινότατε.
kai ek pantos logou dielenchthēsę̄ ex episporas daimonos echōn tēn tēs planēs sou boskēsin, pantōn eleeinōn eleeinotate.
And by every argument you will be convicted of having the pasture of your error from a demon's sowing, most pitiable of all pitiable men.
Haer. 32, chapter 3
32.3.1Holl GCS 25/31:441
3. Ἴνα δὲ μὴ παραλείψωμέν τι τῶν παρά τισιν γινομένων τε καὶ λεγομένων, κἄν τε ἐν ἑκάστῃ· πολλοὶ εἶεν οἱ ἔξαρχοι καὶ αὐχοῦντες ἔτερα ἀνθʼ ἑτέρων ὑπὲρ τοὺς αὐτῶν διδασκάλους μυθοποιεῖσθαι, ἔτι ἐπιμενῶ ὑφηγούμενος τοὺς έν αὐτῇ τῇ αἱρέσει ὄντας, ἔτερα δὲ παρὰ τούτους λέγοντας,
3. Ina de mē paraleipsōmen ti tōn para tisin ginomenōn te kai legomenōn, kan te en hekastę̄; polloi eien hoi exarchoi kai auchountes etera anthʼ heterōn hyper tous autōn didaskalous mythopoieisthai, eti epimenō hyphēgoumenos tous en autę̄ tę̄ hairesei ontas, etera de para toutous legontas,
So that we may not omit anything that is done and said by some — even if in each [heresy] there may be many leaders boasting that they invent other myths in place of others, beyond their own teachers — I will continue describing those within this same heresy who say other things than these,
32.3.2Holl GCS 25/31:441–442
φημὶ δὲ περὶ Ἐπιφάνους τοῦ Ἰσιδώρου, ἐκ προφάσεως παραινετικῶν ῥημάτων ἑαυτὸν ἔτι εἰς περισσότερον βυθὸν ταλαιπωρίας καταγαγόντος, τἀληθῆ μὲν εἰπεῖν ἀπὸ Καρποκράτους τοῦ ἰδίου πατρὸς κατὰ σάρκα εἰληφότος τὰς προφάσεις, συνημμένου δὲ τῇ αἱρέσει τοῦ προειρημένου Σεκούνδου καὶ αὐτοῦ τῶν Σεκουνδιανῶν ὑπάρχοντος.
phēmi de peri Epiphanous tou Isidōrou, ek prophaseōs parainetikōn rhēmatōn heauton eti eis perissoteron bython talaipōrias katagagontos, talēthē men eipein apo Karpokratous tou idiou patros kata sarka eilēphotos tas prophaseis, synēmmenou de tę̄ hairesei tou proeirēmenou Sekoundou kai autou tōn Sekoundianōn hyparchontos.
I mean Epiphanes [and] Isidore: Epiphanes, who on the pretext of hortatory sayings led himself into a still deeper depth of misery, having, to tell the truth, taken his pretexts from Carpocrates, his own father according to the flesh, but joined to the heresy of the aforementioned Secundus and himself one of the Secundians.
32.3.3Holl GCS 25/31:442
πολλὴ γὰρ ἑκάστου τῶν πεπλανημένων πρὸς τὸν ἔτερον διαφορὰ καὶ συρφετώδης ὡς εἰπεῖν πολυμιξία κενοφωνίας.
pollē gar hekastou tōn peplanēmenōn pros ton eteron diaphora kai syrphetōdēs hōs eipein polymixia kenophōnias.
For there is much difference of each of those led astray from the other, and a rubbish-heap mixture of empty talk, so to speak.
32.3.4Holl GCS 25/31:442
οὑτος γὰρ ὁ Ἐπιφάνης, ὡς ἔφην, υἱὸς ὤν Καρποκράτους, μητρὸς δὲ Ἀλεξανδρείας οὕτω καλουμένης, τούτοις ὡς προεῖπον συνάπτεται· ἀπὸ Κεφαλληνίας μὲν τὸ πρὸς πατρὸς γένος ὤν, ἑπτακαιδεκαετῆ <δὲ> βιώσας χρόνον θᾶττον τὸν κατέστρεψεν, τοῦ κυρίου ὥσπερ ἀκάνθας τοὺς φαύλους ἀπαλλάσσοντος, κρεῖττόν τι περὶ τῆς οἰκουμένης προνοοῦντος.
houtos gar ho Epiphanēs, hōs ephēn, huios ōn Karpokratous, mētros de Alexandreias houtō kaloumenēs, toutois hōs proeipon synaptetai; apo Kephallēnias men to pros patros genos ōn, heptakaidekaetē <de> biōsas chronon thatton ton katestrepsen, tou kyriou hōsper akanthas tous phaulous apallassontos, kreitton ti peri tēs oikoumenēs pronoountos.
For this Epiphanes, as I said, being the son of Carpocrates and of a mother called Alexandria, is linked to these, as I said before. On his father's side he was from Cephallenia; he lived seventeen years and died quickly, the Lord removing the wicked like thorns and providing something better for the world.
32.3.5Holl GCS 25/31:442
μετὰ δὲ τὴν αὐτοῦ τελευτὴν οἱ πρὸς αὐτοῦ πεπλανημένοι τῆς ἀπʼ αὐτοῦ πληγῆς οὐκ ἀπέσχοντο.
meta de tēn autou teleutēn hoi pros autou peplanēmenoi tēs apʼ autou plēgēs ouk apeschonto.
But after his death, those he had led astray did not refrain from the blow he dealt.
32.3.6Holl GCS 25/31:442
ἐν Σάμῳ γὰρ ὡς θεὸς ἔτι καὶ εἰς δεῦρο τιμᾶται· τέμενος γὰρ αὐτῷ ἱδρύσαντες οἱ ἐπιχώριοι θυσίας καὶ τελετὰς ἐπιτελοῦσι κατὰ νεομηνίαν, βωμοὺς δὲ αὐτῷ ἔστησαν καὶ μουσεῖον εἰς ὅνομα αὐτοῦ περίπυστον ἀνεστήσαντο, τὸ δὴ Ἐπιφάνους μουσεῖον καλούμενον.
en Samǭ gar hōs theos eti kai eis deuro timatai; temenos gar autǭ hidrysantes hoi epichōrioi thysias kai teletas epitelousi kata neomēnian, bōmous de autǭ estēsan kai mouseion eis honoma autou peripyston anestēsanto, to dē Epiphanous mouseion kaloumenon.
For in Same he is still honoured as a god to this day: the inhabitants built him a sacred precinct and perform sacrifices and rites at each new moon; they set up altars to him and erected a famous hall of the Muses in his name, called the Museum of Epiphanes.
32.3.7Holl GCS 25/31:442
θύουσι γὰρ αὐτῷ οἱ Κεφαλλῆνες εἰς τοσαύτην πλάνην ἐληλακότες καὶ σπένδουσι καὶ ἐν τῷ ἰδρυμένῳ αὐτοῦ τεμένει εὐωχοῦνται ὔμνους τε αὐτῷ ᾄδουσι.
thyousi gar autǭ hoi Kephallēnes eis tosautēn planēn elēlakotes kai spendousi kai en tǭ idrymenǭ autou temenei euōchountai ymnous te autǭ ądousi.
For the Cephallenians, having gone so far into error, sacrifice to him and pour libations, feast in the precinct built for him and sing hymns to him.
32.3.8Holl GCS 25/31:442
διʼ ὑπερβολὴν δὲ τῆς ἐκείνου παιδείας, ἐγκυκλίου τε καὶ Πλατωνικῆς, ἡ πᾶσα τοῖς προειρημένοις κατά τε τὴν αἵρεσιν καὶ κατὰ τὴν ἑτέραν πλάνην, λέγω <δὲ> τὴν εἰς μανίαν τοὺς ἐπιχωρίους τρέψασαν, γέγονεν ἀπ΄ αὐτοῦ άπάτη.
diʼ hyperbolēn de tēs ekeinou paideias, enkykliou te kai Platōnikēs, hē pasa tois proeirēmenois kata te tēn hairesin kai kata tēn heteran planēn, legō <de> tēn eis manian tous epichōrious trepsasan, gegonen ap΄ autou apatē.
Because of the excellence of his education, both general and Platonic, the whole deception came about from him, for the aforementioned both in the heresy and in the other error, I mean the one that turned the locals to madness.
32.3.9Holl GCS 25/31:442–443
συνήπτετο γοῦν οὖτος ὁ Ἐπιφάνης Σεκούνδῳ καὶ τοῖς ἀμφʼ αὐτόν. τὴν γὰρ αὐτοῦ ἰοβολίαν ἀπεμάξατο, λέγω > τὴν τῆς ἀδικούσης ἑρπετώδους φθορᾶς περιττολογίαν.
synēpteto goun outos ho Epiphanēs Sekoundǭ kai tois amphʼ auton. tēn gar autou iobolian apemaxato, legō > tēn tēs adikousēs herpetōdous phthoras perittologian.
This Epiphanes, at any rate, was joined to Secundus and those around him; for he copied his venom, I mean … the superfluous talk of harmful, snake-like corruption.
Haer. 32, chapter 4
32.4.1Holl GCS 25/31:443
4. Ἰσίδωρον δὲ φάσκουσιν ἐν παραινέσεσι τῆς αὐτοῦ μοχθηρίας αἴτιον γεγενῆσθαι. εἰ δὲ καὶ αὐτὸς τὰ ἴσα φρονῶν καὶ ἐξ αὐτῶν ὁρμώμενος ἐτύγχανεν ἢ ἐκ φιλοσόφων μαθὼν παραινετικός τις καὶ αὐτὸς ὑπῆρχεν, οὐ πάνυ σαφῶς περὶ τοῦ Ἰσιδώρου γνῶναι ἠδυνήθημεν. πλὴν οὑτοι πάντες καττύουσι τὴν ἴσην πραγματείαν.
4. Isidōron de phaskousin en parainesesi tēs autou mochthērias aition gegenēsthai. ei de kai autos ta isa phronōn kai ex autōn hormōmenos etynchanen ē ek philosophōn mathōn parainetikos tis kai autos hypērchen, ou pany saphōs peri tou Isidōrou gnōnai ēdynēthēmen. plēn houtoi pantes kattyousi tēn isēn pragmateian.
They say that Isidore, in his Exhortations, was the cause of his wickedness. But whether Isidore too held the same views and came from them, or was himself a moralist who had learned from philosophers, we have not been able to know clearly. At any rate, all these stitch together the same business.
32.4.2Holl GCS 25/31:443
Πρῶτον μὲν οὖν ἐνομοθέτει αὐτὸς ὀ Ἐπιφάνης σὺν τῷ αὐτοῦ πατρί τε καὶ προστάτῃ τῆς αἱρέσεως Καρποκράτει καὶ τοῖς ἀμφʼ αὐτὸν κοινὰς εἰναι τὰς τῶν άνθρώπων γυναῖκας, ἔκ τε τῶν Πλάτωνος Πολιτειῶν τὴν πρόφασιν λαβὼν καὶ τὴν ἰδίαν ἐπιθυμίαν ἐκτελῶν.
Prōton men oun enomothetei autos o Epiphanēs syn tǭ autou patri te kai prostatę̄ tēs haireseōs Karpokratei kai tois amphʼ auton koinas einai tas tōn anthrōpōn gynaikas, ek te tōn Platōnos Politeiōn tēn prophasin labōn kai tēn idian epithymian ektelōn.
First, then, Epiphanes himself, with his father and the leader of the heresy, Carpocrates, and those around him, laid down that men's wives should be held in common, taking his pretext from Plato's Republic and fulfilling his own desire.
32.4.3Holl GCS 25/31:443
ἐντεῦθεν δὲ τὴν ἀρχὴν ποιεῖται λέγων, ὡς έν τῷ εὐαγγελίῳ ἐκφέρεται τοῦ σωτῆρος φάσκοντος τρεῖς μὲν εὐνούχους εἶναι τόν τε ἐξ άνθρώπων εύνουχιζόμενον καὶ τὸν ἐκ γεννητῆς καὶ τὸν διὰ τὴν βασιλείαν τῶν οὐρανῶν ἑαυτὸν ἑκουσίως εὐνουχίσαντα, καί φησιν·
enteuthen de tēn archēn poieitai legōn, hōs en tǭ euangeliǭ ekpheretai tou sōtēros phaskontos treis men eunouchous einai ton te ex anthrōpōn eunouchizomenon kai ton ek gennētēs kai ton dia tēn basileian tōn ouranōn heauton hekousiōs eunouchisanta, kai phēsin;
He [Isidore] starts from this, saying: as it is set out in the Gospel, the Saviour says that there are three eunuchs — the one made a eunuch by men, the one from birth, and the one who willingly made himself a eunuch for the kingdom of heaven — and he says:
32.4.4Holl GCS 25/31:443
»οἱ τοίνυν κατὰ ἀνάγκη, οὐ κατὰ λόγον εὐνοῦχοι γίνονται. οἶ δὲ ἕνεκα τῆς βασιλείας τῶν οὐρανῶν ἑαυτοὺς εὐνουχίσαντες, διὰ τὰ ἐκ τοῦ γάμου συμβαίνοντα, φασί, τὸν ἐπιλογισμὸν τοῦτον λαμβάνουσιν, τὴν περὶ τὸν πορτ- > τῶν ἐπιτηδείων ἀσχολίαν δεδιότες.
»hoi toinyn kata anankē, ou kata logon eunouchoi ginontai. oi de heneka tēs basileias tōn ouranōn heautous eunouchisantes, dia ta ek tou gamou symbainonta, phasi, ton epilogismon touton lambanousin, tēn peri ton port- > tōn epitēdeiōn ascholian dediotes.
"Those, then, who are eunuchs by necessity are not so by reason. But those who made themselves eunuchs for the kingdom of heaven," they say, "take up this reasoning because of what comes with marriage, fearing the busy concern of providing … necessities."
32.4.5Holl GCS 25/31:443
καὶ <καὶ τῷ> »βέλτιον γαμῆσαι ἢ πυροῦσθαι, μὴ εἰς πῦρ ἐμβάλῃς τὴν ψυχήν σου«, φησὶ λέγειν τὸν ἀπό- στολον· ἡμέρας καὶ νυκτὸς ἀντέχων καὶ φοβούμενος, μὴ τῆς ἐγκρατείας ἀποπέσῃς. πρὸς γὰρ τὸ ἀντέχειν γινομένη ψυχὴ μερίζεται τῆς ἐλπίδος«.
kai <kai tǭ> »beltion gamēsai ē pyrousthai, mē eis pyr embalę̄s tēn psychēn sou«, phēsi legein ton apo- stolon; hēmeras kai nyktos antechōn kai phoboumenos, mē tēs enkrateias apopesę̄s. pros gar to antechein ginomenē psychē merizetai tēs elpidos«.
And ⟨by⟩ 'It is better to marry than to burn', he says the apostle means: "Do not cast your soul into the fire, resisting night and day and fearing lest you fall from continence. For a soul occupied with resisting is cut off from hope."
32.4.6Holl GCS 25/31:443–444
»ἀντέχου τοίνυν« ὡς ἤδη προεῖπον, τῆς παραινέσεως εἰς μέσον φέρων τὸν λόγον φησὶ κατὰ λέξιν ὁ Ἰσίδωρος ἐν τοῖς Ἠθικοῖς ἀποσπερματίσας εὐσυνειδήτως προσεύχου. ὅταν δέ, φησίν, ἠ εὐχαριστία ΣΟΥ εῖς αἴτησιν ὑποπέσῃ καὶ στῇς <εὶς> τὸ λοιπόν, οὐ κατορθώσας, [μὴ] αφαλῆναι, γάμησον«.
»antechou toinyn« hōs ēdē proeipon, tēs paraineseōs eis meson pherōn ton logon phēsi kata lexin ho Isidōros en tois Ēthikois apospermatisas eusyneidētōs proseuchou. hotan de, phēsin, ē eucharistia SOU eis aitēsin hypopesę̄ kai stę̄s <eis> to loipon, ou katorthōsas, [mē] aphalēnai, gamēson«.
"Hold out, then," as I said before — bringing into the open the text of his exhortation, Isidore says word for word in his Ethics — "[against a quarrelsome woman,] and having discharged your seed, pray with a good conscience. But when," he says, "your thanksgiving sinks into a petition, and for the future you stand not to succeed [but only not] to fall, marry."
32.4.7Holl GCS 25/31:444
εἶτα πάλιν φησίν «ἀλλὰ νέος τις ἤ πένης ἐστὶν ἤ κατωφερὴς (τουτέστιν ἀσθενὴς) καὶ οὐ θέλει γῆμαι κατὰ τὸν λόγον, οὖτος τοῦ ἀδελφοῦ μὴ χωριζέσθω«.
eita palin phēsin «alla neos tis ē penēs estin ē katōpherēs (toutestin asthenēs) kai ou thelei gēmai kata ton logon, outos tou adelphou mē chōrizesthō«.
Then again he says, "But if someone is young, or poor, or of a downward inclination (that is, weak), and does not wish to marry according to the word, let him not separate himself from his brother."
32.4.8Holl GCS 25/31:444
αἰσχρὰς δέ τινας ὑπονοίας ἑαυτῷ προσποριζόμενος δραματουργεῖ ὁ τάλας »λεγέτω« <γάρ> φησιν »ὅτι εἰσελήλυθα ὲγὼ εῖς τὰ ἄγια, οὐδὲν δύναμαι παθεῖν«. ἀὰν δὲ ὑπόνοταν ἔχῃ, εῖπάτω· ἀδελφέ, ἐπίθες μοι χεῖρα, ἴνα μὴ ἀμαρτήσω, καὶ λήψεται βοήθειαν καὶ νοητὴν καὶ αἰσθητήν. θελησάτω μόνον ἀπαρτίσαι τὸ καλὸν καὶ ἐπιτεύξεται«.
aischras de tinas hyponoias heautǭ prosporizomenos dramatourgei ho talas »legetō« <gar> phēsin »hoti eiselēlytha egō eis ta agia, ouden dynamai pathein«. aan de hyponotan echę̄, eipatō; adelphe, epithes moi cheira, ina mē amartēsō, kai lēpsetai boētheian kai noētēn kai aisthētēn. thelēsatō monon apartisai to kalon kai epiteuxetai«.
Procuring shameful suspicions for himself, the wretch makes a drama of it. "Let him say," ⟨for⟩ he says, "'I have entered into the holy things; I can suffer nothing.' But if he has a suspicion, let him say, 'Brother, lay your hand on me, that I may not sin', and he will receive help both spiritual and perceptible. Let him only will to accomplish the good, and he will attain it."
32.4.9Holl GCS 25/31:444
εἶτα πάλιν φησίν »ἐνίοτε τῷ μὲν στόματι λέγομεν· οὐ δέλομεν ἁμαρτῆσαι, ἡ δὲ διάνοια ἔγκειται εὶς τὸ ἁμαρτάνειν. ὁ τοιοῦτος διὰ φόβον οὐ ποιεὶ ὅ θέλει, ἴνα μὴ ἡ κόλασις αὐτῷ ἐλλογισθῇ. ἡ δὲ ἀνθρωπότης ἔχει ἀναγκαῖά τινα καὶ φυσικά, <τινὰ δὲ φυσικὰ> μόνα· ἔχει τὸ περιβάλλεσθαι [τὸ] ἀναγκαίον καὶ φυσικόν, φυσικὸν Τε καὶ τὸ τῶν ἠφροδισίων, <οὐκ> ἀναγκαῖον δέ«·
eita palin phēsin »eniote tǭ men stomati legomen; ou delomen hamartēsai, hē de dianoia enkeitai eis to hamartanein. ho toioutos dia phobon ou poiei ho thelei, ina mē hē kolasis autǭ ellogisthę̄. hē de anthrōpotēs echei anankaia tina kai physika, <tina de physika> mona; echei to periballesthai [to] anankaion kai physikon, physikon Te kai to tōn ēphrodisiōn, <ouk> anankaion de«;
Then again he says, "Sometimes we say with the mouth, 'We do not want to sin', but the mind is set on sinning. Such a one does not do what he wants because of fear, lest punishment be reckoned to him. But human nature has some things necessary and natural, ⟨and some⟩ only natural: to be clothed is necessary and natural, and sexual intercourse is natural but ⟨not⟩ necessary."
Haer. 32, chapter 5
32.5.1Holl GCS 25/31:444
5. »Ταύτας παρεθέμην τὰς φωνάς«, <φησὶν> ὁ κατὰ τούτων γράψας, »εἰς ἔλεγχον τῶν μὴ βιούντων ὀρθῶς«, καὶ Βασιλειδιανῶν καὶ Καρποκρα- 20 τιανῶν καὶ τῶν ἀπὸ Οὐαλεντίνου καὶ τῶν Ἐπιφάνους καλουμένων, ᾡ δὴ συνήφθη Σεκοῦνδος ὸ προτεταγμένος.
5. »Tautas parethemēn tas phōnas«, <phēsin> ho kata toutōn grapsas, »eis elenchon tōn mē biountōn orthōs«, kai Basileidianōn kai Karpokra- 20 tianōn kai tōn apo Oualentinou kai tōn Epiphanous kaloumenōn, hǭ dē synēphthē Sekoundos o protetagmenos.
"I have set out these sayings," ⟨says⟩ the one who wrote against them, "to refute those who do not live rightly" — Basilidians, Carpocratians, followers of Valentinus, and those called followers of Epiphanes, with whom Secundus, mentioned before, was joined.
32.5.2Holl GCS 25/31:444–445
ἐξ άλλήλων γὰρ ἕκαστος, ἤτοι οὑτος ἐκείνῳ μεταδοὺς ἢ ἐκεῖνος τούτῳ. τὰ δεινὰ ἀπεμπολήσαντες καὶ εἴς τι πρὸς ἀλλήλους διαφερόμενοι, ὅμως ἐν μιᾷ αἱρέσει ἑαυτοὺς κατέθεντο,
ex allēlōn gar hekastos, ētoi houtos ekeinǭ metadous ē ekeinos toutǭ. ta deina apempolēsantes kai eis ti pros allēlous diapheromenoi, homōs en mią hairesei heautous katethento,
For each took from another, either this one sharing with that one or that one with this; having traded in terrible things and differing among themselves in some respect, they nevertheless placed themselves in one heresy,
32.5.3Holl GCS 25/31:445
»ὥστε καὶ ἔχειν ἐξουσίαν ἐδογμάτισαν καὶ τοῦ ἁμαρτάνειν διὰ τὴν τελειότητα, ἦ πάντως Τε σωθησομένων φύσει, κἄν τε νυνὶ ἁμάρτωσι, διὰ τὴν ἔμφυτον ἐκλογήν, ἐπεὶ μηδὲ τὰ αὐτὰ αὐτοῖς πράττειν συγχωροῦσιν οἱ προπάτορες τῶν δογμάτων τούτων«.
»hōste kai echein exousian edogmatisan kai tou hamartanein dia tēn teleiotēta, ē pantōs Te sōthēsomenōn physei, kan te nyni hamartōsi, dia tēn emphyton eklogēn, epei mēde ta auta autois prattein synchōrousin hoi propatores tōn dogmatōn toutōn«.
"so that they taught that they have authority even to sin because of their perfection, or that they will certainly be saved by nature, even if they sin now, because of their innate election; for the forefathers of these doctrines do not even allow them to do the same things."
32.5.4Holl GCS 25/31:445
»Φασὶ δὲ καὶ οὖτοι ὡς ἐπὶ τὸ ὑψηλότερον καὶ γνωστικώτερον ἐπεκτεινόμενοι τὴν πρώτην τετράδα οὕτως· ἔστι τις πρὸ πάντων προαρχὴ προανεννόητος, ἄρρητός τε καὶ ἀνονόμαστος, ἥν ἐγὼ Μονότητα καλῶ. ταύτῃ τῇ Μονότητι συνυπάρχει δύναμις, ἥν καὶ αὐτὴν ὀνομάζω Ἐνότητα.
»Phasi de kai outoi hōs epi to hypsēloteron kai gnōstikōteron epekteinomenoi tēn prōtēn tetrada houtōs; esti tis pro pantōn proarchē proanennoētos, arrētos te kai anonomastos, hēn egō Monotēta kalō. tautę̄ tę̄ Monotēti synyparchei dynamis, hēn kai autēn onomazō Enotēta.
"And these too, reaching out to something loftier and more gnostic, [describe] the first tetrad thus: 'There is before all things a certain Pre-Beginning, pre-unthinkable, ineffable and unnameable, which I call Oneness. With this Oneness there coexists a power, which I also name Unity."
32.5.5Holl GCS 25/31:445
αὕτη ἡ Ἐνότης ἥ τε Μονότης, τὸ Ἔν οὖσαι, προήκαντο, μὴ πρόέ- μεναι. ἀρχὴν ἐπῖ πάντων νητήν, ἀγέννητόν τε καὶ ἀόρατον, ἥν ἀρχὴν ὁ λόγος Μονάδα καλεῖ.
hautē hē Enotēs hē te Monotēs, to En ousai, proēkanto, mē proe- menai. archēn epi pantōn nētēn, agennēton te kai aoraton, hēn archēn ho logos Monada kalei.
This Unity and Oneness, being the One, put forth, without putting forth, a beginning over all things, intelligible, unbegotten and invisible, which beginning the account calls Monad.
32.5.6Holl GCS 25/31:445
ταύτῃ τῇ Μονάδι συνυπάρχει δύναμις ὁμοούσιος αὐτῇ, ἥν καὶ αὐτὴν ὀνομάζω τὸ Ἔν. αὖται αἱ δυνάμεις, ἥ τε Μονότης καὶ Ἐνότης, Μονάς τε καὶ τὸ Ἔν, προήκαντο τὰς λοιπὰς προβολὰς τῶν αιωνων«.
tautę̄ tę̄ Monadi synyparchei dynamis homoousios autę̄, hēn kai autēn onomazō to En. autai hai dynameis, hē te Monotēs kai Enotēs, Monas te kai to En, proēkanto tas loipas probolas tōn aiōnōn«.
With this Monad there coexists a power of the same substance as it, which I also name the One. These powers, Oneness and Unity, Monad and the One, put forth the remaining emissions of the aeons.'"
Haer. 32, chapter 6
32.6.1Holl GCS 25/31:445
6. Εἶτα οἱ καλῶς συγγραψάμενοι τὴν ἀλήθειαν <περὶ> τούτων ἐν τοῖς σφῶν αὐτῶν συγγράμμασιν ἤλεγξαν <αὐτούς>, Κλήμης τε, φασί τινες Ἀλεξανδρέα, ἔτεροι δὲ Ἀθηναῖον),
6. Eita hoi kalōs syngrapsamenoi tēn alētheian <peri> toutōn en tois sphōn autōn syngrammasin ēlenxan <autous>, Klēmēs te, phasi tines Alexandrea, eteroi de Athēnaion),
Then those who have written the truth well ⟨about⟩ these people refuted ⟨them⟩ in their own writings: Clement (of Alexandria, some say; of Athens, say others),
32.6.2Holl GCS 25/31:445
ἀλλὰ καὶ ὁ ἱερὸς Εἰρηναῖος καταγελῶν αὐτῶν τὸ τραγικὸν ἐκεῖνο ὅ] ἐπὶ τοῖς προειρη- μένοις εἰς μέσον φέρων ἡκεν· »ἰοὺ ἰοὺ καὶ φεῦ φεῦ.
alla kai ho hieros Eirēnaios katagelōn autōn to tragikon ekeino ho] epi tois proeirē- menois eis meson pherōn hēken; »iou iou kai pheu pheu.
and also the holy Irenaeus, mocking them, brought forward that tragic [cry] over what has just been said: "Oh, oh! Alas, alas!
32.6.3Holl GCS 25/31:445–446
τὸ τραγικὸν ὡς ἀληθῶς ἐπειπεῖς ἔστιν ἐπὶ τῇ τοιαύτῃ συμφορᾷ τῶν τὰ γελοιώδη ταῦτα γεγραφότων τῆς τοιαύτης ὀνοματοποιίας καὶ τῇ τοσαύτῃ τόλμη, ὡς ἀπερυθριάσας τῷ ψεύσματι αὐτοῦ ὀνόματα τέθεικεν.
to tragikon hōs alēthōs epeipeis estin epi tę̄ toiautę̄ symphorą tōn ta geloiōdē tauta gegraphotōn tēs toiautēs onomatopoiias kai tę̄ tosautę̄ tolmē, hōs aperythriasas tǭ pseusmati autou onomata tetheiken.
For truly one may utter the tragic cry over such a calamity of such naming by those who wrote these laughable things, and over such daring, since he shamelessly put names to his lie.
32.6.4Holl GCS 25/31:446
ἐν γὰρ τῷ λέ γειν »ἔστιν τις προαρχὴ πρὸ πάντων προανεννόητος, ἥν ἐγὼ Μονότητα καλῶ«, καὶ πάλιν »ταύτῃ τῇ Μονότητι συνυπάρχει δύναμις, ἥν καὶ αὐτὴν δνομάζω Ἐνότητα«, σαφέστατα ὅτι τε πλάσμα αὐτοὺ ἐστι τὰ εἰρημένα ὡμολόγηκε καὶ ὅτι αὐτὸς ὀνόματα τέθεικε τῷ πλάσματι, ὑπὸ μηδενὸς πρότερον ἄλλου τεθειμένα.
en gar tǭ le gein »estin tis proarchē pro pantōn proanennoētos, hēn egō Monotēta kalō«, kai palin »tautę̄ tę̄ Monotēti synyparchei dynamis, hēn kai autēn dnomazō Enotēta«, saphestata hoti te plasma autou esti ta eirēmena hōmologēke kai hoti autos onomata tetheike tǭ plasmati, hypo mēdenos proteron allou tetheimena.
For in saying, 'There is a certain Pre-Beginning before all things, pre-unthinkable, which I call Oneness', and again, 'With this Oneness there coexists a power, which I also name Unity', he has most clearly confessed that what he says is his own fiction, and that he himself has put names to the fiction, names never put by anyone else before.
32.6.5Holl GCS 25/31:446
καὶ σαφές ἐστιν ὅτι αὐτὸς ταῦτα τετόλμηκεν όνοματοποτῆσαι, καὶ εἰ μὴ παρῆν τῷ βίῳ αὐτός, οὐκ ἄν ἡ ἠλήθεια εἶχεν ὄνομα.
kai saphes estin hoti autos tauta tetolmēken onomatopotēsai, kai ei mē parēn tǭ biǭ autos, ouk an hē ēlētheia eichen onoma.
And it is clear that he himself dared to invent these names, and if he had not been alive, the truth would have had no name.
32.6.6Holl GCS 25/31:446
οὐδὲν οὖν κωλύει καὶ ἄλλον τινὰ ἐπὶ τῆς αὐτῆς ὑποθέσεως οὕτως ὁρίσασθαι όνόματα·
ouden oun kōlyei kai allon tina epi tēs autēs hypotheseōs houtōs horisasthai onomata;
So nothing prevents someone else too from defining names thus on the same subject."
32.6.7Holl GCS 25/31:446
εἶτα λοιπὸν εἰς ταῦτα ὁ αὐτὸς μακάριος Εἰρηναίος, ὤς γε προείπαμεν, γελοιώδη ἡήματα καὶ αὐτὸς †προεῖπεν, ἑτερωνυμίαν ἀφʼ ἐαυτοῦ ὡς ἀντάξια τῆς αὐτῶν ληρῳδίας χαριεντιζόμενος, πεπόνων γένη καὶ σικύων καὶ κολοκυνθῶν ὡς ἐπὶ ὑποκειμένων τινῶν ἐπιπλασάμενος, † ὡς τοῖς τοῖς φιλοόγοις ἂν εἴη ἀφ ων προανεγνωσαν.
eita loipon eis tauta ho autos makarios Eirēnaios, ōs ge proeipamen, geloiōdē hēēmata kai autos †proeipen, heterōnymian aphʼ eautou hōs antaxia tēs autōn lērǭdias charientizomenos, peponōn genē kai sikyōn kai kolokynthōn hōs epi hypokeimenōn tinōn epiplasamenos, † hōs tois tois philoogois an eiē aph ōn proanegnōsan.
Then the same blessed Irenaeus, as we said, himself … laughable words in reply to these, jesting with other names of his own as worthy of their nonsense, fashioning kinds of melons, cucumbers and gourds as if they were real beings, … as readers may learn from what they have already read.
Haer. 32, chapter 7
32.7.1Holl GCS 25/31:446
7. Ἄλλοι δὲ πάλιν αὐτῶν τὴν πρώτην καὶ ἀρχέγονον Ὀγδοάδα τούτοις τοῖς ὀνόμασι κεκληκασι· πρῶτον Προαρχήν, ἔπειτα Ἀνεννόητον, τὴν δὲ τρίτην Ἄρρητον καὶ τὴν τετάρτην Ἀόρατον.
7. Alloi de palin autōn tēn prōtēn kai archegonon Ogdoada toutois tois onomasi keklēkasi; prōton Proarchēn, epeita Anennoēton, tēn de tritēn Arrēton kai tēn tetartēn Aoraton.
Others of them again have called the first and original Ogdoad by these names: first Pre-Beginning, then Unthinkable, the third Ineffable, and the fourth Invisible.
32.7.2Holl GCS 25/31:446
καὶ ἐκ μὲν τῆς πρώτης προαρχῆς προβεβλῆσθαι πρώτῳ καὶ πέμπτῳ > Ἀρχήν, ἐκ Τε τῆς ἀρχῆς τῆς] Ἀνεννοήτου δευτέρῳ καὶ ἔκτῳ τόπῳ Ἀκατάληπτον, ἐκ δὲ τῆς Ἀρρήτου τρίτῳ καὶ ἑβδόμῳ τόπῳ Ἀνονόμαστον, ἐκ δὲ τῆς Ἀοράτου Ἀγέννητον, Πλήρωμα τῆς πρώτης Ὀγδοάδος.
kai ek men tēs prōtēs proarchēs probeblēsthai prōtǭ kai pemptǭ > Archēn, ek Te tēs archēs tēs] Anennoētou deuterǭ kai ektǭ topǭ Akatalēpton, ek de tēs Arrētou tritǭ kai hebdomǭ topǭ Anonomaston, ek de tēs Aoratou Agennēton, Plērōma tēs prōtēs Ogdoados.
And from the first, Pre-Beginning, was emitted in the first and fifth place Beginning; from Unthinkable, in the second and sixth place, Incomprehensible; from Ineffable, in the third and seventh place, Unnameable; and from Invisible, Unbegotten — the Pleroma of the first Ogdoad.
32.7.3Holl GCS 25/31:446–447
ταύτας βούλονται τὰς δυνάμεις προΟπχρ/κν τθΟ Βυθοϋ ka· tt, s ?nx τελείων ζελειίτερζ· -*νο»3· ν ὄντες καὶ Γνωστικῶν γνωστικώτεροι· πρὸς οὕς δικαίως ἄν τις ἐπιφωνήσειεν·
tautas boulontai tas dynameis proOpchr/kn tthO Bythoÿ ka; tt, s ?nx teleiōn zeleiiterz; -*no»3; n ontes kai Gnōstikōn gnōstikōteroi; pros hous dikaiōs an tis epiphōnēseien;
These powers they want to be prior to Depth and Silence, so that they may be more perfect than the perfect and more gnostic than the Gnostics; against whom one might justly exclaim:
32.7.4Holl GCS 25/31:447
ὦ ληρολόγοι σοφισταί. καὶ γὰρ περὶ αὐτοῦ τοῦ Βυθοῦ διάφοροι γνῶμαι παρʼ αὐτοῖς. οἱ μὲν γὰρ αὐτὸν ἄζυγον λέγουσι, μήτε ἄρρενα μήτε θῆλυν μήτε ὅλως ὄντα τι, ἄλλοι δὲ ἀρρενόθηλυν αὐτὸν λέγουσιν εἶναι, ἑρμαφροδίτου φύσιν αὐτῷ περιάπτοντες.
ō lērologoi sophistai. kai gar peri autou tou Bythou diaphoroi gnōmai parʼ autois. hoi men gar auton azygon legousi, mēte arrena mēte thēlyn mēte holōs onta ti, alloi de arrenothēlyn auton legousin einai, hermaphroditou physin autǭ periaptontes.
O babbling sophists! For even about Depth himself there are different opinions among them. Some say he is without consort, neither male nor female nor anything at all; others say he is male-female, attaching to him the nature of a hermaphrodite.
32.7.5Holl GCS 25/31:447
Σιγὴν δὲ πάλιν ἄλλοι συνευνέτιν αὐτῷ προσάπτουσιν, ἵνα γένηται πρώτη συζυγία καὶ ἐκ τούτου καὶ ἐκ ταύτης τὰ κατάλοιπα οὕτω δραματουργήσωσι.
Sigēn de palin alloi syneunetin autǭ prosaptousin, hina genētai prōtē syzygia kai ek toutou kai ek tautēs ta kataloipa houtō dramatourgēsōsi.
Others again attach Silence to him as bedfellow, so that there may be a first pair, and from him and her they so dramatize the rest.
32.7.6Holl GCS 25/31:447
καὶ πολλή τίς ἐστιν ἐν αὐτοῖς ἡ εἰς ὕπονον βαθὺν τὸν νοῦν αὐτῶν καταφέρουσα ληρολόγος όνειροπολία.
kai pollē tis estin en autois hē eis hyponon bathyn ton noun autōn katapherousa lērologos oneiropolia.
And there is among them much babbling dreaming that carries their minds down into deep sleep.
32.7.7Holl GCS 25/31:447
Καὶ τί μοι ἐπὶ τὸ πολὺ κατατρίβεσθαι, φωρατῆς οὔσης τῆς κατʼ αὐτοὺς ὑποθέσεως καὶ τοῦ κατʼ αὐτῶν ἐλέγχου καὶ ἀνατροπῆς ἀπὸ τῶν προειρημένων παντὶ τῷ βουλομένῳ τῆς ζωῆς αὐτοῦ ἔχεσθαι καὶ μὴ ἄπατασθαι κενοῖς μύθοις;
Kai ti moi epi to poly katatribesthai, phōratēs ousēs tēs katʼ autous hypotheseōs kai tou katʼ autōn elenchou kai anatropēs apo tōn proeirēmenōn panti tǭ boulomenǭ tēs zōēs autou echesthai kai mē apatasthai kenois mythois?
And why should I spend long on this, since their system is exposed, and the refutation and overthrow of them is plain from what has been said to anyone who wishes to hold on to his life and not be deceived by empty myths?
32.7.8Holl GCS 25/31:447
ἀλλὰ ταῦτά μοι περὶ τούτων εἰρήσθω. παρελθὼν δὲ ταύτην ἐπὶ τὰς ἐξῆς >, > ὁδὸν ἐμαυτῷ ἀσφαλῆ καὶ τρίβον λείαν, ὅπως τὰς τούτων μοχθηρίας διεξιών τε καὶ ἐλέγχων ἐμαυτόν τε καὶ τοὺς ἀκούοντας ἐν τῇ τοῦ θεοῦ δυνάμει διασώσω διὰ τῆς τοῦ κυρίου ἡμῶν διδασκαλίας καὶ ἀληθινῆς θεωρίας.
alla tauta moi peri toutōn eirēsthō. parelthōn de tautēn epi tas exēs >, > hodon emautǭ asphalē kai tribon leian, hopōs tas toutōn mochthērias diexiōn te kai elenchōn emauton te kai tous akouontas en tę̄ tou theou dynamei diasōsō dia tēs tou kyriou hēmōn didaskalias kai alēthinēs theōrias.
But let this be said by me about them. Passing this one by, [I go] on to the next …, [asking] a safe road and a smooth path for myself, so that, going through and refuting their wickedness, I may preserve myself and my hearers in the power of God through the teaching and true contemplation of our Lord.
32.7.9Holl GCS 25/31:447–448
ὡς μύαγρον <οὑν> ταύτην τὴν ἔχιδναν, τὴν πολλαῖς ἐχίδναις ἐοικυῖαν τῷ ὑποδήματι τοῦ εὐαγγελίου καταπατήσαντες τὰς εξῆς διασκοπήσωμεν.
hōs myagron <houn> tautēn tēn echidnan, tēn pollais echidnais eoikuian tǭ hypodēmati tou euangeliou katapatēsantes tas exēs diaskopēsōmen.
So, having trampled this viper, which is like many vipers, like a shrew-mouse, with the shoe of the Gospel, let us examine the next ones.
Haer. 33, chapter 1
33.1.1Holl GCS 25/31:448
Τοὺς περὶ Σεκοῦνδον καὶ τὸν ὀνομασθέντα Ἐπιφάνην, ἐξ Ἰσιδώρου τὴν πρόφασιν εἰς ἑαυτοῦ ὑπόνοιαν ἀπεμπολήσαντα, Πτολεμαῖος διαδέχεται τῆς μὲν αὐτῆς τῶν καλουμένων Γνωστικῶν ὑπάρχων αἱρέσεως καὶ τῶν κατὰ Οὐαλεντἱνον <εἷς ὢν> σὺν ἑτέροις τισίν, ἕτερα δὲ παρὰ τοὺς αὐτοῦ διδασκάλους ὑποτιθέμενος, οὗ καὶ τὸ ὄνομα αὐχοῦσιν οἱ αὐτῷ πειθόμενοι. Πτολεμαῖοι καλούμενοι.
Tous peri Sekoundon kai ton onomasthenta Epiphanēn, ex Isidōrou tēn prophasin eis heautou hyponoian apempolēsanta, Ptolemaios diadechetai tēs men autēs tōn kaloumenōn Gnōstikōn hyparchōn haireseōs kai tōn kata Oualentinon <heis ōn> syn heterois tisin, hetera de para tous autou didaskalous hypotithemenos, hou kai to onoma auchousin hoi autǭ peithomenoi. Ptolemaioi kaloumenoi.
Secundus and his followers, and the one called Epiphanes, who traded the pretext from Isidore into a notion of his own, are succeeded by Ptolemy, who belongs to the same heresy of the so-called Gnostics and is ⟨one⟩ of the Valentinians along with certain others, but puts forward other things beyond his teachers. His followers boast of his name and are called Ptolemaeans.
33.1.2Holl GCS 25/31:448
Οὗτος τοίνυν ὁ Πτολεμαῖος καὶ οἱ σὺν αὐτῷ ἔτι ἐμπειρότερος ἡμῖν τῶν ἑαυτοῦ διδασκάλων προελήλυθε, τῇ ἐκείνων ὑφηγήσει προσθήκης τινὸς ὑπερβολὰς ἐξευρών.
Houtos toinyn ho Ptolemaios kai hoi syn autǭ eti empeiroteros hēmin tōn heautou didaskalōn proelēlythe, tę̄ ekeinōn hyphēgēsei prosthēkēs tinos hyperbolas exeurōn.
This Ptolemy, then, and those with him, have come forward to us as even more skilled than his teachers, inventing exaggerated additions to their account.
33.1.3Holl GCS 25/31:448
δύο γὰρ οὗτος συζύγους τῷ θεῷ τῷ παρʼ αὐτοῖς Βυθῷ καλουμένῳ ἐπενόησέν τε καὶ ἐχαρίσατο· ταύτας δὲ καὶ διαθέσεις ἐκάλεσεν, Ἔννοιάν τε καὶ Θέλημα.
dyo gar houtos syzygous tǭ theǭ tǭ parʼ autois Bythǭ kaloumenǭ epenoēsen te kai echarisato; tautas de kai diatheseis ekalesen, Ennoian te kai Thelēma.
For he devised and granted two consorts to the god whom they call Depth; and he called them dispositions: Thought and Will.
33.1.4Holl GCS 25/31:448
καὶ τὴν μὲν Ἔννοιαν ἀεὶ συνυπάρξασαν αὐτῷ, ἐννοουμένην ἀεὶ τό τι προβαλέσθαι, τὸ δὲ Θέλημα ἐν αὐτῷ ἐπιγινόμενον. πρῶτον γὰρ ἐνενοήθη <τι> προβαλεῖν, εἶτα, φησίν, ἠθέλησεν.
kai tēn men Ennoian aei synyparxasan autǭ, ennooumenēn aei to ti probalesthai, to de Thelēma en autǭ epiginomenon. prōton gar enenoēthē <ti> probalein, eita, phēsin, ēthelēsen.
Thought always coexisted with him, always thinking of emitting something, but Will came upon him afterwards. For first he thought of emitting ⟨something⟩, then, he says, he willed.
33.1.5Holl GCS 25/31:448
διὸ καὶ τῶν δύο διαθέσεων τούτων ἢ καὶ δυνάμεων (δυνάμεις γὰρ αὐτὰς πάλιν καλεῖ), τῆς Ἐννοίας καὶ τῆς Θελήσεως ὥσπερ συγκραθεισῶν εἰς ἀλλήλας ἡ προβλὴ τοῦ Μονογενοῦς καὶ τῆς Ἀληθείας κατὰ συζυγίαν ἐγένετο.
dio kai tōn dyo diatheseōn toutōn ē kai dynameōn (dynameis gar autas palin kalei), tēs Ennoias kai tēs Thelēseōs hōsper synkratheisōn eis allēlas hē problē tou Monogenous kai tēs Alētheias kata syzygian egeneto.
Therefore, when these two dispositions or powers (for he also calls them powers), Thought and Will, were as it were blended with each other, the emission of the Only-begotten and Truth took place as a pair.
33.1.6Holl GCS 25/31:448–449
οὕστινας τύπους καὶ εἰκόνας τῶν δύο διαθέσεων τοῦ Πατρὸς προελθεῖν τῶν ἀοράτων ὁρατάς, τοῦ μὲν Θελήματος τὸν Νοῦν, τῆς δὲ Ἐννοίας τὴν Ἀλήθειαν· καὶ διὰ τοῦτο τοῦ > Θελήματος ὁ με) ἄρρην είκὼν γέγονεν, τῆς <δὲ> ἐγεννήτου Ἐννοίας ὁ δὲ] θῆλυς τοῦ Θελήματος].
houstinas typous kai eikonas tōn dyo diatheseōn tou Patros proelthein tōn aoratōn horatas, tou men Thelēmatos ton Noun, tēs de Ennoias tēn Alētheian; kai dia touto tou > Thelēmatos ho me) arrēn eikōn gegonen, tēs <de> egennētou Ennoias ho de] thēlys tou Thelēmatos].
These came forth as types and visible images of the Father's two invisible dispositions: of Will, Mind; of Thought, Truth. And so the male became the image of the … Will, and the female of the unbegotten Thought.
33.1.7Holl GCS 25/31:449
τὸ Θέλημα τοίνυν δύναμις ἐγένετο τῆς Ἐννοίας. ἐνενόει μὲν γὰρ ἀεὶ ἡ Ἔννοια τὴν προβολήν, οὐ μέντοι προβαλεῖν αὐτὴν καθʼ ἑαυτὴν ἠδύνατο ἃ ἐνενοει· ὅτε δὲ ἡ τοῦ Θελήματος δύναμις ἐπεγένετο, τότε ὅ ἐνενόει προέβαλεν.
to Thelēma toinyn dynamis egeneto tēs Ennoias. enenoei men gar aei hē Ennoia tēn probolēn, ou mentoi probalein autēn kathʼ heautēn ēdynato ha enenoei; hote de hē tou Thelēmatos dynamis epegeneto, tote ho enenoei proebalen.
Will, then, became the power of Thought. For Thought was always thinking of the emission, but could not of itself emit what it thought; but when the power of Will came upon it, then it emitted what it was thinking.
Haer. 33, chapter 2
33.2.1Holl GCS 25/31:449
2. Καὶ φεῦ τῆς τοιαύτης τοῦ ματαιόφρονος ληρῳδίας· τοῦτο γὰρ | οὐκ ἂν οὐδὲ ἐπὶ ἀνθρώπου λαμβάνοιτο παρά τινι τῶν ἐχόντων Ö 400 ἐρρωμένην τὴν διάνοιαν, μήτι γε ἐπὶ θεοῦ.
2. Kai pheu tēs toiautēs tou mataiophronos lērǭdias; touto gar | ouk an oude epi anthrōpou lambanoito para tini tōn echontōn O 400 errōmenēn tēn dianoian, mēti ge epi theou.
Alas for such babbling of the vain-minded man! For no one with a sound mind would accept this even of a man, let alone of God.
33.2.2Holl GCS 25/31:449
δοκεῖ δέ μοι φρονιμώτερος αύτοῦ ὑπάρχειν Ὄμηρος ἐν τῷ τὸν Δία φροντίδα παρʼ αὐτῷ ποιούμενον ἀναγράφεσθαι, μεριμνῶντά τε καὶ χαλεπαίνοντα καὶ ἄüπνον παννύχως διατετελεκότα, τὸ πῶς τοῖς Ἀχαιοῖς ἐπιβουλεύσῃ, τῆς Θέτιδος αὐτὸν ἀξιωσάσης εἰς τὸ δίκην τῖσαι τοὺς τῶν Ἐλλήνων ἐξάρχους τε καὶ αὐτοὺς Ἔλληνας διὰ τὴν πρὸς τὸν Ἀχιλλέα ὕβριν.
dokei de moi phronimōteros autou hyparchein Omēros en tǭ ton Dia phrontida parʼ autǭ poioumenon anagraphesthai, merimnōnta te kai chalepainonta kai aupnon pannychōs diatetelekota, to pōs tois Achaiois epibouleusę̄, tēs Thetidos auton axiōsasēs eis to dikēn tisai tous tōn Ellēnōn exarchous te kai autous Ellēnas dia tēn pros ton Achillea hybrin.
Homer seems to me wiser than he, when he describes Zeus taking thought, anxious and troubled and spending the whole night sleepless over how to plot against the Achaeans, since Thetis had asked him to make the leaders of the Greeks and the Greeks themselves pay for their insult to Achilles.
33.2.3Holl GCS 25/31:449
οὐδὲν γὰρ οὑτος ὁ Πτολεμαῖος εἰς δόξαν τοῦ παρʼ αὐτοῦ Πατρὸς τῶν ὅλων τοῦ] καὶ Βυθοῦ καλουμένου εὐλογώτερον τῶν παρὰ Ὀμηρου εἰς τὸν Δία εἰρημένων ἐπενόησεν, ἀλλʼ αὐτὸν κατείληφε μᾶλλον τὸν Δία,
ouden gar houtos ho Ptolemaios eis doxan tou parʼ autou Patros tōn holōn tou] kai Bythou kaloumenou eulogōteron tōn para Omērou eis ton Dia eirēmenōn epenoēsen, allʼ auton kateilēphe mallon ton Dia,
For this Ptolemy devised nothing more reasonable for the glory of his Father of all, called Depth, than what Homer said of Zeus; rather, he has grasped Zeus himself,
33.2.4Holl GCS 25/31:449–450
ὡς παρὰ Ὁμήρου λαβὼν τὴν ἔννοιαν· μᾶλλον γὰρ τὴν Ὀμηρικὴν κατάληψιν περὶ Διὸς καὶ Ἀχαιῶν εἰκότως ἂν φήσειέν <τις αὐτὸν ἐσχηκέναι>, τὴν τοσαύτην αύτοῦ τόλμαν ἐξεμέσαντα, ἤ > περὶ τοῦ τῶν ὅλων καὶ ἅμα τῷ θελῆσαι καὶ ἐννοεῖται τοῦθʼ ὅπερ καὶ ἠθέλησεν, τότε ἐννοούμενος ὅτε θέλει καὶ τότε θέλων ὅτε ἐννοεῖται, ὅλος ἔννοια ὤν,
hōs para Homērou labōn tēn ennoian; mallon gar tēn Omērikēn katalēpsin peri Dios kai Achaiōn eikotōs an phēseien <tis auton eschēkenai>, tēn tosautēn autou tolman exemesanta, ē > peri tou tōn holōn kai hama tǭ thelēsai kai ennoeitai touthʼ hoper kai ēthelēsen, tote ennooumenos hote thelei kai tote thelōn hote ennoeitai, holos ennoia ōn,
as having taken the notion from Homer. For one might rightly say ⟨that he had⟩ the Homeric conception of Zeus and the Achaeans, vomiting up such daring, rather than [a worthy one] of the God of all, who at the same moment as he wills also thinks what he wills, thinking when he wills and willing when he thinks, being wholly thought,
33.2.5Holl GCS 25/31:450
ὅλος θέλημα ὤν, ὅλος νοῦς, ὅλος φῶς, ὅλος ὁφθαλμός, ὅλος ἀκοή, ὅλος πηγὴ πάντων τῶν ἀγαθῶν καὶ οὐδενὸς εἴσω πάθους περιεχόμενος· θεὸς γάρ, καὶ οὐ φροντίζων καὶ άπορῶν ὡς ὁ Βυθὸς ἤτοι ὁ Ζεύς, περὶ οὑ λέγοντα Ὄμηρον Πτολεμαῖος περὶ Βυθοῦ λέγων ἐμιμήσατο.
holos thelēma ōn, holos nous, holos phōs, holos hophthalmos, holos akoē, holos pēgē pantōn tōn agathōn kai oudenos eisō pathous periechomenos; theos gar, kai ou phrontizōn kai aporōn hōs ho Bythos ētoi ho Zeus, peri hou legonta Omēron Ptolemaios peri Bythou legōn emimēsato.
wholly will, wholly mind, wholly light, wholly eye, wholly hearing, wholly the fount of all good things, and contained by no passion within. For he is God, and not taking thought and perplexed like Depth or Zeus; in speaking of Depth, Ptolemy imitated Homer speaking of Zeus.
33.2.6Holl GCS 25/31:450
εἰς δὲ περισσότερον ἔλεγχον τοῦ ἀπατεῶνος καθεξῆς ὑποτάξας παραθήσομαι τὰ ὺπʼ αὐτοῦ φύσει Πτολεμαίου Φλώρᾳ τινὶ γυναικὶ γραφέντα ἐπαγωγά τε καὶ δηλητήρια ῥήματα, ἵνα μή τις νομίσειεν ἡμᾶς ἐξ ἀκοῆς μόνον τὸν ἀπατεῶνα ἐλέγχειν, μὴ πρότερον ἐντυχόντας τῇ παρʼ αὐτοῦ πεποιημένῃ διδασκαλίᾳ· πρὸς γὰρ τοῖς εἰρημένοις καὶ τὸν νόμον τοῦ θεοῦ τὸν διὰ Μωυσέως βλασφημῶν οὐκ αἰσχύνεται), ἅ καὶ ἔστι ταῦτα· Πτολεμαίου πρὸς Φλώραν.
eis de perissoteron elenchon tou apateōnos kathexēs hypotaxas parathēsomai ta ypʼ autou physei Ptolemaiou Phlōrą tini gynaiki graphenta epagōga te kai dēlētēria rhēmata, hina mē tis nomiseien hēmas ex akoēs monon ton apateōna elenchein, mē proteron entychontas tę̄ parʼ autou pepoiēmenę̄ didaskalią; pros gar tois eirēmenois kai ton nomon tou theou ton dia Mōyseōs blasphēmōn ouk aischynetai), ha kai esti tauta; Ptolemaiou pros Phlōran.
For a fuller refutation of the deceiver I shall set out in order below the enticing and poisonous words actually written by Ptolemy to a certain woman, Flora, so that no one may think that we refute the deceiver from hearsay alone, without first having read the teaching he composed (for besides what has been said he is not ashamed to blaspheme God's law given through Moses). They are these: Ptolemy to Flora.
Haer. 33, chapter 3
33.3.1Holl GCS 25/31:450–451
3. »Τὸν διὰ Μωσέως τεθέντα νόμον, ἀδελφή μου καλὴ Φλώρα, ὅτι μὴ πολλοὶ προκατελάβοντο, μήτε τὸ θέμενον αὐτὸν ἐγνωκότες μήτε τὰς προστάξεις αὐτοῦ ἀκριβῶς, ἡγοῦμαι καὶ σοὶ εὐσύνοπτον ἔσεσθαι μαθούσῃ τὰς διαφωνούσας γνώμας περὶ αὐτοῦ.
3. »Ton dia Mōseōs tethenta nomon, adelphē mou kalē Phlōra, hoti mē polloi prokatelabonto, mēte to themenon auton egnōkotes mēte tas prostaxeis autou akribōs, hēgoumai kai soi eusynopton esesthai mathousę̄ tas diaphōnousas gnōmas peri autou.
"The law established through Moses, my dear sister Flora, has not been understood by many, since they have not accurately known either the one who established it or its commands; I think this will be clear to you too when you have learned the conflicting opinions about it.
33.3.2Holl GCS 25/31:451
οἱ μὲν γὰρ ὑπὸ θεοῦ καὶ πατρὸς νενομοθετῆσθαι τοῦτον λέγουσιν, ἕτεροι δὲ τούτοις τὴν ἐναντίαν ὁδὸν τραπέντες ὑπὸ τοῦ ἀντικειμένου φθοροποιοῦ διαβόλου τεθεῖσθαι τοῦτον ἰσχυρίζονται, ὡς καὶ τὴν τοῦ κόσμου προσάπτουσιν αὐτῷ δημιουργίαν, πατέρα καὶ ποιητὴν τοῦτον λέγοντες εἶναι τοῦδε τοῦ παντός.
hoi men gar hypo theou kai patros nenomothetēsthai touton legousin, heteroi de toutois tēn enantian hodon trapentes hypo tou antikeimenou phthoropoiou diabolou tetheisthai touton ischyrizontai, hōs kai tēn tou kosmou prosaptousin autǭ dēmiourgian, patera kai poiētēn touton legontes einai toude tou pantos.
For some say that it was legislated by God and Father; others, turning the opposite way, maintain that it was established by the adversary, the corrupting devil, just as they also attribute to him the making of the world, saying that he is the father and maker of this universe.
33.3.3Holl GCS 25/31:451
<πάντως διέπταισαν οὖτοι, διᾴδοντες ἀλλήλοις καὶ ἑκάτεροι αὐτῶν διαμαρτόντες παρὰ σφίσιν αὐτοῖς τῆς τοῦ προκειμένου ἀληθείας.
<pantōs dieptaisan outoi, diądontes allēlois kai hekateroi autōn diamartontes para sphisin autois tēs tou prokeimenou alētheias.
They have utterly stumbled, disagreeing with one another, and each of them has missed the truth of the matter in hand.
33.3.4Holl GCS 25/31:451
οὔτε γὰρ ὑπὸ τοῦ τελείου θεοῦ καὶ πατρὸς φαίνεται τοῦτον τεθεῖσθαι ἑπόμενον γὰρ ἐστιν), ἀτελῆ τε ὄντα καὶ τοῦ ὑφʼ ἐτέρου πληρωθῆναι ἐνδεῆ, ἔχοντά τε προστάξεις ἀνοικείας τῇ τοῦ τοιούτου θεοῦ φύσει τε καὶ γνώμῇ· οὔτʼ αὖ πάλιν τῇ
oute gar hypo tou teleiou theou kai patros phainetai touton tetheisthai hepomenon gar estin), atelē te onta kai tou hyphʼ eterou plērōthēnai endeē, echonta te prostaxeis anoikeias tę̄ tou toioutou theou physei te kai gnōmę̄; outʼ au palin tę̄
For it does not appear to have been established by the perfect God and Father (for it follows [from what it is]), since it is imperfect and needs to be fulfilled by another, and contains commands foreign to the nature and mind of such a God; nor again [is it right]
33.3.5Holl GCS 25/31:451
τοῦ ἀντικειμένου ἀδικίᾳ νόμον προσάπτειν * <τὸ> ἀδικεῖν <ἀν>αθριπτβτα· * ἑξῆς τι μὴ συνορώντων, <κατὰ> τὰ ὑπὸ τοῦ σωτῆρος εἰρημένα· »οἰκία ἢ πόλις μερισθεῖσα ἐφʼ ἑαυτὴν ὅτι μὴ δύναται στῆναι« ὁ σωτὴρ ἡμῶν ἀπεφήνατο.
tou antikeimenou adikią nomon prosaptein * <to> adikein <an>athriptbta; * hexēs ti mē synorōntōn, <kata> ta hypo tou sōtēros eirēmena; »oikia ē polis meristheisa ephʼ heautēn hoti mē dynatai stēnai« ho sōtēr hēmōn apephēnato.
to attach the law to the injustice of the adversary, since it forbids doing wrong. [That is the view of those who] do not see what follows from the words spoken by the Saviour: 'A house or city divided against itself cannot stand', our Saviour declared.
33.3.6Holl GCS 25/31:451–452
ἔτι τε τὴν τοῦ κόσμου δημιουργίαν <αὐτοῦ> ἰδίαν λέγει εἶναι τά τε πάντα διʼ αὐτοῦ γεγονέναι καὶ χωρὶς αὐτοῦ γεγονέναι οὐδὲν ὁ ἀπόστολος, προαποστερήσας τὴν τῶν ψευδηγορόύντων ἀνυπόστατον σοφίαν, καὶ οὐ φθοροποιοῦ θεοῦ, ἀλλὰ δικαίου καὶ μισοπονήρου· ἀπρονοήτων δὲ ἐστι ἀνθρώπων <τοῦτο>, τῆς προνοίας τοῦ δημιουργοῦ μὴ αἰτίαν καὶ μὴ μόνον τὸ τῆς ψυχῆς ὄμμα, ἀλλὰ καὶ τὸ τοῦ σὠματος πεπηρωμένων.
eti te tēn tou kosmou dēmiourgian <autou> idian legei einai ta te panta diʼ autou gegonenai kai chōris autou gegonenai ouden ho apostolos, proaposterēsas tēn tōn pseudēgorountōn anypostaton sophian, kai ou phthoropoiou theou, alla dikaiou kai misoponērou; apronoētōn de esti anthrōpōn <touto>, tēs pronoias tou dēmiourgou mē aitian kai mē monon to tēs psychēs omma, alla kai to tou sōmatos pepērōmenōn.
Further, the apostle says that the making of the world is ⟨his⟩ own, and that all things came into being through him and without him nothing came into being, having taken away in advance the baseless wisdom of the liars; and [it is the work] not of a corrupting god but of a just one who hates evil. This [view] belongs to thoughtless people, who do not take account of the providence of the Creator, and are maimed not only in the eye of the soul but also in that of the body.
33.3.7Holl GCS 25/31:452
εῖρημένων. πεπόνθασι δὲ τοῦτο ἰδίως ἑκάτεροι αὐτῶν, οἱ με) διὰ τὸ ἀγνοεῖν τὸν τῆς δικαιοσύνης θεόν, οἱ δὲ διὰ τὸ ἀγνοεῖν τὸν τῶν ὅλων πατέρα, ὅν μόνος ἐλθὼν ὁ μόνος εἰδὼς ἐφανέρωσε.
eirēmenōn. peponthasi de touto idiōs hekateroi autōn, hoi me) dia to agnoein ton tēs dikaiosynēs theon, hoi de dia to agnoein ton tōn holōn patera, hon monos elthōn ho monos eidōs ephanerōse.
[…] Each of these groups has suffered this in its own way: the one through not knowing the God of justice, the other through not knowing the Father of all, whom alone he who alone knew him revealed when he came.
33.3.8Holl GCS 25/31:452
περιλείπεται δὲ ἡμῖν ἀξιωθεῖσί γε τῆς ἀμφοτέρων τούτων <γνώσεως> ἐκφῆναί σοι καὶ αὐτόν τε τὸν νόμον, ποταπός τις εἴη, καὶ τὸν ὑφʼ οὖ τέθειται, τὸν νομοθέτην, <τῶν> ῥηθησομένων ἡμῖον τὰς ἀποδείξεις ἐκ τῶν τοῦ ἡμῶν λόγων παριστῶντες, διʼ ὦν μόνον ἔστιν ἀπταίστως ἐπὶ τὴν κατάληψιν τῶν ὅντων ὁδηγεῖσθαι.
perileipetai de hēmin axiōtheisi ge tēs amphoterōn toutōn <gnōseōs> ekphēnai soi kai auton te ton nomon, potapos tis eiē, kai ton hyphʼ ou tetheitai, ton nomothetēn, <tōn> rhēthēsomenōn hēmion tas apodeixeis ek tōn tou hēmōn logōn paristōntes, diʼ ōn monon estin aptaistōs epi tēn katalēpsin tōn hontōn hodēgeisthai.
It remains for us, who have been counted worthy of ⟨the knowledge⟩ of both, to explain to you both the law itself, what kind it is, and the one by whom it was established, the lawgiver, presenting the proofs of what we shall say from the words of our [Saviour], by which alone it is possible to be led without stumbling to the comprehension of what is.
Haer. 33, chapter 4
33.4.1Holl GCS 25/31:452
4. Πρῶτον οὖν μαθητέον ὅτι ὁ σὔμπας ἐκεῖνος νόμος ὁ ἐμπεριεχόμενος τῇ Μωσέως πεντατεύχῳ οὐ πρὸς ἐνός τινος νενομοθέτηται, λέγω δὴ οὐχ ὑπὸ μόνου θεοῦ, ἀλλʼ εἰσί τινες αὐτοῦ προστάξεις καὶ ὑπʼ ἀνθρώπων τεθεῖσαι. καὶ τριχῆ τοῦτον διαιρεῖσθαι οἱ τοῦ σωτῆρος λόγοι διδάσκουσιν ἡμᾶς.
4. Prōton oun mathēteon hoti ho sympas ekeinos nomos ho emperiechomenos tę̄ Mōseōs pentateuchǭ ou pros enos tinos nenomothetētai, legō dē ouch hypo monou theou, allʼ eisi tines autou prostaxeis kai hypʼ anthrōpōn tetheisai. kai trichē touton diaireisthai hoi tou sōtēros logoi didaskousin hēmas.
First, then, one must learn that that whole law contained in the Pentateuch of Moses was not legislated by one being, I mean not by God alone; but some of its commands were also laid down by men. The Saviour's words teach us that it is divided into three.
33.4.2Holl GCS 25/31:452
εἴς τε γὰρ αὐτὸν τὸν θεὸν καὶ τὴν τούτου νομοθεσίαν διαιρεῖται, > δὲ καὶ εὶς τὸν Μωσέα οὐ καθὰ διʼ αὐτοῦ νομοθετεῖ ὁ θεός, ἀλλὰ καθὰ ἀπὸ τῆς ἰδίας ἐννοίας ὁρμώμενος καὶ ὁ Μωσῆς ἐνομοθέτησέ τινα) καὶ εἰς τοὺς πρεσβυτερους τοῦ λαοῦ διαιρεῖται, <οἵ> καὶ εὐρίσκονται ἐντολάς τινας ἐνθέωτες ἰδίας.
eis te gar auton ton theon kai tēn toutou nomothesian diaireitai, > de kai eis ton Mōsea ou katha diʼ autou nomothetei ho theos, alla katha apo tēs idias ennoias hormōmenos kai ho Mōsēs enomothetēse tina) kai eis tous presbyterous tou laou diaireitai, <hoi> kai euriskontai entolas tinas entheōtes idias.
For it is divided into God himself and his legislation; it is also divided into Moses (not in the sense that God legislates through him, but in the sense that Moses too, starting from his own thought, legislated some things); and it is divided into the elders of the people, who are also found to have inserted some commandments of their own.
33.4.3Holl GCS 25/31:452
πῶς οὖν τοῦτο οὕτως ἔχον ἐκ τῶν τοῦ σωτῆρος δείκνυται λόγων, μάθοις δἄν ἤδη.
pōs oun touto houtōs echon ek tōn tou sōtēros deiknytai logōn, mathois dan ēdē.
How this is so, as shown from the Saviour's words, you may now learn.
33.4.4Holl GCS 25/31:452
διαλεγόμενός που ὁ σωτὴρ πρὸς τοὺς περὶ τοῦ ἀποστασίου συζητοῦντας αὐτῷ, ὃ δὴ ἀποστάσιον ἐξεῖναι νενομοθέτητο, ἔφη αὐτοῖς ὅτι »Μωυσῆς πρὸς τὴν σκληροκαρδίαν ὑμῶν ἐπέτρεψεν τὸ ἀπολύειν τὴν γυναῖκα αὐτοῦ. ἀπʼ ἀρχῆς γὰρ οὐ γέγονεν οὕτως. δεὸς γάρ, φησί, συνέζευξε ταύτην τὴν συζυγίαν, καὶ ὅ συνέζευξεν ὁ κύριος, ἄνθρωπος, ἔφη, μὴ χωριζέτω«.
dialegomenos pou ho sōtēr pros tous peri tou apostasiou syzētountas autǭ, ho dē apostasion exeinai nenomothetēto, ephē autois hoti »Mōysēs pros tēn sklērokardian hymōn epetrepsen to apolyein tēn gynaika autou. apʼ archēs gar ou gegonen houtōs. deos gar, phēsi, synezeuxe tautēn tēn syzygian, kai ho synezeuxen ho kyrios, anthrōpos, ephē, mē chōrizetō«.
Somewhere the Saviour, conversing with those who were disputing with him about divorce, which had been legislated as permitted, said to them: 'Moses, because of your hardness of heart, permitted a man to divorce his wife. For from the beginning it was not so. For God,' he says, 'joined this union, and what the Lord joined,' he said, 'let man not separate.'
33.4.5Holl GCS 25/31:452
ἐνταῦθα ἕτερον μὲν <τὸν> τοῦ δεοῦ δείκνυσι νόμον, τὸν κωλύοντα χωρίζεσθαι γυναῖκα ἀνδρὸς αὐτῆς, ἕτερον δὲ τὸν τοῦ Μωσέως, τὸ διὰ τὴν σκληροκαρδίαν ἐπιτρέποντα χωρίζεσθαι τοῦτο τὸ ζεῦγος.
entautha heteron men <ton> tou deou deiknysi nomon, ton kōlyonta chōrizesthai gynaika andros autēs, heteron de ton tou Mōseōs, to dia tēn sklērokardian epitreponta chōrizesthai touto to zeugos.
Here he shows that the law of God is one, forbidding a wife to be separated from her husband, and the law of Moses another, permitting this couple to be separated because of hardness of heart.
33.4.6Holl GCS 25/31:452–453
καὶ δὴ κατὰ τοῦτο ἐναντία τῷ θεῷ νομοθετεῖ ὁ Μωσῆς· ἐναντίον γάρ ἐστι τῷ μὴ * διαζευγνύναι. ἐὰν μέντοι καὶ τὴν τοῦ Μωσέως γνώμην, καθʼ ἤν τοῦτο ἐνομοθέτησεν, ἐξετάσωμεν, εὑρεθήσεται τοῦτο οὐ κατὰ προαίρεσιν ποιησας τὴν ἑαυτοῦ, ἀλλὰ κατὰ ἀνάγκην διὰ τὴν τῶν νενομοθετημένων ἀσθένειαν.
kai dē kata touto enantia tǭ theǭ nomothetei ho Mōsēs; enantion gar esti tǭ mē * diazeugnynai. ean mentoi kai tēn tou Mōseōs gnōmēn, kathʼ ēn touto enomothetēsen, exetasōmen, heurethēsetai touto ou kata proairesin poiēsas tēn heautou, alla kata anankēn dia tēn tōn nenomothetēmenōn astheneian.
And in this respect Moses legislates contrary to God; for [separating] is contrary to not separating. Yet if we examine Moses' intention in legislating this, it will be found that he did it not by his own choice but by necessity, because of the weakness of those to whom the law was given.
33.4.7Holl GCS 25/31:453
ἐπεὶ γὰρ τὴν τοῦ δεοῦ γνώμην φυλάττειν οὐκ ἠδύναντο οὖτοι, ἐν τῷ μὴ ἐξεῖναι αὐτοῖς ἐκβάλλειν τὰς γυναῖκας αὐτῶν, αἶς τινὲς αὐτῶν ἀηδῶς συνῴκουν καὶ ἐκινδύνευον ἐκ τούτου ἐκτρέπεσθαι πλέον εἰς ἀδικίαν καὶ ταύτης εἰς ἀπώλεταν, τὸ ἀηδὲς τοῦτο βουλόμενος ἐκκόψαι αὐτῶν ὁ Μωσῆς,
epei gar tēn tou deou gnōmēn phylattein ouk ēdynanto outoi, en tǭ mē exeinai autois ekballein tas gynaikas autōn, ais tines autōn aēdōs synǭkoun kai ekindyneuon ek toutou ektrepesthai pleon eis adikian kai tautēs eis apōletan, to aēdes touto boulomenos ekkopsai autōn ho Mōsēs,
For since they could not keep God's intention, in that they were not permitted to put away their wives — with some of whom they lived unhappily, and so were in danger of being turned further to injustice and from that to destruction — Moses, wishing to cut out this unhappiness,
33.4.8Holl GCS 25/31:453
διʼ οὖ καῖ ἀπόλλεσθαι ἐκινδύνευον, δεύτερόν τινα, ὡς κατὰ περίστασιν ἦττον κακὸν ἀντὶ μείζονος ἀντικάταλλασσόμενος, τὸν τοῦ ἀποστασίου νόμον ἀφʼ ἐαυτοῦ ἐνομοθέτησεν αὐτοῖς, ἵνα, ἐὰν ἐκεῖνον μὴ δύνωνται φυλάσσειν,
diʼ ou kai apollesthai ekindyneuon, deuteron tina, hōs kata peristasin ētton kakon anti meizonos antikatallassomenos, ton tou apostasiou nomon aphʼ eautou enomothetēsen autois, hina, ean ekeinon mē dynōntai phylassein,
through which they were even in danger of perishing, legislated for them on his own authority a second law, the law of divorce, exchanging, as the circumstances required, a lesser evil for a greater, so that, if they could not keep that one,
33.4.9Holl GCS 25/31:453
κἄν τοῦτόν Τε φυλάξωσι καὶ μὴ εἰς ἀδικίας καὶ κακίας ἀκτραπῶσι, διʼ ὦν απώλεια αὐτοῖς ἔμελλεν τελειοτάτη ἐπακολουθήσειν.
kan touton Te phylaxōsi kai mē eis adikias kai kakias aktrapōsi, diʼ ōn apōleia autois emellen teleiotatē epakolouthēsein.
they might at least keep this one and not turn aside into injustice and wickedness, from which utter destruction would follow for them.
33.4.10Holl GCS 25/31:453
αὕτη μὲν ἡ τούτου γνώμη, καθʼ ἥν ἀντινομοθετῶν εὐρίσκεται τῷ θεῷ· πλὴν ὅτι γε Μωσέως αὐτοῦ δείκνυται ἐνταῦθα ἔτερος ὤν παρἂ τὸν τοῦ θεοῦ νόμον, ἀναμφισβήτητόν ἐστι, κἄν διʼ ἑνὸς τανῦν ὦμεν δεδειχότες.
hautē men hē toutou gnōmē, kathʼ hēn antinomothetōn eurisketai tǭ theǭ; plēn hoti ge Mōseōs autou deiknytai entautha eteros ōn para ton tou theou nomon, anamphisbētēton esti, kan diʼ henos tanyn ōmen dedeichotes.
This is his intention, according to which he is found legislating in opposition to God. But that the law of Moses himself is shown here to be different from the law of God is beyond dispute, even if we have for now shown it by one example.
33.4.11Holl GCS 25/31:453
ὅτι δὲ καὶ τῶι πρεσβυτέρων εἰσίν τινες συμπεπλεγμέναι παραδόσεις ἐν τῷ νόμῳ, δηλοῖ καὶ τοῦτο ὁ σωτήρ. »ὁ γὰρ θεός« φησίν »εἶπεν, τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, ἵνα εὖ σοι γένηται.
hoti de kai tōi presbyterōn eisin tines sympeplegmenai paradoseis en tǭ nomǭ, dēloi kai touto ho sōtēr. »ho gar theos« phēsin »eipen, tima ton patera sou kai tēn mētera sou, hina eu soi genētai.
That there are also some traditions of the elders woven into the law, the Saviour shows this too. 'For God,' he says, 'said, Honour your father and your mother, that it may be well with you.
33.4.12Holl GCS 25/31:453
ὑμεῖς δέ, φησίν, εἰρήκατε, τοῖς πρεσβυτέροις λέγων· δῶρον τῷ θεῷ ὃ ἐὰν ὠφεληθῇς ἐξ ἐμοῦ, καὶ ἠκυρώσατε τὸν νόμον τοῦ δεοῦ, διὰ τὴν παράδοσιν ὑμῶν τῶι πρεσβυτέρων.
hymeis de, phēsin, eirēkate, tois presbyterois legōn; dōron tǭ theǭ ho ean ōphelēthę̄s ex emou, kai ēkyrōsate ton nomon tou deou, dia tēn paradosin hymōn tōi presbyterōn.
But you,' he says, speaking to the elders, 'have said: Whatever you would have gained from me is a gift to God; and you have made void the law of God because of your tradition of the elders.
33.4.13Holl GCS 25/31:453
τοῦτο Τε Ἠσαΐας ἐξεφώνησεν εἰπών· ὁ λαὸς οὖτος τοῖς χείλεσί με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀΠʼ ἐμοῦ. μάτη δὲ σέβονταί με, διδάσκοντες διδασκαλίας, ἐντάλματα ἀνθρώπων«.
touto Te Ēsaïas exephōnēsen eipōn; ho laos outos tois cheilesi me timą, hē de kardia autōn porrō apechei aPʼ emou. matē de sebontai me, didaskontes didaskalias, entalmata anthrōpōn«.
And Isaiah proclaimed this, saying: This people honours me with their lips, but their heart is far from me. In vain they worship me, teaching as doctrines the commandments of men.'
33.4.14Holl GCS 25/31:453
σαφῶς οὖν ἐκ τοὐτων εἰς τρία διαιρούμενος ὁ σύμπας ἐκεῖνος δείκνυται νόμος· Μωσέως τε γὰρ αὐτοῦ καὶ τῶν πρεσβυτέρων καὶ αὐτοῦ τοῦ δεοῦ εὕρομεν νομοθεσίαν ἐν αὐτῷ. αὕτη μὲν οὖν ἡ διαίρεσις τοῦ σύμπαντος ἐκείνου νόμου ὦδε ἡμῖν διαιρεθεῖσα τὸ ἐν αὐτῷ ἀληθὲς ἀναπέφαγκεν.
saphōs oun ek toutōn eis tria diairoumenos ho sympas ekeinos deiknytai nomos; Mōseōs te gar autou kai tōn presbyterōn kai autou tou deou heuromen nomothesian en autǭ. hautē men oun hē diairesis tou sympantos ekeinou nomou ōde hēmin diairetheisa to en autǭ alēthes anapephanken.
From these things, then, that whole law is clearly shown to be divided into three; for we have found in it legislation of Moses himself, of the elders, and of God himself. This division of that whole law, as divided here by us, has brought to light what is true in it.
Haer. 33, chapter 5
33.5.1Holl GCS 25/31:453–454
5. Πάλιν δὲ δὴ τὸ ἔν μέρος, ὁ αὐτοῦ τοῦ δεοῦ νόμος, διαιρεῖται εἰς τρία τινά· εἴς τε τὴν καθαρὰν νομοθεσίαν τὴν ἀσύμπλοκον τῷ κακῷ, ὅς καὶ κυρίως νόμος λέγεται, ὅν οὐκ ὖλθε καταλῦσαι ὁ σωτὴρ ἀλλὰ πληρῶσαι οὐ γὰρ ἦν ἀλλότριος αὐτοῦ ὅν ἐπλήρωσεν,· οὐ γὰρ εἶχεν τὸ τέλειον) καὶ εἰς τὸν συμπεπλεγμένον τῷ χείρονι καὶ τῇ ἀδικίᾳ, ὅν ἀνεῖλεν ὁ σωτὴρ ἀνοίκειον ἔντα τῇ ἑαυτοῦ φύσει·
5. Palin de dē to en meros, ho autou tou deou nomos, diaireitai eis tria tina; eis te tēn katharan nomothesian tēn asymplokon tǭ kakǭ, hos kai kyriōs nomos legetai, hon ouk ylthe katalysai ho sōtēr alla plērōsai ou gar ēn allotrios autou hon eplērōsen,; ou gar eichen to teleion) kai eis ton sympeplegmenon tǭ cheironi kai tę̄ adikią, hon aneilen ho sōtēr anoikeion enta tę̄ heautou physei;
Again, the one part, the law of God himself, is divided into three: into the pure legislation unmixed with evil, which is properly called law, which the Saviour came not to abolish but to fulfil (for what he fulfilled was not foreign to him, but it did not have perfection); and into the law interwoven with the worse and with injustice, which the Saviour abolished as foreign to his own nature;
33.5.2Holl GCS 25/31:454
διαιρεῖται Τε καὶ εἰς τὸ τυπικὸν καὶ αυμβολικὸν τὸ κατʼ εἰκόνα τῶν πνευματικῶν καὶ διαφερόντων νομοθετηθέν· ὅ μετέθηκεν ὁ σωτὴρ ἀπὸ αἰσθητοῦ καὶ καφινομένου epi to pneumatikon ka aoraton.
diaireitai Te kai eis to typikon kai aumbolikon to katʼ eikona tōn pneumatikōn kai diapherontōn nomothetēthen; ho metethēken ho sōtēr apo aisthētou kai kaphinomenou epi to pneumatikon ka aoraton.
and it is also divided into the typical and symbolic part, legislated in the image of spiritual and higher things, which the Saviour transferred from the perceptible and visible to the spiritual and invisible.
33.5.3Holl GCS 25/31:454
καὶ ἐστι με) ὁ τοῦ δεοῦ νόμος, ὁ καθαρὸς καὶ ἀσύμπλοκος τῷ χείρονι, αὐτὴ ἡ δεκάλογος, οἱ δέκα λόγοι ἐκεῖνοι οἱ ἐν ταῖς δυσὶ πλαξὶ δεδιχασμένοι, εἴς τε ἀναίρεσιν τῶι ἀφεχτέων καὶ εἰς πρόσταξιν τῶν ποιητέων, οἵ καίπερ καθαρὰν ἔχοντες τὴν νομοθεσίαν, μὴ ἔχοντες δὲ τὸ τέλειν, εδέοντο τῆς παρὰ τοῦ σωτῆρος πληρώσεως.
kai esti me) ho tou deou nomos, ho katharos kai asymplokos tǭ cheironi, autē hē dekalogos, hoi deka logoi ekeinoi hoi en tais dysi plaxi dedichasmenoi, eis te anairesin tōi aphechteōn kai eis prostaxin tōn poiēteōn, hoi kaiper katharan echontes tēn nomothesian, mē echontes de to telein, edeonto tēs para tou sōtēros plērōseōs.
The law of God, pure and unmixed with the worse, is the Decalogue itself, those ten words divided on the two tablets, for the prohibition of what is to be avoided and the command of what is to be done. Though they contain pure legislation, they did not have perfection and needed fulfilment by the Saviour.
33.5.4Holl GCS 25/31:454
ὁ δέ ἐστι] συμπεπλεγμένος τῇ δικίᾳ, οὖτος ὁ κατὰ τὴν ἄμυναν καὶ ἀνταπόδοσιν τῶν προαδικησάντων κείμενος, ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόνται ἀντὶ ὀδόντος ἐκκόπτεσθαι κελεύων καὶ φόνον ἀντὶ φόνου ἀμύνασθαι· οὐδὲν γὰρ ἦττον καὶ ὁ δεύτερος ἀδικῶν ἀδικεῖ, τῇ τάξει μόνον διαλλάσσων τὸ αὐτὸ ἐργαζόμενος ἔργον.
ho de esti] sympeplegmenos tę̄ dikią, outos ho kata tēn amynan kai antapodosin tōn proadikēsantōn keimenos, ophthalmon anti ophthalmou kai odontai anti odontos ekkoptesthai keleuōn kai phonon anti phonou amynasthai; ouden gar ētton kai ho deuteros adikōn adikei, tę̄ taxei monon diallassōn to auto ergazomenos ergon.
The part interwoven with injustice is that laid down for retaliation and repayment of those who did wrong first, commanding that an eye be struck out for an eye and a tooth for a tooth, and murder avenged with murder. For the second person who does wrong does wrong no less, differing only in order and doing the same deed.
33.5.5Holl GCS 25/31:454
τοῦτο δὲ τὸ πρόσταγμα δίκαιον μὲν ἄλλως καὶ ἦν καὶ ἔστι, διὰ τὴν ἀσθένειαν τῶι νομοθετηθέντων ἐν παρεκβάσει τοῦ καθαροῦ νόμου τεθέν, ἀνοίκειον δὲ τῇ τοῦ πατρὸς τῶν ὅλων φύσει τε καὶ ἀγαθότητι.
touto de to prostagma dikaion men allōs kai ēn kai esti, dia tēn astheneian tōi nomothetēthentōn en parekbasei tou katharou nomou tethen, anoikeion de tę̄ tou patros tōn holōn physei te kai agathotēti.
This command was and is otherwise just, laid down as a departure from the pure law because of the weakness of those to whom it was given, but foreign to the nature and goodness of the Father of all.
33.5.6Holl GCS 25/31:454
ἴσως δὲ τοῦτο κατάλληλον, ἐπάναγκες δὲ μᾶλλον· ὁ γὰρ καὶ τὸν ἔνα φόνον οὐ βουλόμενος ἔσεσθαι ἐν τῷ λέγειν »οὐ φονεύσεις«, προστάξας τὸν φονέα ἀντιφονεύεσθαι, δεύτερον νόμον νομοθετῶν καὶ δυσὶ φόνοις βραβεύων ὁ τὸν ἕνα ἀπαγορεύσας ἔλαθεν ἑαυτὸν ὐπʼ ἀνάγκης κλαπείς.
isōs de touto katallēlon, epanankes de mallon; ho gar kai ton ena phonon ou boulomenos esesthai en tǭ legein »ou phoneuseis«, prostaxas ton phonea antiphoneuesthai, deuteron nomon nomothetōn kai dysi phonois brabeuōn ho ton hena apagoreusas elathen heauton ypʼ anankēs klapeis.
Perhaps this was fitting, but it was rather necessary. For he who did not want even one murder to happen, when he said, 'You shall not murder', by commanding that the murderer be killed in turn legislated a second law and presided over two murders; he who forbade the one was unwittingly tricked by necessity.
33.5.7Holl GCS 25/31:454–455
διὸ δὴ ὁ ἀπʼ ἐκείνου παραγενόμενος υἱὸς τοῦτο τὸ μέρος τοῦ νόμου ἀνῄρηκεν, ὁμολογήσας καὶ αὐτὸ εἶναι τοῦ θεοῦ, <ὥσπερ> ἔν τοῖς ἄλλοις † καταριθμεῖται τῇ παλαιᾷ αἱρέσει καὶ ἐν οἶς ἔφη »ὁ θεὸς εἰπών· ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω«.
dio dē ho apʼ ekeinou paragenomenos huios touto to meros tou nomou anę̄rēken, homologēsas kai auto einai tou theou, <hōsper> en tois allois † katarithmeitai tę̄ palaią hairesei kai en ois ephē »ho theos eipōn; ho kakologōn patera ē mētera thanatǭ teleutatō«.
Therefore the Son who came from him abolished this part of the law, while admitting that it too was of God, …: it is reckoned among the other things as belonging to the old order, as where he said, 'God said: Whoever speaks evil of father or mother, let him surely die.'
33.5.8Holl GCS 25/31:455
τὸ δέ ἐστι μέρος αὐτοῦ τυπικόν, τὸ κατʼ εἰκόνα τῶν πνευματικῶν καὶ διαφερόντῶν κείμενον, τὰ ἐν προσφοραῖς λέγω καὶ περιτομῇ καὶ σαββάτῳ καὶ νηστείᾳ καὶ πάσχα καὶ ἀζύμοις καὶ τοῖς τοιούτοις νομοθετηθέντα.
to de esti meros autou typikon, to katʼ eikona tōn pneumatikōn kai diapherontōn keimenon, ta en prosphorais legō kai peritomę̄ kai sabbatǭ kai nēsteią kai pascha kai azymois kai tois toioutois nomothetēthenta.
The typical part is that laid down in the image of spiritual and higher things: I mean what was legislated concerning offerings, circumcision, sabbath, fasting, Passover, unleavened bread and the like.
33.5.9Holl GCS 25/31:455
πάντα γὰρ ταῦτα, εἰκόνες καὶ σύμβολα ὄντα, τῆς ἀληθείας φανερωθείσης μετετέθη· κατὰ με) τὸ φαινόμενον καὶ <τὸ> σωματικῶς ἐκτελεῖσθαι ἀνῃρέθη, κατὰ δὲ τὸ πνευματικὸν ἀνελήφθη, τῶν μὲν ὀνομάτων τῶν αὐτῶν μενόντων, ἐνηλλαγμένων Τε τῶν πραγμάτων.
panta gar tauta, eikones kai symbola onta, tēs alētheias phanerōtheisēs metetethē; kata me) to phainomenon kai <to> sōmatikōs ekteleisthai anę̄rethē, kata de to pneumatikon anelēphthē, tōn men onomatōn tōn autōn menontōn, enēllagmenōn Te tōn pragmatōn.
For all these, being images and symbols, were transferred when the truth was revealed. As to their outward and bodily performance they were abolished, but as to their spiritual sense they were taken up; the names remain the same but the things have been changed.
33.5.10Holl GCS 25/31:455
καὶ γὰρ προσφορὰς προσφέρειν προσέταξεν ἡμῖν ὁ σωτήρ, ἀλλʼ οὐχὶ τὰς διʼ αλόγων ζῴων ἢ τούτων τῶν θυμιαμάτων, ἀλλὰ διὰ πνευματικῶν αἴνων καὶ δοξῶν καὶ εὐχαριστίας καὶ διὰ τῆς εἰς τοὺς πλησίον κοινωνίας καὶ εὐποιίας.
kai gar prosphoras prospherein prosetaxen hēmin ho sōtēr, allʼ ouchi tas diʼ alogōn zǭōn ē toutōn tōn thymiamatōn, alla dia pneumatikōn ainōn kai doxōn kai eucharistias kai dia tēs eis tous plēsion koinōnias kai eupoiias.
For the Saviour commanded us to offer offerings, but not those of irrational animals or of these incenses, but of spiritual praises and glorifications and thanksgiving, and through sharing and doing good to our neighbours.
33.5.11Holl GCS 25/31:455
καὶ περιτομὴν περιτετμῆσθαι ἡμᾶς βούλεται, ἀλλʼ οὐχὶ τὴς ἀκροβυστίας τὴς σωματικῆς, ἀλλὰ καρδίας τῆς πνευματικῆς καὶ τὸ σάββατον <δὲ> φυάσσειν·
kai peritomēn peritetmēsthai hēmas bouletai, allʼ ouchi tēs akrobystias tēs sōmatikēs, alla kardias tēs pneumatikēs kai to sabbaton <de> phyassein;
And he wants us to be circumcised, but not in the bodily foreskin, but in the spiritual heart; and to keep the sabbath;
33.5.13Holl GCS 25/31:455
ἀργεῖν γὰρ θέλει ἡμᾶς ἀπὸ τῶν ἔργων τῶν πονηρῶν. καὶ νηστεύειν δέ· ἀλλὰ οὐχὶ σωματικὴν βούλεται νηστείαν ἡμᾶς νηστεύειν, ἀλλὰ τὴν πνευματικήν, ἐν ᾖ εστιν ἀποχὴ πάντων τῶν φαύλων. φυλάσσεται μέντοι Τε καὶ παρὰ τοῖς ἡμετέροις ἠ κατὰ τὸ φαινόμενον νηστεία, ἐπεὶ καὶ ψυχῇ τι συμβάλλεσθαι δύναται αὕτη μετὰ λόγου γινομένη, ὁπότε μηδὲ διὰ τὴν πρός τινας μίμησιν γίνεται μήτε διὰ τὸ ἔθος μήτε διὰ τὴν ἡμέραν, ὡς ὡρισμένης <εἰς> τοῦτο ἡμέρας.
argein gar thelei hēmas apo tōn ergōn tōn ponērōn. kai nēsteuein de; alla ouchi sōmatikēn bouletai nēsteian hēmas nēsteuein, alla tēn pneumatikēn, en ę̄ estin apochē pantōn tōn phaulōn. phylassetai mentoi Te kai para tois hēmeterois ē kata to phainomenon nēsteia, epei kai psychę̄ ti symballesthai dynatai hautē meta logou ginomenē, hopote mēde dia tēn pros tinas mimēsin ginetai mēte dia to ethos mēte dia tēn hēmeran, hōs hōrismenēs <eis> touto hēmeras.
for he wants us to rest from evil works. And to fast; but he does not want us to fast a bodily fast, but a spiritual one, in which there is abstinence from all evil. Yet the outward fast is also kept among our people, since this too can contribute something to the soul when it is done with reason, when it is done neither in imitation of certain people, nor from custom, nor because of the day, as if a day were appointed ⟨for⟩ this.
33.5.14Holl GCS 25/31:455
ἅμα δὲ καὶ εἰς ἀνάμνησιν τῆς ἀληθινῆς νηστείας, ἵνα οἱ μηδέπω ἐκείνην δυνάμενοι νηστεύειν ἀπὸ τῆς κατὰ τὸ φαινόμενον νηστείας ἔχωσι τὴν ἀνάμνησιν αὐτῆς.
hama de kai eis anamnēsin tēs alēthinēs nēsteias, hina hoi mēdepō ekeinēn dynamenoi nēsteuein apo tēs kata to phainomenon nēsteias echōsi tēn anamnēsin autēs.
At the same time it serves as a reminder of the true fast, so that those not yet able to keep that one may have a reminder of it from the outward fast.
33.5.15Holl GCS 25/31:455
καὶ τὸ πάΠα δὲ ὁμοίως καὶ τὰ ἄζυμα, ὅτι εἰκόνες ἦσαν, δηλοῖ καὶ Παῦλος ὁ ἀπόστολος »τὸ δὲ πάΠα ἡμῶν, λέγων, ἐτύθη Χριστός«, καί »ἵνα ἦτε, φησίν, ἄζυμοι, μὴ μετέχοντες ζύμης (ζύμην δὲ νῦν τὴν κακίαν λέγει), ἀλλʼ ἦτε νέον φύραμα«.
kai to paPa de homoiōs kai ta azyma, hoti eikones ēsan, dēloi kai Paulos ho apostolos »to de paPa hēmōn, legōn, etythē Christos«, kai »hina ēte, phēsin, azymoi, mē metechontes zymēs (zymēn de nyn tēn kakian legei), allʼ ēte neon phyrama«.
And likewise the Passover and the unleavened bread were images, as Paul the apostle also shows, saying, 'Christ our Passover was sacrificed', and, 'that you may be unleavened', he says, 'not sharing in leaven (by leaven he now means wickedness), but that you may be a new lump.'
Haer. 33, chapter 6
33.6.1Holl GCS 25/31:455
6. Οὕτως γοῦν καὶ αὐτὸς ὁ τοῦ θεοῦ εἶναι νόμος ὁμολογούμενος εἰς τρία διαιρεῖται, εἴς τε τὸ πληρούμενον ἀπὸ τοῦ σωτῆρος (τὸ γάρ »οὐ φονεύσεις, οὐ μοιχεύσεις, οὐκ ἐπιορκήσεις« ἐν τῷ μηδʼ ὀργισθῆναι μηδὲ ἐπιθυμῆσαι μηδὲ ὀμόσαι περιείληπται)·
6. Houtōs goun kai autos ho tou theou einai nomos homologoumenos eis tria diaireitai, eis te to plēroumenon apo tou sōtēros (to gar »ou phoneuseis, ou moicheuseis, ouk epiorkēseis« en tǭ mēdʼ orgisthēnai mēde epithymēsai mēde omosai perieilēptai);
So then the law admitted to be God's own is divided into three: into the part fulfilled by the Saviour (for 'You shall not murder, you shall not commit adultery, you shall not swear falsely' are included in not being angry, not lusting and not swearing);
33.6.2Holl GCS 25/31:455
διαιρεῖται δὲ καὶ εἰς τὸ ἀναιρούμενον τελείως. τὸ γάρ »ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος« συμπεπλεγμένον τῇ ἀδικίᾳ καὶ αὐτὸ ἔργον τῆς ἀδικίας ἔχον, ἀνῃρέθη ὑπὸ τοῦ σωτῆρος διὰ τῶν ἐναντίων.
diaireitai de kai eis to anairoumenon teleiōs. to gar »ophthalmon anti ophthalmou kai odonta anti odontos« sympeplegmenon tę̄ adikią kai auto ergon tēs adikias echon, anę̄rethē hypo tou sōtēros dia tōn enantiōn.
it is also divided into the part completely abolished. For 'eye for eye and tooth for tooth', interwoven with injustice and itself involving a work of injustice, was abolished by the Saviour through its opposites.
33.6.3Holl GCS 25/31:455–456
τὰ δὲ ἐναντία ἀλλήλων ἐστὶν ἀναιρετικά· »ἐγὼ γὰρ λέγω ὐμῖν μὴ ἀντιστῆναι ὅλως τῷ πονηρῷ, ἀλλὰ ἐάν τῖς σε ῥαπίσῃ, στρέψον αὐτῷ καὶ τὴν ἄλλην σιαγόνα«.
ta de enantia allēlōn estin anairetika; »egō gar legō ymin mē antistēnai holōs tǭ ponērǭ, alla ean tis se rhapisę̄, strepson autǭ kai tēn allēn siagona«.
Opposites cancel each other: 'For I say to you, do not resist evil at all, but if anyone strikes you, turn to him the other cheek also.'
33.6.4Holl GCS 25/31:456
διαιρεῖται δὲ καὶ εἰς τὸ μετατεθὲν καὶ ἐναλλαγὲν ἀπὸ τοῦ σωματικοῦ ἐπὶ τὸ πνευματικόν, τὸ συμβολικὸν τοῦτο <τὸ> κατʼ εἰκόνα τῶν διαφερόντων νενομοθετημένον.
diaireitai de kai eis to metatethen kai enallagen apo tou sōmatikou epi to pneumatikon, to symbolikon touto <to> katʼ eikona tōn diapherontōn nenomothetēmenon.
It is also divided into the part transferred and changed from the bodily to the spiritual, this symbolic part legislated in the image of higher things.
33.6.5Holl GCS 25/31:456
αἱ γὰρ εἰκόνες καὶ τὰ σύμβολα παραστατικὰ ὄντα ἑτέρων πραγμάτων καλῶς ἐγίνοντο μέχρι μὴ παρῆν ἡ ἀλήθεια· παρούσης δὲ τῆς ἀληθείας τὰ τῆς ἀληθείας δεῖ ποιεῖν, οὐ τὰ τῆς εἰκόνος.
hai gar eikones kai ta symbola parastatika onta heterōn pragmatōn kalōs eginonto mechri mē parēn hē alētheia; parousēs de tēs alētheias ta tēs alētheias dei poiein, ou ta tēs eikonos.
For images and symbols, which represent other things, were rightly done as long as the truth was not present; but now that the truth is present, one must do the things of the truth, not of the image.
33.6.6Holl GCS 25/31:456
ταῦτα δὲ καὶ οἰ μαθηταὶ αὐτοῦ καὶ ὁ ἀπόστολος Παῦλος ἔδειξε, τὸ μὲν τῶν εἰκόνων, ὡς ἤδη εἴπομεν, διὰ τοῦ πάσχα καὶ τῶν ἀζύμων δείξας διʼ ἡμᾶς, τὸ δὲ τοῦ συμπεπλεγμένου νόμου τῇ ἀδικίᾳ, εἰπών »τὸν νόμον τῶν ἐντολῶν ἐν δόγμασι κατηργῆσθαι«, τὸ δὲ τοῦ ἀσυμπλόκου τῷ χείρονι, »ὁ μὲν νόμος« εἰπών »ἅγιος, καὶ ἡ ἐντολὴ ἁγία καὶ δικάία καὶ ἀγαθή«.
tauta de kai oi mathētai autou kai ho apostolos Paulos edeixe, to men tōn eikonōn, hōs ēdē eipomen, dia tou pascha kai tōn azymōn deixas diʼ hēmas, to de tou sympeplegmenou nomou tę̄ adikią, eipōn »ton nomon tōn entolōn en dogmasi katērgēsthai«, to de tou asymplokou tǭ cheironi, »ho men nomos« eipōn »hagios, kai hē entolē hagia kai dikaia kai agathē«.
His disciples and the apostle Paul showed these things: the part of the images, as we have already said, by showing it through the Passover and unleavened bread for our sake; the part of the law interwoven with injustice, by saying that 'the law of commandments in ordinances has been abolished'; and the part unmixed with the worse, by saying, 'The law is holy, and the commandment is holy and just and good.'
Haer. 33, chapter 7
33.7.1Holl GCS 25/31:456
7. Ὡς μὲν οὖν συντόμως ἔστιν εἰπεῖν, αὐτάρκως οἶμαί σοι δεδεῖχθαι καὶ τὴν ἐξ ἀνθρώπων παρεισδύσασαν νομοθεσίαν καὶ αὐτὸν τὸν τοῦ θεοῦ νόμον τριχῆ διαιρούμενον.
7. Hōs men oun syntomōs estin eipein, autarkōs oimai soi dedeichthai kai tēn ex anthrōpōn pareisdysasan nomothesian kai auton ton tou theou nomon trichē diairoumenon.
As far, then, as it is possible to speak briefly, I think I have sufficiently shown you both the legislation that crept in from men and the law of God itself, divided in three.
33.7.2Holl GCS 25/31:456
περιλείπεται Τε ἡμῖν τίς ποτέ ἐστιν οὖτος ὁ θεὸς ὁ τὸν νόμον θέμενος. ἀλλὰ καὶ τοῦτο ἡγοῦμαί σοι δεδεῖχθαι ἐπὶ τῶν προειρημένων, εἰ ἐπιμελῶς ἀκήκοας.
perileipetai Te hēmin tis pote estin outos ho theos ho ton nomon themenos. alla kai touto hēgoumai soi dedeichthai epi tōn proeirēmenōn, ei epimelōs akēkoas.
It remains for us [to say] who this God is who established the law. But I think I have shown you this too in what was said before, if you have listened carefully.
33.7.3Holl GCS 25/31:456
εἰ γὰρ μήτε ὑπʼ αὐτοῦ τοῦ τελείου δεοῦ τέθειται οὖτος, ὡς ἐδιδάξαμεν, μήτε μὴν ὑπὸ τοῦ διαβόλου, ὅ μηδὲ θεμιτόν ἐστιν εἰπεῖν, ἔτερός τίς ἐστι παρὰ τούτους οὖτος ὁ δέμενος τὸς νόμον.
ei gar mēte hypʼ autou tou teleiou deou tetheitai outos, hōs edidaxamen, mēte mēn hypo tou diabolou, ho mēde themiton estin eipein, eteros tis esti para toutous outos ho demenos tos nomon.
For if it was established neither by the perfect God himself, as we have taught, nor by the devil, which it is not even lawful to say, then the one who established the law is someone other than these.
33.7.4Holl GCS 25/31:456
οὖτος δὲ δημιουργὸς καὶ ποιητὴς τοῦδε τοῦ παντός ἐστι κόσμου καὶ τῶν ἐν αὐτῷ· ἕτερος ὤν παρὰ τὰς τούτων οὐσίας μέσος > τοὐτων καθεστώς, ἐνδίκως καὶ τὸ τῆς μεσότητος ὅνομα ἀποφέροιτο ἄν.
outos de dēmiourgos kai poiētēs toude tou pantos esti kosmou kai tōn en autǭ; heteros ōn para tas toutōn ousias mesos > toutōn kathestōs, endikōs kai to tēs mesotētos honoma apopheroito an.
He is the demiurge and maker of this whole world and what is in it; being different from the substances of these [two], and standing in the middle between them, he may rightly bear the name of the Middle.
33.7.5Holl GCS 25/31:456
καὶ εἰ ὁ τέλειος δεὸς ἀγαθός ἐστι κατὰ τὴν ἑαυτοῦ φύσιν, ὥσπερ καὶ ἔστιν ἔνα γὰρ μόνον εἶναι ἀγαθὸν θεὸν τὸν ἑαυτοῦ πατέρα ὁ σωτὴρ ἡμῶν ἀπεφήνατο, ὅν αὐτὸς ἐφανέρωσεν), ἔστι δὲ καὶ ὁ τῆς τοῦ ἀντικειμένου φύσεως κακός τε καὶ πονηρὸς ἐν ἀδικίᾳ χαρακτηριζόμενος, τούτων Τε οὖν μέσος καθεστὼς καὶ μήτε ἀγαθὸς ὤν μήτε μὴν κακὸς μήτε ἄδικος, ἰδίως Τε λεχθείη ἄν δίκαιος, τῆς κατʼ αὐτὸν δικαιοσύνης ὤν βραβευτής.
kai ei ho teleios deos agathos esti kata tēn heautou physin, hōsper kai estin ena gar monon einai agathon theon ton heautou patera ho sōtēr hēmōn apephēnato, hon autos ephanerōsen), esti de kai ho tēs tou antikeimenou physeōs kakos te kai ponēros en adikią charaktērizomenos, toutōn Te oun mesos kathestōs kai mēte agathos ōn mēte mēn kakos mēte adikos, idiōs Te lechtheiē an dikaios, tēs katʼ auton dikaiosynēs ōn brabeutēs.
And if the perfect God is good by his own nature, as indeed he is (for our Saviour declared that his Father, whom he revealed, is the one and only good God), and the one of the adversary's nature is evil and wicked, marked by injustice, then the one who stands in the middle between them, being neither good nor evil nor unjust, may properly be called just, as the arbiter of the justice that belongs to him.
33.7.6Holl GCS 25/31:456–457
καὶ ἔσται μὲν καταδεέστερος τοῦ τελείου δεοῦ καὶ τῆς ἐκείνου δικαιοσύνης ἐλάττων οὖτος ὁ δεός, ἅτε δὴ καὶ γεννητὸς ὤν καὶ οὐκ ἀγέννητος εἶς γάρ ἐστιν ἀγέννητος ὁ πατήρ, ἐξ οὖ τὰ πάντα, ἱδίως τῶν πάντων ἠρτημένων απʼ αὐτοῦ), μείζων δὲ καὶ κυριώτερος τοῦ ἀντικειμένου γενήσεται καὶ ἑτέρας οὐσίας τε καὶ φύσεως πεφυκὼς παρὰ τὴν ἑκατέρων τούτων οὐσίαν.
kai estai men katadeesteros tou teleiou deou kai tēs ekeinou dikaiosynēs elattōn outos ho deos, hate dē kai gennētos ōn kai ouk agennētos eis gar estin agennētos ho patēr, ex ou ta panta, hidiōs tōn pantōn ērtēmenōn apʼ autou), meizōn de kai kyriōteros tou antikeimenou genēsetai kai heteras ousias te kai physeōs pephykōs para tēn hekaterōn toutōn ousian.
This god will be inferior to the perfect God and less than his justice, since he is begotten and not unbegotten (for the unbegotten Father is one, from whom are all things, all depending in their own way on him), but he will be greater and more authoritative than the adversary, and of a substance and nature other than the substance of either of them.
33.7.7Holl GCS 25/31:457
τοῦ μὲν γὰρ ἀντικειμένου ἐστὶν ἡ οὐσία φθορά τε καὶ σκότος ὑλικὸς γὰρ οὖτος καὶ πολυσχιδής), τοῦ δὲ πατρὸς τῶν ὅλων τοῦ ἀγεννήτου ἡ οὐσία ἐστὶν ἀφθαρσία τε καὶ φῶς αὐτοόν, ἁπλοῦν τε καὶ μονοειδές· ἡ δὲ τούτου οὐσία διττὴν μέν τινα δύναμιν προήγαγεν, αὐτὸς δὲ τοῦ κρείττονός ἐστιν εἰκών.
tou men gar antikeimenou estin hē ousia phthora te kai skotos hylikos gar outos kai polyschidēs), tou de patros tōn holōn tou agennētou hē ousia estin aphtharsia te kai phōs autoon, haploun te kai monoeides; hē de toutou ousia dittēn men tina dynamin proēgagen, autos de tou kreittonos estin eikōn.
For the adversary's substance is corruption and darkness (for he is material and many-divided), and the substance of the unbegotten Father of all is incorruption and self-existent light, simple and uniform; while the substance of this one produced a double power, and he himself is the image of the better one.
33.7.8Holl GCS 25/31:457
μηδέ σε τανῦν τοῦτο θορυβείτω, θέλουσαν μαθεῖν πῶς ἀπὸ μιᾶς ἀρχῆς τῶν ὅλων, <ἁπλῆς> οὔσης τε καὶ μένης ἡμῖν καὶ πεπιστευμένης, τῆς ἀγεννήτου καὶ αφθάρτου καὶ ἀγαθῆς, συνέστησαν καὶ αὖται αἱ φύσεις, ἥ τε τῆς φθορᾶς καὶ <ἡ> τῆς ἀνομοούσιοι αὖται καθεστῶσαι, τοῦ ἀγαθοῦ φύσιν ἔχοντος τὰ ὅμοια ἑαυτῷ καὶ ὁμοούσια γεννᾶν τε καὶ προφέρειν.
mēde se tanyn touto thorybeitō, thelousan mathein pōs apo mias archēs tōn holōn, <haplēs> ousēs te kai menēs hēmin kai pepisteumenēs, tēs agennētou kai aphthartou kai agathēs, synestēsan kai autai hai physeis, hē te tēs phthoras kai <hē> tēs anomoousioi autai kathestōsai, tou agathou physin echontos ta homoia heautǭ kai homoousia gennan te kai propherein.
Do not let this trouble you now, as you wish to learn how from one first principle of all things, which is ⟨simple⟩ and is confessed and believed by us, unbegotten, incorruptible and good, these natures too came into being, that of corruption and that of the Middle, which are of unlike substance, though it is the nature of the good to beget and bring forth things like itself and of the same substance.
33.7.9Holl GCS 25/31:457
μαθήσῃ γάρ, θεοῦ διδόντος, ἑξῆς καὶ τὴν τούτων ἀρχήν τε καὶ γέννησιν, ἀξιουμένη τῆς ἀποστολικῆς παραδόσεως, ἐκ διαδοχῆς καὶ ἡμεῖς παρελήφαμεν μετὰ καὶ τοῦ κανονίσαι πάντας τοὺς λόγους τῇ τοῦ σωτῆρος ημῶν διδασκαλίᾳ.
mathēsę̄ gar, theou didontos, hexēs kai tēn toutōn archēn te kai gennēsin, axioumenē tēs apostolikēs paradoseōs, ek diadochēs kai hēmeis parelēphamen meta kai tou kanonisai pantas tous logous tę̄ tou sōtēros ēmōn didaskalią.
For you will learn next, God granting, both their origin and generation, when you are counted worthy of the apostolic tradition, which we too have received by succession, together with testing all the words by the teaching of our Saviour.
33.7.10Holl GCS 25/31:457
ταῦτά σοι, ὦ ἀδελφή μου Φλώρα, διʼ ὀλίγων εἰρημένα οὐκ ἠτόνησα καὶ τὸ τῆς συντομίας προέγραψα ἅμα τε τὸ προκείμενον ἀπαρκούντως ἐξέφηνα, ἃ καὶ εἰς τὰ ἑξῆς τὰ μέγιστά σοι συμβαλεῖται, ἐάν Τε ὡς καλὴ γῆ καὶ ἀγαθὴ γονίμων σπερμάτων τυχοῦσα τὸν διʼ αὐτῶν καρπὸν ἀναδείξῃς. Πρὸς Φλώραν ἐπληρώθη.
tauta soi, ō adelphē mou Phlōra, diʼ oligōn eirēmena ouk ētonēsa kai to tēs syntomias proegrapsa hama te to prokeimenon aparkountōs exephēna, ha kai eis ta hexēs ta megista soi symbaleitai, ean Te hōs kalē gē kai agathē gonimōn spermatōn tychousa ton diʼ autōn karpon anadeixę̄s. Pros Phlōran eplērōthē.
These things, my sister Flora, I have not failed to tell you in a few words; I have written briefly, and at the same time set out the subject sufficiently. They will be of the greatest help to you in what follows, if, like good and fertile soil that has received fruitful seeds, you show the fruit that comes from them." End of the letter to Flora.
Haer. 33, chapter 8
33.8.1Holl GCS 25/31:457–458
8. Τίς δὲ τούτων τῶν ῥημάτων καὶ τῆς τοῦ γόητος τούτου καὶ [τῆς] τῶν σὺν αὐτῷ ἀνέξεται φρενοβλαβείας, Πτολεμαίου δέ φημι καὶ τῶν ἀμφʼ αὐτόν, εἰς τοσοῦτον κυκώντων καὶ καττυόντων πλάσματα;
8. Tis de toutōn tōn rhēmatōn kai tēs tou goētos toutou kai [tēs] tōn syn autǭ anexetai phrenoblabeias, Ptolemaiou de phēmi kai tōn amphʼ auton, eis tosouton kykōntōn kai kattyontōn plasmata?
Who will put up with these words and with the madness of this sorcerer and those with him — Ptolemy, I mean, and his followers — who stir up and stitch together fictions to such an extent?
33.8.2Holl GCS 25/31:458
οὕτε γὰρ τῶν παλαιῶν τραγῳδοποιῶν τις οὔτε οἱ καθεξῆς μιμηλοὶ τὸν τρόπον, οἱ περὶ Φιλιστίωνα λέγω καὶ Διογένη τὸν τὰ ἄπιστα γράψαντα ἥ οἱ ἄλλοι πάντες οἱ τοὺς μύθους ἀναγεγραφότες καὶ ῥαψῳδήσαντες, τοσοῦτον ψεῦδος ἠδυνήθησαν ἐκτυπῶσαι,
houte gar tōn palaiōn tragǭdopoiōn tis oute hoi kathexēs mimēloi ton tropon, hoi peri Philistiōna legō kai Diogenē ton ta apista grapsanta hē hoi alloi pantes hoi tous mythous anagegraphotes kai rhapsǭdēsantes, tosouton pseudos ēdynēthēsan ektypōsai,
For neither any of the old tragedians, nor their later imitators — I mean Philistion and Diogenes who wrote The Incredible Things, or all the others who wrote down and recited myths — could fashion so great a falsehood
33.8.3Holl GCS 25/31:458
ὡς οὑτοι τολμηρῶς φερόμενοι κατὰ τῆς ἑαυτῶν ζωῆς δεινὰ ἑαυτοῖς κατεσκεύασαν καὶ τὸν νοῦν τῶν πειθομένων αὐτοῖς ἀνθρώπων εἰς μωρὰς ζητήσεις περιέβαλον καὶ γενεαλογίας ἀπεράντους,
hōs houtoi tolmērōs pheromenoi kata tēs heautōn zōēs deina heautois kateskeuasan kai ton noun tōn peithomenōn autois anthrōpōn eis mōras zētēseis periebalon kai genealogias aperantous,
as these people, carried away by daring against their own life, have contrived terrible things for themselves and have entangled the minds of those who believe them in foolish questions and endless genealogies,
33.8.4Holl GCS 25/31:458
αὐτοὶ τὰ ἐν χερσὶ μὴ ἐπιστάμενοι καὶ τὰ ἐπουράνια ἐπαγγελλόμενοι μέτροις τισὶν ὁροθετεῖν καί τινων μαιωτικῶν μητρῶν ὡς ἐπουρανίων, τῶν οὐκ οὐσῶν ὡς ὑπαρχουσῶν ἐπιστήμας αναδεχόμενοι.
autoi ta en chersi mē epistamenoi kai ta epourania epangellomenoi metrois tisin horothetein kai tinōn maiōtikōn mētrōn hōs epouraniōn, tōn ouk ousōn hōs hyparchousōn epistēmas anadechomenoi.
not knowing what is in their hands, and professing to mark out heavenly things by certain measures, and claiming knowledge of certain midwife-mothers as heavenly, things that do not exist as though they did.
33.8.5Holl GCS 25/31:458
ἀκούσας δέ τις παρὰ τούτων. εἰ μὲν τῶν άφρονεστάτων εἴη, τῷ ψεύδει νομίζων τι παρʼ αὐτοῖς μετάρσιον ἐγνωκέναι ῥᾳδίως ὑπαχθήσεται »ὅτι πᾶν ὄρνεον κατὰ γένος συνάγεται, καὶ τῷ ὁμοίῳ κολληθήσεται άνήρ«, φησὶν ἡ γραφή)·
akousas de tis para toutōn. ei men tōn aphronestatōn eiē, tǭ pseudei nomizōn ti parʼ autois metarsion egnōkenai rhądiōs hypachthēsetai »hoti pan orneon kata genos synagetai, kai tǭ homoiǭ kollēthēsetai anēr«, phēsin hē graphē);
If someone hears them who is among the most foolish, he will easily be led on, thinking through the falsehood that he has learned something lofty from them ('for every bird gathers according to its kind, and a man will cleave to his like', says the Scripture);
33.8.6Holl GCS 25/31:458
εἰ δέ τις περιτύχοι αὐτοῖς τῶν συνετῶν καὶ τὸν εὔλογον λογισμὸν κεκτημένων, καταγελάσει μὲν τῆς τοσαύτης γηρῳδίας, ἀπʼ αὐτῆς δὲ τῆς ὑποθέσεως τῶν παρʼ αὐτοῖς λεγομένων τὴν ἀνατροπὴν εἴσεται. ἐλέγχονται γὰρ οὑτοι παντάπασι, καθ΄ ἑαυτῶν ὁπλιζόμενοι τὰ ψεύδη τῆς αὐτῶν ματαιοπονίας.
ei de tis peritychoi autois tōn synetōn kai ton eulogon logismon kektēmenōn, katagelasei men tēs tosautēs gērǭdias, apʼ autēs de tēs hypotheseōs tōn parʼ autois legomenōn tēn anatropēn eisetai. elenchontai gar houtoi pantapasi, kath΄ heautōn hoplizomenoi ta pseudē tēs autōn mataioponias.
but if one of the intelligent, who possesses sound reasoning, meets them, he will laugh at such great nonsense and will see the refutation from the very system of what they say. For they are wholly refuted, arming the falsehoods of their vain toil against themselves.
33.8.7Holl GCS 25/31:458
πόθεν γὰρ ὑμῖν, ὦ οὖτοι Πτολεμαῖοί τε καὶ Πτολεμαῖαι, τοῦ Βυθοῦ τὰ μέτρα καὶ αἱ μαιώσεις τῶν τοκετῶν καὶ γεννητικῶν ὑποθέσεων ἡ γνῶσις;
pothen gar hymin, ō outoi Ptolemaioi te kai Ptolemaiai, tou Bythou ta metra kai hai maiōseis tōn toketōn kai gennētikōn hypotheseōn hē gnōsis?
For where did you get, you Ptolemaean men and women, the measures of Depth and the midwiferies of births and the knowledge of generative hypotheses?
33.8.8Holl GCS 25/31:458
ὡς γὰρ παρόντες καὶ τῶν ἐπουρανίων τὰς φύσεις θεασάμενοι καὶ ὡς αὐτοῦ προόντες τοῦ παρʼ ὑμῖν Βυθοῦ καλουμένου, ἐπαγγέλλεσθε τὴν εἴδησιν ἡμῖν ὑποδεικνύναι,
hōs gar parontes kai tōn epouraniōn tas physeis theasamenoi kai hōs autou proontes tou parʼ hymin Bythou kaloumenou, epangellesthe tēn eidēsin hēmin hypodeiknynai,
For as if you had been present and seen the natures of heavenly things, and as if you had existed before the one you call Depth himself, you promise to show us the knowledge,
33.8.9Holl GCS 25/31:458
οὐδενὸς πώποτε τῶν προφητῶν τοῦτο εἰρηκότος, οὐκ αὐτοῦ Μωυσέως οὐ τῶν πρὸ αὐτοῦ οὐ τῶν μετʼ αὐτὸν οὐ τῶν εὐαγγελιστῶν οὐ τῶν ἀποστόλων, εἰ μὴ ἄρα τὰ ἐθνόμυθα ποιήματα εἴποις τῶν περὶ Ὀρφέα τε καὶ Ἠσίοδον καὶ Ἱκέσιον καὶ Στησίχορον, παρʼ οἶς αἱ τῶν ἀνθρώπων γενεαὶ μετεποιήθησαν εἰς θεῶν ἐπωνυμίας καὶ τὰ ἐν ἀνθρώποις τετελεσμένα ποιητικῶς ἐδραματουργήθη.
oudenos pōpote tōn prophētōn touto eirēkotos, ouk autou Mōyseōs ou tōn pro autou ou tōn metʼ auton ou tōn euangelistōn ou tōn apostolōn, ei mē ara ta ethnomytha poiēmata eipois tōn peri Orphea te kai Ēsiodon kai Hikesion kai Stēsichoron, parʼ ois hai tōn anthrōpōn geneai metepoiēthēsan eis theōn epōnymias kai ta en anthrōpois tetelesmena poiētikōs edramatourgēthē.
though none of the prophets ever said this — not Moses himself, nor those before him, nor those after him, nor the evangelists, nor the apostles — unless you mean the pagan myth-poems of Orpheus, Hesiod, Hicesius and Stesichorus, in which the generations of men were changed into names of gods and things done among men were dramatized poetically.
33.8.10Holl GCS 25/31:458–459
κἀκεῖνοι γὰρ οὕτως ἐνόμισαν, ἐκθειάσαντές <τε> τοὺς περὶ Δία καὶ Ρέαν καὶ Ἀθηνᾶν καὶ Ἀπόλλωνα καὶ Ἀφροδίτην καὶ τὰς τούτων κακίας γονὰν τιμήσαντες, εἰς φαντασίαν πολυθεΐας καὶ εἰδωλολατρείας τὸν κόσμον ἐνέβαλον.
kakeinoi gar houtōs enomisan, ektheiasantes <te> tous peri Dia kai Rean kai Athēnan kai Apollōna kai Aphroditēn kai tas toutōn kakias gonan timēsantes, eis phantasian polytheïas kai eidōlolatreias ton kosmon enebalon.
For they too thought so, deifying Zeus and Rhea and Athena and Apollo and Aphrodite, and honouring the vices of these as generation, they cast the world into the fantasy of polytheism and idolatry.
33.8.11Holl GCS 25/31:459
ἀλλὰ οὐκέτι μοι πολλή τις χρεία γενήσεται εἰς τὴν σοῦ, ὠ Πτολεμαῖε, ἀνατροπήν τε καὶ ἔλεγχον καὶ τῶν κατὰ σέ, ἤδη τῶν σῶν προπατόρων τὸν ἔλεγχον ἱκανῶς εἰληφότων. διὰ δὲ τῶν προειρημένων τὴν κατὰ σοῦ αἰσχύνην συστησάμενος διέξειμι τὴν τῶν ἑτέρων πλάνην, θεὸν ἐπικαλούμενος ἐπίκουρον τῆς ἡμῶν μετριότητος, ὅπως τὴν παρʼ ἑκάστῳ ἔθνει κακῶς ἐπινενοημένην ὑπόθεσιν φωράσω τε καὶ θριαμβεύσω, ἐπὶ τῇ ἐπαγγελίᾳ τῆς σπουδῆς παρὰ θεοῦ αἰτούμενος τὴν χάριν.
alla ouketi moi pollē tis chreia genēsetai eis tēn sou, ō Ptolemaie, anatropēn te kai elenchon kai tōn kata se, ēdē tōn sōn propatorōn ton elenchon hikanōs eilēphotōn. dia de tōn proeirēmenōn tēn kata sou aischynēn systēsamenos diexeimi tēn tōn heterōn planēn, theon epikaloumenos epikouron tēs hēmōn metriotētos, hopōs tēn parʼ hekastǭ ethnei kakōs epinenoēmenēn hypothesin phōrasō te kai thriambeusō, epi tę̄ epangelią tēs spoudēs para theou aitoumenos tēn charin.
But I shall no longer have much need to overturn and refute you, Ptolemy, and those of your school, since your forefathers have already received sufficient refutation. Having established your shame through what has been said, I shall go through the error of the others, calling on God as helper of our moderate ability, that I may expose and triumph over the system wickedly devised by each nation, asking God for grace for the promise of my effort.
Haer. 33, chapter 9
33.9.1Holl GCS 25/31:459
9. Ἴνα δὲ μὴ ἀβασάνιστα ᾖ τὰ τρία σου λεξείδια, ἃ δὴ πρὸς Φλώραν τὸ γύναιον ἐπιστέλλων ἐκομπάσω, <ὡ> Πτολεμαῖε ἀεὶ αἱ ὀφιώδεις διδασκαλίαι γυναικάρια σεσωρευμένα ἁμαρτίαις ἀπατῶσι, κατὰ τὸν τοῦ ἀποστόλου λόγον), καὶ] αὐτὰς δὴ τὰς λέξεις καιρίως ἐνταῦθα παραθέμενος, καὶ τὴν αὐτῶν ἀνατροπήν, ἀναγκαίαν οὐσαν εἰς τὸ μὴ καταλειφθῆναι ῥίζαν τῆς ζιζανιώδους σου σπορᾶς, ἑξῆς ἀκολούθως ποιήσομαι.
9. Ina de mē abasanista ę̄ ta tria sou lexeidia, ha dē pros Phlōran to gynaion epistellōn ekompasō, <hō> Ptolemaie aei hai ophiōdeis didaskaliai gynaikaria sesōreumena hamartiais apatōsi, kata ton tou apostolou logon), kai] autas dē tas lexeis kairiōs entautha parathemenos, kai tēn autōn anatropēn, anankaian ousan eis to mē kataleiphthēnai rhizan tēs zizaniōdous sou sporas, hexēs akolouthōs poiēsomai.
So that your three little phrases, Ptolemy, which you boasted of when writing to the little woman Flora, may not go unexamined (snake-like teachings always deceive silly women laden with sins, according to the apostle's word), having set out the very words here at the right point, I shall next, in due order, give their refutation too, which is necessary so that no root of your weed-like sowing may be left.
33.9.2Holl GCS 25/31:459
Φάσκεις γάρ, ὦ οὗτος, τὸν νόμον τριχῆ διῃρῆσθαι καὶ τὸ μὲν ἔχειν τι ἐκ τοῦ θεοῦ, τὸ δὲ ἐκ Μωυσέως, τὸ δὲ ἐκ τῶν πρεσβυτέρων.
Phaskeis gar, ō houtos, ton nomon trichē dię̄rēsthai kai to men echein ti ek tou theou, to de ek Mōyseōs, to de ek tōn presbyterōn.
For you declare, sir, that the law is divided in three: that one part has something from God, another from Moses, and another from the elders.
33.9.3Holl GCS 25/31:459
καὶ ὅτι μὲν <ὅπερ> ἐκ τῶν πρεσβυτέρων οἴει γεγραμμένον οὐκ ἔχεις που ἀποδεῖξαι, τοῦτό ἐστι δῆλον. οὐδαμοῦ γὰρ ἐν νόμῳ ἐμφέρονται αἱ τῶν πρεσβυτέρων παραδόσεις. ἀλλὰ ἀγνοῶν καὶ τὰς βίβλους καὶ τὴν ἀλήθειαν φαντάζῃ συκοφαντῶν καὶ τὰς ἀκολουθίας † ἀγνοῶν ἑκάστης ἀκριβοῦς εἰδήσεως.
kai hoti men <hoper> ek tōn presbyterōn oiei gegrammenon ouk echeis pou apodeixai, touto esti dēlon. oudamou gar en nomǭ empherontai hai tōn presbyterōn paradoseis. alla agnoōn kai tas biblous kai tēn alētheian phantazę̄ sykophantōn kai tas akolouthias † agnoōn hekastēs akribous eidēseōs.
And it is plain that you cannot show anywhere ⟨what⟩ you suppose was written by the elders. For nowhere in the law are the traditions of the elders included. But, ignorant of both the books and the truth, you imagine things, slandering, and ignorant of the sequence … of every accurate knowledge.
33.9.4Holl GCS 25/31:459–460
αἱ γὰρ παραδόσεις τῶν πρεσβυτέρων δευτερώσεις παρὰ τοῖς Ἰουδαίοις λέγονται. εἰσὶ δὲ αὗται τέσσαρες· μία μὲν ἡ εἰς ὄνομα Μωυσέως φερομένη, δευτέρα δὲ ἡ τοῦ καλουμένου Ραββὶ Ἀκίβα, τρίτη Ἀδδᾶ ἤτοι Ἰούδα, τετάρτη τῶν υἱῶν Ἀσαμωναίου. ἐπεὶ ποῦ ἔχεις, φιλόνεικε καὶ άκατάστατε τὴν γνώμην.
hai gar paradoseis tōn presbyterōn deuterōseis para tois Ioudaiois legontai. eisi de hautai tessares; mia men hē eis onoma Mōyseōs pheromenē, deutera de hē tou kaloumenou Rabbi Akiba, tritē Adda ētoi Iouda, tetartē tōn huiōn Asamōnaiou. epei pou echeis, philoneike kai akatastate tēn gnōmēn.
For the traditions of the elders are called 'deuteroses' among the Jews. There are four of them: one current under the name of Moses; the second that of the one called Rabbi Akiba; the third that of Adda, or Judah; the fourth that of the sons of Asamonaeus. For where, contentious and unstable man, can you
33.9.5Holl GCS 25/31:460
δεῖξαι ἐν ταῖς πέντε βιβλοις τῆς πεντατεύχου καὶ θεοῦ νομοθεσίας ὅτι ἐρρήθη ὁ λόγος ὁ παρὰ τῷ σωτῆρι εἰρημένος > ἐρεῖ τῷ πατρὶ αὐτοῦ κορβὰν ὅ ἐστι δῶρον, οὐκ ὠφεληθήσεταί τι ἐξ αὐτοῦ‘;
deixai en tais pente biblois tēs pentateuchou kai theou nomothesias hoti errēthē ho logos ho para tǭ sōtēri eirēmenos > erei tǭ patri autou korban ho esti dōron, ouk ōphelēthēsetai ti ex autou‘?
show in the five books of the Pentateuch and of God's legislation that the saying reported by the Saviour was spoken: '[Whoever] says to his father, Corban, that is, a gift, will gain nothing from him'?
33.9.6Holl GCS 25/31:460
ἀλλὰ οὐχ ἔχεις δεῖξαι. ἄρα γοῦν ἐξέπεσέ σου ὁ λόγος, τοῦ ῥήματος οὐδαμοῦ ἐν τῇ πεντατεύχῳ ἐμφερομένου.
alla ouch echeis deixai. ara goun exepese sou ho logos, tou rhēmatos oudamou en tę̄ pentateuchǭ empheromenou.
But you cannot show it. So your argument has collapsed, since the saying is nowhere contained in the Pentateuch.
33.9.7Holl GCS 25/31:460
καὶ μάτην τὴν ὑπὸ σοῦ ἠπατημένην Φλώραν ἐφάντασας τὰ δὲ ὑπὸ Μωυσέως * οὐκ ἐκτὸς τοῦ θεοῦ καὶ αὐτὰ ἐνομοθετήθη, άλλὰ ἐκ τοῦ θεοῦ διὰ Μωυσέως, ὅ καὶ ἐξ αὐτῆς τῆς τοῦ σωτῆρος ἐπικρίσεως δείκνυται. αὐτὰς γὰρ ἄς παρήγαγες μαρτυρίας κατὰ σαυτοῦ ἐπισυνήγαγες.
kai matēn tēn hypo sou ēpatēmenēn Phlōran ephantasas ta de hypo Mōyseōs * ouk ektos tou theou kai auta enomothetēthē, alla ek tou theou dia Mōyseōs, ho kai ex autēs tēs tou sōtēros epikriseōs deiknytai. autas gar as parēgages martyrias kata sautou episynēgages.
And you have deceived Flora, whom you led astray, in vain. The things [legislated] by Moses … were not legislated apart from God either, but from God through Moses, as is shown by the Saviour's own judgement. For you have gathered against yourself the very testimonies you brought forward.
33.9.8Holl GCS 25/31:460
φάσκει γὰρ ὁ κύριος ἐν τῷ εὐαγγελίῳ ὅτι »Μωυσῆς ἔγραψεν κατὰ τὴν σκληροκαρδίαν ὺμῶν«. ὄ δὲ ἔγραψε Μωυσῆς οὐκ ἐκτὸς βουλήσεως θεοῦ ἔγραψεν, άλλʼ ἐκ πνεύματος ἁγίου ἐνομοθέτησε.
phaskei gar ho kyrios en tǭ euangeliǭ hoti »Mōysēs egrapsen kata tēn sklērokardian ymōn«. o de egrapse Mōysēs ouk ektos boulēseōs theou egrapsen, allʼ ek pneumatos hagiou enomothetēse.
For the Lord says in the Gospel, 'Moses wrote according to your hardness of heart.' But what Moses wrote he did not write apart from God's will; he legislated by the Holy Spirit.
33.9.9Holl GCS 25/31:460
λέγει γὰρ ὁ κύριος ἐν τῷ εὐαγγελίῳ »ὅ ὁ θεὸς συνέζευξεν, ἄνθρωπος μὴ χωριζέτω«. καὶ πῶς συνέζευξεν, διεξῆλθεν * τὸ ῥῆμα ἵνα μάθωμεν λέγων »ἀντὶ τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα αὐτοῦ καὶ κολληθήσεται τῇ γυναικὶ αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν«.
legei gar ho kyrios en tǭ euangeliǭ »ho ho theos synezeuxen, anthrōpos mē chōrizetō«. kai pōs synezeuxen, diexēlthen * to rhēma hina mathōmen legōn »anti toutou kataleipsei anthrōpos ton patera autou kai tēn mētera autou kai kollēthēsetai tę̄ gynaiki autou, kai esontai hoi dyo eis sarka mian«.
For the Lord says in the Gospel, 'What God has joined together, let man not separate.' And how he joined them he explained …, so that we might learn the saying: 'For this reason a man shall leave his father and his mother and be joined to his wife, and the two shall become one flesh.'
33.9.10Holl GCS 25/31:460
εἶτα ἐπιφέρει λέγων »ὅ οὖν ὁ θεὸς συνέζευξεν, ἄνθρωπος μὴ χωριζέτω«· καίτοι γε οὐδαμοῦ τοῦ κυρίου τοῦτο εἰρηκότος, ὁπηνίκα τὸν Ἀδὰμ καὶ τὴν Εὔαν ἔπλασεν ἢ μόνον »ποιήσωμεν αὐτῷ κατʼ αὐτὸν βοηθόν«.
eita epipherei legōn »ho oun ho theos synezeuxen, anthrōpos mē chōrizetō«; kaitoi ge oudamou tou kyriou touto eirēkotos, hopēnika ton Adam kai tēn Euan eplasen ē monon »poiēsōmen autǭ katʼ auton boēthon«.
Then he adds, 'What therefore God has joined together, let man not separate'; although the Lord nowhere said this when he fashioned Adam and Eve, but only, 'Let us make him a helper like him.'
33.9.11Holl GCS 25/31:460
ἀλλὰ τοῦτο ὑπὸ τοῦ Ἀδὰμ εἴρηται, ὅτε ἀνέστη ἐκ τοῦ ὕπνου καὶ εἶπεν »τοῦτο νῦν ὀστοῦν ἐκ τῶν ὀστῶν μου καὶ σὰρξ ἐκ τῆς σαρκός μου· αὕτη κληθήσεται γυνὴ ὄτι ἐκ τοῦ ἀνδρὸς αὐτῆς ἐλήφθη αὕτη«· εἶτά φησιν »ἀντὶ τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα αὐτοῦ, καὶ κολληθήσεται τῇ γυναικὶ αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν‘.
alla touto hypo tou Adam eirētai, hote anestē ek tou hypnou kai eipen »touto nyn ostoun ek tōn ostōn mou kai sarx ek tēs sarkos mou; hautē klēthēsetai gynē oti ek tou andros autēs elēphthē hautē«; eita phēsin »anti toutou kataleipsei anthrōpos ton patera autou kai tēn mētera autou, kai kollēthēsetai tę̄ gynaiki autou, kai esontai hoi dyo eis sarka mian‘.
But this was said by Adam, when he rose from sleep and said, 'This now is bone of my bones and flesh of my flesh; she shall be called woman, because she was taken out of her man.' Then he says, 'For this reason a man shall leave his father and his mother and be joined to his wife, and the two shall become one flesh.'
33.9.12Holl GCS 25/31:460–461
οὐ τοῦ θεοῦ τοίνυν τοῦτο εἰπόντος, τοῦ δὲ Ἀδὰμ εἰρηκότος, τοῦ κυρίου δὲ ἐπιμαρτυροῦντος ἐν τῷ εὐαγγελίῳ θεοῦ εἶναι τὸ ῥῆμα τὸ διὰ τοῦ Ἀδὰμ εἰρημένον, ἀπʼ αὐτῆς τῆς ὑποθέσεως ἔδειξεν, ὅτι ἐκεῖ μὲν Ἀδὰμ εἴρηκεν θεοῦ δὲ βουλήσει ἐφθέγγετο καὶ ὼδε ὁ Μωυσῆς ἐνομοθέτησεν θεοῦ αὐτῷ καταγγείλαντος τὴν νομοθεσίαν. καὶ αὑται μὲν ἤδη αἱ δύο σου λέξεις διέπεσον, καὶ οὐ πόρρωθεν, ἀλλὰ ἀπʼ αὐτῆς τῆς χρήσεως.
ou tou theou toinyn touto eipontos, tou de Adam eirēkotos, tou kyriou de epimartyrountos en tǭ euangeliǭ theou einai to rhēma to dia tou Adam eirēmenon, apʼ autēs tēs hypotheseōs edeixen, hoti ekei men Adam eirēken theou de boulēsei ephthengeto kai ōde ho Mōysēs enomothetēsen theou autǭ katangeilantos tēn nomothesian. kai hautai men ēdē hai dyo sou lexeis diepeson, kai ou porrōthen, alla apʼ autēs tēs chrēseōs.
Since, then, God did not say this, but Adam said it, while the Lord testifies in the Gospel that the saying spoken through Adam is God's, he has shown from the very case that there Adam spoke, yet uttered it by God's will, and here Moses legislated, God announcing the legislation to him. And so these two phrases of yours have already fallen, and not from far off, but from your own citation.
33.9.13Holl GCS 25/31:461
καὶ ὅτι μὲν νομοθεσία θεοῦ ἔστιν, τοῦτο δῆλον. πανταχοῦ δὲ θεὸς νομοθετεῖ τὰ μὲν εἰς χρόνους, τὰ δὲ εἰς τύπους, τὰ δὲ εἰς άποκάλυψιν τῶν μελλόντων ἔσεσθαι ἀγαθῶν, ὦν ἐλθὼν ὁ κύριος ἡμῶν Ἰησοῦς Χριστὸς ἔδειξε τὴν πλήρωσιν ἐν τῷ εὐαγγελίῳ.
kai hoti men nomothesia theou estin, touto dēlon. pantachou de theos nomothetei ta men eis chronous, ta de eis typous, ta de eis apokalypsin tōn mellontōn esesthai agathōn, ōn elthōn ho kyrios hēmōn Iēsous Christos edeixe tēn plērōsin en tǭ euangeliǭ.
That it is God's legislation is clear. Everywhere God legislates some things for particular times, some as types, and some for the revelation of the good things to come, whose fulfilment our Lord Jesus Christ showed in the Gospel when he came.
Haer. 33, chapter 10
33.10.1Holl GCS 25/31:461
10. Τὰ δὲ τῆς παρὰ σοὶ ἑτέρας θεῶν διαιρέσεως τριχῆ πάλιν διαιρεθείσης ἐπαναλαβὼν καὶ αὐτὰ δείξω παρὰ σοὶ σεσυκοφαντημένα καὶ οὐκ ἄλλο τι ὄν ἀλλὰ γόητος τὸ ἔργον.
10. Ta de tēs para soi heteras theōn diaireseōs trichē palin diairetheisēs epanalabōn kai auta deixō para soi sesykophantēmena kai ouk allo ti on alla goētos to ergon.
Taking up again your other division, of gods, again divided in three, I shall show that it too has been slanderously invented by you, and is nothing but a charlatan's work.
33.10.2Holl GCS 25/31:461
ποῖος γὰρ ἡμῖν τρίτος θεὸς πάρεστιν, ἐκ δύο συσταθεὶς ὁμοιωμάτων καὶ οὔθʼ ἕτερον ὤν τῶν δύο, οὔτε τὴν κακίαν ἔχων καὶ ἀδικίαν ὡς ἔφης, οὔτε τὴν ἀγαθότητα καὶ φωτεινὴν οὐσίαν, μεσαίτατος δὲ ὤν δίκαιος;
poios gar hēmin tritos theos parestin, ek dyo systatheis homoiōmatōn kai outhʼ heteron ōn tōn dyo, oute tēn kakian echōn kai adikian hōs ephēs, oute tēn agathotēta kai phōteinēn ousian, mesaitatos de ōn dikaios?
For what third god is presented to us, composed of two likenesses and being neither of the two, having neither wickedness and injustice, as you said, nor goodness and luminous substance, but being just, in the very middle?
33.10.3Holl GCS 25/31:461
καὶ γὰρ ἀληθῶς ἀλλότριος ὤν πάσης δικαιοσύνης εἰκότως άγνοεῖς τί ποτέ ἐστι δικαιοσύνη, ἑτέραν αὐτὴν παρὰ τὴν ἀγαθότητα νομίζων. πολὺ δὲ ἐλεγχθήσῃ, ὠ ῥᾳδιουργὲ καὶ ἀλλότριε τῆς ἀληθείας· οὐδαμόθεν γὰρ γίνεται τὸ δίκαιον ἀλλʼ ἐξ ἀγαθότητος καὶ οὐδὲ ἄλλως τις γενήσεται ἀγαθός, εἰ μὴ ᾖ δίκαιος.
kai gar alēthōs allotrios ōn pasēs dikaiosynēs eikotōs agnoeis ti pote esti dikaiosynē, heteran autēn para tēn agathotēta nomizōn. poly de elenchthēsę̄, ō rhądiourge kai allotrie tēs alētheias; oudamothen gar ginetai to dikaion allʼ ex agathotētos kai oude allōs tis genēsetai agathos, ei mē ę̄ dikaios.
Truly, being a stranger to all justice, you naturally do not know what justice is, thinking it different from goodness. But you will be fully refuted, you trickster and stranger to the truth: justice comes from nowhere but from goodness, and no one will be good in any other way unless he is just.
33.10.4Holl GCS 25/31:461
ὅθεν καὶ ὁ κύριος, ἐπαινῶν τὴν νομοθεσίαν καὶ τοὺς αὐτῆς δικαίους, ἔλεγεν »κοσμεῖτε τοὺς τάφους τῶν προφητῶν καὶ οἰκοδομεῖτε τὰ μνημεῖα τῶν δικαίων, καὶ οἱ πατέρες ὑμῶν ἀπέκτειναν αὐτούς«. πόθεν δὲ γεγόνασι προφῆται καὶ δίκαιόι ἀλλʼ ἢ ἀπὸ τῆς τοῦ πατρὸς ἀγαθότητος;
hothen kai ho kyrios, epainōn tēn nomothesian kai tous autēs dikaious, elegen »kosmeite tous taphous tōn prophētōn kai oikodomeite ta mnēmeia tōn dikaiōn, kai hoi pateres hymōn apekteinan autous«. pothen de gegonasi prophētai kai dikaioi allʼ ē apo tēs tou patros agathotētos?
Hence the Lord too, praising the legislation and its righteous, said, 'You adorn the tombs of the prophets and build the monuments of the righteous, and your fathers killed them.' And where did prophets and righteous come from, if not from the Father's goodness?
33.10.5Holl GCS 25/31:461
καὶ ἵνα δείξῃ ὅτι ἐν τῷ μέρει τῆς ἀγαθότητος ὁ δίκαιος ἔστηκεν, ἔλεγεν »ὅμοιοι γένεσθε τῷ πατρὶ ὑμῶν τῷ ἐν τοῖς οὐρανοῖς, ὅτι άνατέλλει αὐτοῦ τὸν ἥλιον ἐπὶ άγαθοὺς καὶ πονηροὺς καὶ βρέχει ἐπὶ δικαίους καὶ άδίκους«, ἵνα δείξῃ τὸ δίκαιον ἀγαθὸν καὶ τὸ ἀγαθὸν δίκαιον καὶ τὸ πονηρὸν ἄδικον καὶ τὸ ἄδικον πονηρόν.
kai hina deixę̄ hoti en tǭ merei tēs agathotētos ho dikaios estēken, elegen »homoioi genesthe tǭ patri hymōn tǭ en tois ouranois, hoti anatellei autou ton hēlion epi agathous kai ponērous kai brechei epi dikaious kai adikous«, hina deixę̄ to dikaion agathon kai to agathon dikaion kai to ponēron adikon kai to adikon ponēron.
And to show that the just man stands on the side of goodness, he said, 'Be like your Father in heaven, for he makes his sun rise on the good and the evil and sends rain on the just and the unjust', to show that the just is good and the good just, and the evil unjust and the unjust evil.
33.10.6Holl GCS 25/31:461
Τὴν δὲ ἐπιπλοκὴν ἣν ἔφης τοῦ νόμου οὐ δύνασαι ἀποδεῖξαι. ῥᾳδίως γὰρ συκοφαντῶν τὸν νόμον, ἐπιπλοκήν τινα αὐτῷ προσάπτων, διὰ τὸ εἰρηκέναι τὸν νόμον »ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὁδόντα ἀντὶ ὁδόντος« καὶ ἐπειδὴ φονεύει ὁ νόμος τὸν φονευτήν.
Tēn de epiplokēn hēn ephēs tou nomou ou dynasai apodeixai. rhądiōs gar sykophantōn ton nomon, epiplokēn tina autǭ prosaptōn, dia to eirēkenai ton nomon »ophthalmon anti ophthalmou kai hodonta anti hodontos« kai epeidē phoneuei ho nomos ton phoneutēn.
And you cannot prove the entanglement of the law that you spoke of. For you easily slander the law, attaching some entanglement to it, because the law said 'eye for eye and tooth for tooth', and because the law puts the murderer to death.
33.10.7Holl GCS 25/31:461–462
ἀλλὰ ἐξ αὐτῆς τῆς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ πραγματείας δειχθήσεται ὅτι οὐκ ἐπιπλοκή τις ἦν, ἀλλʼ ἡ αὐτὴ ἦν νομοθεσία καὶ τὸ αὐτὸ ἐνεργεῖ. τῇ ὑπὸ τοῦ σωτῆρος εἰρημένῃ ἐντολῇ ὅτι »ἐάν τίς σε τυπτησῃ εἰς τὴν δεξιὰν σιαγόνα, στρέψον αὐτῷ καὶ τὴν ἄλλην«.
alla ex autēs tēs tou kyriou hēmōn Iēsou Christou pragmateias deichthēsetai hoti ouk epiplokē tis ēn, allʼ hē autē ēn nomothesia kai to auto energei. tę̄ hypo tou sōtēros eirēmenę̄ entolę̄ hoti »ean tis se typtēsę̄ eis tēn dexian siagona, strepson autǭ kai tēn allēn«.
But from the very conduct of our Lord Jesus Christ it will be shown that there was no entanglement, but it was the same legislation and it works the same thing as the commandment spoken by the Saviour: 'If anyone strikes you on the right cheek, turn to him the other also.'
33.10.8Holl GCS 25/31:462
καὶ <γὰρ καὶ> ὁ νόμος πάλαι τοῦτο κατεσκεύαζε λέγων »όφθαλμὸν ἀντὶ ὀφθαλμοῦ‘, τουτέστιν »στρέψον αὐτῷ τὴν σιαγόνα«. ἴνα γὰρ διαφύγοι ἄ πάθοι ἄν εἰ πλήξει, παρεῖκε τὴν σιαγόνα τῷ τύπτοντι, εἰδὼς ὅτι εἰ ἀφέλοι ὀφθαλμόν. τὰ αὐτὰ πείσεται διὰ τὸν νόμον.
kai <gar kai> ho nomos palai touto kateskeuaze legōn »ophthalmon anti ophthalmou‘, toutestin »strepson autǭ tēn siagona«. ina gar diaphygoi a pathoi an ei plēxei, pareike tēn siagona tǭ typtonti, eidōs hoti ei apheloi ophthalmon. ta auta peisetai dia ton nomon.
For the law too long ago was bringing this about by saying 'eye for eye', that is, 'turn your cheek to him'. For in order to escape what he would suffer if he struck, one would offer his cheek to the striker, knowing that if he put out an eye he would suffer the same because of the law.
Haer. 33, chapter 11
33.11.1Holl GCS 25/31:462
11. Ὡς γὰρ ὁ πατὴρ βούλεται παιδεύειν τὰ τέκνα καὶ ἑκάστῃ ἡλικίᾳ ἁρμοζόμενος προβαίνει τῇ παιδείᾳ, καὶ οὐκ ἴσως τὸ μικρὸν βρέφος παιδεύει τῷ μειρακίῳ οὐδὲ τὸ μειράκιον ὡσαύτως τῷ νεανίσκῳ οὐδὲ τὸν νεανίαν τῷ τελείῳ άνδρί,
11. Hōs gar ho patēr bouletai paideuein ta tekna kai hekastę̄ hēlikią harmozomenos probainei tę̄ paideią, kai ouk isōs to mikron brephos paideuei tǭ meirakiǭ oude to meirakion hōsautōs tǭ neaniskǭ oude ton neanian tǭ teleiǭ andri,
For as a father wants to train his children and advances in training by adapting to each age, and does not train the small infant like the boy, nor the boy like the youth, nor the young man like the grown man,
33.11.2Holl GCS 25/31:462
άλλὰ τῷ μὲν ὐποτιτθίῳ διὰ δακτύλου παιδεία γίνεται, παιδίῳ δὲ μείζονι διὰ χειρὸς ῥαπίσματος, μειρακίῳ δὲ διὰ ἱμάντος, νεανίσκῳ διὰ ῥάβδου, ἀνδρὶ δὲ ἐκδίκησις τῶν μειζόνων παραπτωμάτων μαχαίρᾳ διὰ νόμου, οὕτως καὶ ὁ κύριος ἐξῆς ἐνομοθέτει ἑκάστῃ γενεᾷ τὰ ἁρμόζοντα.
alla tǭ men ypotitthiǭ dia daktylou paideia ginetai, paidiǭ de meizoni dia cheiros rhapismatos, meirakiǭ de dia himantos, neaniskǭ dia rhabdou, andri de ekdikēsis tōn meizonōn paraptōmatōn machairą dia nomou, houtōs kai ho kyrios exēs enomothetei hekastę̄ geneą ta harmozonta.
but the nursling is corrected with a finger, the bigger child with a slap of the hand, the boy with a strap, the youth with a rod, and the man is punished for greater offences with the sword through the law — so too the Lord legislated in turn what suited each generation.
33.11.3Holl GCS 25/31:462
ἐκείνους μὲν γὰρ φόβῳ ἐσωφρόνιξεν, ὡς παιδίοις μικροῖς διαλεγόμενος καὶ άγνοοῦσι τὴν δύναμιν τοῦ ἁγίου πνεύματος, τοὺς δὲ τελείους τελείων ἠξίου μυστηρίων.
ekeinous men gar phobǭ esōphronixen, hōs paidiois mikrois dialegomenos kai agnoousi tēn dynamin tou hagiou pneumatos, tous de teleious teleiōn ēxiou mystēriōn.
Those he restrained by fear, as speaking to little children who did not know the power of the Holy Spirit; but the perfect he counted worthy of perfect mysteries.
33.11.4Holl GCS 25/31:462
ρίων. καὶ ἐν τῷ εὐαγγελίῳ γὰρ οὑτω πως λέγει τοῖς μαθηταῖς ἐν πολλοῖς τόποις »οὐκ οἴδατε τί ποιῶ, ὕστερον δὲ γνώσεσθε«, τουτέστιν ὅταν τέλειοι γένησθε· καὶ πάλιν »οὐκ ᾔδεισαν, ἕως ἀνέστη ἐκ τῶν νεκρῶν‘.
riōn. kai en tǭ euangeliǭ gar houtō pōs legei tois mathētais en pollois topois »ouk oidate ti poiō, hysteron de gnōsesthe«, toutestin hotan teleioi genēsthe; kai palin »ouk ę̄deisan, heōs anestē ek tōn nekrōn‘.
For in the Gospel he says to the disciples in many places something like, 'You do not know what I am doing, but afterwards you will know', that is, when you become perfect; and again, 'They did not know until he rose from the dead.'
33.11.5Holl GCS 25/31:462
ὁ δὲ Παῦλος »οὔπω γὰρ ἠδύνασθε, άλλʼ οὐδὲ ἔτι δύνασθε«, δεικνὺς ὅτι καιρῶν προϊόντων τελειότεραι ἐντολαί, οὖσαι μὲν αἱ αὐταί, μεταβαλλόμεναι δὲ εἰς ἑτέραν σχέσιν, ἀλλὰ τοῖς νέοις μὲν ἄλλως σχηματιζόμεναι, ἑτέρως δὲ τοῖς ἐντελεστέροις.
ho de Paulos »oupō gar ēdynasthe, allʼ oude eti dynasthe«, deiknys hoti kairōn proïontōn teleioterai entolai, ousai men hai autai, metaballomenai de eis heteran schesin, alla tois neois men allōs schēmatizomenai, heterōs de tois entelesterois.
And Paul: 'For you were not yet able, and even now you are not able', showing that as times went on the commandments were more perfect, being the same, but changed into another form, shaped one way for the young and differently for the more mature.
33.11.6Holl GCS 25/31:462
νομοθετήσας γὰρ ὁ νόμος »ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ« οὐκ εἶπεν αὐτοῖς, ἐκβάλετε ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ, ἀλλʼ ἐὰν ἐκβάλῃ τις ὀφθαλμόν, ἐκβληθήσεται ὁ ὀφθαλμὸς τοῦ ἐκβαλόντος· ἕκαστος δὲ φειδόμενος τοῦ ἰδίου σώματος παρεδίδου τὴν σιαγόνα τύπτεσθαι καὶ οὐκ ἔτυπτε.
nomothetēsas gar ho nomos »ophthalmon anti ophthalmou« ouk eipen autois, ekbalete ophthalmon anti ophthalmou, allʼ ean ekbalę̄ tis ophthalmon, ekblēthēsetai ho ophthalmos tou ekbalontos; hekastos de pheidomenos tou idiou sōmatos paredidou tēn siagona typtesthai kai ouk etypte.
For when the law legislated 'eye for eye', it did not tell them, 'Put out an eye for an eye', but, 'If anyone puts out an eye, the eye of the one who put it out shall be put out.' And each, sparing his own body, offered his cheek to be struck and did not strike.
33.11.7Holl GCS 25/31:462–463
καὶ ἀπὸ τότε ἐφυλάττετο τὰ νῦν ἐν τῷ εὐαγγελίῳ τηλαυγῶς εἰρημένα, τότε μὲν ἀνάγκῃ ὡς νέων σωφρονιζομένων, νῦν δὲ προαιρέσει ἄτε δὴ τελείων πειθομένων.
kai apo tote ephylatteto ta nyn en tǭ euangeliǭ tēlaugōs eirēmena, tote men anankę̄ hōs neōn sōphronizomenōn, nyn de proairesei ate dē teleiōn peithomenōn.
And from that time what is now clearly said in the Gospel was kept: then by necessity, as the young were disciplined, now by choice, since the perfect are persuaded.
33.11.8Holl GCS 25/31:463
εἰ δὲ φάσκεις περιπλοκὴν εἶναι ταύτην, τὸ λέγειν »ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ‘ καὶ τὸ τὸν φονέα φονεύεσθαι, ἰδοὺ καὶ περὶ τῆς ὴμέρας τῆς κρίσεως βλέπομεν τὸν σωτῆρα λέγοντα »ὅτι ελεύσεται ὸ αὐτοῦ δεσπότης« τοῦτο δὲ περὶ ἑαυτοῦ ἔλεγεν, αὐτὸς πάντων ὤν δεσπότης) καί φησιν »καὶ διχοτομήσει αὐτὸν τὸν δοῦλον καὶ τὸ μέρος αύτοῦ μετὰ τῶν ἀπίστων θήσει«.
ei de phaskeis periplokēn einai tautēn, to legein »ophthalmon anti ophthalmou‘ kai to ton phonea phoneuesthai, idou kai peri tēs ēmeras tēs kriseōs blepomen ton sōtēra legonta »hoti eleusetai o autou despotēs« touto de peri heautou elegen, autos pantōn ōn despotēs) kai phēsin »kai dichotomēsei auton ton doulon kai to meros autou meta tōn apistōn thēsei«.
And if you say that this is an entanglement — saying 'eye for eye' and that the murderer be killed — see, about the day of judgement too we see the Saviour saying, 'His master will come' (he said this about himself, being master of all), and he says, 'and will cut that servant in two and assign his portion with the unbelievers.'
33.11.9Holl GCS 25/31:463
οὐκοῦν καὶ κατὰ τοῦ σωτῆρος ἐξοπλίζῃ συκοφαντῶν πάλιν ῥήματα καὶ εἴποις ἂν τοῦτον μὴ εἶναι ἀγαθόν καίτοι γε ἐκ πατρὸς ἀγαθοῦ γεγεννημένον καὶ ἀγαθὸν ὄντα), ἀλλὰ δίκαιον καὶ οὐθ᾿] ἕτερον παρὰ τὸν πατέρα.
oukoun kai kata tou sōtēros exoplizę̄ sykophantōn palin rhēmata kai eipois an touton mē einai agathon kaitoi ge ek patros agathou gegennēmenon kai agathon onta), alla dikaion kai outh᾿] heteron para ton patera.
So you are arming yourself against the Saviour too, slandering his words again, and you might say that he is not good (though he was begotten of a good Father and is good), but just, and different from the Father.
33.11.10Holl GCS 25/31:463
δύνασαι ἄρα καὶ αὐτὸν ἀπαλλοτριοῦν τῆς τοῦ πατρὸς οὐσίας, ὠ οὺτος, ὁ προελθὼν ἡμῖν πάλιν διαιρέτης καὶ γεωμέτρης τῶν νόμων, τριχῶς τὰ πάντα διαιρῶν.
dynasai ara kai auton apallotrioun tēs tou patros ousias, ō outos, ho proelthōn hēmin palin diairetēs kai geōmetrēs tōn nomōn, trichōs ta panta diairōn.
So you can even estrange him from the Father's substance, you there, who have come forward to us again as a divider and geometer of laws, dividing everything in three.
33.11.11Holl GCS 25/31:463
καὶ τῷ μὲν εἰπεῖν ὅτι εἰς τύπους συμβολικῶς τινα ἐν τῷ νόμῳ γέγραπται, ὀλίγα παρήψω τῆς ἀληθείας, ἴνα διὰ τῶν ὀλίγων δυνηθῇς καὶ εἰς τὰ ἄλλα ἀπατῆσαι.
kai tǭ men eipein hoti eis typous symbolikōs tina en tǭ nomǭ gegraptai, oliga parēpsō tēs alētheias, ina dia tōn oligōn dynēthę̄s kai eis ta alla apatēsai.
And in saying that some things were written in the law symbolically as types, you touched a little on the truth, so that through the little you might be able to deceive in other things.
33.11.12Holl GCS 25/31:463
καὶ γὰρ τῷ ὄντι »ἐκείνοις τυπικῶς συνέβαινεν, ἐγράφη δὲ ἡμῖν εἰς νουθεσίαν, εἰς οὕς τὰ τέλη τῶν αἰώνων κατήντησεν«, > φησιν ὁ ἁγιώτατος ἀπόστολος, περί τε περιτομῆς λέγων καὶ σαββάτου καὶ τῶν ἄλλων.
kai gar tǭ onti »ekeinois typikōs synebainen, egraphē de hēmin eis nouthesian, eis hous ta telē tōn aiōnōn katēntēsen«, > phēsin ho hagiōtatos apostolos, peri te peritomēs legōn kai sabbatou kai tōn allōn.
For indeed 'these things happened to them as types, but were written for our admonition, on whom the ends of the ages have come', says the most holy apostle, speaking of circumcision, sabbath and the rest.
33.11.13Holl GCS 25/31:463
εἴθε δὲ τὰ πάντα ἠλήθευες καὶ οὐκέτι τρίτον μέσον θεὸν τὸν μὴ ὄντα ἔφερες ὴμῖν, μᾶλλον δὲ σαυτῷ καὶ τοῖς ὑπὸ σοῦ ήπατημένοις.
eithe de ta panta ēlētheues kai ouketi triton meson theon ton mē onta epheres ēmin, mallon de sautǭ kai tois hypo sou ēpatēmenois.
Would that you had spoken the truth in all things, and were no longer bringing us a non-existent third, middle god — or rather to yourself and to those deceived by you.
Haer. 33, chapter 12
33.12.1Holl GCS 25/31:463
12. Νομίζω δὲ καὶ ἐν τῷ παρόντι ἱκανῶς πρὸς τάς σου λέξεις, ὦ ἀγύρτα, εἰρῆσθαι, ὦν ποιήσας τὸν ἔλεγχον ἐπὶ τὰς ἐξῆς αἱρέσεις βαδιοῦμαι, τὸν αὐτὸν θεὸν συνήθως ἐπικαλούμενος ἐπικουρῆσαι τῇ ἡμῶν μετριότητι εἰς τὸ φωρᾶσαι ἑκάστης αἱρέσεως παραπεποιημένης τὸν ἔλεγχον.
12. Nomizō de kai en tǭ paronti hikanōs pros tas sou lexeis, ō agyrta, eirēsthai, ōn poiēsas ton elenchon epi tas exēs haireseis badioumai, ton auton theon synēthōs epikaloumenos epikourēsai tę̄ hēmōn metriotēti eis to phōrasai hekastēs haireseōs parapepoiēmenēs ton elenchon.
I think that for the present enough has been said against your phrases, you charlatan. Having refuted them, I shall go on to the next heresies, as usual calling on the same God to help our moderate ability to expose the refutation of each counterfeit heresy.
33.12.2Holl GCS 25/31:463
ὅτι μὲν γὰρ συρίγμασιν ἑαυτοῦ, ὡς ἀπὸ θαλάσσης ἀνελθὼν καραρίας καὶ ἔχιδναν προκαλούμενος, τὴν Φλώραν διὰ τῶν γραμμάτων αὐτήν τε καὶ ἄλλους σὺν αὐτῇ ἠπάτησεν, δέδεικται ἐν τοῖς εἰρημένοις· ἐν δὲ τῇ
hoti men gar syrigmasin heautou, hōs apo thalassēs anelthōn kararias kai echidnan prokaloumenos, tēn Phlōran dia tōn grammatōn autēn te kai allous syn autę̄ ēpatēsen, dedeiktai en tois eirēmenois; en de tę̄
That he deceived Flora by his hissings through his letter — like a sea lamprey coming up from the sea and calling out a viper — both her and others with her, has been shown in what has been said. But in the
33.12.3Holl GCS 25/31:463–464
τῆς ἀληθείας σαγήνῃ ἡς τὸ αἴνιγμα ὁ κύριος ἐν τῷ εύαγγελίῳ βασιλείαν ούρανῶν άπεφήνατο ἐνειλήσαντες καἰ τῶν πονηρῶν ἰχθύων ἕνα ὄντα αύτὸν ἐλέγξαντες τῷ τὰ μοχθηρὰ ῥήματα αὐτοῦ φωρατὰ ποιῆσαι, τῇ τῆς άληθοῦς πίστεως διδασκαλίᾳ ἡττήσαμεν.
tēs alētheias sagēnę̄ hēs to ainigma ho kyrios en tǭ euangeliǭ basileian ouranōn apephēnato eneilēsantes kai tōn ponērōn ichthyōn hena onta auton elenxantes tǭ ta mochthēra rhēmata autou phōrata poiēsai, tę̄ tēs alēthous pisteōs didaskalią hēttēsamen.
net of the truth, whose parable the Lord in the Gospel declared to be the kingdom of heaven, having enclosed him as one of the bad fish and refuted him by exposing his wicked words, we have defeated him with the teaching of the true faith.
33.12.4Holl GCS 25/31:464
ἐν τῇ τοῦ θεοῦ τοίνυν δυνάμει συντρίψαντες τοῦτον αὐτοὶ μὲν θεῷ εὐχαριστήσωμεν, ἐπὶ δὲ τὰς ἑξῆς ὁμοίως ὡς προεῖπον προέρχεσθαι ἐπιβαλώμεθα. |
en tę̄ tou theou toinyn dynamei syntripsantes touton autoi men theǭ eucharistēsōmen, epi de tas hexēs homoiōs hōs proeipon proerchesthai epibalōmetha. |
Having crushed him, then, in the power of God, let us give thanks to God, and undertake, as I said before, to proceed likewise to the next.
Haer. 34, chapter 1
34.1.1Holl GCS 25/31:5
Μάρκος δέ τις, ἀφʼ οὗπερ οἱ Μαρκώσιοι καλούμενοι, ἀπὸ τούτων ὁρμώμενος καὶ ἕτερα παρὰ τούτους τολμήσας κακὰ τῷ κόσμῳ ἐξήμεσε· τούτους γὰρ διαδέχεται τοὺς περὶ Σεκοῦνδον καὶ Ἐπιφάνη καὶ Πτολεμαῖον καὶ Οὐαλεντῖνον, εἰς περισσοτέραν δὲ ἀγυρτώδη συνάθροισιν ἐπήρθη.
Markos de tis, aphʼ houper hoi Markōsioi kaloumenoi, apo toutōn hormōmenos kai hetera para toutous tolmēsas kaka tǭ kosmǭ exēmese; toutous gar diadechetai tous peri Sekoundon kai Epiphanē kai Ptolemaion kai Oualentinon, eis perissoteran de agyrtōdē synathroisin epērthē.
A certain Marcus, from whom those called Marcosians [take their name], starting from these, dared other evils besides them and vomited them onto the world. He succeeds Secundus, Epiphanes, Ptolemy and Valentinus, but was carried away to a greater charlatan-like gathering.
34.1.2Holl GCS 25/31:5
γύναια γὰρ καὶ ἄνδρας παρʼ αὐτοῦ πεπλανημένα τε καὶ πεπλανημένους ἐπηγάγετο, ὑποληφθεὶς ὁ ἐλεεινὸς διορθωτὴς εἰναι τῶν προειρημένων ἀπατεώνων, μαγικῆς ὑπάρχων κυβείας ἐμπειρότατος.
gynaia gar kai andras parʼ autou peplanēmena te kai peplanēmenous epēgageto, hypolēphtheis ho eleeinos diorthōtēs einai tōn proeirēmenōn apateōnōn, magikēs hyparchōn kybeias empeirotatos.
For he drew after him women and men led astray by him, the wretch being taken for the corrector of the aforementioned deceivers, being most skilled in magical trickery.
34.1.3Holl GCS 25/31:5
ἀπατήσας δὲ τοὺς προειρημένους πάντας καὶ τὰς προειρημένας προσέχειν αὐτῷ ὡς γνωστικωτάτῳ καὶ δύναμιν τὴν μεγίστην ἀπὸ τῶν ἀοράτων καὶ ἀκατονομάστων τόπων ἔχοντι, ὡς πρόδρομος ὢν ἀληθῶς τοῦ Ἀντιχρίστου ἀποδέδεικται.
apatēsas de tous proeirēmenous pantas kai tas proeirēmenas prosechein autǭ hōs gnōstikōtatǭ kai dynamin tēn megistēn apo tōn aoratōn kai akatonomastōn topōn echonti, hōs prodromos ōn alēthōs tou Antichristou apodedeiktai.
Having deceived all these men and women into giving heed to him as the most 'gnostic' and as having the greatest power from the invisible and unnameable places, he has been shown to be truly a forerunner of the Antichrist.
34.1.4Holl GCS 25/31:5
τὰ γὰρ Ἀναξιλάου παίγνια τῇ τῶν λεγομένων μάγων πανουργίᾳ συμμίξας, διʼ αὐτῶν φαντάζων τε καὶ μαγεύων, εἰς ἔκπληξιν τοὺς ὁρῶντάς τε καὶ πειθομένους αὐτῷ περιέβαλεν, | ὡς καὶ οἱ αὐτοῦ ἔτι καὶ εἰς δεῦρο τοῦτο ἐπιτελοῦσιν.
ta gar Anaxilaou paignia tę̄ tōn legomenōn magōn panourgią symmixas, diʼ autōn phantazōn te kai mageuōn, eis ekplēxin tous horōntas te kai peithomenous autǭ periebalen, | hōs kai hoi autou eti kai eis deuro touto epitelousin.
For mixing the tricks of Anaxilaus with the cunning of the so-called magi, and producing illusions and magic through them, he threw into amazement those who saw and believed him, as his followers still do to this day.
34.1.5Holl GCS 25/31:5
οἱ δὲ τὰ ἀπὸ περιεργίας * ὁρῶντες δοκοῦσι δυνάμεις τινὰς ἐν χερσὶν αὐτοῦ ἐπιτελεῖσθαι καὶ τῶν παρʼ αὐτοῖς ταῦτα ποιούντων.
hoi de ta apo periergias * horōntes dokousi dynameis tinas en chersin autou epiteleisthai kai tōn parʼ autois tauta poiountōn.
Those who see these things of curious art … think that some powers are performed at his hands and at the hands of those among them who do these things.
34.1.6Holl GCS 25/31:5
τὸν γὰρ νοῦν καὶ αὐτοὶ ἀπολέσαντες οὐχ ὁρῶσι, μὴ γινώσκοντες δοκιμάσαι, ὅτι ἀπὸ μαγείας ἡ σύστασις τοῦ παρʼ αὐτοῦ παιγνίου ὡς ἔπος ἐπιτελεῖται. αὐτοὶ γὰρ ἐμβρόντητοι παντάπασι γεγόνασιν, ὑπαχθέντες κακῇ τινι ὑπονοίᾳ.
ton gar noun kai autoi apolesantes ouch horōsi, mē ginōskontes dokimasai, hoti apo mageias hē systasis tou parʼ autou paigniou hōs epos epiteleitai. autoi gar embrontētoi pantapasi gegonasin, hypachthentes kakę̄ tini hyponoią.
For having lost their minds themselves, they do not see, not knowing how to test it, that the structure of his trickery is accomplished by magic, so to speak. For they have become altogether thunderstruck, led on by some evil notion.
34.1.7Holl GCS 25/31:5–6
φασὶ γὰρ τρία ποτήρια λευκῆς ὑάλου παρʼ αὐτοῖς ἑτοιμάζεσθαι κεκραμένα λευκῷ οἴνῳ καὶ ἐν τῇ ἐπιτελουμένῃ παρʼ αὐτοῦ ἐπῳδῇ, τῇ νομιζομένῃ εὐχαριστίᾳ, μεταβάλλεσθαι εὐθύς, τὸ μὲν ἐρυθρὸν * ὡς αἷμα, τὸ δὲ πορφύρεον, τὸ δὲ κυάνεον.
phasi gar tria potēria leukēs hyalou parʼ autois hetoimazesthai kekramena leukǭ oinǭ kai en tę̄ epiteloumenę̄ parʼ autou epǭdę̄, tę̄ nomizomenę̄ eucharistią, metaballesthai euthys, to men erythron * hōs haima, to de porphyreon, to de kyaneon.
For they say that three cups of clear glass are prepared among them, mixed with white wine, and during the incantation he performs, the supposed thanksgiving, they are changed at once, one red … like blood, another purple, and another dark blue.
34.1.8Holl GCS 25/31:6
Ἐγὼ τοίνυν ἵνα μὴ εἰς δεύτερον κάματον ἑαυτὸν ἐπιδῶ, ἁρκεσθῆναι δεῖν ἡγησάμην τοῖς ἀπὸ τοῦ μακαριωτάτου καὶ ἁγιωτάτου Εἰρηναίου κατʼ αὐτοῦ τοῦ Μάρκου καὶ τῶν ἐξ αὐτοῦ ὁρμωμένων πραγματευθεῖσιν, ἅτινα ἐνταῦθα πρὸς ἔπος ἐκθέσθαι ἐσπούδασα, καὶ ἔστιν τάδε. φάσκει γὰρ αὐτὸς Εἰρηναῖος ὁ ἅγιος ἐν τῷ ὑποφαίνειν τὰ ὑπʼ αὐτῶν γενόμενα, λέγων οὕτως· ek twn tou agiou eirhnaiou.
Egō toinyn hina mē eis deuteron kamaton heauton epidō, harkesthēnai dein hēgēsamēn tois apo tou makariōtatou kai hagiōtatou Eirēnaiou katʼ autou tou Markou kai tōn ex autou hormōmenōn pragmateutheisin, hatina entautha pros epos ekthesthai espoudasa, kai estin tade. phaskei gar autos Eirēnaios ho hagios en tǭ hypophainein ta hypʼ autōn genomena, legōn houtōs; ek twn tou agiou eirhnaiou.
So that I may not give myself a second labour, I thought I should be content with what was written against this Marcus and those who come from him by the most blessed and most holy Irenaeus, which I have taken care to set out here word for word, and it is as follows. For the holy Irenaeus himself, in exposing what they do, says thus: From the [writings] of the holy Irenaeus.
Haer. 34, chapter 2
34.2.1Holl GCS 25/31:6
Ποτήρια οἵνῳ κεκραμένα προσποιούμενος εὐχαριστεῖν καὶ ἐπὶ πλέον ἐκτείνων τὸν λόγον τῆς ἐπικλήσεως πορφύρεα καὶ ἐρυθρὰ ἀναφαίνεσθαι ποιεῖ, ὡς δοκεῖν τὴν ἀπὸ τῶν ὑπὲρ τὰ ὄλα Χάριν τὸ αἷμα τὸ ἑαυτῆς στάζειν ἐν τῷ ἐκείνου ποτηρίῳ διὰ τῆς ἐπικλήσεως αὐτοῦ καὶ ὑπεριμείρεσθαι τοὺς παρόντας ἐξ ἐκείνου γεύσασθαι τοῦ πόματος, ἵνα καὶ εἰς αὐτοὺς ἐπομβρήσῃ ἡ διὰ τοῦ μάγου τούτου κλῃζομένη Χάρις.
Potēria hoinǭ kekramena prospoioumenos eucharistein kai epi pleon ekteinōn ton logon tēs epiklēseōs porphyrea kai erythra anaphainesthai poiei, hōs dokein tēn apo tōn hyper ta ola Charin to haima to heautēs stazein en tǭ ekeinou potēriǭ dia tēs epiklēseōs autou kai hyperimeiresthai tous parontas ex ekeinou geusasthai tou pomatos, hina kai eis autous epombrēsę̄ hē dia tou magou toutou klę̄zomenē Charis.
"Pretending to give thanks over cups mixed with wine, and extending the word of invocation at length, he makes them appear purple and red, so that Grace, from those above all things, seems to drip her own blood into his cup through his invocation, and those present long exceedingly to taste of that drink, so that the Grace invoked by this magician may rain on them too."
34.2.2Holl GCS 25/31:6
πάλιν δὲ γυναιξὶν ἐπιδοὺς ἐκπόματα κεκραμένα αὐτὰς εὐχαριστεῖν ἐγκελεύεται παρεστῶτος τοῦ κεκομισμένον * ἐπιλέγων ἅμα οὕτως »ἡ πρὸ τῶν ὅλων,
palin de gynaixin epidous ekpomata kekramena autas eucharistein enkeleuetai parestōtos tou kekomismenon * epilegōn hama houtōs »hē pro tōn holōn,
"Again, handing mixed cups to women, he bids them give thanks in his presence; and when this is done, he himself brings another cup, much larger than the one the deluded woman gave thanks over, and pours from the smaller, over which the woman gave thanks, into the one he has brought, at the same time saying: 'May the Grace that is before all things,"
34.2.3Holl GCS 25/31:6
ἡ ἀνεννόητος καὶ ἄρρητος Χάρις πληρώσαι σου τὸν ἔσω ἄνθρωπον καὶ πληθύναι ἐν σοὶ τὴν γνῶσιν αὐτῆς, ἐγκατασπείρουσα τὸν κόκκον τοῦ σινάπεως εἰς τὴν ἀγαθὴν γῆν«.
hē anennoētos kai arrētos Charis plērōsai sou ton esō anthrōpon kai plēthynai en soi tēn gnōsin autēs, enkataspeirousa ton kokkon tou sinapeōs eis tēn agathēn gēn«.
"the unthinkable and ineffable, fill your inner man and multiply in you her knowledge, sowing the grain of mustard seed in good soil.'"
34.2.4Holl GCS 25/31:6–7
καὶ τοιαῦτά τινα εἰπὼν καὶ ἐξοιστρήσας τὴν ταλαίπωρον θαυματοποιὸς ἀνεφάνη, τοῦ μεγάλου πληρωθέντος ἐκ τοῦ μακροῦ ποτηρίου, ὥστε καὶ ὑπερεκχεῖσθαι ἐξ αὐτοῦ. καὶ ἄλλα τινὰ τούτοις παραπλήσια ποιῶν ἐξηπάτησε πολλοὺς καὶ ἀπαγήοχεν ὀπίσω αὐτοῦ.
kai toiauta tina eipōn kai exoistrēsas tēn talaipōron thaumatopoios anephanē, tou megalou plērōthentos ek tou makrou potēriou, hōste kai hyperekcheisthai ex autou. kai alla tina toutois paraplēsia poiōn exēpatēse pollous kai apagēochen opisō autou.
"And saying such things and driving the wretched woman into a frenzy, he appeared a wonder-worker, the large cup being filled from the small one, so as even to overflow from it. And by doing other things like these he deceived many and drew them after him."
34.2.5Holl GCS 25/31:7
Εἰκὸς δὲ αὐτὸν καὶ δαίμονά τινα πάρεδρον ἔχειν, διʼ οὗ αὐτὸς τε προφητεύειν δοκεῖ καὶ ὅσας ἀξίας ἡγεῖται <γενέσθαι> μετόχους τῆς χάριτος αὐτοῦ προφητεύειν ποιεῖ.
Eikos de auton kai daimona tina paredron echein, diʼ hou autos te prophēteuein dokei kai hosas axias hēgeitai <genesthai> metochous tēs charitos autou prophēteuein poiei.
"It is likely that he also has a familiar demon, through whom he himself seems to prophesy, and makes those women prophesy whom he thinks worthy ⟨to become⟩ sharers of his grace."
34.2.6Holl GCS 25/31:7
μάλιστα γὰρ περὶ γυναῖκας ἀσχολεῖται καὶ τούτων τὰς εὐπαρύφους καὶ περιπορφύρους καὶ πλουσιωτάτας, ἅς πολλάκις ὑπάγεσθαι πειρώμενος, κολακεύων φησὶν αὐταῖς »μεταδοῦναί σοι θέλω τῆς ἐμῆς Χάριτος, ἐπειδὴ ὁ πατὴρ τῶν ὅλων τὸν ἄγγελόν σου διὰ παντὸς βλέπει πρὸ προσώπου αὐτοῦ. ὁ δὲ τόπος τοῦ Μεγέθους ἐν ἡμῖν ἐστί·
malista gar peri gynaikas ascholeitai kai toutōn tas euparyphous kai periporphyrous kai plousiōtatas, has pollakis hypagesthai peirōmenos, kolakeuōn phēsin autais »metadounai soi thelō tēs emēs Charitos, epeidē ho patēr tōn holōn ton angelon sou dia pantos blepei pro prosōpou autou. ho de topos tou Megethous en hēmin esti;
"For he busies himself especially with women, and among these with the well-dressed, those in purple-bordered garments and the richest, whom he often tries to seduce, flattering them and saying: 'I want to give you a share of my Grace, since the Father of all always sees your angel before his face. The place of the Greatness is in us;"
34.2.7Holl GCS 25/31:7
δεῖ ἡμᾶς εἰς τὸ ἕν καταστῆναι. λάμβανε πρῶτον ἀπʼ ἐμοῦ καὶ διʼ ἐμοῦ τὴν Χάριν. εὐτρέπισον σεαυτὴν ὡς νύμφη ἐκδεχομένη τὸν νυμφίον ἑαυτῆς, ἵνα ἔσῃ ὅ ἐγὼ καὶ ἐγὼ ὃ σύ. καθίδρυσον ἐν τῷ νυμφῶνί σου τὸ σπέρμα τοῦ φωτός. λάβε παρʼ ἐμοῦ τὸν νυμφίον καὶ χώρησον αὐτὸν καὶ χωρήθητι ἐν αὐτῷ. ἱδού, ἡ Χάρις κατῆλθεν ἐπὶ σέ· ἄνοιξον τὸ στόμα σου καὶ προφήτευσον«.
dei hēmas eis to hen katastēnai. lambane prōton apʼ emou kai diʼ emou tēn Charin. eutrepison seautēn hōs nymphē ekdechomenē ton nymphion heautēs, hina esę̄ ho egō kai egō ho sy. kathidryson en tǭ nymphōni sou to sperma tou phōtos. labe parʼ emou ton nymphion kai chōrēson auton kai chōrēthēti en autǭ. hidou, hē Charis katēlthen epi se; anoixon to stoma sou kai prophēteuson«.
"we must be established into the One. Receive Grace first from me and through me. Make yourself ready as a bride awaiting her bridegroom, so that you may be what I am and I what you are. Establish the seed of light in your bridal chamber. Receive from me the bridegroom, and contain him and be contained in him. Behold, Grace has come down upon you; open your mouth and prophesy.'"
34.2.8Holl GCS 25/31:7
τῆς δὲ γυναικὸς ἀποκρινομένης »οὐ προεφήτευσα πώποτε καὶ οὐκ οἶδα προφητεύειν«, ἐπικλήσεις τινὰς ποιούμενος ἐκ δευτέρου εἰς κατάπληξιν τῆς ἀπατωμένης φησὶν αὐτῇ »ἄνοιξον τὸ στόμα σου <καὶ> λάλησον ὅ τι δήποτε καὶ προφητεύσεις«.
tēs de gynaikos apokrinomenēs »ou proephēteusa pōpote kai ouk oida prophēteuein«, epiklēseis tinas poioumenos ek deuterou eis kataplēxin tēs apatōmenēs phēsin autę̄ »anoixon to stoma sou <kai> lalēson ho ti dēpote kai prophēteuseis«.
"When the woman answers, 'I have never prophesied and do not know how to prophesy', he makes certain invocations a second time to astound the deceived woman, and says to her, 'Open your mouth ⟨and⟩ say anything at all, and you will prophesy.'"
34.2.9Holl GCS 25/31:7
ἡ δὲ χαυνωθεῖσα καὶ κεπφωθεῖσα ὑπὸ τῶν προειρημένων, διαθερμανθεῖσα τὴν ψυχὴν ὑπὸ τῆς προσδοκίας τοῦ μέλλειν αὐτὴς προφητεύειν, τῆς καρδίας πλέον τοῦ δέοντος παλλούσης, ἀποτολμᾷ λαλεῖν ληρώδη καὶ τὰ τυχόντα,
hē de chaunōtheisa kai kepphōtheisa hypo tōn proeirēmenōn, diathermantheisa tēn psychēn hypo tēs prosdokias tou mellein autēs prophēteuein, tēs kardias pleon tou deontos pallousēs, apotolmą lalein lērōdē kai ta tychonta,
"And she, puffed up and made giddy by what has been said, her soul heated by the expectation that she is about to prophesy, her heart beating more than it should, dares to speak nonsense and whatever comes,"
34.2.10Holl GCS 25/31:7
πάντα κενῶς καὶ τολμηρῶς, ἅτε ὑπὸ κενοῦ τεθερμαμμένη πνεύματος (καθὼς ὁ κρείσσων ἡμῶν ἔφη περὶ τῶν τοιούτων <προφητῶν>, ὄτι τολμηρὸν καὶ ἀναιδὲς ψυχὴ κενῷ ἀέρι θερμαινομένη)
panta kenōs kai tolmērōs, hate hypo kenou tethermammenē pneumatos (kathōs ho kreissōn hēmōn ephē peri tōn toioutōn <prophētōn>, oti tolmēron kai anaides psychē kenǭ aeri thermainomenē)
"all emptily and boldly, as one heated by an empty spirit (as one better than us said of such ⟨prophets⟩, that a soul heated by empty air is bold and shameless);"
34.2.11Holl GCS 25/31:7–8
καὶ ἀπὸ τούτου λοιπὸν προφήτιδα ἐαυτὴν ὑπολαμβάνει καὶ εὐχαριστεῖ Μάρκῳ τῷ ἐπιδιδόντι τῆς ἰδίας χάριτος αὐτῇ καὶ ἀμείβεσθαι αὐτὸν πειρᾶται, οὐ μόνον κατὰ τὴν τῶν ὑπαρχόντων δόσιν (ὅθεν καὶ χρημάτων πλῆθος πολὺ συναγήοχεν), ἀλλὰ καὶ κατὰ τὴν τοῦ σώματος κοινωνίαν, κατὰ πάντα ἑνοῦσθαι αὐτῷ προθυμουμένη, ἵνα σὺν αὐτῷ κατέλθῃ εἰς τὸ ἕν.
kai apo toutou loipon prophētida eautēn hypolambanei kai eucharistei Markǭ tǭ epididonti tēs idias charitos autę̄ kai ameibesthai auton peiratai, ou monon kata tēn tōn hyparchontōn dosin (hothen kai chrēmatōn plēthos poly synagēochen), alla kai kata tēn tou sōmatos koinōnian, kata panta henousthai autǭ prothymoumenē, hina syn autǭ katelthę̄ eis to hen.
"and from then on she supposes herself a prophetess, and gives thanks to Marcus for giving her a share of his own grace, and tries to repay him, not only by the gift of her possessions (whence he has collected a great amount of money), but also by the fellowship of the body, eager to be united with him in everything, so that she may descend with him into the One."
34.2.12Holl GCS 25/31:8
Ἤδη δὲ τῶν πιστοτέρων τινὲς γυναικῶν τῶν ἐχουσῶν τὸν φόβον τοῦ θεοῦ καὶ μὴ ἐξαπατηθεισῶν, ἃς ὁμοίω; ταῖς λοιπαῖς ἐπετήδευσε παραπείθειν κελεύων αὐταῖς προφητεύειν, καὶ] καταφυσήσασαι καὶ καταθεματίσασαι αὐτὸν ἐχωρίσθησαν τοῦ τοιούτου † θιάσου,
Ēdē de tōn pistoterōn tines gynaikōn tōn echousōn ton phobon tou theou kai mē exapatētheisōn, has homoiō? tais loipais epetēdeuse parapeithein keleuōn autais prophēteuein, kai] kataphysēsasai kai katathematisasai auton echōristhēsan tou toioutou † thiasou,
"But some of the more faithful women, who have the fear of God and were not deceived, whom he tried to persuade like the rest, bidding them prophesy, blew on him and cursed him and separated themselves from such a … company,"
34.2.13Holl GCS 25/31:8
ἀκριβῶς εἰδυῖαι ὅτι προφητεύειν οὐχ ὐπὸ Μάρκου τοῦ μάγου ἐγγίνεται τοῖς ἀνθρώποις, ἀλλ οἷς ἂν ὁ θεὸς ἄνωθεν ἐπιπέμψῃ τὴν χάριν αὐτοῦ, οὗτοι θεόσδοτον ἔχουσι τὴν προφητείαν καὶ τότε λαλοῦσιν ἔνθα καὶ ὁπότε θεὸς βούλεται, ἀλλʼ οὐχ ὅτε Μάρκος κελεύει.
akribōs eiduiai hoti prophēteuein ouch ypo Markou tou magou enginetai tois anthrōpois, all hois an ho theos anōthen epipempsę̄ tēn charin autou, houtoi theosdoton echousi tēn prophēteian kai tote lalousin entha kai hopote theos bouletai, allʼ ouch hote Markos keleuei.
"knowing precisely that prophesying does not come to people from Marcus the magician, but those to whom God sends his grace from above have God-given prophecy, and speak then where and when God wills, not when Marcus commands."
34.2.14Holl GCS 25/31:8
τὸ γὰρ κελεῦον τοῦ κελευομένου μεῖζόν τε καὶ κυριώτερον, ἐπεὶ τὸ μὲν προηγεῖται, τὸ δὲ ὑποτέτακται. εἰ οὖν Μάρκος μὲν κελεύει ἢ ἄλλος τις, ὡς εἰώθασιν ἐπὶ τοῖς δείπνοις <ἀπὸ> τοῦ οὗτοι πάντοτε παίζειν καὶ ἀλλήλοις ἐγκελεύεσθαι τὸ προφητεύειν καὶ πρὸς τὰς ἰδίας ἐπιθυμίας ἑαυτοῖς μαντεύεσθαι, ἔσται ὁ κελεύων μείζων τε καὶ κυριώτερος τοῦ προφητικοῦ πνεύματος, ἄνθρωπος ὤν, ὅπερ ἀδύνατον.
to gar keleuon tou keleuomenou meizon te kai kyriōteron, epei to men proēgeitai, to de hypotetaktai. ei oun Markos men keleuei ē allos tis, hōs eiōthasin epi tois deipnois <apo> tou houtoi pantote paizein kai allēlois enkeleuesthai to prophēteuein kai pros tas idias epithymias heautois manteuesthai, estai ho keleuōn meizōn te kai kyriōteros tou prophētikou pneumatos, anthrōpos ōn, hoper adynaton.
"For what commands is greater and more authoritative than what is commanded, since the one leads and the other is subject. If, then, Marcus or anyone else commands — as they are accustomed at their dinners always to play at this and bid one another prophesy and divine for themselves according to their own desires — the one who commands, being a man, will be greater and more authoritative than the prophetic Spirit, which is impossible."
34.2.15Holl GCS 25/31:8
ἀλλὰ τοιαῦτα κελευόμενα ὑπʼ αὐτῶν πνεύματα καὶ λαλοῦντα, ὁπότε βούλονται αὐτοί, ἐπίγεια καὶ ἀδρανῆ ἐστι, τολμηρὰ δὲ καὶ ἀναιδῆ, ὑπὸ τοῦ Σατανᾶ ἐκπεμπόμενα πρὸς ἐξαπάτησιν καὶ ἀπώλειαν τῶν μὴ εὔτονον τὴv πίστιν ἣν ἀπʼ ἀρχῆς διὰ τῆς ἐκκλησίας παρέλαβον φυλασσόντων.
alla toiauta keleuomena hypʼ autōn pneumata kai lalounta, hopote boulontai autoi, epigeia kai adranē esti, tolmēra de kai anaidē, hypo tou Satana ekpempomena pros exapatēsin kai apōleian tōn mē eutonon tēv pistin hēn apʼ archēs dia tēs ekklēsias parelabon phylassontōn.
"But such spirits, commanded by them and speaking whenever they wish, are earthly and feeble, but bold and shameless, sent by Satan for the deception and destruction of those who do not keep firm the faith which they received from the beginning through the Church."
Haer. 34, chapter 3
34.3.1Holl GCS 25/31:8
3. Ὅτι δὲ φίλτρα καὶ ἀγώγιμα πρὸς τὸ καὶ τοῖς σώμασιν αὐτῶν ἐνυβρίζειν ἐμποιεῖ οὗτος ὁ Μάρκος ἐνίαις τῶν γυναικῶν, εἰ καὶ μὴ πάσαις, αὗται πολλάκις ἐπιστρέψασαι εἰς τὴν ἐκκλησίαν τοῦ θεοῦ ἐξωμολογήσαντο, καὶ κατὰ τὸ σῶμα ἠχρειῶσθαι ὑπʼ αὐτοῦ καὶ ἐρωτικῶς πάνυ αὐτὸν πεφιληκέναι·
3. Hoti de philtra kai agōgima pros to kai tois sōmasin autōn enybrizein empoiei houtos ho Markos eniais tōn gynaikōn, ei kai mē pasais, hautai pollakis epistrepsasai eis tēn ekklēsian tou theou exōmologēsanto, kai kata to sōma ēchreiōsthai hypʼ autou kai erōtikōs pany auton pephilēkenai;
"That this Marcus prepares love potions and charms for some of the women, if not all, so as to abuse their bodies too, these women, when they have often returned to the Church of God, have confessed, admitting that they were defiled by him in body and had loved him very passionately."
34.3.2Holl GCS 25/31:8–9
ὥστε καὶ διάκονόν τινα τῶν ἐν τῇ Ἀσίᾳ τῶν] ἡμετέρων ὑποδεξάμενον αὐτὸν εἰς τὸv οἶκον αὐτοῦ περιπεσεῖν ταύτῃ τῇ συμφορᾷ, τῆς γυναικὸς αὐτοῦ εὐειδοῦς ὑπαρχούσης καὶ τὴν γνώμην καὶ τὸ σῶμα διαφθαρείσης ὑπὸ τοῦ μάγου τούτου καὶ ἐξακολουθησάσης αὐτῷ πολλῷ χρόνῳ·
hōste kai diakonon tina tōn en tę̄ Asią tōn] hēmeterōn hypodexamenon auton eis tov oikon autou peripesein tautę̄ tę̄ symphorą, tēs gynaikos autou eueidous hyparchousēs kai tēn gnōmēn kai to sōma diaphthareisēs hypo tou magou toutou kai exakolouthēsasēs autǭ pollǭ chronǭ;
"So that even a deacon of ours in Asia, who received him into his house, fell into this misfortune: his wife, being beautiful, was corrupted in mind and body by this magician and followed him for a long time;"
34.3.3Holl GCS 25/31:9
ἔπειτα μετὰ πολλοῦ κόπου τῶν ἀδελφῶν ἐπιστρεψάντων αὐτήν, τὸν ἅπαντα χρόνον ἐξομολογουμένη διετέλεσε, πενθοῦσα καὶ θρηνοῦσα ἐφʼ ᾗ ἔπαθεν ὑπὸ τοῦ μάγου διαφθορᾷ.
epeita meta pollou kopou tōn adelphōn epistrepsantōn autēn, ton hapanta chronon exomologoumenē dietelese, penthousa kai thrēnousa ephʼ hę̄ epathen hypo tou magou diaphthorą.
"then, when the brethren with much labour had brought her back, she spent all her time in confession, mourning and lamenting over the corruption she had suffered from the magician."
34.3.4Holl GCS 25/31:9
Καὶ μαθηταὶ δὲ αὐτοῦ τινες περιπολίζοντες ἐν τοῖς αὐτοῖς, ἐξαπατῶντες γυναικάρια πολλὰ διέφθειραν, τελείους ἑαυτὸυς ἀναγορεύοντες, ὡς μηδενὸς δυναμένου ἐξισωθῆναι τῷ μεγέθει τῆς γνώσεως αὐτῶν, μηδʼ ἂν ΙΙαῦλον μηδʼ ἂν ΙΙέτρον εἴπῃς μηδʼ ἄλλον τινὰ τῶν ἀποστόλων,
Kai mathētai de autou tines peripolizontes en tois autois, exapatōntes gynaikaria polla diephtheiran, teleious heautous anagoreuontes, hōs mēdenos dynamenou exisōthēnai tǭ megethei tēs gnōseōs autōn, mēdʼ an IIaulon mēdʼ an IIetron eipę̄s mēdʼ allon tina tōn apostolōn,
"And some of his disciples, going about in the same places, have deceived and corrupted many silly women, proclaiming themselves perfect, as though no one could equal the greatness of their knowledge, not even Paul, or Peter, or any other of the apostles,"
34.3.5Holl GCS 25/31:9
ἀλλὰ πλείω πάντων > ἐγνωκέναι καὶ τὸ μέγεθος τῆς γνώσεως τῆς ἀρρήτου δυνάμεως μόνους καταπεπωκέναι, εἶναί τε αὐτοὺς ἐν ὕψει ὑπὲρ πᾶσαν δύναμιν.
alla pleiō pantōn > egnōkenai kai to megethos tēs gnōseōs tēs arrētou dynameōs monous katapepōkenai, einai te autous en hypsei hyper pasan dynamin.
"but that they know more than all, and alone have drunk in the greatness of the knowledge of the ineffable power, and are on high above every power."
34.3.6Holl GCS 25/31:9
διὸ καὶ ἐλευθέρως πάντα πράσσειν, μηδένα ἐν μηδενὶ φόβον ἔχοντας. διὰ γὰρ τὴν ἀπολύτρωσιν ἀκρατήτους <τε> καὶ ἀοράτους τῷ κριτῇ. εἶ δὲ καὶ ἐπιλάβοιτο αὐτῶν, παραστάντες αὐτῷ μετὰ τῆς ἀπολυτρώσεως | τάδε εἴποιεν· »ὦ πάρεδρε θεοῦ καὶ μυστικῆς πρὸ αἰώνων Σιγῆς, † ἣν τὰ Μεγέθη διὰ παντὸς βλέποντα τὸ πρόσωπον τοῦ Πατρός, ὁδηγῷ σοι καὶ προσαγωγεῖ χρώμενα, ἀνασπῶσιν ἄνω τὰς αὐτῶν μορφάς, ἃς ἡ μεγαλότολμος ἐκείνη φαντασιασθεῖσα διὰ τὸ ἀγαθὸν τοῦ Προπάτορος προεβάλετο ἡμᾶς † τὰς εἰκόνας † τότε ἐνθύμιον τῶν ἄνω ὡς ἐνύπνιον ἔχουσα — ἰδοὺ ὁ κριτὴς ἐγγὺς καὶ ὁ κῆρυξ με κελεύει ἀπολογεῖσθαι·
dio kai eleutherōs panta prassein, mēdena en mēdeni phobon echontas. dia gar tēn apolytrōsin akratētous <te> kai aoratous tǭ kritę̄. ei de kai epilaboito autōn, parastantes autǭ meta tēs apolytrōseōs | tade eipoien; »ō paredre theou kai mystikēs pro aiōnōn Sigēs, † hēn ta Megethē dia pantos bleponta to prosōpon tou Patros, hodēgǭ soi kai prosagōgei chrōmena, anaspōsin anō tas autōn morphas, has hē megalotolmos ekeinē phantasiastheisa dia to agathon tou Propatoros proebaleto hēmas † tas eikonas † tote enthymion tōn anō hōs enypnion echousa — idou ho kritēs engys kai ho kēryx me keleuei apologeisthai;
"Therefore they do everything freely, having no fear in anything. For because of the 'redemption' they are unassailable ⟨and⟩ invisible to the judge. And if he should seize them, they stand before him with the redemption and say this: 'O assessor of God and of the mystic Silence before the ages, … through whom the Greatnesses, always beholding the face of the Father, using you as guide and introducer, draw their forms up above — which that very daring one, imagining them because of the Forefather's goodness, put forth as us, the images, having then a thought of the things above as in a dream — behold, the judge is near and the herald bids me make my defence;"
34.3.8Holl GCS 25/31:9
σὺ δέ, ὡς ἐπισταμένη τὰ ἀμφοτέρων, τὸν ὑπὲρ ἀμφοτέρων ἡμῶν λόγον ὡς ἕνα ὄντα τῷ κριτῇ παράστησον«.
sy de, hōs epistamenē ta amphoterōn, ton hyper amphoterōn hēmōn logon hōs hena onta tǭ kritę̄ parastēson«.
"'but you, knowing the matters of both, present to the judge the account for both of us as being one.'"
34.3.9Holl GCS 25/31:9
ἡ δὲ Μήτηρ ταχέως ἀκούσασα τούτων τὴν Ὁμηρικὴν Ἄϊδος κυνέην αὐτοῖς περιέθηκε πρὸς τὸ ἀοράτως ἐκφυγεῖν τὸν κριτὴν καὶ παραχρῆμα ἀνασπάσασα αὐτοὺς εἰς τὸν νυμφῶνα εἰσήγαγε καὶ ἀπέδωκε τοῖς ἑαυτῶν νυμφίοις.
hē de Mētēr tacheōs akousasa toutōn tēn Homērikēn Aïdos kyneēn autois periethēke pros to aoratōs ekphygein ton kritēn kai parachrēma anaspasasa autous eis ton nymphōna eisēgage kai apedōke tois heautōn nymphiois.
"And the Mother, quickly hearing them, put on them the Homeric cap of Hades, so that they might escape the judge invisibly, and at once drew them up, brought them into the bridal chamber and gave them to their bridegrooms."
34.3.10Holl GCS 25/31:9–10
Τοιαῦτα δὴ λέγοντες καὶ πράττοντες καὶ ἐν τοῖς καθʼ ἡμᾶς κλίμασι τῆς Ῥοδανουσίας πολλὰς ἐξηπατήκασι γυναῖκας, αἵτινες κεκαυτηριασμέναι τὴν συνείδησιν αἶ μὲν καὶ εἰς φανερὸν ἐξομολογοῦνται, αἱ δὲ δυσωπούμεναι εἰ; τὸ παντελὲς ἀπέστησαν, ἔνιαι δὲ ἐπαμφοτερίζουσι καὶ τὸ τῆς παροιμίας πεπόνθασι, μήτε ἔξω μήτε ἔσω οὖσαι, ταύτην ἔχουσαι τὴν ἐπικαρπίαν τοῦ σπέρματος τῶν τέκνων τῆς γνώσεως.
Toiauta dē legontes kai prattontes kai en tois kathʼ hēmas klimasi tēs Rhodanousias pollas exēpatēkasi gynaikas, haitines kekautēriasmenai tēn syneidēsin ai men kai eis phaneron exomologountai, hai de dysōpoumenai ei? to panteles apestēsan, eniai de epamphoterizousi kai to tēs paroimias peponthasi, mēte exō mēte esō ousai, tautēn echousai tēn epikarpian tou spermatos tōn teknōn tēs gnōseōs.
"Saying and doing such things, they have deceived many women in our own regions of the Rhône. Some of them, their consciences seared, confess even publicly; others, ashamed of this, have withdrawn altogether; and some waver between the two and have suffered what the proverb says, being neither outside nor inside, having this as the fruit of the seed of the children of knowledge."
Haer. 34, chapter 4
34.4.1Holl GCS 25/31:10
Οὗτος οὐ > Μάρκος μήτραν καὶ ἐκδοχεῖον τῆς Κολορβάσου Σιγῆς αὑτὸν μονώτατον γεγονέναι λέγων, ἅτε μονογενὴς ὑπάρχων, αὐτὸ τὸ τοῦ Ὑστερηματος <οὖν ὁ> κατατεθὲν εἶς αὐτὸν ὧδέ πως ἀπεκύησεν.
Houtos ou > Markos mētran kai ekdocheion tēs Kolorbasou Sigēs hauton monōtaton gegonenai legōn, hate monogenēs hyparchōn, auto to tou Hysterēmatos <oun ho> katatethen eis auton hōde pōs apekyēsen.
"This Marcus, then, saying that he alone became the womb and receptacle of Colorbasus's Silence, being only-begotten, brought forth what was deposited in him of the Deficiency somewhat thus."
34.4.2Holl GCS 25/31:10
αὐτὴν τὴν πανυπερτάτην ἀπὸ τῶν ἀοράτων καὶ ἀκατονομάστων τόπων τετράδα κατεληλυθέναι σχήματι γυναικείῳ πρὸς αὐτὸν (ἐπειδή, φησί, τὸ ἄρρεν ὁ κόσμος φέρειν οὐκ ἠδύνατο) καὶ μηνῦσαι αὑτήν, τίς ἦν, καὶ τὴν τῶν πάντων γένεσιν, ἣν οὐδενὶ πώποτε οὐδὲ θεῶν οὐδὲ ἀνθρώπων ἀπεκάλυψε, τούτῳ μονωτάτῳ διηγήσασθαι οὕτως εἰποῦσαν·
autēn tēn panypertatēn apo tōn aoratōn kai akatonomastōn topōn tetrada katelēlythenai schēmati gynaikeiǭ pros auton (epeidē, phēsi, to arren ho kosmos pherein ouk ēdynato) kai mēnysai hautēn, tis ēn, kai tēn tōn pantōn genesin, hēn oudeni pōpote oude theōn oude anthrōpōn apekalypse, toutǭ monōtatǭ diēgēsasthai houtōs eipousan;
"He says that the all-highest Tetrad itself came down to him from the invisible and unnameable places in the form of a woman (since, he says, the world could not bear its male form), and revealed who she was and the origin of all things, which she had never revealed to anyone, of gods or of men, relating it to him alone, speaking thus:"
34.4.3Holl GCS 25/31:10
ὅτε τὸ πρῶτον ὁ Πατήρ, οὗ οὐκ ἔστιν > οὐδείς, ὁ ἀνεννόητος καὶ ἀνούσιος, ὁ μήτε ἄρρεν μήτε θῆλυ, ἠθέλησεν αὐτοῦ τὸ ἄρρητον ῥητὸν γενέσθαι καὶ τὸ ἀόρατον μορφωθῆναι, ἤνοιξε τὸ στόμα καὶ προήκατο λόγον ὅμοιον αὐτῷ· ὃς παραστὰς ὑπέδειξεν αὐτῷ ὃ ἦν, αὐτὸς τοῦ ἀοράτου μορφὴ φανείς.
hote to prōton ho Patēr, hou ouk estin > oudeis, ho anennoētos kai anousios, ho mēte arren mēte thēly, ēthelēsen autou to arrēton rhēton genesthai kai to aoraton morphōthēnai, ēnoixe to stoma kai proēkato logon homoion autǭ; hos parastas hypedeixen autǭ ho ēn, autos tou aoratou morphē phaneis.
"'When first the Father, who has no … one, the unthinkable and without substance, neither male nor female, willed that his ineffable be spoken and his invisible be formed, he opened his mouth and put forth a word like himself; which, standing by, showed him what he was, appearing itself as the form of the invisible."
34.4.4Holl GCS 25/31:10–11
ἡ δὲ ἐκφώνησις τοῦ ὀνόματος ἐγένετο τοιαύτη· ἐλάλησε λόγον τὸν πρῶτον τοῦ ὀνόματος αὐτοῦ, ἥτις ἦν ἀρχή, καὶ ἦν ἡ συλλαβὴ αὐτοῦ στοιχείων τεσσάρων. ἐπισυνῆψεν <τε> τὴν δευτέραν, καὶ ἦν καὶ αὐτὴ στοιχείων ἑξῆς ἐλάλησε τὴν τρίτην, καὶ ἦν [καὶ] αὐτὴ στοιχείων δέκα. καὶ τὴν μετὰ ταῦτα ἐλάλησε καὶ ἦν [καὶ] αὐτὴ στοιχείων δεκαδύο. οὖν ἡ ἐκφώνησις τοῦ ὅλου ὀνόματος στοιχείων μέν τριάκοντα, συλλαβῶν δὲ τεσσάρων.
hē de ekphōnēsis tou onomatos egeneto toiautē; elalēse logon ton prōton tou onomatos autou, hētis ēn archē, kai ēn hē syllabē autou stoicheiōn tessarōn. episynēpsen <te> tēn deuteran, kai ēn kai autē stoicheiōn hexēs elalēse tēn tritēn, kai ēn [kai] autē stoicheiōn deka. kai tēn meta tauta elalēse kai ēn [kai] autē stoicheiōn dekadyo. oun hē ekphōnēsis tou holou onomatos stoicheiōn men triakonta, syllabōn de tessarōn.
"The pronouncing of the name was like this: he spoke the first word of his name, which was a beginning, and its syllable was of four letters. He joined the second, and it too was of four letters. Next he spoke the third, and it was of ten letters. And he spoke the one after these, and it was of twelve letters. So the pronouncing of the whole name was of thirty letters and four syllables."
34.4.5Holl GCS 25/31:11
ἕκαστον Τε τῶν στοιχείων ἴδια γράμματα καὶ ἴδιον χαρακτῆρα καὶ ἰδίαν ἐκφώνησιν καὶ σχήματα καὶ εἰκόνας ἔχειν καὶ μηδὲν αὐτῶν εἶναι, ὃ τὴν ἐκείνου καθορᾷ μορφήν, οὗπερ αὐτὸ στοιχεῖόν ἐστιν· ἀλλὰ οὐδὲ γινώσκειν † αὐτόν, οὐδὲ μὴν τὴν τοῦ πλησίον αὐτοῦ ἕκαστον ἐκφώνησιν γινώσκειν, ἀλλὰ ὃ † αὐτὸς ἐκφωνεῖ, ὡς τὸ πᾶς ἐκφωνοῦντα τὸ ὅλον ἡγεῖσθαι ὀνομάζειν.
hekaston Te tōn stoicheiōn idia grammata kai idion charaktēra kai idian ekphōnēsin kai schēmata kai eikonas echein kai mēden autōn einai, ho tēn ekeinou kathorą morphēn, houper auto stoicheion estin; alla oude ginōskein † auton, oude mēn tēn tou plēsion autou hekaston ekphōnēsin ginōskein, alla ho † autos ekphōnei, hōs to pas ekphōnounta to holon hēgeisthai onomazein.
"Each of the elements has its own letters, its own character, its own pronunciation, forms and images, and none of them sees the form of that of which it is an element; nor does each know …, nor even the pronunciation of its neighbour, but what it pronounces itself, it thinks it names the whole, as though pronouncing the all."
34.4.6Holl GCS 25/31:11
ἕκαστον γὰρ αὐτῶν μέρος ὂν τοῦ ὅλου τὸν ἴδιον ἦχον ὡς τὸ πᾶν ὀνομάζειν καὶ μὴ παύσασθαι ἠχοῦντα, μέχρις ὅτου ἐπὶ τὸ ἔσχατον γράμμα τοῦ ἐσχάτου στοιχείου μονογλωσσήσαντα καταντήσαι.
hekaston gar autōn meros on tou holou ton idion ēchon hōs to pan onomazein kai mē pausasthai ēchounta, mechris hotou epi to eschaton gramma tou eschatou stoicheiou monoglōssēsanta katantēsai.
"For each of them, being part of the whole, names its own sound as though it were the all, and does not stop sounding until it reaches the last letter of the last element, speaking alone."
34.4.7Holl GCS 25/31:11
τότε δὲ καὶ τὴν ἀποκατάστασιν τῶν ὅλων ἔφη γενέσθαι, ὅταν τὰ πάντα κατελθόντα εἰς τὸ ἓν γράμμα μίαν καὶ τὴν αὐτὴν ἐκφώνησιν ἠχήσῃ· ἧς ἐκφωνήσεως εἰκόνα τὸ ἀμὴν ὁμοῦ λεγόντων ημῶν ὑπέθετο εἶναι. τοὺς δὲ φθόγγους ὑπάρχειν τοὺς μορφοῦντας τὸν ἀνούσιον καὶ ἀγέννητον Αἰῶνα· καὶ εἶναι τούτους μορφάς, ἃς ὁ κύριος ἀγγέλους εἴρηκε, τὰς διηνεκῶς βλεπούσας τὸ πρόσωπον τοῦ πατρός.
tote de kai tēn apokatastasin tōn holōn ephē genesthai, hotan ta panta katelthonta eis to hen gramma mian kai tēn autēn ekphōnēsin ēchēsę̄; hēs ekphōnēseōs eikona to amēn homou legontōn ēmōn hypetheto einai. tous de phthongous hyparchein tous morphountas ton anousion kai agennēton Aiōna; kai einai toutous morphas, has ho kyrios angelous eirēke, tas diēnekōs blepousas to prosōpon tou patros.
"And the restoration of all things, he said, will take place when all things, coming down into the one letter, sound one and the same pronunciation; the image of this pronunciation he supposed to be the Amen when we say it together. And the sounds are what form the Aeon without substance and unbegotten; and these are the forms which the Lord called angels, which continually behold the face of the Father."
34.4.8Holl GCS 25/31:11
Τὰ δὲ ὀνόματα τῶν στοιχείων τὰ κοινὰ καὶ ῥητὰ Αἰῶνας καὶ λόγους καὶ ῥίζας καὶ σπέρματα καὶ πληρώματα καὶ καρποὺς ὠνόμασε, τὰ δὲ καθʼ ἕνα αὐτῶν καὶ ἑκάστου ἴδια ἐν τῷ ὀνόματι τῆς ἐκκλησίας ἐμπεριεχόμενα νοεῖσθαι ἔφη.
Ta de onomata tōn stoicheiōn ta koina kai rhēta Aiōnas kai logous kai rhizas kai spermata kai plērōmata kai karpous ōnomase, ta de kathʼ hena autōn kai hekastou idia en tǭ onomati tēs ekklēsias emperiechomena noeisthai ephē.
"The common and utterable names of the elements he called Aeons, words, roots, seeds, pleromas and fruits; but the individual ones, proper to each of them, he said are to be understood as contained in the name 'church'."
34.4.9Holl GCS 25/31:11
ὧν στοιχείων τοῦ <ἐσχάτου> στοιχείου τὸ ὕστερον γράμμα φωνὴν προήκατο τὴν αὐτοῦ· οὗ <ὁ> ἦχος ἐξελθὼν κατʼ εἰκόνα τῶν στοιχείων στοιχεῖα ἴδια ἐγέννησεν· ἐξ ὧι τά τε ἐνταῦθα διακεκοσμῆσθαί φησι καὶ τὰ πρὸ τούτων γεγεννῆσθαι.
hōn stoicheiōn tou <eschatou> stoicheiou to hysteron gramma phōnēn proēkato tēn autou; hou <ho> ēchos exelthōn katʼ eikona tōn stoicheiōn stoicheia idia egennēsen; ex hōi ta te entautha diakekosmēsthai phēsi kai ta pro toutōn gegennēsthai.
"Of these elements, the last letter of the ⟨last⟩ element put forth its own voice; its sound, going out, begot elements of its own in the image of the elements; from which, he says, the things here were ordered and those before them were begotten."
34.4.10Holl GCS 25/31:11–12
τὸ μέντοι γράμμα αὐτό, οὗ ὁ ἦχος ἦν συνεπακολουθῶν τῷ ἤχῳ κάτω, ὑπὸ τῆς συλλαβῆς τῆς ἑαυτοῦ ἀνειλῆφθαι ἄνω λέγει, εἰς ἀναπλήρωσιν τοῦ ὅλου· μεμενηκέναι δὲ εἰς τὰ κάτω τὸν ἦχον, ὥσπερ ἔξω ῥιφέντα.
to mentoi gramma auto, hou ho ēchos ēn synepakolouthōn tǭ ēchǭ katō, hypo tēs syllabēs tēs heautou aneilēphthai anō legei, eis anaplērōsin tou holou; memenēkenai de eis ta katō ton ēchon, hōsper exō rhiphenta.
"But the letter itself, whose sound followed the sound downward, he says was taken back up by its own syllable, to fill up the whole; while the sound remained below, as though cast outside."
34.4.11Holl GCS 25/31:12
τὸ δὲ στοιχεῖον αὐτό, ἀφʼ οὗ τὸ γράμμα σὺν τῇ ἐκφωνήσει τῇ ἑαυτοῦ συγκατῆλθε κάτω, [5] γραμμάτων εἶναί φησι τριάκοντα καὶ ἓν ἕκαστον τῶν τριάκοντα γραμμάτων ἐν ἑαυτῷ ἔχειν ἕτερα γράμματα, διʼ ὧν τὸ ὄνομα τοῦ γράμματος ὀνομάζεται·
to de stoicheion auto, aphʼ hou to gramma syn tę̄ ekphōnēsei tę̄ heautou synkatēlthe katō, [5] grammatōn einai phēsi triakonta kai hen hekaston tōn triakonta grammatōn en heautǭ echein hetera grammata, diʼ hōn to onoma tou grammatos onomazetai;
"The element itself, from which the letter came down with its own pronunciation, he says is of thirty letters, and each one of the thirty letters has in itself other letters, by which the name of the letter is named;"
34.4.12Holl GCS 25/31:12
καὶ αὖ πάλιν τὰ ἕτερα διʼ ἄλλων ὀνομάζεσθαι γραμμάτων καὶ τὰ ἄλλα διʼ ἄλλων, ὡς εἰς ἄπειρον ἐκπίπτειν τὸ πλῆθος τῶν γραμμάτων. οὕτω δʼ ἂν σαφέστερον μάθοις τὸ λεγόμενον·
kai au palin ta hetera diʼ allōn onomazesthai grammatōn kai ta alla diʼ allōn, hōs eis apeiron ekpiptein to plēthos tōn grammatōn. houtō dʼ an saphesteron mathois to legomenon;
"and again the others are named by other letters, and the others by others, so that the multitude of letters falls into infinity. You may learn what is said more clearly thus:"
Haer. 34, chapter 5
34.5.1Holl GCS 25/31:12
Τὸ δέλτα στοιχεῖον γράμματα ἐν ἑαυτῷ ἔχει πέντε, αὐτό τε τὸ δέλτα καὶ τὸ ε καὶ τὸ λάμβδα καὶ τὸ ταῦ καὶ τὸ ἄλφα, καὶ ταῦτα πάλιν τὰ γράμματα διʼ ἄλλων γράφεται γραμμάτων καὶ τὰ ἄλλα διʼ ἄλλων,
To delta stoicheion grammata en heautǭ echei pente, auto te to delta kai to e kai to lambda kai to tau kai to alpha, kai tauta palin ta grammata diʼ allōn graphetai grammatōn kai ta alla diʼ allōn,
"The element delta has in itself five letters: delta itself, epsilon, lambda, tau and alpha; and these letters again are written with other letters, and the others with others."
34.5.2Holl GCS 25/31:12
εἰ οὖν ἡ πᾶσα ὑπόστασις τοῦ δέλτα εἰς ἄπειρον ἐκπίπτει, ἀεὶ ἄλλων ἄλλα γράμματα γεννώντων καὶ διαδεχομένων ἄλληλα, πόσῳ μᾶλλον ἐκείνου τοῦ στοιχείου μεῖζον εἶναι τὸ πέλαγος τῶν γραμμάτων;
ei oun hē pasa hypostasis tou delta eis apeiron ekpiptei, aei allōn alla grammata gennōntōn kai diadechomenōn allēla, posǭ mallon ekeinou tou stoicheiou meizon einai to pelagos tōn grammatōn?
"If, then, the whole substance of delta falls into infinity, letters always begetting other letters and succeeding one another, how much greater must the sea of letters of that element be?"
34.5.3Holl GCS 25/31:12
καὶ εἰ τὸ ἓν γράμμα οὕτως ἄπειρον, ὅρα ὅλου τοῦ ὀνόματος τὸν βυθὸν τῶν γραμμάτων, ἐξ ὧν τὸν Προπάτορα ἡ Μάρκου Σιγὴ συνεστάναι ἐδογμάτισε.
kai ei to hen gramma houtōs apeiron, hora holou tou onomatos ton bython tōn grammatōn, ex hōn ton Propatora hē Markou Sigē synestanai edogmatise.
"And if one letter is so infinite, see the depth of letters of the whole name, of which Marcus's Silence taught that the Forefather consists."
34.5.4Holl GCS 25/31:12
διὸ καὶ τὸv Πατέρα ἐπιστάμενον τὸ ἀχώρητον αὐτοῦ δεδωκέναι τοῖς στοιχείοις, ἃ καὶ Αἰῶνας καλεῖ, ἑνὶ ἑκάστῳ αὐτῶν τὴν ἰδίαν ἐκφώνησιν ἐκβοᾶν, διὰ τὸ μὴ δύνασθαι ἕνα τὸ ὅλον ἐκφωνεῖν.
dio kai tov Patera epistamenon to achōrēton autou dedōkenai tois stoicheiois, ha kai Aiōnas kalei, heni hekastǭ autōn tēn idian ekphōnēsin ekboan, dia to mē dynasthai hena to holon ekphōnein.
"That is why the Father, knowing his own incomprehensibility, gave to the elements, which he also calls Aeons, each one of them to cry out its own pronunciation, since one could not pronounce the whole."
34.5.5Holl GCS 25/31:12
Ταῦτα δὲ σαφηνίσασαν αὐτῷ τὴν Τετρακτὺν εἰπεῖν· θέλω δή σοι καὶ αὐτὴν ἐπιδεῖξαι τὴν Ἀλήθειαν. κατήγαγον γὰρ αὐτὸν ἐκ τῶν ὕπερθεν δωμάτων, ἵνʼ ἐσίδῃς αὐτὴν γυμνὴν καὶ καταμάθῃς τὸ κάλλος αὐτῆς, ἀλλὰ καὶ ἀκούσῃς αὐτῆς λαλούσης καὶ θαυμάσῃς τὸ φρόνιμον αὐτῆς.
Tauta de saphēnisasan autǭ tēn Tetraktyn eipein; thelō dē soi kai autēn epideixai tēn Alētheian. katēgagon gar auton ek tōn hyperthen dōmatōn, hinʼ esidę̄s autēn gymnēn kai katamathę̄s to kallos autēs, alla kai akousę̄s autēs lalousēs kai thaumasę̄s to phronimon autēs.
"Having made these things clear to him, the Tetractys said: 'I want to show you Truth herself. For I have brought her down from the dwellings above, so that you may see her naked and learn her beauty, and also hear her speaking and marvel at her wisdom."
34.5.6Holl GCS 25/31:12–13
ὅρα οὖν κεφαλὴν ἄνω, τὸ α καὶ τὸ ω, τράχηλον δὲ β καὶ ψ, ὤμους ἅμα χερσὶν γ καὶ χ, στήθη ὁ καὶ φ, διάφραγμα ε καὶ υ, κοιλίαν ζ καὶ τ, αἰδοῖα η καὶ σ, μηροὺς θ καὶ ρ, γόνατα ι καὶ π, κνήμασ κ καὶ ο, σφυρὰ λ καὶ ξ, πόδας μ καὶ ν. τοῦτό ἐστι τὸ σῶμα τῆς κατὰ τὸν μάγον Ἀληθείας, τοῦτο τὸ σχῆμα τοῦ στοιχείου, οὗτος ὁ χαρακτὴρ τοῦ γράμματος.
hora oun kephalēn anō, to a kai to ō, trachēlon de b kai ps, ōmous hama chersin g kai ch, stēthē ho kai ph, diaphragma e kai y, koilian z kai t, aidoia ē kai s, mērous th kai r, gonata i kai p, knēmas k kai o, sphyra l kai x, podas m kai n. touto esti to sōma tēs kata ton magon Alētheias, touto to schēma tou stoicheiou, houtos ho charaktēr tou grammatos.
"See, then, the head above, alpha and omega; the neck, beta and psi; shoulders with hands, gamma and chi; breast, delta and phi; diaphragm, epsilon and upsilon; belly, zeta and tau; private parts, eta and sigma; thighs, theta and rho; knees, iota and pi; legs, kappa and omicron; ankles, lambda and xi; feet, mu and nu.' This is the body of Truth according to the magician, this the shape of the element, this the character of the letter."
34.5.7Holl GCS 25/31:13
καὶ καλεῖ τὸ στοιχεῖον τοῦτο Ἄνθρωπον· εἶναί τε πηγήν φησιν αὐτὸ παντὸς λόγου καὶ ἀρχὴν πάσης φωνῆς καὶ παντὸς ἀρρήτου ῥῆσιν καὶ τῆς σιωπωμένης Σιγῆς στόμα.
kai kalei to stoicheion touto Anthrōpon; einai te pēgēn phēsin auto pantos logou kai archēn pasēs phōnēs kai pantos arrētou rhēsin kai tēs siōpōmenēs Sigēs stoma.
"And he calls this element Man; and he says it is the source of every word, the beginning of every voice, the utterance of everything ineffable, and the mouth of silent Silence."
34.5.8Holl GCS 25/31:13
καὶ τοῦτο μὲν τὸ σῶμα αὐτῆς· σὺ δὲ μετάρσιον ἐγελθρας το > διανοίας νόημα τὸν αὐτογεννήτορα καὶ πατροδότορα λόγον ἀπὸ στομάτων Ἀληθείας ἄκουε.
kai touto men to sōma autēs; sy de metarsion egelthras to > dianoias noēma ton autogennētora kai patrodotora logon apo stomatōn Alētheias akoue.
"'And this is her body; but you, raising aloft the thought of your mind, hear from the mouth of Truth the self-begetting and Father-giving Word.'"
Haer. 34, chapter 6
34.6.1Holl GCS 25/31:13
6. Ταῦτα δὲ ταύτης εἰπούσης, προσβλέψασαν αὐτῷ τὴν Ἀλήθειαν καὶ ἀνοίξασαν τὸ στόμα λαλῆσαι λόγον· τὸν δὲ λόγον ὄνομα γενέσθαι καὶ τὸ ὄνομα τοῦτο εἲναι, ὃ γινώσκομεν καὶ λαλοῦμεν, Χριστὸν Ἰησοῦν· ὃ καὶ ὀνομάσασαν αὐτὴν παραυτίκα σιωπῆσαι.
6. Tauta de tautēs eipousēs, prosblepsasan autǭ tēn Alētheian kai anoixasan to stoma lalēsai logon; ton de logon onoma genesthai kai to onoma touto einai, ho ginōskomen kai laloumen, Christon Iēsoun; ho kai onomasasan autēn parautika siōpēsai.
"When she had said this, Truth looked at him, opened her mouth and spoke a word; and the word became a name, and the name is this which we know and speak: Christ Jesus. And having named it, she at once fell silent."
34.6.2Holl GCS 25/31:13
προσδοκῶντος δὲ τοῦ Μάρκου πλεῖόν τι μέλλειν αὐτὴν λέγειν, πάλιν ἡ Τετρακτὺς παρελθοῦσα εἰς τὸ μέσον φησίν·
prosdokōntos de tou Markou pleion ti mellein autēn legein, palin hē Tetraktys parelthousa eis to meson phēsin;
"When Marcus expected her to say something more, the Tetractys came forward again into the middle and said:"
34.6.3Holl GCS 25/31:13
ὡς εὐκαταφρόνητον ἡγήσω τὸν λόγον, ὃν ἀπὸ στομάτων τῆς Ἀληθείας ἤκουσας. οὐ τοῦθʼ ὕπερ οἶδας καὶ δοκεῖς > πάλαι, ἐστὶν ὄνομα· φωνὴν γὰρ μόνον ἔχεις αὐτοῦ, τὴν δὲ δύναμιν ἀγνοεῖς.
hōs eukataphronēton hēgēsō ton logon, hon apo stomatōn tēs Alētheias ēkousas. ou touthʼ hyper oidas kai dokeis > palai, estin onoma; phōnēn gar monon echeis autou, tēn de dynamin agnoeis.
"'How contemptible you have thought the word you heard from the mouth of Truth! It is not the name you know and think you have long [possessed]; for you have only its sound, but you do not know its power."
34.6.4Holl GCS 25/31:13–14
Ἰησοῦς μὲν γάρ ἐστιν ἐπίσημον ὄνομα ἓξ ἔχον γράμματα, ὑπὸ πάντων τῶν τῆς κλήσεως γινωσκόμενον· τὸ δὲ παρὰ τοῖς Αἰῶσι τοῦ Πληρώματος, πολυμερὲς τυγχάνον, ἄλλης ἐστὶν μορφῆς καὶ ἑτέρου τύπου, γινωσκόμενον ὑπʼ ἐκείνων τῶν συγγενῶν, ὧν τὰ Μεγέθη παρʼ αὐτῷ ἐστι διὰ παντός.
Iēsous men gar estin episēmon onoma hex echon grammata, hypo pantōn tōn tēs klēseōs ginōskomenon; to de para tois Aiōsi tou Plērōmatos, polymeres tynchanon, allēs estin morphēs kai heterou typou, ginōskomenon hypʼ ekeinōn tōn syngenōn, hōn ta Megethē parʼ autǭ esti dia pantos.
"For Jesus is a notable name having six letters, known by all those of the calling; but the one among the Aeons of the Pleroma, being manifold, is of another form and a different type, known by those kindred beings whose Greatnesses are always with him."
34.6.5Holl GCS 25/31:14
Ταῦτʼ οὖν τὰ παρʼ ὑμῖν εἰκοσιτέσσαρα γράμματα ἀπορροίας ὑπάρχειν γίνωσκε τῶν τριῶν δυνάμεων εἰκονικὰς τῶν περιεχουσῶν τὸν ὅλον τῶν ἄνω στοιχείων ἀριθμόν.
Tautʼ oun ta parʼ hymin eikositessara grammata aporroias hyparchein ginōske tōn triōn dynameōn eikonikas tōn periechousōn ton holon tōn anō stoicheiōn arithmon.
"Know, then, that these twenty-four letters of yours are emanations, images of the three powers which contain the whole number of the elements above."
34.6.6Holl GCS 25/31:14
τὰ με) γὰρ ἄφωνα γράμματα ἐννέα νόμισον εἶναι τοῦ Πατρὸς καὶ τῆς Ἀληθείας διὰ τὸ ἀφώνους αὐτοὺς εἶναι τουτέστιν ἀρρήτους καὶ ἀνεκλαλήτους·
ta me) gar aphōna grammata ennea nomison einai tou Patros kai tēs Alētheias dia to aphōnous autous einai toutestin arrētous kai aneklalētous;
"Consider the nine mute letters to be of the Father and Truth, because they are mute, that is, ineffable and unspeakable;"
34.6.7Holl GCS 25/31:14
τὰ δὲ ἡμίφωνα, ὀκτὼ ὄντα, τοῦ Λόγου καὶ τῆς Ζωῆς, διὰ τὸ μέσα ὥσπερ ὑπάρχειν τῶν τε ἀφώνων καὶ τῶν φωνηέντων καὶ ἀναδέχεσθαι τῶν μὲν ὕπερθεν τὴν ἀπόρροιαν, τῶν δʼ ὐπʼ αὐτὰ τὴν ἀναφοράν·
ta de hēmiphōna, oktō onta, tou Logou kai tēs Zōēs, dia to mesa hōsper hyparchein tōn te aphōnōn kai tōn phōnēentōn kai anadechesthai tōn men hyperthen tēn aporroian, tōn dʼ ypʼ auta tēn anaphoran;
"the semivowels, being eight, of Word and Life, because they are as it were between the mutes and the vowels, and receive the emanation of those above and the ascent of those below;"
34.6.8Holl GCS 25/31:14
τὰ δὲ φωνήεντα καὶ αὐτὰ ἑπτὰ ὄντα, τοῦ Ἀνθρώπου καὶ τῆς Ἐκκλησίας, ἐπεὶ διὰ τοῦ Ἀνθρώπου > φωνὴ προελθοῦσα ἐμόρφωσε τὰ ὅλα. ὁ γὰρ ἦχος τῆς φωνῆς μορφὴν αὐτοῖς περιεποίησεν.
ta de phōnēenta kai auta hepta onta, tou Anthrōpou kai tēs Ekklēsias, epei dia tou Anthrōpou > phōnē proelthousa emorphōse ta hola. ho gar ēchos tēs phōnēs morphēn autois periepoiēsen.
"and the vowels, which are seven, of Man and Church, since a voice going forth through Man formed all things; for the sound of the voice gave them form."
34.6.9Holl GCS 25/31:14
ἔστιν > μὲν Λόγος ἔχων καὶ ἡ Ζωὴ τὰ ὀκτώ, ὁ δὲ Ἄνθρωπος καὶ ἡ Ἐκκλησία τὰ ἑπτά, ὁ δὲ Πατὴρ καὶ ἡ Ἀλήθεια τὰ ἐννέα.
estin > men Logos echōn kai hē Zōē ta oktō, ho de Anthrōpos kai hē Ekklēsia ta hepta, ho de Patēr kai hē Alētheia ta ennea.
"So Word and Life have the eight, Man and Church the seven, and Father and Truth the nine."
34.6.10Holl GCS 25/31:14
ἐπὶ Τε τοῦ ὑστερήσαντος λόγου ὁ ἀφεδρασθεὶς ἐν τῷ Πατρὶ κατῆλθεν, ἐκπεμφθεὶς ἐπὶ τὸν ἀφʼ οὗ ἐχωρίσθη ἐπὶ διορθώσει τῶν πραχθέντων, ἵνα ἡ τῶν πληρωμάτων ἑνότης ἰσότητα ἔχουσα καρποφορῇ μίαν ἐν πᾶσι τὴν ἐκ πάντων δύναμιν.
epi Te tou hysterēsantos logou ho aphedrastheis en tǭ Patri katēlthen, ekpemphtheis epi ton aphʼ hou echōristhē epi diorthōsei tōn prachthentōn, hina hē tōn plērōmatōn henotēs isotēta echousa karpophorę̄ mian en pasi tēn ek pantōn dynamin.
"But because of the deficient number, the one who was seated apart in the Father came down, sent to the one from whom he had been separated, for the correction of what had been done, so that the unity of the Pleromas, having equality, might bear as fruit one power in all, from all."
34.6.11Holl GCS 25/31:14
καὶ οὕτως ὁ τῶν ἑπτὰ τὴν τῶν ὀκτὼ ἐκομίσατο δύναμιν καὶ ἐγένοντο οἱ > τόποι ὅμοιοι τοῖς ἀριθμοῖς, ὀγδοάδες ὄντες, οἵτινες τρὶς ἐφʼ ἑαυτοὺς ἐλθόντες τὸν τῶν εἰκοσιτεσσάρων ἀνέδειξαν ἀριθμόν.
kai houtōs ho tōn hepta tēn tōn oktō ekomisato dynamin kai egenonto hoi > topoi homoioi tois arithmois, ogdoades ontes, hoitines tris ephʼ heautous elthontes ton tōn eikositessarōn anedeixan arithmon.
"And so the one of the seven received the power of the eight, and the … places became like the numbers, being ogdoads, which, multiplied three times, showed the number twenty-four."
34.6.12Holl GCS 25/31:14–15
τὰ μέντοι τρία στοιχεῖα, ἅ φησιν αὐτὸς τῶν τριῶν ἐν συζυγίᾳ δυνάμεων ὑπάρχειν, ἅ ἐστιν ἕξ, ἀφʼ ὧι ἀπερρύη τὰ εἰκοσιτέσσαρα στοιχεῖα, τετραπλασιασθέντα τῷ τῆς ἀρρήτου τετράδος λόγῳ τὸν αὐτὸν αὐτοῖς ἀριθμὸν ποιεῖ, ἅπερ φησὶν τοῦ ἀνονομάστου ὑπάρχειν.
ta mentoi tria stoicheia, ha phēsin autos tōn triōn en syzygią dynameōn hyparchein, ha estin hex, aphʼ hōi aperryē ta eikositessara stoicheia, tetraplasiasthenta tǭ tēs arrētou tetrados logǭ ton auton autois arithmon poiei, haper phēsin tou anonomastou hyparchein.
"The three elements, however, which he says belong to the three powers in pairs, which are six, from which the twenty-four elements flowed, when quadrupled by the ratio of the ineffable Tetrad make the same number as they, which he says belong to the Unnameable."
34.6.13Holl GCS 25/31:15
φορεῖσθαι δὲ αὐτὰ ὑπὸ τῶν τριῶν δυνάμεων εἰς ὁμοιότητα τοῦ ἀοράτου, ὧν στοιχείων εἰκόνας εἰκόνων τὰ παρʼ ἡμῖν διπλᾶ γράμματα ὑπάρχειν, ἃ συναριθμούμενα τοῖς εἰκοσιτέσσαρσι στοιχείοις δυνάμει τῇ κατὰ ἀναλογίαν <τὸν> τῶν τριάκοντα ποιεῖ ἀριθμόν.
phoreisthai de auta hypo tōn triōn dynameōn eis homoiotēta tou aoratou, hōn stoicheiōn eikonas eikonōn ta parʼ hēmin dipla grammata hyparchein, ha synarithmoumena tois eikositessarsi stoicheiois dynamei tę̄ kata analogian <ton> tōn triakonta poiei arithmon.
"They are borne by the three powers in the likeness of the invisible; and our double letters are images of images of these elements, which, counted with the twenty-four elements by analogy, make ⟨the⟩ number thirty."
Haer. 34, chapter 7
34.7.1Holl GCS 25/31:15
7. Τούτου τοῦ λόγου καὶ τῆς οἰκονομίας ταύτης καρπόν φησιν ἐν ὁμοιώματι εἰκόνος πεφηνέναι ἐκεῖνον τὸν μετὰ τὰς ἡμέρας ἓξ τέταρτον ἀναβάντα εἰς τὸ ὄρος καὶ γενόμενον ἕκτον, τὸν καταβάντα καὶ κρατηθέντα ἐν τῇ
7. Toutou tou logou kai tēs oikonomias tautēs karpon phēsin en homoiōmati eikonos pephēnenai ekeinon ton meta tas hēmeras hex tetarton anabanta eis to oros kai genomenon hekton, ton katabanta kai kratēthenta en tę̄
"The fruit of this reasoning and this dispensation, he says, appeared in the likeness of an image: that one who after six days went up the mountain as the fourth and became the sixth, who came down and was held in the"
34.7.2Holl GCS 25/31:15
ἑβδομάδι, ἐπίσημον ὀγδοάδα ὑπάρχοντα καὶ ἔχοντα ἐν ἑαυτῷ τὸν ἅπαντα τῶν στοιχείων ἀριθμόν, <ὅν> ἐφανέρωσεν ἐλθόντος αὐτοῦ ἐπὶ βάπτισμα ἡ τῆς περιστερᾶς κάθοδος, ἥτις ἐστὶν ωݲ καὶ· ὁ γὰρ αὐτῆς ἓν καὶ ὀκτακόσια· καὶ διὰ τοῦτο Μωυσέα ἐν τῇ
hebdomadi, episēmon ogdoada hyparchonta kai echonta en heautǭ ton hapanta tōn stoicheiōn arithmon, <hon> ephanerōsen elthontos autou epi baptisma hē tēs peristeras kathodos, hētis estin ōݲ kai; ho gar autēs hen kai oktakosia; kai dia touto Mōysea en tę̄
"hebdomad, being the notable ogdoad and having in himself the whole number of the elements, ⟨which⟩ the descent of the dove revealed when he came to baptism, which is omega and alpha; for its number is eight hundred and one. And for this reason Moses said that on the"
34.7.3Holl GCS 25/31:15
ἕκτῃ τῶν ἡμερῶν εἰρηκέναι τὸν ἄνθρωπον γεγονέναι, καὶ τὴν οἰκονομίαν δὲ * ἐν τῇ ἕκτῃ τῶν ἡμερῶν * ἥτις ἐστὶ <ἡ> παρασκευή, τὸν ἔσχατον ἄνθρωπον ἀναγέννησιν τοῦ πρώτου ἀνθρώπου πεφηνέναι, ἧς οἰκονομίας ἀρχὴν καὶ τέλος καὶ τὴν ἕκτην ὥραν εἶναι, ἐν ᾗ προσηλώθη τῷ ξύλῳ.
hektę̄ tōn hēmerōn eirēkenai ton anthrōpon gegonenai, kai tēn oikonomian de * en tę̄ hektę̄ tōn hēmerōn * hētis esti <hē> paraskeuē, ton eschaton anthrōpon anagennēsin tou prōtou anthrōpou pephēnenai, hēs oikonomias archēn kai telos kai tēn hektēn hōran einai, en hę̄ prosēlōthē tǭ xylǭ.
"sixth of the days man was made; and the dispensation … on the sixth of the days, which is the Preparation, the last man appeared for the regeneration of the first man; and the beginning and end of this dispensation was the sixth hour, in which he was nailed to the tree."
34.7.4Holl GCS 25/31:15–16
τὸν γὰρ τέλειον Νοῦν, ἐπιστάμενον τὸν τῶν ἓξ ἀριθμόν, δύναμιν ποιήσεως καὶ ἀναγεννήσεως ἔχοντα, φανερῶσαι τοῖς υἱοῖς τοῦ φωτὸς τὴν διὰ τοῦ φανέντος ἐπισήμου εἰς αὐτὸν διʼ αὐτοῦ γενομένην ἀναγέννησιν. ἔνθεν καὶ τὰ διπλᾶ γράμματα τὸν ἀριθμὸν ἐπίσημον ἔχειν φησίν. ὁ γὰρ ἐπίσημος ἀριθμὸς συγκερασθεὶς τοῖς εἰκοσιτέσσαρσι στοιχείοις τὸ τριακονταγράμματον ὄνομα ἀπετέλεσεν.
ton gar teleion Noun, epistamenon ton tōn hex arithmon, dynamin poiēseōs kai anagennēseōs echonta, phanerōsai tois huiois tou phōtos tēn dia tou phanentos episēmou eis auton diʼ autou genomenēn anagennēsin. enthen kai ta dipla grammata ton arithmon episēmon echein phēsin. ho gar episēmos arithmos synkerastheis tois eikositessarsi stoicheiois to triakontagrammaton onoma apetelesen.
"For the perfect Mind, knowing the number six, which has the power of making and regeneration, revealed to the sons of light the regeneration that came about through the notable one who appeared in him. Hence, he says, the double letters also have the notable number. For the notable number, blended with the twenty-four elements, completed the thirty-letter name."
34.7.5Holl GCS 25/31:16
Κέχρηται δὲ διακόνῳ τῷ τῶν ἑπτὰ ἀριθμῶν μεγέθει, ὥς φησιν ἡ Μάρκου Σιγή, ἵνα τῆς αὐτοβουλήτου βουλῆς φανερωθῇ ὁ καρπός. τὸν μέντοι ἐπίσημον τοῦτον ἀριθμὸν ἐπὶ τοῦ παρόντος, φησί, τὸν ἐπὶ τοῦ ἐπισήμου μορφωθέντα νόησον τὸν ὥσπερ μερισθέντα ἢ διχοτομηθέντα καὶ ἔξω μείναντα, ος τῇ ἑαυτοῦ δυνάμει τε καὶ φρονήσει διὰ τῆς ἀπʼ αὐτοῦ προβολῆς τοῦτον | τὸν τῶν ἑπτὰ δυνάμεων κατὰ μίμησιν τῆς ἑβδομάδος D228 δυνάμεως ἐψύχωσε κόσμον καὶ ψυχὴν ἔθετο εἶναι τοῦ ὁρωμένου παντός.
Kechrētai de diakonǭ tǭ tōn hepta arithmōn megethei, hōs phēsin hē Markou Sigē, hina tēs autoboulētou boulēs phanerōthę̄ ho karpos. ton mentoi episēmon touton arithmon epi tou parontos, phēsi, ton epi tou episēmou morphōthenta noēson ton hōsper meristhenta ē dichotomēthenta kai exō meinanta, os tę̄ heautou dynamei te kai phronēsei dia tēs apʼ autou probolēs touton | ton tōn hepta dynameōn kata mimēsin tēs hebdomados D228 dynameōs epsychōse kosmon kai psychēn etheto einai tou horōmenou pantos.
"He has used as his servant the greatness of the seven numbers, as Marcus's Silence says, so that the fruit of the self-willed counsel might be revealed. Consider for the present, he says, this notable number to be the one formed upon the notable, which was as it were divided or cut in two and remained outside, which by its own power and wisdom, through its own emission, ensouled this world of seven powers in imitation of the power of the hebdomad, and made it to be the soul of the whole visible universe."
34.7.6Holl GCS 25/31:16
κέχρηται οὖν καὶ αὐτὸς οὗτος τῷδε τῷ ἔργῳ ὡς αὐθαιρέτως ὑπʼ αὐτοῦ γενομένῳ, τὰ δὲ διακονεῖ, μιμήματα ὄντα τῶι ἀμιμήτων, τὴν Ἐνθύμησιν τῆς Μητρός.
kechrētai oun kai autos houtos tǭde tǭ ergǭ hōs authairetōs hypʼ autou genomenǭ, ta de diakonei, mimēmata onta tōi amimētōn, tēn Enthymēsin tēs Mētros.
"This one too, then, uses this work as though made by him of his own choice, while the rest serve as imitations of the inimitable, the Intention of the Mother."
34.7.7Holl GCS 25/31:16
καὶ ὁ μὲν πρῶτος οὐρανὸς φθέγγεται τὸ α, ὁ δὲ μετὰ τοῦτον τὸ ε, ὁ δὲ τρίτος <τὸ> η, τέταρτος δὲ καὶ μέσος τῶν ἑπτὰ τὴν ἰῶτα δύναμιν ἐκφωνεῖ, ὁ δὲ πέμπτος τὸ ο, ἕκτος δὲ τὸ υ, ἕβδομος δὲ καὶ τέταρτος ἀπὸ τοῦ μέσου τὸ ω στοιχεῖον ἐκβοᾷ, καθὼς ἡ Μάρκου Σιγὴ ἡ πολλὰ μὲν φλυαροῦσα μηδὲν δὲ ἀληθὲς λέγουσα διαβεβαιοῦται.
kai ho men prōtos ouranos phthengetai to a, ho de meta touton to e, ho de tritos <to> ē, tetartos de kai mesos tōn hepta tēn iōta dynamin ekphōnei, ho de pemptos to o, hektos de to y, hebdomos de kai tetartos apo tou mesou to ō stoicheion ekboą, kathōs hē Markou Sigē hē polla men phlyarousa mēden de alēthes legousa diabebaioutai.
"And the first heaven sounds alpha, the one after it epsilon, the third eta, the fourth and middle of the seven pronounces the power of iota, the fifth omicron, the sixth upsilon, and the seventh and fourth from the middle cries out the element omega — as Marcus's Silence, which babbles much but says nothing true, affirms."
34.7.8Holl GCS 25/31:16
αἵτινες δυνάμεις ὁμοῦ, φησί, πᾶσαι εἰς ἀλλήλας συμπλακεῖσαι ἠχοῦσι καὶ δοξάζουσιν ἐκεῖνον ὑφʼ οὗ προεβλήθησαν, ἡ δὲ δόξα τῆς ἠχῆς ἀναπέμπεται εἰς τὸν Προπάτορα. ταύτης μέντοι τῆς δοξολογίας τὸν ἦχον εἰς τὴν γῆν φερόμενόν φησι πλάστην γενέσθαι καὶ γεννήτορα τῶν ἐπὶ τῆς γῆς.
haitines dynameis homou, phēsi, pasai eis allēlas symplakeisai ēchousi kai doxazousin ekeinon hyphʼ hou proeblēthēsan, hē de doxa tēs ēchēs anapempetai eis ton Propatora. tautēs mentoi tēs doxologias ton ēchon eis tēn gēn pheromenon phēsi plastēn genesthai kai gennētora tōn epi tēs gēs.
"These powers, he says, all entwined together, sound and glorify him by whom they were emitted, and the glory of the sound is sent up to the Forefather. The sound of this glorification, borne to the earth, he says, became the fashioner and begetter of the things on earth."
34.7.9Holl GCS 25/31:16–17
Τε ἀπόδειξιν φέρει ἀπὸ τῶν ἄρτι γεννωμένων βρεφῶν, ὧν ἡ ψυχὴ ἅμα τῷ ἐκ μήτρας προελθεῖν ἐπιβοᾷ ἑνὸς ἑκάστου τῶν στοιχείων τούτων τὸν ἦχον. καθὼς οὖν αἱ ἑπτά, φησί, δυνάμεις δοξάζουσι τὸν Λόγον, οὕτως καὶ ἡ ψυχὴ ἐν τοῖς βρέφεσι κλαίουσα καὶ θρηνοῦσα * Μάρκον δοξάζει αὐτόν.
Te apodeixin pherei apo tōn arti gennōmenōn brephōn, hōn hē psychē hama tǭ ek mētras proelthein epiboą henos hekastou tōn stoicheiōn toutōn ton ēchon. kathōs oun hai hepta, phēsi, dynameis doxazousi ton Logon, houtōs kai hē psychē en tois brephesi klaiousa kai thrēnousa * Markon doxazei auton.
"He brings a proof from newborn infants, whose soul, as soon as they come from the womb, cries out the sound of each one of these elements. As, then, the seven powers glorify the Word, so also the soul in infants, weeping and wailing …, glorifies him."
34.7.10Holl GCS 25/31:17
διὰ τοῦτο δὲ καὶ τὸν Δαυὶδ εἰρηκέναι »ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον«, καὶ πάλιν »οἱ οὐρανοὶ διηγοῦνται δόξαν θεοῦ«· καὶ διὰ τοῦτο ἔν τε πόνοις καὶ ταλαιπωρίαις ψυχὴ γενομένη, εἰς διυλισμὸν αὐτῆς, ἐπιφωνεῖ τὸ ω εἰς σημεῖον αἰνέσεως, ἵνα γνωρίσασα ἡ ἄνω ψυχὴ τὸ συγγενὲς αὐτῆς βοηθὸν αὐτῇ καταπέμψῃ.
dia touto de kai ton Dauid eirēkenai »ek stomatos nēpiōn kai thēlazontōn katērtisō ainon«, kai palin »hoi ouranoi diēgountai doxan theou«; kai dia touto en te ponois kai talaipōriais psychē genomenē, eis diylismon autēs, epiphōnei to ō eis sēmeion aineseōs, hina gnōrisasa hē anō psychē to syngenes autēs boēthon autę̄ katapempsę̄.
"And that is why David said, 'Out of the mouth of infants and nurslings you have perfected praise', and again, 'The heavens declare the glory of God.' And that is why, when the soul is in pains and distress, for its own relief it cries out 'O' as a sign of praise, so that the soul above, recognizing its kin, may send down help to it."
Haer. 34, chapter 8
34.8.1Holl GCS 25/31:17
8. Καὶ περὶ μὲν τοῦ παντὸς ὀνόματος, τριάκοντα ὄντος γραμμάτων τούτου, καὶ τοῦ Βυθοῦ, τοῦ αὔξοντος ἐκ τῶν τούτου γραμμάτων, ἔτι τε > τῆς Ἀληθείας σώματος δωδεκαμελοῦς ὄντος, ἑκάστου > ἐκ δύο γραμμάτων συνεστῶτος, καὶ τῆς δωνῆς αὐτῆς, ἣν προσωμίλησε <προσωμίλησε μὴ> προσομιλήσασα, καὶ περὶ τῆς ἐπιλύσεως τοῦ μὴ λαληθέντος ὀνόματος καὶ περὶ τῆς τοῦ κόσμου ψυχῆς καὶ ἀνθρώπου, καθὰ ἔχουσι τὴν κατʼ εἰκόνα οἰκονομίαν, οὕτως ἐλήρησεν.
8. Kai peri men tou pantos onomatos, triakonta ontos grammatōn toutou, kai tou Bythou, tou auxontos ek tōn toutou grammatōn, eti te > tēs Alētheias sōmatos dōdekamelous ontos, hekastou > ek dyo grammatōn synestōtos, kai tēs dōnēs autēs, hēn prosōmilēse <prosōmilēse mē> prosomilēsasa, kai peri tēs epilyseōs tou mē lalēthentos onomatos kai peri tēs tou kosmou psychēs kai anthrōpou, katha echousi tēn katʼ eikona oikonomian, houtōs elērēsen.
"About the whole name, then, which is of thirty letters, and about Depth, which grows from its letters, and further about the body of Truth, which has twelve members, each made of two letters, and about her voice, which she spoke without speaking, and about the explanation of the name that was not spoken, and about the soul of the world and of man, according as they have the dispensation after the image — so he babbled."
34.8.2Holl GCS 25/31:17
ἑξῆς δὲ ὡς ἀπὸ τῶν ὀνομάτων ἰσάριθμον δύναμιν ἐπέδειξεν ἡ Τετρακτὺς αὐτῷ ἀπαγγελοῦμεν, ἵνα μηδὲν λάθῃ σε τῶι εἰς ἡμᾶς ὑπʼ αὐτοῦ λεγομένων ἐληλυθότων, ἀγαπητέ, καθὼς πολλάκις ἀπᾐτησας παρʼ ημῶν.
hexēs de hōs apo tōn onomatōn isarithmon dynamin epedeixen hē Tetraktys autǭ apangeloumen, hina mēden lathę̄ se tōi eis hēmas hypʼ autou legomenōn elēlythotōn, agapēte, kathōs pollakis apę̄tēsas parʼ ēmōn.
"Next we shall report how the Tetractys showed him a power equal in number from the names, so that nothing of what has come to us from him may escape you, beloved, as you have often asked of us."
34.8.3Holl GCS 25/31:17
Οὕτως οὖν ἀπαγγέλλει ἡ πάνσοφος αὐτῶν Σιγὴ τὴν γένεσιν τῶν εἰκοσιτεσσάρων στοιχείων· τῇ Μονότητι συνυπάρχειν ἑνότητα, ἐξ ὧι δύο προβολαί, καθὰ προείρηται, Μονάς τε καὶ τὸ Ἕν, δὶς δύο οὒσαι τέσσαρες ἐγένοντο· δὶς γὰρ δύο τέσσαρες.
Houtōs oun apangellei hē pansophos autōn Sigē tēn genesin tōn eikositessarōn stoicheiōn; tę̄ Monotēti synyparchein henotēta, ex hōi dyo probolai, katha proeirētai, Monas te kai to Hen, dis dyo ousai tessares egenonto; dis gar dyo tessares.
"Thus, then, their all-wise Silence announces the origin of the twenty-four elements: with Oneness there coexists Unity, from which come two emissions, as said before, Monad and the One; being twice two, they became four; for twice two is four."
34.8.4Holl GCS 25/31:17
καὶ πάλιν αἱ δύο καὶ τέσσαρες εἰς τὸ αὐτὸ συντεθεῖσαι τὸν τῶν ἓξ ἐφανέρωσαν ἀριθμόν, οὓτοι δὲ οἱ ἓξ τετραπλασιασθέντες τὰς εἰκοσιτέσσαρας ἀπεκύησαν μορφάς.
kai palin hai dyo kai tessares eis to auto syntetheisai ton tōn hex ephanerōsan arithmon, houtoi de hoi hex tetraplasiasthentes tas eikositessaras apekyēsan morphas.
"And again the two and the four put together revealed the number six; and these six, multiplied by four, brought forth the twenty-four forms."
34.8.5Holl GCS 25/31:17–18
καὶ τὰ με) τῆς πρώτης τετράδος ὀνόματα, ἅγια ἁγίων νοούμενα καὶ μὴ δυνάμενα λεχθῆναι, γινώσκεσθαι ὑπὸ μόνου τοῦ Υἱοῦ, ἃ ὁ Πατὴρ οἶδεν τίνα ἐστίν· τὰ δὲ σεμνῶς καὶ μετὰ πίστεως ὀνομαζόμενα παρʼ αὐτῷ ἐστι ταῦτα· Ἄρρητος καὶ Σιγή, Πατήρ τε καὶ Ἀλήθεια.
kai ta me) tēs prōtēs tetrados onomata, hagia hagiōn nooumena kai mē dynamena lechthēnai, ginōskesthai hypo monou tou Huiou, ha ho Patēr oiden tina estin; ta de semnōs kai meta pisteōs onomazomena parʼ autǭ esti tauta; Arrētos kai Sigē, Patēr te kai Alētheia.
"And the names of the first tetrad, understood as holy of holies and not able to be spoken, are known by the Son alone; the Father knows what they are. But those named with reverence and faith among him are these: Ineffable and Silence, Father and Truth."
34.8.6Holl GCS 25/31:18
ταύτης δὲ τῆς τετράδος ὁ σύμπας ἀριθμός ἐστι στοιχείων εἰκοσιτεσσάρων. τὸ γὰρ Ἄρρητος ὄνομα γράμματα ἔχει ἐν ἑαυτῷ ἑπτά, ἡ δὲ Σειγὴ πέντε καὶ ὁ Πατὴρ πέντε καὶ ἡ Ἀλήθεια ἑπτά, ἃ συντεθέντα ἐπὶ τὸ αὐτό, τὰ δὶς πέντε καὶ δὶς ἑπτά, τὸν τῶν εἰκοσιτεσσάρων ἀριθμὸν ἀνεπλήρωσεν.
tautēs de tēs tetrados ho sympas arithmos esti stoicheiōn eikositessarōn. to gar Arrētos onoma grammata echei en heautǭ hepta, hē de Seigē pente kai ho Patēr pente kai hē Alētheia hepta, ha syntethenta epi to auto, ta dis pente kai dis hepta, ton tōn eikositessarōn arithmon aneplērōsen.
"The whole number of this tetrad is twenty-four letters. For the name Arrhetos ('Ineffable') has seven letters in it, Seige ('Silence') five, Pater ('Father') five, and Aletheia ('Truth') seven; which, put together, twice five and twice seven, completed the number twenty-four."
34.8.7Holl GCS 25/31:18
ὡσαύτως δὲ καὶ ἡ δευτέρα τετράς, Λόγος καὶ Ζωή, Ἄνθρωπος καὶ Ἐκκλησία, τὸν αὐτὸν ἀριθμὸν τῶν στοιχείων ἀνέδειξαν.
hōsautōs de kai hē deutera tetras, Logos kai Zōē, Anthrōpos kai Ekklēsia, ton auton arithmon tōn stoicheiōn anedeixan.
"Likewise the second tetrad, Word and Life, Man and Church, showed the same number of elements."
34.8.8Holl GCS 25/31:18
καὶ τὸ τοῦ σωτῆρος δὲ ῥητὸν ὄνομα Ἰησοῦς γραμμάτων ὑπάρχειν ἕξ τὸ δὲ ἄρρητον αὐτοῦ γραμμάτων εἰκοσιτεσσάρων· υἱὸς Χρειστὸς γραμμάτων δώδεκα, τὸ δὲ ἐν Χριστῷ ἄρρητον γραμμάτων τριάκοντα. καὶ διὰ τοῦτό φησιν αὐτὸν α καὶ ω, ἵνα τὴν περιστερὰν μηνύσῃ, τοῦτον ἔχοντος τὸν ἀριθμὸν τούτου τοῦ ὀρνέου.
kai to tou sōtēros de rhēton onoma Iēsous grammatōn hyparchein hex to de arrēton autou grammatōn eikositessarōn; huios Chreistos grammatōn dōdeka, to de en Christǭ arrēton grammatōn triakonta. kai dia touto phēsin auton a kai ō, hina tēn peristeran mēnysę̄, touton echontos ton arithmon toutou tou orneou.
"And the Saviour's utterable name, Iesous, is of six letters, but his ineffable name of twenty-four letters; Huios Chreistos ('Son Christ') is of twelve letters, and the ineffable name in Christ of thirty letters. And for this reason he says he is alpha and omega, to indicate the dove, since this bird has this number."
Haer. 34, chapter 9
34.9.1Holl GCS 25/31:18–19
9. Ὁ δὲ Ἰησοῦς ταύτην ἔχει, φησί, τὴν ἄρρητον γένεσιν. ἀπὸ γὰρ τῆς Μητρὸς τῶν ὅλων, τῆς πρώτης τετράδος, ἐν θυγατρὸς τόπῳ προῆλθεν ἡ δευτέρα τετρὰς καὶ ἐγένετο ὀγδοάς, ἐξ ἧς προῆλθεν δεκάς. οὕτως ἐγένετο δεκὰς καὶ ὀγδοάς.
9. Ho de Iēsous tautēn echei, phēsi, tēn arrēton genesin. apo gar tēs Mētros tōn holōn, tēs prōtēs tetrados, en thygatros topǭ proēlthen hē deutera tetras kai egeneto ogdoas, ex hēs proēlthen dekas. houtōs egeneto dekas kai ogdoas.
"Jesus, he says, has this ineffable origin. From the Mother of all, the first tetrad, the second tetrad came forth in the place of a daughter, and there came to be an ogdoad, from which a decad came forth. So there came to be a decad and an ogdoad."
34.9.2Holl GCS 25/31:19
ἡ οὗν δεκὰς ἐπισυνελθοῦσα τῇ ὀγδοάδι καὶ δεκαπλασίονα αὐτὴν ποιήσασα τὸv τῶν ὀγδοήκοντα προεβίβασεν ἀριθμόν, καὶ τὰ ὀγδοήκοντα πάλιν δεκαπλασιάσασα τὸν τῶν ὀκτακοσίων ἀριθμὸν ἐγέννησεν, ὥστε τὸν ἅπαντα τῶν γραμμάτων ἀριθμὸν ἀπὸ ὀγδοάδος εἰς δεκάδα προελθόντα ݲ καὶ ݲ καὶ ݲ, ὅ ἐστιν Ἰησοῦς.
hē houn dekas episynelthousa tę̄ ogdoadi kai dekaplasiona autēn poiēsasa tov tōn ogdoēkonta proebibasen arithmon, kai ta ogdoēkonta palin dekaplasiasasa ton tōn oktakosiōn arithmon egennēsen, hōste ton hapanta tōn grammatōn arithmon apo ogdoados eis dekada proelthonta ݲ kai ݲ kai ݲ, ho estin Iēsous.
"The decad, then, joining the ogdoad and making it tenfold, brought forth the number eighty; and making the eighty tenfold again, it begot the number eight hundred; so that the whole number of the letters, proceeding from ogdoad to decad, is eight hundred and eighty and eight, which is Jesus."
34.9.3Holl GCS 25/31:19
τὸ γὰρ Ἰησοῦς ὄνομα κατὰ τὸν ἐν τοῖς γράμμασιν ἀριθμὸν ὀκτακόσιά ἐστιν ὀγδοήκοντα ὀκτώ. ἔχεις σαφῶς καὶ τὴν ὑπερουράνιον τοῦ· Ἰησοῦ κατʼ αὐτοὺς γένεσιν.
to gar Iēsous onoma kata ton en tois grammasin arithmon oktakosia estin ogdoēkonta oktō. echeis saphōs kai tēn hyperouranion tou; Iēsou katʼ autous genesin.
"For the name Jesus, by the number in its letters, is eight hundred and eighty-eight. You have plainly, then, the supercelestial origin of Jesus according to them."
34.9.4Holl GCS 25/31:19
διὰ καὶ τὸν ἀλφάβητον τῶν Ἑλλήνων ἔχειν μονάδας ὀκτὼ καὶ δεκάδας ὀκτὼ καὶ εκατοντάδας ὀκτώ, τὴν τῶν ὀκτακοσίων ὀγδοήκοντα ὀκτὼ ψῆφον ἐπιδεικνύοντα, τουτέστι τὸν Ἰησοῦν, ἐκ [τῶν] πάντων συνεστῶτα τῶν καὶ διὰ τοῦτο ἄλφα καὶ ω ὀνομίζεσθαι αὐτόν, τὴν ἐκ πάντων γένεσιν σημαίνοντα.
dia kai ton alphabēton tōn Hellēnōn echein monadas oktō kai dekadas oktō kai ekatontadas oktō, tēn tōn oktakosiōn ogdoēkonta oktō psēphon epideiknyonta, toutesti ton Iēsoun, ek [tōn] pantōn synestōta tōn kai dia touto alpha kai ō onomizesthai auton, tēn ek pantōn genesin sēmainonta.
"That is why the Greek alphabet has eight units, eight tens and eight hundreds, showing the number eight hundred and eighty-eight, that is, Jesus, who consists of all the numbers; and that is why he is called alpha and omega, signifying his origin from all."
34.9.5Holl GCS 25/31:19
καἰ πάλιν οὕτως· τῆς πρώτης τετράδος κατὰ πρόβασιν ἀριθμοῦ εἰς αὑτὴν συντιθεμένης ὁ τῶν δέκα ανεφάνη ἀριθμός. μία γὰρ καἰ δύο καὶ τρεῖς καὶ τέσσαρες ἐπὶ τὸ αὐτὸ συντεθεῖσαι δέκα γίνονται, ὅ ἐστιν #x772;, καὶ τοῦτʼ εἶναι θέλουσι τὸν Ἰησοῦν.
kai palin houtōs; tēs prōtēs tetrados kata probasin arithmou eis hautēn syntithemenēs ho tōn deka anephanē arithmos. mia gar kai dyo kai treis kai tessares epi to auto syntetheisai deka ginontai, ho estin #x772?, kai toutʼ einai thelousi ton Iēsoun.
"And again thus: when the first tetrad is added up to itself by progression of number, the number ten appeared. For one and two and three and four put together make ten, which is iota; and they hold that this is Jesus."
34.9.6Holl GCS 25/31:19
ἀλλὰ καὶ ὁ Χρειστός, φησί, γραμμάτων ὀκτὼ ὢν τὴν πρώτην ὀγδοάδα σημαίνει, ἥτις τῷ ι συμπλακεῖσα τὸν Ἰησοῦν ἀπεκύησε.
alla kai ho Chreistos, phēsi, grammatōn oktō ōn tēn prōtēn ogdoada sēmainei, hētis tǭ i symplakeisa ton Iēsoun apekyēse.
"And Chreistos too, he says, being of eight letters, signifies the first ogdoad, which, entwined with the iota, brought forth Jesus."
34.9.7Holl GCS 25/31:19–20
λέγεται δέ, φησί, καὶ Υἱὸς Χρειστός, τουτέστιν Ἡ δωδεκάς· τὸ γὰρ Υἱὸς ὄνομα γραμμάτων ἐστὶ τεσσάρων, τὸ δὲ Χρειστὸς ὀκτώ· ἅτινα συντεθέντα τὸ τῆς δωδεκάδος ἐπέδειξαν μέγεθος.
legetai de, phēsi, kai Huios Chreistos, toutestin Hē dōdekas; to gar Huios onoma grammatōn esti tessarōn, to de Chreistos oktō; hatina syntethenta to tēs dōdekados epedeixan megethos.
"He is also called, he says, Huios Chreistos, that is, the dodecad; for the name Huios has four letters, and Chreistos eight, which put together showed the greatness of the dodecad."
34.9.8Holl GCS 25/31:20
πρὶν μὲν οὖν φησί, τούτου τοῦ ὀνόματος τὸ ἐπίσημον φανῆναι;, τουτέστιν τὸν Ἰησοῦν τὸν Υἱόν, ἐν ἀγνοίᾳ πολλῇ ὑπῆρχον οἱ ἄνθρωποι καὶ πλάνῃ·
prin men oun phēsi, toutou tou onomatos to episēmon phanēnai?, toutestin ton Iēsoun ton Huion, en agnoią pollę̄ hypērchon hoi anthrōpoi kai planę̄;
"Before, then, he says, the notable sign of this name appeared, that is, Jesus the Son, men were in great ignorance and error;"
34.9.9Holl GCS 25/31:20
ὅτε δὲ ἐφανερώθη τὸ ἑξαγράμματον ὄνομα, ὃ σάρκα περιεβάλετο, ἵνα εἰς τὴν αἴσθησιν τοῦ ἀνθρώπου κατέλθῃ, ἔχον ἐν ἑαυτῷ αὐτὰ τὰ ἓξ καὶ τὰ εἰκοσιτέσσαρα, τότε γνότες † αὐτὸν ἐπαύσαντο τῆς ἀγνοίας, ἐκ θανάτου δὲ εἰς ζωὴν ἀνῆλθον, τοῦ ὀνόματος αὐτοῖς ὁδοῦ γενηθέντος πρὸς τὸν Πατέρα τῆς ἀληθείας.
hote de ephanerōthē to hexagrammaton onoma, ho sarka periebaleto, hina eis tēn aisthēsin tou anthrōpou katelthę̄, echon en heautǭ auta ta hex kai ta eikositessara, tote gnotes † auton epausanto tēs agnoias, ek thanatou de eis zōēn anēlthon, tou onomatos autois hodou genēthentos pros ton Patera tēs alētheias.
"but when the six-letter name was revealed, which put on flesh so as to come down to man's perception, having in itself the six and the twenty-four, then, knowing it, they ceased from their ignorance and went up from death to life, the name becoming for them a way to the Father of truth."
34.9.10Holl GCS 25/31:20
τεθεληκέναι γὰρ τὸν Πατέρα τῶν ὅλων λῦσαι τὴν ἄγνοιαν καὶ καθελεῖν τὸν θάνατον. ἀγνοίας δὲ λύσις ἡ ἐπίγνωσις αὐτοῦ ἐγίνετο. καὶ διὰ τοῦτο ἐκλεχθῆναι τὸν κατὰ τὸ θέλημα αὐτοῦ κατʼ εἰκόνα τῆς ἄνω δυνάμεως οἰκονομηθέντα Ἄνθρωπον.
tethelēkenai gar ton Patera tōn holōn lysai tēn agnoian kai kathelein ton thanaton. agnoias de lysis hē epignōsis autou egineto. kai dia touto eklechthēnai ton kata to thelēma autou katʼ eikona tēs anō dynameōs oikonomēthenta Anthrōpon.
"For the Father of all willed to dissolve ignorance and destroy death. And the dissolution of ignorance was the knowledge of him. And for this reason the Man was chosen who was arranged according to his will in the image of the power above."
Haer. 34, chapter 10
34.10.1Holl GCS 25/31:20
Ἀπὸ τετράδος γὰρ * προῆλθον οἱ Αἰῶνες. ἦν δὲ ἐν τῇ τετράδι Ἄνθρωπος καὶ ἡ] Ἐκκλησία, Λόγος καὶ Ζωή. ἀπὸ τούτων οὖν δυνάμεις, φησίν, ἀπορρυεῖσαι ἐγενεσιούργησαν τὸν ἐπὶ γῆς φανέντα Ἰησοῦν.
Apo tetrados gar * proēlthon hoi Aiōnes. ēn de en tę̄ tetradi Anthrōpos kai hē] Ekklēsia, Logos kai Zōē. apo toutōn oun dynameis, phēsin, aporryeisai egenesiourgēsan ton epi gēs phanenta Iēsoun.
"For from a tetrad … the Aeons came forth. And in the tetrad were Man and Church, Word and Life. From these, he says, powers flowed out and generated the Jesus who appeared on earth."
34.10.2Holl GCS 25/31:20
καὶ τοῦ μὲν Λόγου ἀναπεπληρωκέναι τὸν τόπον τὸν ἄγγελον Γαβριήλ, τῆς δὲ Ζωῆς τὸ ἅγιον πνεῦμα, το[ου δὲ Ἀνθρώπου τὴν τοῦ ὑψίστου δύναμιν, τὸν δὲ τῆς Ἐκκλησίας τόπον ἡ παρθένος ἐπέδειξεν.
kai tou men Logou anapeplērōkenai ton topon ton angelon Gabriēl, tēs de Zōēs to hagion pneuma, to[ou de Anthrōpou tēn tou hypsistou dynamin, ton de tēs Ekklēsias topon hē parthenos epedeixen.
"The angel Gabriel filled the place of Word, the Holy Spirit that of Life, the power of the Most High that of Man, and the Virgin showed the place of Church."
34.10.3Holl GCS 25/31:20
οὕτως τε ὁ κατʼ οἰκονομίαν διὰ τῆς Μαρίας γενεσιουργεῖται παρʼ αὐτῷ ἄνθρωπος, ὃν ὁ Πατὴρ τῶν ὅλων διελθόντα διὰ μήτρας ἐξελέξατο διὰ Λόγου εἰς ἐπίγνωσιν αὐτοῦ.
houtōs te ho katʼ oikonomian dia tēs Marias genesiourgeitai parʼ autǭ anthrōpos, hon ho Patēr tōn holōn dielthonta dia mētras exelexato dia Logou eis epignōsin autou.
"And so, according to him, the man of the dispensation is generated through Mary, whom the Father of all, when he had passed through the womb, chose through the Word for the knowledge of himself."
34.10.4Holl GCS 25/31:20–21
ἐλθόντος δὲ αὐτοῦ εἰς τὸ ὕδωρ κατελθεῖν εἰς αὐτὸν ὡς περιστερὰν τὸν ἀναδραμόντα ἄνω καὶ πληρώσαντα τὸν δωδέκατον ἀριθμόν, ἐν ᾧ ὑπάρχει τὸ σπερμα τούτων τῶν συσπαρέντων αὐτῷ καὶ συγκαταβάντων καὶ συναναβάντων.
elthontos de autou eis to hydōr katelthein eis auton hōs peristeran ton anadramonta anō kai plērōsanta ton dōdekaton arithmon, en hǭ hyparchei to sperma toutōn tōn sysparentōn autǭ kai synkatabantōn kai synanabantōn.
"And when he came to the water, there came down upon him as a dove the one who had run back up above and filled up the twelfth number, in whom is the seed of those sown together with him, who came down and went up with him."
34.10.5Holl GCS 25/31:21
αὐτὴν δὲ τὴν δύναμιν τὴν κατελθοῦσαν σπέρμα φησὶν εἶναι τοῦ Πατρός, ἔχον ἐν ἑαυτῷ καὶ τὸν Πατέρα καὶ τὸν Υἱόν, τήν τε διὰ τούτων γινωσκομένην ἀνονόμαστον δύναμιν τῆς Σιγῆς καὶ τοὺς ἅπαντας Αἰῶνας.
autēn de tēn dynamin tēn katelthousan sperma phēsin einai tou Patros, echon en heautǭ kai ton Patera kai ton Huion, tēn te dia toutōn ginōskomenēn anonomaston dynamin tēs Sigēs kai tous hapantas Aiōnas.
"And the very power that came down, he says, is the seed of the Father, having in itself both the Father and the Son, and the unnameable power of Silence known through them, and all the Aeons."
34.10.6Holl GCS 25/31:21
καὶ τοῦτʼ εἶναι τὸ πνεῦμα τὸ λαλῆσαν διὰ τοῦ στόματος τοῦ Ἰησοῦ, τὸ ὁμολογῆσαν ἑαυτὸ Υἱὸν ἀνθρώπου καὶ φανερῶσαν τὸν Πατέρα· κατελθὸν toi <toi ge> εἰς τὸν Ἰησοῦν ἡνῶσθαι [δʼ] αὐτῷ. καὶ καθεῖλε μὲν τὸν θάνατον, ὁ ἐκ τῆς οἰκονομίας σωτὴρ <Ἰησοῦς> ἐγνώρισε δὲ τὸν Πατέρα † εἶναι οὖν † τὸν Ἰησοῦν ὄνομα μὲν τοῦ ἐκ τῆς οἰκονομίας ἀνθρώπου λέγει,
kai toutʼ einai to pneuma to lalēsan dia tou stomatos tou Iēsou, to homologēsan heauto Huion anthrōpou kai phanerōsan ton Patera; katelthon toi <toi ge> eis ton Iēsoun hēnōsthai [dʼ] autǭ. kai katheile men ton thanaton, ho ek tēs oikonomias sōtēr <Iēsous> egnōrise de ton Patera † einai oun † ton Iēsoun onoma men tou ek tēs oikonomias anthrōpou legei,
"And this is the Spirit that spoke through the mouth of Jesus, that confessed itself Son of Man and revealed the Father, and that, having come down into Jesus, was united with him. And the Saviour ⟨Jesus⟩ from the dispensation destroyed death, but the Christ made known the Father. … He says, then, that Jesus is the name of the man from the dispensation,"
34.10.7Holl GCS 25/31:21
τεθεῖσθαι δὲ εἰς ἐξομοίωσιν καὶ μόρφωσιν τοῦ μέλλοντος εἰς αὐτὸν κατέρχεσθαι Ἀνθρώπου, ὃν χωρήσαντα αὐτὸν ἐσχηκέναι αὐτόν τε τὸν Ἄνθρωπον, αὐτόν τε τὸν Λόγον καὶ τὸν Πατέρα καὶ τὸν Ἄρρητον καὶ τὴν Σιγὴν καὶ τὴν Αλήθειαν καὶ Ἔκκλησίαν καὶ Ζωήν.
tetheisthai de eis exomoiōsin kai morphōsin tou mellontos eis auton katerchesthai Anthrōpou, hon chōrēsanta auton eschēkenai auton te ton Anthrōpon, auton te ton Logon kai ton Patera kai ton Arrēton kai tēn Sigēn kai tēn Alētheian kai Ekklēsian kai Zōēn.
"given for the likening and forming of the Man who was to come down upon him; and having received him, he had the Man himself, and the Word himself, and the Father, and the Ineffable, and Silence, and Truth, and Church, and Life."
Haer. 34, chapter 11
34.11.1Holl GCS 25/31:21
11. Ταῦτʼ ἤδη ὑπὲρ τὸ ἰοὺ ἰοὺ καὶ τὸ φεῦ καὶ ὑπὲρ πᾶσαν τραγικὴν <ἐκ>φώνησιν καὶ σχετλιασμόν ἐστι, τίς γὰρ οὐκ ἂν μισήσειεν τὸν ψευσμάτων † κακοσύνθετον ποιητήν, τὴν μὲν ἀλήθειαν ῥῶν εἴδωλον ὑπὸ Μάρκου γεγονυῖαν καὶ τοῦτο τοῖς τοῦ ἀλφαβήτου γράμμασιν κατεστιγμένην.
11. Tautʼ ēdē hyper to iou iou kai to pheu kai hyper pasan tragikēn <ek>phōnēsin kai schetliasmon esti, tis gar ouk an misēseien ton pseusmatōn † kakosyntheton poiētēn, tēn men alētheian rhōn eidōlon hypo Markou gegonuian kai touto tois tou alphabētou grammasin katestigmenēn.
"These things are already beyond 'Oh, oh!' and 'Alas!' and beyond every tragic exclamation and lament. For who would not hate the evil-composing maker of such lies, seeing Truth made into an idol by Marcus, and that one tattooed with the letters of the alphabet?"
34.11.2Holl GCS 25/31:21–22
νεωστὶ πρὸς τὸ ἀπʼ ἀρχῆς, τὸ δὴ λεγόμενον χθὲς καὶ πρώην, Ἕλληνες ὁμολογοῦσιν ἀπὸ Κάδμου πρῶτον ἓξ καὶ δέκα παρειληφέναι, εἶτα μετέπειτα προβαινόντων τῶν χρόνων αὐτοὶ ἐξευρηκέναι ποτὲ μὲν τὰ δασέα, ποτὲ δὲ τὰ διπλᾶ, ἔσχατον δὲ πάντων Παλαμήδην φασὶ τὰ μακρὰς τούτοις προστεθεικέναι.
neōsti pros to apʼ archēs, to dē legomenon chthes kai prōēn, Hellēnes homologousin apo Kadmou prōton hex kai deka pareilēphenai, eita metepeita probainontōn tōn chronōn autoi exeurēkenai pote men ta dasea, pote de ta dipla, eschaton de pantōn Palamēdēn phasi ta makras toutois prostetheikenai.
"Recently, compared with the beginning — yesterday and the day before, as the saying goes — the Greeks admit that they first received sixteen [letters] from Cadmus, then afterwards, as time went on, they themselves invented now the aspirates, now the double letters, and last of all, they say, Palamedes added the long ones to these."
34.11.3Holl GCS 25/31:22
πρὸ τοῦ οὖν <παρ᾿> Ἕλλησι ταῦτα οὐκ ἦν Ἀλήθεια· τὸ γὰρ σῶμα αὐτῆς κατὰ σέ, Μάρκε, μεταγενέστερον μὲv Κάδμου καὶ τῶν πρὸ αὐτοῦ, μεταγενέστερον δὲ τῶν τὰ λοιπὰ προστεθεικότων στοιχεῖα, μεταγενέστερον δὲ καὶ σαυτοῦ. σὺ γὰρ μόνος <ὡς> εἴδωλον κατήγαγες τὴν ὑπὸ σοῦ λεγομένην Ἀλήθειαν.
pro tou oun <par᾿> Hellēsi tauta ouk ēn Alētheia; to gar sōma autēs kata se, Marke, metagenesteron mev Kadmou kai tōn pro autou, metagenesteron de tōn ta loipa prostetheikotōn stoicheia, metagenesteron de kai sautou. sy gar monos <hōs> eidōlon katēgages tēn hypo sou legomenēn Alētheian.
"Before this happened ⟨among⟩ the Greeks, then, there was no Truth; for her body, according to you, Marcus, is later than Cadmus and those before him, later than those who added the other letters, and later than yourself. For you alone brought down, as an idol, what you call Truth."
34.11.4Holl GCS 25/31:22
Τίς δʼ ἀνέξεταί σου τὴν τοσαῦτα φλυαροῦσαν Σιγήν, ἣ τὸν ἀνονόμαστον ὀνομάζει καὶ τὸν ἄρρητον ἐξηγεῖται καὶ τὸν ἀνεξιχνίαστον ἐξιστορεῖ καὶ ἠνοιχέναι τὸ στόμα φησὶν αὐτόν, ὃν ἀσώματον καὶ ἀνείδεον λέγεις, καὶ προενέγκασθαι Λόγον, ὡς ἓν τι τῶν συνθέτων ζᾠων·
Tis dʼ anexetai sou tēn tosauta phlyarousan Sigēn, hē ton anonomaston onomazei kai ton arrēton exēgeitai kai ton anexichniaston existorei kai ēnoichenai to stoma phēsin auton, hon asōmaton kai aneideon legeis, kai proenenkasthai Logon, hōs hen ti tōn synthetōn zǭōn;
"Who will put up with your Silence that babbles so much, which names the unnameable, explains the ineffable, investigates the unsearchable, and says that he whom you call bodiless and formless opened his mouth and put forth a Word, like one of the composite living beings;"
34.11.5Holl GCS 25/31:22
τὸν τε Λόγον αὐτοῦ, ὅμοιον ὄντα τῷ προβαλόντι καὶ μορφὴν τοῦ ἀοράτου γεγονότα, στοιχείων μὲν εἶναι τριάκοντα, συλλαβῶν δὲ τεσσάρων· ἔσται οὖν κατὰ τὴν ὁμοιότητα τοῦ Λόγου ὁ Πατὴρ τῶν πάντων, ὡς σὺ φῄς, στοιχείων μὲν τριάκοντα, συλλαβῶν δὲ τεσσάρων.
ton te Logon autou, homoion onta tǭ probalonti kai morphēn tou aoratou gegonota, stoicheiōn men einai triakonta, syllabōn de tessarōn; estai oun kata tēn homoiotēta tou Logou ho Patēr tōn pantōn, hōs sy phę̄s, stoicheiōn men triakonta, syllabōn de tessarōn.
"and that his Word, being like the one who emitted it and having become the form of the invisible, is of thirty elements and four syllables? Then, by the likeness of the Word, the Father of all, as you say, will be of thirty elements and four syllables."
34.11.6Holl GCS 25/31:22
ἢ πάλιν τίς ἀνέξεταί σου εἰς σχήματα καὶ ἀριθμούς, ποτὲ μὲν τριάκοντα, ποτὲ δὲ εἰκοσιτέσσαρα, ποτὲ δὲ ἓξ μόνον, συγκλείοντος τὸ τῶν πάντων κτιστὴν καὶ δημιουργὸν καὶ ποιητὴν Λόγον τοῦ θεοῦ, κατακερματίζοντός <τε> αὐτὸν εἰς συλλαβὰς τέσσαρας, στοιχεῖα δὲ τριάκοντα, καὶ τὸν μὲν πάντων κύριον,
ē palin tis anexetai sou eis schēmata kai arithmous, pote men triakonta, pote de eikositessara, pote de hex monon, synkleiontos to tōn pantōn ktistēn kai dēmiourgon kai poiētēn Logon tou theou, katakermatizontos <te> auton eis syllabas tessaras, stoicheia de triakonta, kai ton men pantōn kyrion,
"Or again, who will put up with you shutting up in shapes and numbers — now thirty, now twenty-four, now only six — the Word of God, the founder, creator and maker of all things, and chopping him into four syllables and thirty elements; and bringing the Lord of all,"
34.11.7Holl GCS 25/31:22
τὸν ἐστερεωκότα τοὺς οὐρανούς, εἰς ω#x772 ω#x772; κατάγοντος ἀριθμόν, ὁμοίως καὶ αὐτὸν δὲ τὸν τὰ πάντα χωροῦντα Πατέρα, ἀχώρητον δὲ ὑπάρχοντα, εἰς τετράδα καὶ ὀγδοάδα καὶ δεκάδα καὶ δωδεκάδα ὑπομερίζοντος καὶ διὰ τῶν τοιούτων πολυπλασιασμῶν τὸ ἄρρητον καὶ ἀνεννόητον, ὡς σὺ φῄς, τοῦ Πατρὸς ἐκδιηγουμένου;
ton estereōkota tous ouranous, eis ō#x772 ō#x772? katagontos arithmon, homoiōs kai auton de ton ta panta chōrounta Patera, achōrēton de hyparchonta, eis tetrada kai ogdoada kai dekada kai dōdekada hypomerizontos kai dia tōn toioutōn polyplasiasmōn to arrēton kai anennoēton, hōs sy phę̄s, tou Patros ekdiēgoumenou?
"who established the heavens, down to the number eight hundred and eighty-eight; and likewise subdividing the Father himself, who contains all things but is uncontained, into a tetrad, ogdoad, decad and dodecad, and by such multiplications explaining the ineffable and unthinkable, as you say, of the Father?"
34.11.8Holl GCS 25/31:22–23
καὶ ὃν ἀσώματον καὶ ἀνούσιον ὀνομάζεις, τὴν τούτου οὐσίαν καὶ τὴν ὑπόστασιν ἐκ πολλῶν γραμμάτων, ἑτέρων ἐξ ἑτέρων γεννωμένων, κατασκευάζεις, αὐτὸς Δαίδαλος ψευδὴς καὶ τέκτων κακὸς γενόμενος τῆς προπανυπερτάτου δυνάμεως·
kai hon asōmaton kai anousion onomazeis, tēn toutou ousian kai tēn hypostasin ek pollōn grammatōn, heterōn ex heterōn gennōmenōn, kataskeuazeis, autos Daidalos pseudēs kai tektōn kakos genomenos tēs propanypertatou dynameōs;
"And the one you call bodiless and without substance, you construct his substance and being out of many letters, others begotten from others, yourself becoming a lying Daedalus and a bad carpenter of the all-highest power;"
34.11.9Holl GCS 25/31:23
καὶ ἣ ἀμέριστον φῂς εἶναι >, εἰς ἀφώνους καὶ φωνήεντας καὶ ἡμιφώνους φθόγγους ὑπομερίζων, τὸ ἄφωνον αὐτῶν τῷ τῶν πάντων Πατρὶ καὶ τῇ τούτου Ἐννοίᾳ ἐπιψευδόμενος, εἰς τὴν ἀνωτάτω βλασφημίαν καὶ μεγίστην ἀσέβειαν ἐμβέβληκας ἅπαντας τοὺς σοὶ πειθομένους.
kai hē ameriston phę̄s einai >, eis aphōnous kai phōnēentas kai hēmiphōnous phthongous hypomerizōn, to aphōnon autōn tǭ tōn pantōn Patri kai tę̄ toutou Ennoią epipseudomenos, eis tēn anōtatō blasphēmian kai megistēn asebeian embeblēkas hapantas tous soi peithomenous.
"and the substance you say is indivisible, you subdivide into mute, vowel and semivowel sounds, falsely attributing the mute of them to the Father of all and his Thought, and you have thrown all who believe you into the highest blasphemy and greatest impiety."
34.11.10Holl GCS 25/31:23
διὸ <καὶ> δικαίως καὶ ἁρμοζόντως τῇ τοιαύτῃ σου τόλμῃ ὁ θεῖος πρεσβύτης καὶ κῆρυξ τῆς ἀληθείας ἐμμέτρως ἐπιβεβόηκέ soi, eipwn outws·
dio <kai> dikaiōs kai harmozontōs tę̄ toiautę̄ sou tolmę̄ ho theios presbytēs kai kēryx tēs alētheias emmetrōs epibeboēke soi, eipwn outws;
"Therefore, justly and fittingly for such daring of yours, the divine elder and herald of the truth has cried out against you in verse, saying thus:"
34.11.11Holl GCS 25/31:23
εἰδωλοποιὲ Μάρκε καὶ τερατοσκόπε, ἀστρολογικῆς ἔμπειρε καὶ μαγικῆς τέχνης, διʼ ὧν κρατύνεις τῆς πλάνης τὰ διδάγματα, σημεῖα δεικνὺς τοῖς ὑπὸ σοῦ πλανωμένοις, ἀποστατικῆς δυνάμεως ἐγχειρήματα, ἃ σοὶ χορηγεῖ σὸς πατὴρ Σατὰν ἀεὶ διʼ ἀγγελικῆς δυνάμεως Ἀζαζὴλ ποιεῖν, ἔχων σε πρόδρομον ἀντιθέου πανουργίας. καὶ ταῦτα μὲν ὁ θεοφιλὴς πρεσβύτης·
eidōlopoie Marke kai teratoskope, astrologikēs empeire kai magikēs technēs, diʼ hōn kratyneis tēs planēs ta didagmata, sēmeia deiknys tois hypo sou planōmenois, apostatikēs dynameōs encheirēmata, ha soi chorēgei sos patēr Satan aei diʼ angelikēs dynameōs Azazēl poiein, echōn se prodromon antitheou panourgias. kai tauta men ho theophilēs presbytēs;
"'Idol-maker Marcus and portent-watcher, skilled in astrology and the magic art, by which you strengthen the teachings of error, showing signs to those led astray by you, the works of apostate power, which your father Satan always supplies you to do through the angelic power Azazel, having you as forerunner of godless villainy.' So much for the God-loving elder."
34.11.12Holl GCS 25/31:23
ἡμεῖς δὲ τὰ λοιπὰ τῆς μυσταγωγίας αὐτῶν μακρὰ ὄντα πειρασόμεθα βραχέως διεξελθεῖν καὶ τὰ πολλῷ χρόνῳ κεκρυμμένα εἰς φανερὸν ἀγαγεῖν. οὕτω γὰρ ἂν γένοιτο εὐέλεγκτα πᾶσι.
hēmeis de ta loipa tēs mystagōgias autōn makra onta peirasometha bracheōs diexelthein kai ta pollǭ chronǭ kekrymmena eis phaneron agagein. houtō gar an genoito euelenkta pasi.
"But we shall try to go briefly through the rest of their initiation, which is long, and to bring into the open what has long been hidden. For so it will be easy for all to refute."
Haer. 34, chapter 12
34.12.1Holl GCS 25/31:23
12. Τὴν οὖν γένεσιν τῶν Αἰώνων αὐτῶν καὶ τὴν πλάνην τοῦ προβάτου καὶ ἀνεύρεσιν ἑνώσαντες ἐπὶ τὸ αὐτὸ μυστικώτερον ἐπιχειροῦσιν ἀπαγγέλλειν οὗτοι οἱ εἰς ἀριθμοὺς τὰ πάντα κατάγοντες, ἐκ μονάδος καὶ δυάδος φάσκοντες τὰ ὅλα συνεστηκέναι·
12. Tēn oun genesin tōn Aiōnōn autōn kai tēn planēn tou probatou kai aneuresin henōsantes epi to auto mystikōteron epicheirousin apangellein houtoi hoi eis arithmous ta panta katagontes, ek monados kai dyados phaskontes ta hola synestēkenai;
"So these men, who reduce everything to numbers, join together the generation of their Aeons and the straying and finding of the sheep, and try to set it out in a more mystical way, saying that the universe consists of the monad and the dyad."
34.12.2Holl GCS 25/31:23–24
καὶ ἀπὸ μονάδος ἕως τῶν τεσσάρων ἀριθμοῦντες οὕτω γεννῶσι τὴν δεκάδα. μία γὰρ καὶ δύο καὶ τρεῖς καὶ τέσσαρες συντεθεῖσαι ἐπὶ τὸ αὐτὸ τὸν τῶν δέκα Αἰώνων ἀπεκύησαν ἀριθμόν. πάλιν δʼ αὖ ἡ δυὰς ἀφʼ αὐτῆς προελθοῦσα ἕως τοῦ ἐπισήμου, οἷον δύο καὶ τέσσαρες καὶ ἕξ, τὴν δωδεκάδα ἐπέδειξεν.
kai apo monados heōs tōn tessarōn arithmountes houtō gennōsi tēn dekada. mia gar kai dyo kai treis kai tessares syntetheisai epi to auto ton tōn deka Aiōnōn apekyēsan arithmon. palin dʼ au hē dyas aphʼ autēs proelthousa heōs tou episēmou, hoion dyo kai tessares kai hex, tēn dōdekada epedeixen.
"Counting from one up to four, they generate the decad in this way: one and two and three and four added together produce the number of the ten Aeons. Again, the dyad, advancing from itself up to the episemon, that is, two and four and six, displays the dodecad."
34.12.3Holl GCS 25/31:24
καὶ πάλιν ἀπὸ τῆς δυάδος ὁμοίως αριθμούντων ἡμῶν ἕως τῶν δέκα ἡ τριακοντάς ἀνεδείχθη, ἐν ᾗ ὀγδοὰς καὶ δεκὰς καὶ δωδεκάς.
kai palin apo tēs dyados homoiōs arithmountōn hēmōn heōs tōn deka hē triakontas anedeichthē, en hę̄ ogdoas kai dekas kai dōdekas.
"And again, when we count in the same way from the dyad up to ten, the triacontad appears, in which are the ogdoad, the decad, and the dodecad."
34.12.4Holl GCS 25/31:24
τὴν οὖν δωδεκάδα διὰ τὸ ἐπίσημον ἐσχηκέναι συνεπακολουθῆσαν αὐτῇ τὸ ἐπίσημον πάθος λέγουσι, καὶ διὰ τοῦτο περὶ τὸν δωδέκατον ἀριθμὸν τοῦ σφάλματος γενομένου τὸ πρόβατον ἀποσκιρτῆσαν πεπλανῆσθαι, ἐπειδὴ τὴν ἀπόστασιν ἀπὸ δωδεκάδος γεγενῆσθαι φάσκουσι.
tēn oun dōdekada dia to episēmon eschēkenai synepakolouthēsan autę̄ to episēmon pathos legousi, kai dia touto peri ton dōdekaton arithmon tou sphalmatos genomenou to probaton aposkirtēsan peplanēsthai, epeidē tēn apostasin apo dōdekados gegenēsthai phaskousi.
"So, they say, because the dodecad contained the episemon, the notable passion followed upon it; and for this reason, since the error happened around the twelfth number, the sheep skipped away and went astray, for they say that the defection took place from the dodecad."
34.12.5Holl GCS 25/31:24
τῷ αὐτῷ τρόπῳ καὶ ἀπὸ τῆς † δωδεκάδος ἀποστᾶσαν μίαν δύναμιν ἀπολωλέναι μαντεύονται, καὶ ταύτην εἲναι τὴν γυναῖκα τὴν ἀπολέσασαν τὴν δραχμὴν καὶ ἅψασαν λύχνον καὶ εὑροῦσαν αὐτήν.
tǭ autǭ tropǭ kai apo tēs † dōdekados apostasan mian dynamin apolōlenai manteuontai, kai tautēn einai tēn gynaika tēn apolesasan tēn drachmēn kai hapsasan lychnon kai heurousan autēn.
"In the same way they divine that one power, having defected from the … dodecad, was lost, and that this is the woman who lost the drachma, lit a lamp, and found it."
34.12.6Holl GCS 25/31:24
οὕτως οὖν καὶ τοὺς ἀριθμοὺς τοὺς καταλειφθέντας — ἐπὶ μὲν τῆς δραχμῆς τοὺς ἐννέα, ἐπὶ δὲ τοῦ προβάτου τοὺς ἕνδεκα — ἐπιπλεκομένους ἀλλήλοις τὸν τῶν ἐνενήκοντα ἐννέα τίκτειν ἀριθμόν, ἐπεὶ ἐννάκις τὰ ἕνδεκα ἐνενήκοντα ἐννέα γίνεται. διὸ καὶ τὸ ἀμὴν τοῦτον λέγουσιν ἔχειν τὸν ἀριθμόν.
houtōs oun kai tous arithmous tous kataleiphthentas — epi men tēs drachmēs tous ennea, epi de tou probatou tous hendeka — epiplekomenous allēlois ton tōn enenēkonta ennea tiktein arithmon, epei ennakis ta hendeka enenēkonta ennea ginetai. dio kai to amēn touton legousin echein ton arithmon.
"So also the numbers left over, nine in the case of the drachma and eleven in the case of the sheep, multiplied together, produce the number ninety-nine, since nine times eleven is ninety-nine. That is why they say that 'Amen' has this number."
34.12.7Holl GCS 25/31:24
Οὐκ ὀκνήσω δὲ σοι καὶ ἄλλως ἐξηγουμένων αὐτῶν ἀπαγγεῖλαι, ἵνα πανταχόθεν κατανοήσῃς τὸν καρπὸν αὐτῶν. τὸ γὰρ στοιχεῖον τὸ η σὺν μὲν τῷ ἐπισήμῳ ὀγδοάδα εἲναι θέλουσιν, ἀπὸ τοῦ ἄλφα ὀγδόῳ κείμενον τόπῳ· εἶτα πάλιν ἄνευ τοῦ ἐπισήμου ψηφίζοντες τὸν ἀριθμὸν αὐτῶν τῶν στοιχείων καὶ ἐπισυνθέντες μέχρι τοῦ ἦτα τὴν τριακοντάδα ἐπιδεικνύουσιν.
Ouk oknēsō de soi kai allōs exēgoumenōn autōn apangeilai, hina pantachothen katanoēsę̄s ton karpon autōn. to gar stoicheion to ē syn men tǭ episēmǭ ogdoada einai thelousin, apo tou alpha ogdoǭ keimenon topǭ; eita palin aneu tou episēmou psēphizontes ton arithmon autōn tōn stoicheiōn kai episynthentes mechri tou ēta tēn triakontada epideiknyousin.
"I will not hesitate to tell you how they explain it in yet another way, so that you may see their fruit from every side. They want the letter eta, counting the episemon, to be an ogdoad, since it stands in the eighth place from alpha. Then again, counting the number of the letters themselves without the episemon and adding them up to eta, they display the triacontad."
34.12.8Holl GCS 25/31:24–25
ἀρξάμενος γὰρ <τις> ἀπὸ τοῦ ἄλφα καὶ τελευτῶν εἰς τὸ ἦτα τῷ ἀριθμῷ τῶν στοιχείων, ὑφεξαιρούμενος δὲ τὸ ἐπίσημον καὶ ἐπισυντιθεὶς τὴν ἐπαύξησιν τῶν γράμματων, εὑρήσει τὸν τῶν τριάκοντα ἀριθμόν.
arxamenos gar <tis> apo tou alpha kai teleutōn eis to ēta tǭ arithmǭ tōn stoicheiōn, hyphexairoumenos de to episēmon kai episyntitheis tēn epauxēsin tōn grammatōn, heurēsei ton tōn triakonta arithmon.
"For if someone begins from alpha and ends at eta, by the number of the letters, leaving out the episemon and adding up the increase of the letters, he will find the number thirty."
34.12.9Holl GCS 25/31:25
μέχρι γὰρ τοῦ ε στοιχείου πεντεκαίδεκα γινονται· ἔπειτα προστεθεὶς αὐτοῖς ὁ τῶν ἑπτὰ ἀριθμὸς β καὶ κ ἀπετέλεσε· προσελθὸν δὲ τούτοις τὸ η, ὅ ἐστιν ὀκτώ, τὴν θαυμασιωτάτην τριακοντάδα ἀνεπλήρωσεν. καὶ ἐντεῦθεν ἀποδεικνύουσι τὴν Ὀγδοάδα μητέρα τῶν τριάκοντα Αἰώνων.
mechri gar tou e stoicheiou pentekaideka ginontai; epeita prostetheis autois ho tōn hepta arithmos b kai k apetelese; proselthon de toutois to ē, ho estin oktō, tēn thaumasiōtatēn triakontada aneplērōsen. kai enteuthen apodeiknyousi tēn Ogdoada mētera tōn triakonta Aiōnōn.
"For up to the letter epsilon they make fifteen; then the number seven is added to them and makes twenty-two; and when eta, which is eight, is added to these, it completes the most wonderful triacontad. And from this they prove that the Ogdoad is the mother of the thirty Aeons."
34.12.10Holl GCS 25/31:25
ἐπεὶ οὖν ἐκ τριῶν δυνάμεων ἥνται ὁ τῶν τριάκοντα ἀριθμός, τρὶς αὐτὸς γενόμενος τὰ ἐνενήκοντα ἐποίησε· τρίς γὰρ τριάκοντα ἐνενήκοντα. καὶ αὐτὴ δὲ ἡ τριὰς ἐφʼ ἑαυτῆς συντεθεῖσα ἐννέα ἐγέννησεν. οὕτως τε ἡ ὀγδοὰς τὸν τῶν ἐνενήκοντα ἐννέα παρʼ αὐτοῖς ἀπεκύησεν ἀριθμόν.
epei oun ek triōn dynameōn hēntai ho tōn triakonta arithmos, tris autos genomenos ta enenēkonta epoiēse; tris gar triakonta enenēkonta. kai autē de hē trias ephʼ heautēs syntetheisa ennea egennēsen. houtōs te hē ogdoas ton tōn enenēkonta ennea parʼ autois apekyēsen arithmon.
"Since, then, the number thirty is made up of three powers, when tripled it made ninety, for three times thirty is ninety. And the triad itself, multiplied by itself, produced nine. Thus the Ogdoad, in their view, brought forth the number ninety-nine."
34.12.11Holl GCS 25/31:25
καὶ ἐπεὶ ὁ δωδέκατος Αἰὼν ἀποστὰς κατέλειψε τοὺς ἄνω ἕνδεκα, κατάλληλον λέγουσι τὸν τύπον τῶν γραμμάτων τῷ σχήματι τοῦ † λόγου κεῖσθαι ἑνδέκατον γὰρ τῶν γραμμάτων κεῖται τὸ λ, ὅ ἐστιν ἀριθμὸς τῶν τριάκοντα) καὶ κατʼ εἰκόνα κεῖσθαι τῆς ἄνω οἰκονομίας, ἐπειδὴ ἀπὸ τοῦ ἄλφα, χωρὶς τοῦ επισήμου, αὐτῶν τῶν γραμμάτων ὁ ἀριθμὸς ἕως τοῦ λ συντεθειμένος κατὰ τὴν παραύξησιν τῶν γραμμάτων σὺν αὐτῷ τῷ λ τὸν τῶν ἐνενήκοντα ἐννέα ποιεῖται ἀριθμόν.
kai epei ho dōdekatos Aiōn apostas kateleipse tous anō hendeka, katallēlon legousi ton typon tōn grammatōn tǭ schēmati tou † logou keisthai hendekaton gar tōn grammatōn keitai to l, ho estin arithmos tōn triakonta) kai katʼ eikona keisthai tēs anō oikonomias, epeidē apo tou alpha, chōris tou episēmou, autōn tōn grammatōn ho arithmos heōs tou l syntetheimenos kata tēn parauxēsin tōn grammatōn syn autǭ tǭ l ton tōn enenēkonta ennea poieitai arithmon.
"And since the twelfth Aeon defected and left the eleven above, they say that the type lies fittingly in the shape of the … (for lambda stands eleventh among the letters, and it is the number thirty), and that it lies as an image of the dispensation above; for from alpha, without the episemon, the number of the letters themselves added up to lambda according to their increase, together with lambda itself, makes the number ninety-nine."
34.12.12Holl GCS 25/31:25–26
ὅτι δὲ τὸ λ ἑνδέκατον ὂν τῇ τάξει ἐπὶ τὴν τοῦ ὁμοίου αὐτῷ κατῆλθεν ζήτησιν, ἵνα ἀναπληρώσῃ τὸν δωδέκατον ἀριθμόν, καὶ εὑρὸν † αὐτὸν ἐπληρώθη, φανερὸν εἶναι ἐξ αὐτοῦ τοῦ σχήματος τοῦ στοιχείου.
hoti de to l hendekaton on tę̄ taxei epi tēn tou homoiou autǭ katēlthen zētēsin, hina anaplērōsę̄ ton dōdekaton arithmon, kai heuron † auton eplērōthē, phaneron einai ex autou tou schēmatos tou stoicheiou.
"And that lambda, being eleventh in order, came down to search for its like in order to fill up the twelfth number, and having found it was filled, is plain, they say, from the very shape of the letter."
34.12.13Holl GCS 25/31:26
τὸ γὰρ λ, ὥσπερ ἐπὶ τὴν τοῦ ὁμοίου αὐτῷ ζήτησιν παραγενόμενον καὶ εὑρὸν καὶ εἰς ἑαυτὸ ἁπάσαν † αὐτόν, τὴν τοῦ δωδεκάτου ἀνεπλήρωσεν χώραν, τοῦ μ στοιχείου ἐκ δύο λ συγκειμένου.
to gar l, hōsper epi tēn tou homoiou autǭ zētēsin paragenomenon kai heuron kai eis heauto hapasan † auton, tēn tou dōdekatou aneplērōsen chōran, tou m stoicheiou ek dyo l synkeimenou.
"For lambda, having come as it were in search of its like, and having found it and snatched it … to itself, filled the place of the twelfth, since the letter mu is composed of two lambdas."
34.12.14Holl GCS 25/31:26
διὸ καὶ φεύγειν αὐτοὺς διὰ τῆς γνώσεως τὴν τῶν ἐνενήκοντα ἐννέα χώραν, τουτέστιν τὸ Ὑστέρημα, τύπον ἀριστερᾶς χειρός, μεταδιώκειν δὲ τὸ ἕν, ὃ προστεθὲν τοῖς ἐνενήκοντα ἐννέα εἰς τὴν δεξιὰν αὐτοὺς χεῖρα μετέστησεν.
dio kai pheugein autous dia tēs gnōseōs tēn tōn enenēkonta ennea chōran, toutestin to Hysterēma, typon aristeras cheiros, metadiōkein de to hen, ho prostethen tois enenēkonta ennea eis tēn dexian autous cheira metestēsen.
"That is why, they say, through knowledge they flee the place of the ninety-nine, that is, the Deficiency, the type of the left hand, and pursue the one, which, added to the ninety-nine, has transferred them to the right hand."
Haer. 34, chapter 13
34.13.1Holl GCS 25/31:26
13. Σὺ μὲν ταῦτα διερχόμενος, ἀγαπητέ, εὖ οἶδα ὅτι γελάσεις πολλὰ * τὴν τοιαύτην αὐτῶν οἰησίσοφον μωρίαν. ἄξιοι δὲ πένθους οἱ τῆλικαύτην θεοσέβειαν καὶ τὸ μέγεθος τῆς ἀΜῶς ἀρρήτου δυνάμεως καὶ τὰς τοσαύτας οἰκονομίας τοῦ θεοῦ διὰ τοῦ ἄλφα καἰ βῆτα καὶ διʼ ἀριθμῶν οὕτως ψυχρῶς καὶ βεβιασμένως διασύροντες.
13. Sy men tauta dierchomenos, agapēte, eu oida hoti gelaseis polla * tēn toiautēn autōn oiēsisophon mōrian. axioi de penthous hoi tēlikautēn theosebeian kai to megethos tēs aMōs arrētou dynameōs kai tas tosautas oikonomias tou theou dia tou alpha kai bēta kai diʼ arithmōn houtōs psychrōs kai bebiasmenōs diasyrontes.
"As you go through these things, beloved, I know well that you will laugh heartily at such conceited folly of theirs. But those deserve to be mourned who so coldly and forcibly disparage so great a religion, the greatness of the truly ineffable power, and such great dispensations of God by means of alpha and beta and numbers."
34.13.2Holl GCS 25/31:26
ὅσοι δὲ ἀφίστανται τῆς ἐκκλησίας καὶ τούτοις τοῖς γραώδεσι μύθοις πείθονται, ἀληθῶς > αὐτοκατάκριτοι, οὓς ὁ Παῦλος ἐγκελεύεται ἡμῖν μετὰ μίαν καὶ δευτέραν νουθεσίαν παραιτεῖσθαι.
hosoi de aphistantai tēs ekklēsias kai toutois tois graōdesi mythois peithontai, alēthōs > autokatakritoi, hous ho Paulos enkeleuetai hēmin meta mian kai deuteran nouthesian paraiteisthai.
"All who depart from the church and believe these old wives' tales are truly self-condemned; Paul commands us to avoid them after a first and second admonition."
34.13.3Holl GCS 25/31:26
Ἰωάννης δέ, ὁ τοῦ κυρίου μαθητής, ἐπέτεινε τὴν καταδίκην αὐτῶν, μηδὲ χαίρειν αὐτοῖς ὑφʼ ἡμῶν λέγεσθαι βουληθείς· »ὁ γὰρ λέγων αὐτοῖς« φησί »χαίρειν κοινωνεῖ τοῖς ἔργοις αὐτῶν τοῖς πονηροῖς«.
Iōannēs de, ho tou kyriou mathētēs, epeteine tēn katadikēn autōn, mēde chairein autois hyphʼ hēmōn legesthai boulētheis; »ho gar legōn autois« phēsi »chairein koinōnei tois ergois autōn tois ponērois«.
"And John, the disciple of the Lord, intensified their condemnation, wishing that we should not even greet them: 'for he who greets them', he says, 'shares in their evil works.'"
34.13.4Holl GCS 25/31:26
καὶ εἰκότως· »οὐκ ἔστι γὰρ χαίρειν τοῖς ἀσεβέσιν« λέγει κύριος. ἀσεβεῖς δὲ ὑπὲρ πᾶσαν ἀσέβειαν οὗτοι οἱ τὸν ποιητὴν οὐρανοῦ καὶ γῆς, μόνον θεὸν παντοκράτορα, ὑπὲρ ὃν ἄλλος θεὸς οὐκ ἔστιν, ἐξ Ὑστερήματος καὶ αὐτοῦ ἐξ ἄλλου Ὑστερήματος γεγονότος προβεβλῆσθαι λέγοντες· ὥστε κατʼ αὐτοὺς εἲναι αὐτὸν προβολὴν τρίτου Ὑστερήματος.
kai eikotōs; »ouk esti gar chairein tois asebesin« legei kyrios. asebeis de hyper pasan asebeian houtoi hoi ton poiētēn ouranou kai gēs, monon theon pantokratora, hyper hon allos theos ouk estin, ex Hysterēmatos kai autou ex allou Hysterēmatos gegonotos probeblēsthai legontes; hōste katʼ autous einai auton probolēn tritou Hysterēmatos.
"And rightly so: 'for there is no rejoicing for the ungodly,' says the Lord. And these men are ungodly beyond all ungodliness, who say that the maker of heaven and earth, the only God almighty, above whom there is no other God, was emitted from a Deficiency, which itself came from another Deficiency, so that by their account he is the emanation of a third Deficiency."
34.13.5Holl GCS 25/31:26
ἣν γνώμην ὄντως καταφυσήσαντας καὶ καταθεματίσαντας δέον πόρρω που <καὶ> φυγεῖν ἀπʼ αὐτῶν καὶ ᾗ πλέον διισχυρίζονται καὶ χαίρουσιν ἐπὶ τοῖς παρευρέμασιν αὐτῶν, ταύτῃ μᾶλλον εἰδέναι πλέον αὐτοὺς ἐνεργεῖσθαι ὑπὸ τῆς ὀγδοάδος τῶν πονηρῶν πνευμάτων,
hēn gnōmēn ontōs kataphysēsantas kai katathematisantas deon porrō pou <kai> phygein apʼ autōn kai hę̄ pleon diischyrizontai kai chairousin epi tois pareuremasin autōn, tautę̄ mallon eidenai pleon autous energeisthai hypo tēs ogdoados tōn ponērōn pneumatōn,
"We must truly blow upon this opinion and anathematize it and flee far from them; and the more they insist and rejoice in their inventions, the more we must recognize that they are driven by the ogdoad of evil spirits,"
34.13.6Holl GCS 25/31:26–27
καθάπερ οἱ εἰς φρενίτιδα διάθεσιν ἐμπεσόντες † ἢ πλέον γελῶσι καὶ ἰσχύειν δοκοῦσιν καὶ ὡς ὑγιαίνοντες πάντα πράττουσιν, ἔνια δὲ καὶ ὑπὲρ τὸ ὑγιαίνειν, ταύτῃ μᾶλλον κακῶς ἔχουσιν. ὁμοίως δὲ καὶ οὗτοι ᾗ μᾶλλον ὑπερφρονεῖν δοκοῦσι καὶ ἐκνευρίζουσιν ἑαυτοὺς ὐπέρτονα τοξεύοντες, ταύτῃ μᾶλλον οὐ σωφρονοῦσιν.
kathaper hoi eis phrenitida diathesin empesontes † ē pleon gelōsi kai ischyein dokousin kai hōs hygiainontes panta prattousin, enia de kai hyper to hygiainein, tautę̄ mallon kakōs echousin. homoiōs de kai houtoi hę̄ mallon hyperphronein dokousi kai ekneurizousin heautous ypertona toxeuontes, tautę̄ mallon ou sōphronousin.
"just as people who have fallen into delirium, the more they laugh and think themselves strong and do everything as if healthy, and some things even beyond the healthy, the sicker they are. So also these men: the more they seem to be wise beyond measure and exhaust themselves shooting over-strained bows, the less sound in mind they are."
34.13.7Holl GCS 25/31:27
ἐξελθὸν γὰρ τὸ ἀκάθαρτον πνεῦμα τῆς ἀνοίας, ἔπειτα σχολάζοντας αὐτοὺς οὐ θεῷ, ἀλλὰ κοσμικαῖς ζητήσεσιν εὑρόν, προσπαραλαβὸν ἕτερα πνεύματα ἑπτὰ πονηρότερα ἑαυτοῦ καὶ χαυνῶσαν αὐτῶν τὴν γνώμην ὡς δυναμένων τὰ ὐπὲρ τὸν θεὸν ἐννοεῖν καὶ ἐπιτήδειον εἰς υπερέκκρουσιν κατασκευάσαν, τὴν ὀγδοάδα τῆς ἀνοίας τῶν πονηρῶν πνευμάτων εἰς αὐτοὺς ἐνεθήκωσεν.
exelthon gar to akatharton pneuma tēs anoias, epeita scholazontas autous ou theǭ, alla kosmikais zētēsesin heuron, prosparalabon hetera pneumata hepta ponērotera heautou kai chaunōsan autōn tēn gnōmēn hōs dynamenōn ta yper ton theon ennoein kai epitēdeion eis yperekkrousin kataskeuasan, tēn ogdoada tēs anoias tōn ponērōn pneumatōn eis autous enethēkōsen.
"For the unclean spirit of folly went out, and then, finding them occupied not with God but with worldly questions, it took along seven other spirits more evil than itself, puffed up their minds as if they could conceive things beyond God, and, having made them fit for derangement, placed in them the ogdoad of folly of the evil spirits."
Haer. 34, chapter 14
34.14.1Holl GCS 25/31:27
14. Βούλομαι δὲ σοι καὶ ὡς αὐτὴν τὴν κτίσιν κατʼ εἰκόνα τῶν ἀοράτων ὑπὸ τοῦ Δημιουργοῦ, ὡς ἀγνοοῦντος αὐτοῦ, κατεσκευάσθαι διὰ τῆς Μητρὸς λέγουσιν διηγήσασθαι.
14. Boulomai de soi kai hōs autēn tēn ktisin katʼ eikona tōn aoratōn hypo tou Dēmiourgou, hōs agnoountos autou, kateskeuasthai dia tēs Mētros legousin diēgēsasthai.
"I also want to tell you how they say that creation itself was fashioned by the Demiurge through the Mother, after the image of the invisible things, without his knowing it."
34.14.2Holl GCS 25/31:27
πρῶτον μὲν τὰ τέσσαρα στοιχεῖά φασιν, πῦρ ὕδωρ γῆν ἀέρα, εἰκόνα προβεβλῆσθαι τῆς ἄνω πρότης τετράδος, τάς τε ἐνεργείας αὐτῶν συναριθμουμένας, οἷον θερμόν τε καὶ ψυχρόν, ξηρόν τε καὶ ὑγρόν, ἀκριβῶς ἐξεικονίζειν τὴν ογδοάδα.
prōton men ta tessara stoicheia phasin, pyr hydōr gēn aera, eikona probeblēsthai tēs anō protēs tetrados, tas te energeias autōn synarithmoumenas, hoion thermon te kai psychron, xēron te kai hygron, akribōs exeikonizein tēn ogdoada.
"First, they say, the four elements, fire, water, earth, and air, were emitted as an image of the first tetrad above; and their activities, counted with them, namely hot and cold, dry and wet, exactly portray the ogdoad."
34.14.3Holl GCS 25/31:27
ἑξῆς * δέκα δυνάμεις οὕτως καταριθμοῦσιν· ἑπτὰ μὲν † σωματικὰ κυκλοειδῆ, ἃ καὶ οὐρανοὺς καλοῦσιν· ἔπειτα τὸν περιεκτικὸν αὐτῶν κύκλον, ὃν καὶ ὄγδοον οὐρανὸν ὀνομάζουσι· πρὸς δὲ τούτοις ἥλιόν τε καὶ σελήνην. ταῦτα δέκα ὄντα τὸν ἀριθμὸν εἰκόνας λέγουσιν εἶναι τῆς ἀοράτου δεκάδος, τῆς ἀπὸ Λόγου καὶ Ζωῆς, προελθούσης,
hexēs * deka dynameis houtōs katarithmousin; hepta men † sōmatika kykloeidē, ha kai ouranous kalousin; epeita ton periektikon autōn kyklon, hon kai ogdoon ouranon onomazousi; pros de toutois hēlion te kai selēnēn. tauta deka onta ton arithmon eikonas legousin einai tēs aoratou dekados, tēs apo Logou kai Zōēs, proelthousēs,
"Next they count ten powers thus: seven circular bodies, which they also call heavens; then the circle that contains them, which they name the eighth heaven; and in addition the sun and moon. These, being ten in number, they say are images of the invisible decad that came forth from Word and Life;"
34.14.4Holl GCS 25/31:27
τὴν τε δωδεκάδα μηνύεσθαι διὰ τοῦ ζῳδιακοῦ καλουμένου κύκλου. τὰ γὰρ δώδεκα ζῴδια φανερώτατα τὴν τοῦ Ἀνθρώπου καὶ τῆς Ἐκκλησίας θυγατέρα δωδεκάδα σκιαγραφεῖν λέγουσιν.
tēn te dōdekada mēnyesthai dia tou zǭdiakou kaloumenou kyklou. ta gar dōdeka zǭdia phanerōtata tēn tou Anthrōpou kai tēs Ekklēsias thygatera dōdekada skiagraphein legousin.
"and that the dodecad is indicated by the so-called zodiac circle. For they say that the twelve signs most plainly sketch the dodecad, the daughter of Man and Church."
34.14.5Holl GCS 25/31:27–28
καὶ ἐπεὶ ἀντεπεζεύχθη, φασί, τῇ τῶν ὅλων φορᾷ ὠκυτάτῃ ὑπαρχούσῃ ὁ ϋπερθεν οὐρανὸς ὁ πρὸς αὐτῷ τῷ κύτει βαρύνων καὶ ἀντιταλαντεύων τὴν ἐκείνων ὠκύτητα τῇ ἑαυτοῦ βραδυτῆτι, ὥστε αὐτὸν ἐν τριάκοντα ἔτεσι τὴν περιοδον ἀπὸ σημείου ἐπὶ σημεῖον ποιεῖσθαι, εἰκόνα λέγουσιν αὐτὸν τοῦ Ὅρου τοῦ τὴν τριακοντώνυμον Μητέρα αὐτῶν περιέχοντος.
kai epei antepezeuchthē, phasi, tę̄ tōn holōn phorą ōkytatę̄ hyparchousę̄ ho ÿperthen ouranos ho pros autǭ tǭ kytei barynōn kai antitalanteuōn tēn ekeinōn ōkytēta tę̄ heautou bradytēti, hōste auton en triakonta etesi tēn periodon apo sēmeiou epi sēmeion poieisthai, eikona legousin auton tou Horou tou tēn triakontōnymon Mētera autōn periechontos.
"And since, they say, the uppermost heaven, which presses on the vault itself, was yoked against the motion of the universe, which is very swift, and counterbalances their swiftness with its own slowness, so that it makes its circuit from sign to sign in thirty years, they say it is an image of Limit, who surrounds their thirty-named Mother."
34.14.6Holl GCS 25/31:28
τὴν σελήνην τε πάλιν τὸν ἑαυτῆς οὐρανὸν ἐμπεριερχομένην τριάκοντα ἡμέραις διὰ τῶν ἡμερῶν τὸν ἀριθμὸν τῶν τριάκοντα Αἰώνων ἐκτυποῦν.
tēn selēnēn te palin ton heautēs ouranon emperierchomenēn triakonta hēmerais dia tōn hēmerōn ton arithmon tōn triakonta Aiōnōn ektypoun.
"And again, the moon, going round its own heaven in thirty days, portrays by its days the number of the thirty Aeons."
34.14.7Holl GCS 25/31:28
καὶ τὸν ἥλιον δὲ ἐν δεκαδύο μησὶν περιερχόμενον καὶ τερματίζοντα τὴν κυκλικὴν αὐτοῦ ἀποκατάστασιν, διὰ τῶν δώδεκα μηνῶν τὴν δωδεκάδα φανερὰν ποιεῖν, καὶ αὐτὰς δὲ τὰς ἡμέρας, δεκαδύο ὡρῶν τὸ μέτρον ἐχούσας, τύπον τῆς > φαειῆς δωδεκάδος εἶναι.
kai ton hēlion de en dekadyo mēsin perierchomenon kai termatizonta tēn kyklikēn autou apokatastasin, dia tōn dōdeka mēnōn tēn dōdekada phaneran poiein, kai autas de tas hēmeras, dekadyo hōrōn to metron echousas, typon tēs > phaeiēs dōdekados einai.
"And the sun too, going round in twelve months and completing its circular return, makes the dodecad plain through the twelve months; and the days themselves, having the measure of twelve hours, are a type of the … dodecad."
34.14.8Holl GCS 25/31:28
ἀλλὰ μὴν καὶ τὴν ὥραν φασί, τὸ δωδέκατον τῆς ἡμέρας, ἐκ τριάκοντα μοιρῶν κεκοσμῆσθαι διὰ τὴν εἰκόνα τῆς τριακοντάδος.
alla mēn kai tēn hōran phasi, to dōdekaton tēs hēmeras, ek triakonta moirōn kekosmēsthai dia tēn eikona tēs triakontados.
"Moreover, they say that the hour, the twelfth part of the day, is arranged in thirty degrees on account of the image of the triacontad."
34.14.9Holl GCS 25/31:28
καὶ αὐτοῦ δὲ τοῦ ζῳδιακοῦ κύκλου τὴν περίμετρον εἶναι μοιρῶν τριακοσίων ἑξήκοντα· ἕκαστον γὰρ ζῴδιον μοίρας ἔχειν τριάκοντα. οὕτως δὴ καὶ διὰ τοῦ κύκλου τὴν εἰκόνα τῆς συναφείας τῶν δώδεκα πρὸς τὰ τριάκοντα τετηρῆσθαι λέγουσιν.
kai autou de tou zǭdiakou kyklou tēn perimetron einai moirōn triakosiōn hexēkonta; hekaston gar zǭdion moiras echein triakonta. houtōs dē kai dia tou kyklou tēn eikona tēs synapheias tōn dōdeka pros ta triakonta tetērēsthai legousin.
"And the circumference of the zodiac circle itself is three hundred and sixty degrees, for each sign has thirty degrees. So also through the circle, they say, the image of the union of the twelve with the thirty has been preserved."
34.14.10Holl GCS 25/31:28–29
ἔτι μὴν καὶ τὴν γῆν εἰς δώδεκα κλίματα διῃρῆσθαι φάσκοντες καὶ καθʼ ἕκαστον κλίμα ἀνὰ > δύναμιν ἐκ τῶν οὐρανῶν κατὰ κάθετον ὑποδεχομένην καὶ ἐοικότα τίκτουσαν τέκνα τῇ καταπεμπούσῌ τὴν ἀπόρροιαν δυνάμει τύπον εἲναι τῆς δωδεκάδος καὶ τῶν τέκνων αὐτῆς σαφέστατον διαβεβαιοῦνται.
eti mēn kai tēn gēn eis dōdeka klimata dię̄rēsthai phaskontes kai kathʼ hekaston klima ana > dynamin ek tōn ouranōn kata katheton hypodechomenēn kai eoikota tiktousan tekna tę̄ katapempousĘ̄ tēn aporroian dynamei typon einai tēs dōdekados kai tōn teknōn autēs saphestaton diabebaiountai.
"Further, they assert that the earth is divided into twelve zones, and that in each zone it receives a power from the heavens vertically and bears offspring like the power that sends down the influence; and this they firmly declare to be a most clear type of the dodecad and its children."
34.14.11Holl GCS 25/31:29
Πρὸς δὲ τούτοις θελήσαντά φασι τὸν Δημιουργὸν τῆς ἄνω Ὀγδοάδος δυνηθέντα τὸ μόνιμον αὐτῆς καὶ ἀίδιον ἐκτυπῶσαι, διὰ τὸ καρπὸν <αὐτὸν> εἶναι Ὑστερήματος, εἰς χρόνους καὶ καιρούς, ἀριθμούς τε πολυετεῖς τὸ αἰώνιον αὐτῆς κατατεθεῖσθαι, οἰόμενον ἐν τῷ πλήθει τῶν χρόνων μιμήσασθαι αὐτῆς τὸ ἀπέραντον.
Pros de toutois thelēsanta phasi ton Dēmiourgon tēs anō Ogdoados dynēthenta to monimon autēs kai aidion ektypōsai, dia to karpon <auton> einai Hysterēmatos, eis chronous kai kairous, arithmous te polyeteis to aiōnion autēs katatetheisthai, oiomenon en tǭ plēthei tōn chronōn mimēsasthai autēs to aperanton.
"Besides this they say that the Demiurge, wishing to imitate the permanence and eternity of the Ogdoad above, and being unable to do so because he is the fruit of Deficiency, spread its eternity out into times and seasons and numbers of many years, thinking that he could imitate its boundlessness by the multitude of times."
34.14.12Holl GCS 25/31:29
ἐνταῦθά τε λέγουσιν, ἐκφυγούσης αὐτὸν τῆς Ἀληθείας, ἐπηκολουθηκέναι τὸ ψεῦδος, καὶ διὰ τοῦτο κατάλυσιν πληρωθέντων τῶν χρόνων λαβεῖν αὐτοῦ τὸ ἔργον.
entautha te legousin, ekphygousēs auton tēs Alētheias, epēkolouthēkenai to pseudos, kai dia touto katalysin plērōthentōn tōn chronōn labein autou to ergon.
"And here, they say, since the Truth escaped him, falsehood followed; and for this reason his work will be dissolved when the times are fulfilled."
Haer. 34, chapter 15
34.15.1Holl GCS 25/31:29
15. Καὶ περὶ μὲν τῆς κτίσεως τοιαῦτα λέγοντες, καθʼ ἑκάστην ἡμέραν ἐπιγεννᾷ ἕκαστος αὐτῶν, καθὼς δύναται, καινότερόν >. τέλειος γὰρ οὐδεὶς ὁ μὴ μεγάλα ψεύσματα παρʼ αὐτοῖς καρποφορήσας.
15. Kai peri men tēs ktiseōs toiauta legontes, kathʼ hekastēn hēmeran epigenną hekastos autōn, kathōs dynatai, kainoteron >. teleios gar oudeis ho mē megala pseusmata parʼ autois karpophorēsas.
"Saying such things about creation, each of them every day begets something newer, as far as he can; for no one among them is perfect who has not borne great lies as fruit."
34.15.2Holl GCS 25/31:29
ἐκ δὲ τῶν προφητικῶν ὅσα μεταμορφάζουσιν, ἀναγκαῖον μηνύσαντας τὸν ἔλεγχον αὐτοῖς ἐπάγειν. ὁ γὰρ Μωυσῆς, φασίν, ἀρχόμενος τῆς κατὰ τὴν κτίσιν πραγματείας, εὐθὺς ἐν ἀρχῇ τὴν Μητέρα τῶν ὅλων ἐπέδειξεν εἰπών »ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν«.
ek de tōn prophētikōn hosa metamorphazousin, anankaion mēnysantas ton elenchon autois epagein. ho gar Mōysēs, phasin, archomenos tēs kata tēn ktisin pragmateias, euthys en archę̄ tēn Mētera tōn holōn epedeixen eipōn »en archę̄ epoiēsen ho theos ton ouranon kai tēn gēn«.
"It is necessary to point out what they transform from the prophetic writings and bring the refutation against them. Moses, they say, beginning his account of creation, at once in the beginning showed the Mother of all when he said, 'In the beginning God made the heaven and the earth.'"
34.15.3Holl GCS 25/31:29
τέσσαρα οὖν ταῦτα ὀνομάσας, θεὸν καὶ ἀρχήν, οὐρανὸν καὶ γῆν, τὴν τετρακτὺν αὐτῶν, ὡς αὐτοὶ λέγουσι, διετύπωσεν. καὶ τὸ ἀόρατον δὲ καὶ ἀπόκρυφον αὐτῆς μηνύοντα εἰπεῖν »ἡ δὲ γῆ ἦν ἀόρατος καὶ ἀκατασκεύαστος«.
tessara oun tauta onomasas, theon kai archēn, ouranon kai gēn, tēn tetraktyn autōn, hōs autoi legousi, dietypōsen. kai to aoraton de kai apokryphon autēs mēnyonta eipein »hē de gē ēn aoratos kai akataskeuastos«.
"By naming these four, God and beginning, heaven and earth, he portrayed their tetractys, as they themselves say. And to indicate its invisible and hidden character he said, 'And the earth was invisible and unformed.'"
34.15.4Holl GCS 25/31:29
τὴν > δευτέραν τετράδα, γέννημα πρώτης τετράδος, οὕτως αὐτὸν εἰρηκέναι θέλουσιν, ἄβυσσον ὀνομάζοντα καὶ σκότος ἐν σφίσιν αὐτοῖς καὶ ὕδωρ καὶ τὸ ἐπιφερόμενον τῷ ὕδατι πνεῦμα.
tēn > deuteran tetrada, gennēma prōtēs tetrados, houtōs auton eirēkenai thelousin, abysson onomazonta kai skotos en sphisin autois kai hydōr kai to epipheromenon tǭ hydati pneuma.
"The second tetrad, the offspring of the first tetrad, they want him to have spoken of in this way, naming abyss and darkness, and in them water, and the Spirit borne over the water."
34.15.5Holl GCS 25/31:29
μεθʼ ἣν τῆς δεκάδος μνημονεύοντα φῶς λέγειν καὶ ἡμέραν καὶ νύκτα, στερέωμά τε καὶ ἑσπέραν καὶ ὃ καλεῖται πρωΐ, ξηράν τε καὶ θάλασσαν, ἔτι τε βοτάνην καὶ δεκάτῳ τόπῳ τὸ ξύλον·
methʼ hēn tēs dekados mnēmoneuonta phōs legein kai hēmeran kai nykta, stereōma te kai hesperan kai ho kaleitai prōï, xēran te kai thalassan, eti te botanēn kai dekatǭ topǭ to xylon;
"After this, mentioning the decad, he speaks of light and day and night, firmament and evening and what is called morning, dry land and sea, and further grass, and in the tenth place the tree;"
34.15.6Holl GCS 25/31:29–30
οὕτως τε διὰ τῶν δέκα ὀνομάτων τοὺς δέκα Αἰῶνας μεμηνυκέναι. τῆς δὲ δωδεκάδος οὕτως ἐξεικονίσθαι παρʼ αὐτῷ τὴν δύναμιν· ἥλιον γὰρ λέγειν καὶ σελήνην, ἀστέρας τε καὶ καιρούς, ἐνιαυτούς τε καὶ κήτη, ἔτι <ἔτι τε> ἰχθύας καὶ ἑρπετά, πετεινά τε καὶ τετράποδα, θηρία τε καὶ ἐπὶ πᾶσι τούτοις δωδέκατον τὸν ἄνθρωπον. οὕτως ὑπὸ τοῦ πνεύματος τὴν τριακοντάδα διὰ Μωυσέως εἰρῆσθαι διδάσκουσιν.
houtōs te dia tōn deka onomatōn tous deka Aiōnas memēnykenai. tēs de dōdekados houtōs exeikonisthai parʼ autǭ tēn dynamin; hēlion gar legein kai selēnēn, asteras te kai kairous, eniautous te kai kētē, eti <eti te> ichthyas kai herpeta, peteina te kai tetrapoda, thēria te kai epi pasi toutois dōdekaton ton anthrōpon. houtōs hypo tou pneumatos tēn triakontada dia Mōyseōs eirēsthai didaskousin.
"and so by the ten names he indicated the ten Aeons. And the power of the dodecad is portrayed by him thus: he speaks of sun and moon, stars and seasons, years and sea monsters, and further fish and creeping things, birds and four-footed animals, wild beasts, and, after all these, twelfth, man. So they teach that the triacontad was spoken by the Spirit through Moses."
34.15.7Holl GCS 25/31:30
ἀλλὰ μὴν καὶ τὸν πλαστὸν ἄνθρωπον κατʼ εἰκόνα τὴς ἄνω δυνάμεως ἔχειν ἐν αὑτῷ τὴν ἀπὸ τῆς μιᾶς πηγῆς δύναμιν ἱδρῦσθαι δὲ ταύτην ἐν τῷ κατὰ τὸν ἐγκέφαλον τόπῳ), ἀφʼ ἧς ἀπορρεῖν δυνάμεις τέσσαρας κατʼ εἰκόνα τῆς ἄνω τετράδος καλουμένας, τὴν μὲν ὅρασιν, τὴν δὲ ἀκοήν, τὴν δὲ τρίτην ὄσφρησιν καὶ τὴν τετάρτην γεῦσιν.
alla mēn kai ton plaston anthrōpon katʼ eikona tēs anō dynameōs echein en hautǭ tēn apo tēs mias pēgēs dynamin hidrysthai de tautēn en tǭ kata ton enkephalon topǭ), aphʼ hēs aporrein dynameis tessaras katʼ eikona tēs anō tetrados kaloumenas, tēn men horasin, tēn de akoēn, tēn de tritēn osphrēsin kai tēn tetartēn geusin.
"Moreover, the man who was formed after the image of the power above has in himself the power from the one fountain (it is seated in the region of the brain), from which flow four powers, after the image of the tetrad above, namely sight, hearing, the third smell, and the fourth taste."
34.15.8Holl GCS 25/31:30
τὴν δὲ ὀγδοάδα φασὶν μηνύεσθαι διὰ τοῦ ἀνθρώπου οὕτως· ἀκοὰς μὲν δύο ἔχοντος καὶ τοσαύτας ὁράσεις, ἔτι τε ὀσφρήσεις δύο καὶ διπλῆν γεῦσιν, πικροῦ τε καὶ γλυκέος.
tēn de ogdoada phasin mēnyesthai dia tou anthrōpou houtōs; akoas men dyo echontos kai tosautas horaseis, eti te osphrēseis dyo kai diplēn geusin, pikrou te kai glykeos.
"And the ogdoad, they say, is indicated through man thus: he has two ears and as many eyes, also two nostrils, and a double taste, of bitter and sweet."
34.15.9Holl GCS 25/31:30
ὅλον δὲ τὸν ἄνθρωπον πᾶσαν τὴν εἰκόνα τῆς τριακοντάδος οὕτως ἔχειν διδάσκουσιν· ἐν μὲν ταῖς χερσὶ διὰ τῶν δακτύλων τὴν δεκάδα βαστάζειν, ἐν ὅλῳ δὲ τῷ σώματι εἰς δώδεκα μέλη διαιρουμένῳ τὴν δωδεκάδα. διαιροῦσι δὲ αὐτό, καθάπερ τὸ τῆς Ἀληθείας διῄρηται παρʼ αὐτοῖς σῶμα, περὶ οὗ προειρήκαμεν. τήν τε οὖν ὀγδοάδα, ἄρρητόν τε καὶ ἀόρατον οὖσαν, ἐν τοῖς σπλάγχνοις κρυβομένην νοεῖσθαι.
holon de ton anthrōpon pasan tēn eikona tēs triakontados houtōs echein didaskousin; en men tais chersi dia tōn daktylōn tēn dekada bastazein, en holǭ de tǭ sōmati eis dōdeka melē diairoumenǭ tēn dōdekada. diairousi de auto, kathaper to tēs Alētheias dię̄rētai parʼ autois sōma, peri hou proeirēkamen. tēn te oun ogdoada, arrēton te kai aoraton ousan, en tois splanchnois krybomenēn noeisthai.
"They teach that the whole man has the whole image of the triacontad thus: in his hands he carries the decad through the fingers, and in the whole body, divided into twelve members, the dodecad. They divide it just as the body of Truth is divided among them, of which we spoke before. And the ogdoad, being ineffable and invisible, is understood as hidden in the inner organs."
Haer. 34, chapter 16
34.16.1Holl GCS 25/31:30
16. Ἥλιον δὲ πάλιν, τὸν μέγαν φωστῆρα, ἐν τῇ τετάρτῃ τῶν ἡμερῶν γεγονέναι διὰ τὸν τῆς τετράδος ἀριθμὸν φάσκουσι.
16. Hēlion de palin, ton megan phōstēra, en tę̄ tetartę̄ tōn hēmerōn gegonenai dia ton tēs tetrados arithmon phaskousi.
"Again, they say that the sun, the great luminary, came into being on the fourth day on account of the number of the tetrad."
34.16.2Holl GCS 25/31:30
τῆς τε σκηνῆς τῆς ὑπὸ Μωυσέως κατασκευαθείσης αἱ αὐλαὶ ἐκ βύσσου καὶ ὑακίνθου καὶ πορφύρας καὶ κοκκίνου γεγονυῖαι τὴν αὐτὴν παρʼ αὐτοῖς ἐπέδειξαν εἰκόνα.
tēs te skēnēs tēs hypo Mōyseōs kataskeuatheisēs hai aulai ek byssou kai hyakinthou kai porphyras kai kokkinou gegonuiai tēn autēn parʼ autois epedeixan eikona.
"And the curtains of the tabernacle made by Moses, being of fine linen, blue, purple, and scarlet, showed, in their view, the same image."
34.16.3Holl GCS 25/31:30
τόν τε τοῦ ἱερέως ποδήρη, τέσσαρσι στοιχείοις λίθων πολυτελῶν κεκοσμημένον, τὴν τετράδα σημαίνειν διορίζονται· καὶ εἴ τινα <ὅλως> τοιαῦτα ἐν ταῖς γραφαῖς εἰς τὸν τῶν τεσσάρων δυνάμενα ἄγεσθαι ἀριθμόν, διὰ τὴν τετρακτὺν αὐτῶν φασι γεγονέναι.
ton te tou hiereōs podērē, tessarsi stoicheiois lithōn polytelōn kekosmēmenon, tēn tetrada sēmainein diorizontai; kai ei tina <holōs> toiauta en tais graphais eis ton tōn tessarōn dynamena agesthai arithmon, dia tēn tetraktyn autōn phasi gegonenai.
"And they determine that the priest's long robe, adorned with four rows of precious stones, signifies the tetrad; and whatever such things there are in the Scriptures that can be brought to the number four, they say came about because of their tetractys."
34.16.4Holl GCS 25/31:30–31
τὴν δὲ ὀγδοάδα πάλιν δείκνυσθαι οὕτως· ἐν τῇ ὀγδόῃ τῶν ἡμερῶν πεπλάσθαι λέγουσι τὸν ἄνθρωπον· ποτὲ μὲν γὰρ αὐτὸν τῇ ἕκτῃ βούλονται γεγονέναι, ποτὲ δὲ > τῇ ὀγδόῃ, εἰ μή τι τὸν μὲν χοϊκὸν ἐν τῇ ἕκτῃ τῶν ἡμερῶν ἐροῦσι πεπλάσθαι, τὸν δὲ σαρκικὸν ἐν τῇ ὀγδόῃ· διέσταλται γὰρ ταῦτα παρʼ αὐτοῖς.
tēn de ogdoada palin deiknysthai houtōs; en tę̄ ogdoę̄ tōn hēmerōn peplasthai legousi ton anthrōpon; pote men gar auton tę̄ hektę̄ boulontai gegonenai, pote de > tę̄ ogdoę̄, ei mē ti ton men choïkon en tę̄ hektę̄ tōn hēmerōn erousi peplasthai, ton de sarkikon en tę̄ ogdoę̄; diestaltai gar tauta parʼ autois.
"The ogdoad, again, is shown in this way: they say that man was formed on the eighth day. For sometimes they want him to have come into being on the sixth, and sometimes on the eighth, unless perhaps they will say that the earthly man was formed on the sixth day and the fleshly man on the eighth; for these are distinguished among them."
34.16.5Holl GCS 25/31:31
ἔνιοι δὲ <καὶ> ἄλλον <εἶναι> θέλουσι τὸ κατʼ εἰκόνα καὶ ὁμοίωσιν θεοῦ γεγονότα ἀρσενόθηλυν ἄνθρωπον καὶ τοῦτον εἲναι τὸν πνευματικόν, ἄλλον δὲ τὸν ἐκ τῆς γῆς πλασθέντα.
enioi de <kai> allon <einai> thelousi to katʼ eikona kai homoiōsin theou gegonota arsenothēlyn anthrōpon kai touton einai ton pneumatikon, allon de ton ek tēs gēs plasthenta.
"Some of them also want the male-female man, made after the image and likeness of God, to be another, and this to be the spiritual man, and the one formed from the earth to be another."
34.16.6Holl GCS 25/31:31
Καὶ τὴν τῆς κιβωτοῦ δὲ οἰκονομίαν ἐν τῷ κατακλυσμῷ, ἐν ᾗ ὀκτὼ ἄνθρωποι διεσώθησαν, φανερώτατά φασι τὴν σωτήριον ὀγδοάδα μηνύειν. τὸ αὐτὸ δὲ καὶ τὸν Δαυίδ, ὄγδοον ὄντα τῇ γενέσει τῶν ἀδελφῶν αὐτοῦ, σημαίνειν. ἔτι μὴν καὶ τὴν περιτομήν, ὀκταήμερον γινομένην, τὸ περίτμημα τῆς ἄνω ὀγδοάδος δηλοῦν.
Kai tēn tēs kibōtou de oikonomian en tǭ kataklysmǭ, en hę̄ oktō anthrōpoi diesōthēsan, phanerōtata phasi tēn sōtērion ogdoada mēnyein. to auto de kai ton Dauid, ogdoon onta tę̄ genesei tōn adelphōn autou, sēmainein. eti mēn kai tēn peritomēn, oktaēmeron ginomenēn, to peritmēma tēs anō ogdoados dēloun.
"And they say that the dispensation of the ark in the flood, in which eight people were saved, most plainly indicates the saving ogdoad. David signifies the same, being eighth in birth among his brothers. And circumcision too, performed on the eighth day, shows the circumcision of the ogdoad above."
34.16.7Holl GCS 25/31:31
καὶ ἁπλῶς ὅσα εὑρίσκεται ἐν ταῖς γραφαῖς ὑπάγεσθαι δυνάμενα εἰς τὸ ἀριθμὸν τῶν ὀκτὼ τὸ μυστήριον τῆς ὀγδοάδος ἐκπληροῦν λέγουσιν.
kai haplōs hosa heurisketai en tais graphais hypagesthai dynamena eis to arithmon tōn oktō to mystērion tēs ogdoados ekplēroun legousin.
"And in short, whatever is found in the Scriptures that can be brought under the number eight, they say fulfils the mystery of the ogdoad."
34.16.8Holl GCS 25/31:31
ἀλλὰ καὶ τὴν δεκάδα σημαίνεσθαι διὰ τῶν δέκα ἐθνῶν, ὧι ἐπηγγείλατο ὁ θεὸς τῷ Ἀβραὰμ εἰς κατάσχεσιν δοῦναι, λέγουσι,. καὶ τὴν > Σάρραν δὲ οἰκονομίαν, ὡς μετὰ ἔτη δέκα δίδωσιν αὐτῷ τὴν ἑαυτῆς δούλην Ἄγαρ, ἵνα ἐξ αὐτῆς τεκνοποιήσηται, τὸ αὐτὸ δηλοῦν.
alla kai tēn dekada sēmainesthai dia tōn deka ethnōn, hōi epēngeilato ho theos tǭ Abraam eis kataschesin dounai, legousi,. kai tēn > Sarran de oikonomian, hōs meta etē deka didōsin autǭ tēn heautēs doulēn Agar, hina ex autēs teknopoiēsētai, to auto dēloun.
"They say, too, that the decad is signified by the ten nations which God promised to give to Abraham as a possession; and Sarah's arrangement, when after ten years she gives him her own slave Hagar so that he might have children by her, shows the same."
34.16.9Holl GCS 25/31:31
καὶ ὁ δοῦλος δὲ ὁ > Ἀβραὰμ πεμφθεὶς ἐπὶ Ῥεβέκκαν καὶ ἐπὶ τῷ φρέατι διδοὺς αὐτῇ ψέλια χρυσῶν δέκα, καὶ οἱ ἀδελφοὶ αὐτῆς κατέχοντες αὐτὴν ἐπὶ δέκα ἡμέρας, ἔτι τε Ῥοβοάμ ὁ τὰ δέκα σκῆπτρα λαμβάνων καὶ τῆς σκηνῆς αἱ δέκα αὐλαὶ καὶ οἱ στῦλοι οἱ δεκαπήχεις καὶ οἱ δέκα υἱοὶ Ἰακὼβ ἐπὶ τὴν ὠνὴν τοῦ σίτου τὸ πρῶτον εἰς Αἴγυπτον πεμφθέντες καὶ οἱ δέκα ἀπόστολοι, οἷς φανεροῦται μετὰ τὴν ἔγερσιν ὁ κύριος, τοῦ Θωμᾶ μὴ παρόντος, τὴν ἀόρατον διετύπουν κατʼ αὐτοὺς δεκάδα.
kai ho doulos de ho > Abraam pemphtheis epi Rhebekkan kai epi tǭ phreati didous autę̄ pselia chrysōn deka, kai hoi adelphoi autēs katechontes autēn epi deka hēmeras, eti te Rhoboam ho ta deka skēptra lambanōn kai tēs skēnēs hai deka aulai kai hoi styloi hoi dekapēcheis kai hoi deka huioi Iakōb epi tēn ōnēn tou sitou to prōton eis Aigypton pemphthentes kai hoi deka apostoloi, hois phaneroutai meta tēn egersin ho kyrios, tou Thōma mē parontos, tēn aoraton dietypoun katʼ autous dekada.
"And Abraham's servant sent for Rebecca, who gave her ten gold bracelets at the well; her brothers, who kept her for ten days; Rehoboam, who received the ten sceptres; the ten curtains of the tabernacle; the pillars ten cubits high; the ten sons of Jacob sent into Egypt the first time to buy grain; and the ten apostles to whom the Lord appeared after the resurrection when Thomas was absent: all these, according to them, portrayed the invisible decad."
Haer. 34, chapter 17
34.17.1Holl GCS 25/31:31
17. Τὴν δωδεκάδα δέ, περὶ ἣν καὶ τὸ μυστήριον τοῦ πάθους τοῦ Υστερήματος γεγονέναι, ἐξ οὗ πάθους τὰ βλεπόμενα κατεσκευάσθαι θέλουσιν, ἐπισήμως καὶ φανερῶς πανταχῇ
17. Tēn dōdekada de, peri hēn kai to mystērion tou pathous tou Ysterēmatos gegonenai, ex hou pathous ta blepomena kateskeuasthai thelousin, episēmōs kai phanerōs pantachę̄
"The dodecad, around which they say the mystery of the passion of the Deficiency took place, and from which passion they want the visible things to have been fashioned, they say is found notably and plainly everywhere:"
34.17.2Holl GCS 25/31:31–32
κεῖσθαι λέγουσιν, ὡς τοὺς δώδεκα υἱοὺς τοῦ Ἰακώβ, ἐξ ὧν καὶ <αἱ> δώδεκα φυλαί, καὶ τὸ λόγιον τὸ δώδεκα ἔχον λίθους καὶ τοὺς δώδεκα κώδωνας καὶ τοὺς ὑπὸ Μωυσέως τεθέντας υπὸ τὸ ὄρος δώδεκα λίθους, ὡσαύτως δὲ καὶ τοὺς ὑπὸ Ἰησοῦ ἐν τῷ ποταμῷ καὶ ἄλλους εἰς τὸ πέραν, καὶ τοὺς βαστάζοντας τὴν κιβωτὸν τῆς διαθήκης καὶ τοὺς ὑπὸ Ἠλία τεθειμένους ἐν τῇ ὁλοκαυτώσει τοῦ μόσχου καὶ τὸν ἀριθμὸν δὲ τῶν ἀποστόλων καὶ πάντα ἁπλῶς ὄσα τὸν δωδέκατον ἀριθμὸν διασῴζει τὴν δωδεκάδα αὐτῶν χαρακτηρίζειν λέγουσι.
keisthai legousin, hōs tous dōdeka huious tou Iakōb, ex hōn kai <hai> dōdeka phylai, kai to logion to dōdeka echon lithous kai tous dōdeka kōdōnas kai tous hypo Mōyseōs tethentas ypo to oros dōdeka lithous, hōsautōs de kai tous hypo Iēsou en tǭ potamǭ kai allous eis to peran, kai tous bastazontas tēn kibōton tēs diathēkēs kai tous hypo Ēlia tetheimenous en tę̄ holokautōsei tou moschou kai ton arithmon de tōn apostolōn kai panta haplōs osa ton dōdekaton arithmon diasǭzei tēn dōdekada autōn charaktērizein legousi.
"such as the twelve sons of Jacob, from whom came the twelve tribes; the breastpiece with its twelve stones; the twelve bells; the twelve stones set up by Moses at the foot of the mountain; likewise those set up by Joshua in the river and others on the far bank; those who carried the ark of the covenant; those laid by Elijah at the burnt offering of the calf; and the number of the apostles. In short, everything that preserves the number twelve, they say, marks their dodecad."
34.17.3Holl GCS 25/31:32
τὴν δὲ τούτων πάντων ἕνωσιν ὀνομαζομένην τριακοντάδα διὰ τῆς τριάκοντα πηχῶν τὸ ὕψος ἐπὶ Νῶε κιβωτοῦ καὶ διὰ Σαμουὴλ κατακλίναντος τὸν Σαοὺλ ἐν τοῖς τριάκοντα κλητοῖς πρῶτον καὶ διὰ Δαυίδ, ὅτε ἐπὶ τριάκοντα ἡμέραις ἐκρύβετο ἐν τῷ ἀγρῷ, καὶ διὰ τῶν συνεισελθόντων αὐτῷ εἰς τὸ σπήλαιον λ καὶ διὰ τοῦ τὸ μῆκος γίνεσθαι τῆς ἁγίας σκηνῆς τριάκοντα πηχῶν, καὶ εἴ τινα ἄλλα ἰσάριθμα τούτοις εὑρίσκουσι, τὴν τριακοντάδα αὐτῶν διὰ τῶν τοιούτων ἐπιδεικνύναι φιλεριστοῦσιν.
tēn de toutōn pantōn henōsin onomazomenēn triakontada dia tēs triakonta pēchōn to hypsos epi Nōe kibōtou kai dia Samouēl kataklinantos ton Saoul en tois triakonta klētois prōton kai dia Dauid, hote epi triakonta hēmerais ekrybeto en tǭ agrǭ, kai dia tōn syneiselthontōn autǭ eis to spēlaion l kai dia tou to mēkos ginesthai tēs hagias skēnēs triakonta pēchōn, kai ei tina alla isarithma toutois heuriskousi, tēn triakontada autōn dia tōn toioutōn epideiknynai phileristousin.
"And the union of all these, called the triacontad, they eagerly contend is shown through Noah's ark, thirty cubits high; through Samuel, who seated Saul first among the thirty guests; through David, when he hid in the field for thirty days; through the thirty who went into the cave with him; through the length of the holy tabernacle being thirty cubits; and through any other things they find equal in number to these."
Haer. 34, chapter 18
34.18.1Holl GCS 25/31:32
18. Ἀναγκαῖον <δὲ> ἡγησάμην προσθεῖναι τούτοις καὶ ὅσα περὶ τοῦ Προπάτορος αὐτῶν, ὃς ἄγνωστος ἦν τοῖς πᾶσι πρὸ τῆς τοῦ Χριστοῦ παρουσίας, ἐκλέγοντες ἐκ τῶν γραφῶν πείθειν ἐπιχειροῦσιν, ἵνʼ ἐπιδείξωσι τὸν κύριον ἡμῶν ἄλλον καταγγέλλοντα πατέρα παρὰ τὸν ποιητὴν τοῦδε τοῦ παντός, ὃν καθὼς προέφαμεν ἀσεβοῦντες Ὑστερήματος καρπὸν εἶναι λέγουσι.
18. Anankaion <de> hēgēsamēn prostheinai toutois kai hosa peri tou Propatoros autōn, hos agnōstos ēn tois pasi pro tēs tou Christou parousias, eklegontes ek tōn graphōn peithein epicheirousin, hinʼ epideixōsi ton kyrion hēmōn allon katangellonta patera para ton poiētēn toude tou pantos, hon kathōs proephamen asebountes Hysterēmatos karpon einai legousi.
"I thought it necessary to add to these also what they select from the Scriptures and try to persuade people of concerning their Forefather, who was unknown to all before the coming of Christ, so as to show that our Lord proclaimed another Father besides the maker of this universe, whom, as we said before, they impiously call the fruit of Deficiency."
34.18.2Holl GCS 25/31:32
τὸν γοῦν προφήτην Ἠσαΐαν εἰπόντα »Ἰσραὴλ δέ με οὐκ ἔγνω καὶ ὁ λαός με οὐ συνῆκεν«, τὴν τοῦ ἀοράτου Βυθοῦ ἀγνωσίαν εἰρηκέναι μεθαρμόζουσι.
ton goun prophētēn Ēsaïan eiponta »Israēl de me ouk egnō kai ho laos me ou synēken«, tēn tou aoratou Bythou agnōsian eirēkenai metharmozousi.
"For instance, when the prophet Isaiah says, 'But Israel did not know me, and the people did not understand me,' they adapt it to mean the unknowability of the invisible Depth."
34.18.3Holl GCS 25/31:32
καὶ διὰ Ὠσηὲ τὸ εἰρημένον »οὐκ ἔστιν ἐν αὐτοῖς ἀλήθεια οὐδὲ ἐπίγνωσις θεοῦ« εἰς τὸ αὐτὸ συντείνειν βιάζονται, καὶ τό »οὐκ ἔστιν ὀ συνιῶν ἢ ἐκζητῶν τὸν θεόν· πάντες ἐξέκλιναν, ἅμα ἠχρειώθησαν« ἐπὶ τῆς τοῦ Βυθοῦ ἀγνωσίας τάττουσι.
kai dia Ōsēe to eirēmenon »ouk estin en autois alētheia oude epignōsis theou« eis to auto synteinein biazontai, kai to »ouk estin o syniōn ē ekzētōn ton theon; pantes exeklinan, hama ēchreiōthēsan« epi tēs tou Bythou agnōsias tattousi.
"And they force the saying in Hosea, 'There is no truth in them, nor knowledge of God,' to point to the same thing; and they set 'There is none who understands or seeks God; all have turned aside, together they have become worthless' down to the ignorance of the Depth."
34.18.4Holl GCS 25/31:32–33
καὶ τὸ διὰ Μωυσέως δὲ εἰρημένον »οὐδεὶς ὄψεται τὸν θεὸν καὶ ζήσεται« εἰς ἐκεῖνον ἔχειν πείθουσι τὴν ἀναφοράν. τὸν μὲν γὰρ ποιητὴν ἐπιψευδόμενοι ὑπὸ τῶν προφητῶν ἑωρᾶσθαι λέγουσι, τὸ δὲ <γεγραμμένον> »οὐδεὶς ὄψεται τὸν θεὸν καὶ ζήσεται« περὶ τοῦ ἀοράτου μεγέθους καὶ ἀγνώστου τοῖς πᾶσιν εἰρῆσθαι θέλουσι.
kai to dia Mōyseōs de eirēmenon »oudeis opsetai ton theon kai zēsetai« eis ekeinon echein peithousi tēn anaphoran. ton men gar poiētēn epipseudomenoi hypo tōn prophētōn heōrasthai legousi, to de <gegrammenon> »oudeis opsetai ton theon kai zēsetai« peri tou aoratou megethous kai agnōstou tois pasin eirēsthai thelousi.
"And they persuade people that the saying through Moses, 'No one shall see God and live,' refers to him. For they falsely say that the Maker was seen by the prophets, and they want the written words 'No one shall see God and live' to have been said about the invisible Greatness, unknown to all."
34.18.5Holl GCS 25/31:33
καὶ ὅτι μὲν περὶ τοῦ ἀοράτου πατρὸς καὶ ποιητοῦ τῶν ὅλων εἴρηται τό »οὐδεὶς ὄψεται τὸν θεόν« πᾶσιν ἡμῖν φανερόν ἐστιν· ὅτι δὲ οὐ περὶ τοῦ ὑπὸ τούτων παρεπινοουμένου Βυθοῦ, ἀλλὰ περὶ τοῦ Δημιουργοῦ καὶ αὐτός ἐστιν ὁ ἀόρατος θεός, δειχθήσεται τοῦ λόγου προϊόντος.
kai hoti men peri tou aoratou patros kai poiētou tōn holōn eirētai to »oudeis opsetai ton theon« pasin hēmin phaneron estin; hoti de ou peri tou hypo toutōn parepinooumenou Bythou, alla peri tou Dēmiourgou kai autos estin ho aoratos theos, deichthēsetai tou logou proïontos.
"That 'No one shall see God' was said of the invisible Father and Maker of all is plain to us all; but that it was said not of the Depth they have invented, but of the Demiurge, and that he himself is the invisible God, will be shown as the discussion proceeds."
34.18.6Holl GCS 25/31:33
καὶ τὸν Δανιὴλ δὲ τὸ αὐτὸν τοῦτο σημαίνειν ἐν τῷ ἐπερωτᾶν τὸν ἄγγελον τὰς ἐπιλύσεις τῶν παραβολῶν, ὡς μὴ εἰδότα· ἀλλὰ καὶ τὸν ἄγγελον ἀποκρυπτόμενον ἀπʼ αὐτοῦ τὸ μέγα μυστήριον τοῦ Βυθοῦ εἰπεῖν αὐτῷ »ἀπότρεχε Δανιήλ· οὗτοι γὰρ οἱ λόγοι ἐμπεφραγμένοι εἰσίν, ἕως οἱ συνιέντες συνιῶσι καὶ οἱ λευκοὶ λευκανθῶσι«· καὶ αὐτοὺς εἶναι τοὺς λευκοὺς καὶ [εὖ] συνιέντας αὐχοῦσιν.
kai ton Daniēl de to auton touto sēmainein en tǭ eperōtan ton angelon tas epilyseis tōn parabolōn, hōs mē eidota; alla kai ton angelon apokryptomenon apʼ autou to mega mystērion tou Bythou eipein autǭ »apotreche Daniēl; houtoi gar hoi logoi empephragmenoi eisin, heōs hoi synientes syniōsi kai hoi leukoi leukanthōsi«; kai autous einai tous leukous kai [eu] synientas auchousin.
"And they say that Daniel signifies this very thing when he asks the angel for the interpretations of the parables, as one who did not know; and that the angel, hiding from him the great mystery of Depth, said to him, 'Go away, Daniel, for these words are sealed until those who understand understand and the white are made white.' And they boast that they themselves are the white and those who understand."
34.18.7Holl GCS 25/31:33
Πρὸς δὲ τούτοις ἀμύθητον πλῆθος ἀποκρύφων καὶ νόθων γραφῶν, ἃς αὐτοὶ ἔπλασαν, παραφέρουσιν εἰς κατάπληξιν τῶν ἀνοήτων καὶ τὰ τῆς ἀληθείας μὴ ἐπισταμένων γράμματα.
Pros de toutois amythēton plēthos apokryphōn kai nothōn graphōn, has autoi eplasan, parapherousin eis kataplēxin tōn anoētōn kai ta tēs alētheias mē epistamenōn grammata.
"Besides these, they bring forward an untold multitude of apocryphal and spurious writings, which they themselves have fabricated, to astound the foolish and those who do not know the writings of the truth."
34.18.8Holl GCS 25/31:33
προσπαραλαμβάνουσι δὲ εἰς τοῦτο κἀκεῖνο τὸ ῥᾳδιούργημα, ὡς τοῦ κυρίου παιδὸς ὄντος καὶ μανθάνοντος τὰ γράμματα, τοῦ διδασκάλου αὐτῷ φήσαντος, καθὼς ἔθος ἐστίν· εἰπὲ ἄλφα, ἀποκρίνασθαι τὸ ἄλφα.
prosparalambanousi de eis touto kakeino to rhądiourgēma, hōs tou kyriou paidos ontos kai manthanontos ta grammata, tou didaskalou autǭ phēsantos, kathōs ethos estin; eipe alpha, apokrinasthai to alpha.
"For this purpose they also adopt that fabrication, that when the Lord was a child learning his letters, and his teacher said to him, as is customary, 'Say alpha,' he answered 'alpha'."
34.18.9Holl GCS 25/31:33
πάλιν τε τὸ βῆτα τοῦ διδασκάλου κελεύοντος εἰπεῖν, ἀποκρίνασθαι τὸν κύριον· σύ μοι πρότερον εἰπὲ τί ἐστι τὸ ἄλφα, καὶ τότε σοι ἐρῶ τί ἐστι τὸ βῆτα. καὶ τοῦτο ἐξηγοῦνται, ὡς αὐτοῦ μόνου τὸ ἄγνωστον ἐπισταμένου, ὃ ἐφανέρωσεν ἐν τῷ τύπῳ τοῦ αλφα.
palin te to bēta tou didaskalou keleuontos eipein, apokrinasthai ton kyrion; sy moi proteron eipe ti esti to alpha, kai tote soi erō ti esti to bēta. kai touto exēgountai, hōs autou monou to agnōston epistamenou, ho ephanerōsen en tǭ typǭ tou alpha.
"And again, when the teacher told him to say beta, the Lord answered, 'You first tell me what alpha is, and then I will tell you what beta is.' And they explain this as meaning that he alone knew the Unknown, which he revealed in the type of alpha."
34.18.10Holl GCS 25/31:33
Ἔνια τε καὶ τῶν ἐν τῷ εὐαγγελίῳ κειμένων εἰς τοῦτον τὸν χαρακτῆρα μεθαρμόζουσιν, ὡς τὴν πρὸς τὴν μητέρα αὐτοῦ δωδεκαετοῦς ὄντος ἀπόκρισιν »οὐκ οἴδατε ὅτι ἐν τοῖς τοῦ πατρός μου δεῖ με εἶναι;« ὃν οὐκ ᾔδεισαν, φασί, πατέρα κατήγγελλεν αὐτοῖς· καὶ διὰ τοῦτο ἐκπέμψαι τοὺς μαθητὰς εἰς τὰς δώδεκα φυλάς, κηρύσσοντας τὸν ἄγνωστον αὐτοῖς θεόν.
Enia te kai tōn en tǭ euangeliǭ keimenōn eis touton ton charaktēra metharmozousin, hōs tēn pros tēn mētera autou dōdekaetous ontos apokrisin »ouk oidate hoti en tois tou patros mou dei me einai?« hon ouk ę̄deisan, phasi, patera katēngellen autois; kai dia touto ekpempsai tous mathētas eis tas dōdeka phylas, kēryssontas ton agnōston autois theon.
"They also adapt some things in the Gospel to this pattern, such as the answer he gave his mother when he was twelve years old: 'Do you not know that I must be in my Father's house?' He was proclaiming to them, they say, a Father whom they did not know. And for this reason he sent out the disciples to the twelve tribes, preaching to them the unknown God."
34.18.11Holl GCS 25/31:33
καὶ τῷ εἰπόντι αὐτῷ »διδάσκαλε ἀγαθέ« τὸν ἀληθῶς ἀγαθὸν θεὸν ὡμολογηκέναι εἰπόντα »τί με λέγεις ἀγαθόν; εἷς ἐστιν ἀγαθός. ὁ πατὴρ ἐν τοῖς οὐρανοῖς«· οὐρανοὺς δὲ νῦν τοὺς Αἰῶνας εἰρῆσθαι λέγουσι.
kai tǭ eiponti autǭ »didaskale agathe« ton alēthōs agathon theon hōmologēkenai eiponta »ti me legeis agathon? heis estin agathos. ho patēr en tois ouranois«; ouranous de nyn tous Aiōnas eirēsthai legousi.
"And to the man who said to him, 'Good teacher,' he confessed the truly good God, saying, 'Why do you call me good? One is good, the Father in the heavens'; and they say that 'heavens' here means the Aeons."
34.18.12Holl GCS 25/31:33–34
καὶ διὰ τοῦ μὴ ἀποκριθῆναι τοῖς εἰποῦσιν αὐτῷ »ἐν ποίᾳ δυνάμει τοῦτο ποιεῖς«, ἀλλὰ τῇ ἀντεπερωτήσει ἀπορῆσαι αὐτοὺς τὸ ἄρρητον τοῦ Πατρὸς ἐν τῷ <μὴ> εἰπεῖν δεδειχέναι αὐτὸν ἐξηγοῦνται.
kai dia tou mē apokrithēnai tois eipousin autǭ »en poią dynamei touto poieis«, alla tę̄ anteperōtēsei aporēsai autous to arrēton tou Patros en tǭ <mē> eipein dedeichenai auton exēgountai.
"And by his not answering those who said to him, 'By what power do you do this?', but perplexing them with a counter-question, they explain that he showed the ineffability of the Father by not saying it."
34.18.13Holl GCS 25/31:34
ἀλλὰ καὶ ἐν τῷ εἰρηκέναι »πολλάκις ἐπεθύμησα ἀκοῦσαι ἕνα τῶν λόγων τούτων, καὶ οὐκ ἔσχον τὸν ἐροῦντα« ἐμφαίνοντός φασιν εἶναι διὰ τοῦ »ἕνα« τὸν ἀληθῶς ἕνα θεόν, ὃν οὐκ ἐγνώκεισαν.
alla kai en tǭ eirēkenai »pollakis epethymēsa akousai hena tōn logōn toutōn, kai ouk eschon ton erounta« emphainontos phasin einai dia tou »hena« ton alēthōs hena theon, hon ouk egnōkeisan.
"And in his saying, 'Often I have desired to hear one of these words, and I had no one to tell me,' they say he indicates by 'one' the truly one God, whom they had not known."
34.18.14Holl GCS 25/31:34
ἔτι ἐν τῷ προσσχόντα αὐτὸν τῇ Ἱερουσαλὴμ δακρῦσαι ἐπʼ αὐτὴν καὶ εἰπεῖν »εἰ ἔγνως καὶ σὺ σήμερον τὰ πρὸς εἰρήνην; ἐκρύβη δὲ <ἀπὸ> σοῦ«, διὰ τοῦ »ἐκρύβη« ῥήματος τὸ ἀπόκρυφον τοῦ Βυθοῦ δεδηλωκέναι.
eti en tǭ prosschonta auton tę̄ Hierousalēm dakrysai epʼ autēn kai eipein »ei egnōs kai sy sēmeron ta pros eirēnēn? ekrybē de <apo> sou«, dia tou »ekrybē« rhēmatos to apokryphon tou Bythou dedēlōkenai.
"Further, when he drew near to Jerusalem, wept over it, and said, 'If you too had known today the things that make for peace! But they are hidden from you,' he indicated by the word 'hidden' the hiddenness of Depth."
34.18.15Holl GCS 25/31:34
καὶ πάλιν εἰπόντα »δεῦτε πρός με πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, καὶ μάθετε ἀπʼ ἐμοῦ«, τὸν τῆς ἀληθείας πατέρα κατηγγελκέναι. ὅ γὰρ οὐκ ᾔδεισαν, φασί, τοῦτο αὐτοῖς ὑπέσχετο διδάξειν.
kai palin eiponta »deute pros me pantes hoi kopiōntes kai pephortismenoi, kai mathete apʼ emou«, ton tēs alētheias patera katēngelkenai. ho gar ouk ę̄deisan, phasi, touto autois hypescheto didaxein.
"And again, when he said, 'Come to me, all who labor and are burdened, and learn from me,' he proclaimed the Father of truth. For what they did not know, they say, this he promised to teach them."
34.18.16Holl GCS 25/31:34
<Ἀπόδειξιν> δὲ τῶν ἀνωτάτω καὶ οἱονεὶ κορωνίδα τῆς ὑποθέσεως αὐτῶν φέρουσι ταῦτα »ἐξομολογοῦμαί σοι, πάτερ, κύριε τῶν οὐρανῶν καὶ τῆς γῆς, ὅτι ἀπέκρυψας αὐτὰ ἀπὸ σοφῶν καὶ συνετῶν καὶ ἀπεκάλυψας αὐτὰ νηπίοις. οὐά, ὁ πατήρ μου, ὅτι ἔμπροσθέν σου εὐδοκία [μοι] ἐγένετο. πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός μου, καὶ οὐδεὶς ἔγνω τὸν πατέρα, εἰ μὴ ὁ υἱός, καὶ τὸν υἱόν, εἰ μή ὁ πατὴρ καὶ ᾧ ἂν ὁ υἱὸς ἀποκαλύψῃ«.
<Apodeixin> de tōn anōtatō kai hoionei korōnida tēs hypotheseōs autōn pherousi tauta »exomologoumai soi, pater, kyrie tōn ouranōn kai tēs gēs, hoti apekrypsas auta apo sophōn kai synetōn kai apekalypsas auta nēpiois. oua, ho patēr mou, hoti emprosthen sou eudokia [moi] egeneto. panta moi paredothē hypo tou patros mou, kai oudeis egnō ton patera, ei mē ho huios, kai ton huion, ei mē ho patēr kai hǭ an ho huios apokalypsę̄«.
"As proof of the highest things, and as the crowning point, so to speak, of their system, they bring forward these words: 'I confess to you, Father, Lord of the heavens and the earth, that you hid these things from the wise and understanding and revealed them to infants. Ah, my Father, for it was well-pleasing before you. All things have been handed over to me by my Father, and no one knew the Father except the Son, and the Son except the Father and anyone to whom the Son reveals him.'"
34.18.17Holl GCS 25/31:34
ἐν τούτοις <γάρ> διαρρήδην φασὶ δεδειχέναι αὐτόν, ὡς τὸν ὑπʼ αὐτῶν παρεξευρημένον πατέρα ἀληθείας πρὸ τῆς παρουσίας αὐτοῦ μηδὲ ἑνὸς πώποτε ἐγνωκότος, καὶ κατασκευάζειν θέλουσιν, ὡς τοῦ ποιητοῦ καὶ κτιστοῦ ἀεὶ ὑπὸ πάντων ἐγνωσμένου, καὶ ταῦτα τὸν κύριον εἰρηκέναι περὶ τοῦ ἀγνώστου τοῖς πᾶσι πατρός, ὃν αὐτοὶ καταγγέλλουσι.
en toutois <gar> diarrēdēn phasi dedeichenai auton, hōs ton hypʼ autōn parexeurēmenon patera alētheias pro tēs parousias autou mēde henos pōpote egnōkotos, kai kataskeuazein thelousin, hōs tou poiētou kai ktistou aei hypo pantōn egnōsmenou, kai tauta ton kyrion eirēkenai peri tou agnōstou tois pasi patros, hon autoi katangellousi.
"In these words, they say, he showed expressly that no one ever knew the Father of truth whom they have invented before his coming; and they want to establish that, since the Maker and Creator has always been known by all, the Lord said these things about the Father unknown to all, whom they themselves proclaim."
Haer. 34, chapter 19
34.19.1Holl GCS 25/31:34–35
19. Τὴν δὲ τῆς ἀπολυτρώσεως <παρ᾿> αὐτοῖς παράδοσιν συμβέβηκεν ἀόρατον εἶναι καὶ ἀκατάληπτον, ἅτε † τῶν ἀκρατήτων καὶ ἀοράτων Μητέρα ὑπάρχουσαν καὶ διὰ τοῦτο ἄστατον οὖσαν, οὐχ ἁπλῶς οὐδὲ ἑνὶ λόγῳ ἀπαγγεῖλαι ἔστιν διὰ τὸ ἕνα ἕκαστον αὐτῶν, καθὼς αὐτοὶ βούλονται, παραδιδόναι αὐτήν. ὅσοι γὰρ εἰσι ταύτης τῆς γνώμης μυσταγωγοί, τοσαῦται καὶ ἀπολυτρώσεις.
19. Tēn de tēs apolytrōseōs <par᾿> autois paradosin symbebēken aoraton einai kai akatalēpton, hate † tōn akratētōn kai aoratōn Mētera hyparchousan kai dia touto astaton ousan, ouch haplōs oude heni logǭ apangeilai estin dia to hena hekaston autōn, kathōs autoi boulontai, paradidonai autēn. hosoi gar eisi tautēs tēs gnōmēs mystagōgoi, tosautai kai apolytrōseis.
"Their tradition of the redemption happens to be invisible and incomprehensible, since it is the Mother of things … ungraspable and invisible, and for this reason unstable; it cannot be described simply or in one account, because each of them hands it down as he pleases. For there are as many redemptions as there are mystagogues of this opinion."
34.19.2Holl GCS 25/31:35
καὶ ὅτι μὲν εἰς ἐξάρνησιν τοῦ βαπτίσματος τῆς εἰς θεὸν ἀναγεννήσεως καὶ πάσης τῆς πίστεως ἀπόθεσιν ὑποβέβληται τὸ εἲδος τοῦτο ὑπὸ τοῦ Σατανᾶ, ἐλέγχοντες αὐτοὺς ἀπαγγελοῦμεν ἐν τῷ προσηκοντι τοπῳ.
kai hoti men eis exarnēsin tou baptismatos tēs eis theon anagennēseōs kai pasēs tēs pisteōs apothesin hypobeblētai to eidos touto hypo tou Satana, elenchontes autous apangeloumen en tǭ prosēkonti topǭ.
"That this kind of thing was introduced by Satan to deny the baptism of rebirth to God and to set aside the whole faith, we shall show when we refute them in the proper place."
34.19.3Holl GCS 25/31:35
Λέγουσι δὲ αὐτὴν ἀναγκαίαν εἲναι τοῖς τὴν τελείαν γνῶσιν εἰληφόσιν, ἵνα εἰς τὴν ὑπὲρ πάντα δύναμιν ὦσιν ἀναγεγεννημένοι. ἄλλως γὰρ ἀδύνατον > ἐντὸς Πληρώματος εἰσελθεῖν, ἐπειδὴ αὕτη ἐστὶν ἡ εἰς τὸ βάθος τοῦ Βυθοὺ κατάγουσα κατʼ αὐτούς.
Legousi de autēn anankaian einai tois tēn teleian gnōsin eilēphosin, hina eis tēn hyper panta dynamin ōsin anagegennēmenoi. allōs gar adynaton > entos Plērōmatos eiselthein, epeidē hautē estin hē eis to bathos tou Bythou katagousa katʼ autous.
"They say that it is necessary for those who have received perfect knowledge, so that they may be reborn into the power that is above all. Otherwise it is impossible to enter within the Pleroma, since, according to them, it is this that leads down into the depth of Depth."
34.19.4Holl GCS 25/31:35
τὸ μὲν γὰρ βάπτισμα τοῦ φαινομένου Ἰησοῦ ἀφέσεως <εἶναι> ἁμαρτιῶν, τὴν δὲ ἀπολύτρωσιν τοῦ ἐν αὐτῷ Χριστοῦ εἰς τελείωσιν, καὶ τὸ μὲν ψυχικόν, τὴν δὲ πνευματικὴν εἶναι ὑφίστανται, καὶ τὸ μὲν βάπτισμα ὑπὸ Ἰωάννου κατηγγέλθαι εἰς μετάνοιαν, τὴν δὲ ἀπολύτρωσιν υπὸ Χριστοῦ κεκομίσθαι εἰς τελείωσιν.
to men gar baptisma tou phainomenou Iēsou apheseōs <einai> hamartiōn, tēn de apolytrōsin tou en autǭ Christou eis teleiōsin, kai to men psychikon, tēn de pneumatikēn einai hyphistantai, kai to men baptisma hypo Iōannou katēngelthai eis metanoian, tēn de apolytrōsin ypo Christou kekomisthai eis teleiōsin.
"For they maintain that the baptism of the visible Jesus is for the forgiveness of sins, but the redemption of the Christ who descended into him is for perfection; that the one is psychic and the other spiritual; and that baptism was proclaimed by John for repentance, but redemption was brought by Christ for perfection."
34.19.5Holl GCS 25/31:35
καὶ τοῦτʼ εἶναι περὶ οὗ λέγει »καὶ ἄλλο βάπτισμα ἔχω βαπτισθῆναι, καὶ πάνυ ἐπείγομαι εἰς αὐτό«. ἀλλὰ καὶ τοῖς υἱοῖς Ζεβεδαίου, τῆς μητρὸς αὐτῶν αἰτουμένης τὸ καθίσαι αὐτοὺς ἐκ δεξιῶν καὶ ἐξ ἀριστερῶν μετʼ αὐτοῦ εἰς τὴν βασιλείαν, ταύτην προσθεῖναι τὴν ἀπολύτρωσιν τὸν κύριον λέγουσιν, εἰπόντα »δύνασθε τὸ βάπτισμα βαπτισθῆναι, ὃ ἐγὼ μέλλω βαπτίζεσθαι;«
kai toutʼ einai peri hou legei »kai allo baptisma echō baptisthēnai, kai pany epeigomai eis auto«. alla kai tois huiois Zebedaiou, tēs mētros autōn aitoumenēs to kathisai autous ek dexiōn kai ex aristerōn metʼ autou eis tēn basileian, tautēn prostheinai tēn apolytrōsin ton kyrion legousin, eiponta »dynasthe to baptisma baptisthēnai, ho egō mellō baptizesthai?«
"And this, they say, is what he speaks of: 'And I have another baptism to be baptized with, and I am very eager for it.' And they say that the Lord added this redemption for the sons of Zebedee, when their mother asked that they might sit at his right and left with him in the kingdom, saying, 'Can you be baptized with the baptism with which I am about to be baptized?'"
34.19.6Holl GCS 25/31:35–36
καὶ τὸν Παῦλον ῥητῶς φάσκουσι τὴν ἐν Χριστῷ Ἰησοῦ ἀπολύτρωσιν πολλάκις μεμηνυκέναι, καὶ εἶναι ταύτην τὴν ὑπʼ αὐτῶν ποικίλως καὶ ἀσυμφώνως παραδιδομένην.
kai ton Paulon rhētōs phaskousi tēn en Christǭ Iēsou apolytrōsin pollakis memēnykenai, kai einai tautēn tēn hypʼ autōn poikilōs kai asymphōnōs paradidomenēn.
"And they say that Paul expressly and often indicated the redemption in Christ Jesus, and that this is the redemption which they hand down in varied and discordant ways."
Haer. 34, chapter 20
34.20.1Holl GCS 25/31:36
20. Οἱ μὲν γὰρ αὐτῶν νυμφῶνα κατασκευάζουσι καὶ μυσταγωγίαν ἐπιτελοῦσι μετʼ ἐπιρρήσεών τινων τοῖς τελουμένοις καὶ πνευματικὸν γάμον φάσκουσιν εἶναι τὸ ὑπʼ αὐτῶν γινόμενον κατὰ τὴν ὁμοιότητα τῶν ἄνω συζυγιῶν·
20. Hoi men gar autōn nymphōna kataskeuazousi kai mystagōgian epitelousi metʼ epirrēseōn tinōn tois teloumenois kai pneumatikon gamon phaskousin einai to hypʼ autōn ginomenon kata tēn homoiotēta tōn anō syzygiōn;
"For some of them prepare a bridal chamber and perform a mystic rite with certain invocations for those being initiated, and they say that what they perform is a spiritual marriage after the likeness of the pairs above;"
34.20.2Holl GCS 25/31:36
οἱ δὲ ἄγουσιν ἐφʼ ὕδωρ καὶ βαπτίζοντες οὕτως ἐπιλέγουσιν »εἰς ὄνομα ἀγνώστου πατρὸς τῶν ὅλων, εἰς Ἀλήθειαν μητέρα > πάντων, εἰς τὸν κατελθόντα εἰς Ἰησοῦν εἰς ἕνωσιν καὶ ἀπολύτρωσιν καὶ κοινωνίαν τῶν δυνάμεων«.
hoi de agousin ephʼ hydōr kai baptizontes houtōs epilegousin »eis onoma agnōstou patros tōn holōn, eis Alētheian mētera > pantōn, eis ton katelthonta eis Iēsoun eis henōsin kai apolytrōsin kai koinōnian tōn dynameōn«.
"others bring them to water and, baptizing, say over them: 'Into the name of the unknown Father of all, into Truth the mother of all, into him who descended upon Jesus, into union and redemption and fellowship of the powers.'"
34.20.3Holl GCS 25/31:36
ἄλλοι δὲ Ἑβραϊκά τινα ὀνόματα ἐπιλέγουσι πρὸς τὸ μᾶλλον καταπλήξασθαι τοὺς τελουμένους, οὕτως· βασεμὰ χαμοσσὴ βααιανοορὰ μισταδία ῥουαδὰ κουστὰ βαβοφὸρ καλαχθεῖ. τούτων δʼ ἡ ἑρμηνεία ἐστὶ τοιαύτη· ὑπὲρ πᾶσαν δύναμιν τοῦ Πατρὸς ἐπικαλοῦμαι * φῶς ὀνομαζόμενον καὶ πνεῦμα ἀγαθὸν καὶ ζωή, ὅτι ἐν σώματι ἐβασίλευσας.
alloi de Hebraïka tina onomata epilegousi pros to mallon kataplēxasthai tous teloumenous, houtōs; basema chamossē baaianoora mistadia rhouada kousta babophor kalachthei. toutōn dʼ hē hermēneia esti toiautē; hyper pasan dynamin tou Patros epikaloumai * phōs onomazomenon kai pneuma agathon kai zōē, hoti en sōmati ebasileusas.
"Others say certain Hebrew names over them, to astound those being initiated still more, thus: basema chamosse baaianoora mistadia rouada kousta babophor kalachthei. And their interpretation is this: 'I invoke … above every power of the Father, called light and good spirit and life, because you reigned in a body.'"
34.20.4Holl GCS 25/31:36
ἄλλοι δὲ πάλιν τὴν λύτρωσιν * ἐπιλέγουσιν οὕτως· τὸ ὄνομα τὸ ἀποκεκρυμμένον ἀπὸ πάσης θεότητος καὶ κυριότητος καὶ ἀληθείας, ὃ ἐνεδύσατο Ἰησοῦς ὁ Ναζαρηνὸς ἐν ταῖς ζώναις τοῦ φωτὸς τοῦ Χριστοῦ, Χριστοῦ ζῶντος διὰ πνεύματος ἁγίου, εἰς λύτρωσιν ἀγγελικήν, ὄνομα τὸ τῆς ἀποκαταστάσεως·
alloi de palin tēn lytrōsin * epilegousin houtōs; to onoma to apokekrymmenon apo pasēs theotētos kai kyriotētos kai alētheias, ho enedysato Iēsous ho Nazarēnos en tais zōnais tou phōtos tou Christou, Christou zōntos dia pneumatos hagiou, eis lytrōsin angelikēn, onoma to tēs apokatastaseōs;
"Others again say the redemption … thus: 'The name hidden from every deity and lordship and truth, which Jesus the Nazarene put on in the zones of the light of Christ, of Christ who lives through the Holy Spirit, for angelic redemption, the name of restoration:'"
34.20.5Holl GCS 25/31:36
Μεσσία οὐφαρέγνα μεμψαι μὲν χαλ δαίαν μοσομὴ δαέα ἀκφαρ νεψευ ουα Ἰησοῦ Ναζαρία. καὶ τούτων δὲ ἡ ἑρμηνεία ἐστὶν τοιαύτη· οὐ διαιρῶ τὸ πνεῦμα, τὴν καρδίαν καὶ τὴν ὑπερουράνιον δύναμιν τὴν οἰκτίρμονα· ὀναίμην τοῦ ὀνόματός σου, σωτὴρ ἀληθείας.
Messia oupharegna mempsai men chal daian mosomē daea akphar nepseu oua Iēsou Nazaria. kai toutōn de hē hermēneia estin toiautē; ou diairō to pneuma, tēn kardian kai tēn hyperouranion dynamin tēn oiktirmona; onaimēn tou onomatos sou, sōtēr alētheias.
"'Messia oupharegna mempsai men chal daian mosome daea akphar nepseu oua Iesou Nazaria.' And their interpretation is this: 'I do not divide the spirit, the heart, and the supercelestial power, the merciful one; may I have joy of your name, Savior of truth.'"
34.20.6Holl GCS 25/31:36–37
καὶ ταῦτα μὲν ἐπιλέγουσιν αὐτοὶ οἱ τελοῦντες, ὁ δὲ τετελεσμένος ἀποκρίνεται· ἐστήριγμαι καὶ λελύτρωμαι καὶ λυτροῦμαι τὴν ψυχήν μου ἀπὸ τοῦ αἰῶνος τούτου καὶ πάντων τῶν παρʼ αὐτοῦ ἐν τῷ ὀνόματι τοῦ Ἰαώ, ὃς ἐλυτρώσατο τὴν ψυχὴν αὐτοῦ εἰς ἀπολύτρωσιν ἐν τῷ Χριστῷ τῷ ζῶντι.
kai tauta men epilegousin autoi hoi telountes, ho de tetelesmenos apokrinetai; estērigmai kai lelytrōmai kai lytroumai tēn psychēn mou apo tou aiōnos toutou kai pantōn tōn parʼ autou en tǭ onomati tou Iaō, hos elytrōsato tēn psychēn autou eis apolytrōsin en tǭ Christǭ tǭ zōnti.
"These words the initiators themselves say; and the initiate answers: 'I am established and redeemed, and I redeem my soul from this age and from all that comes from it, in the name of Iao, who redeemed his soul for redemption in the living Christ.'"
34.20.7Holl GCS 25/31:37
εἶτʼ ἐπιλέγουσιν οἱ παρόντες· εἰρήνη πᾶσιν, ἐφʼ οὓς τὸ ὄνομα τοῦτο ἐπαναπέπαυται. ἔπειτα μυρίζουσι τὸν τετελεσμένον τῷ ὀπῷ τῷ ἀπὸ βαλσάμου. τὸ γὰρ μύρον τοῦτο τύπον τῆς ὑπὲρ τὰ ὅλα εὐωδίας εἶναι λέγουσιν.
eitʼ epilegousin hoi parontes; eirēnē pasin, ephʼ hous to onoma touto epanapepautai. epeita myrizousi ton tetelesmenon tǭ opǭ tǭ apo balsamou. to gar myron touto typon tēs hyper ta hola euōdias einai legousin.
"Then those present say: 'Peace to all on whom this name rests.' Then they anoint the initiate with the juice of balsam, for they say that this ointment is a type of the fragrance that is above all things."
34.20.8Holl GCS 25/31:37
Ἔνιοι δʼ αὐτῶν τὸ μὲν ἄγειν ἐπὶ τὸ ὕδωρ περισσὸν εἶναι φάσκουσι, μίξαντες δὲ ἔλαιον καὶ ὕδωρ ἐπὶ τὸ αὐτὸ μετʼ ἐπιρρήσεών <τινων> αἷς προειρήκαμεν ἐπιβάλλουσι τῇ κεφαλῇ τῶν τελουμένων, καὶ τοῦτʼ εἶναι τὴν ἀπολύτρωσιν θέλουσι. μυρίζουσι δὲ καὶ αὐτοὶ τῷ βαλσάμῳ.
Enioi dʼ autōn to men agein epi to hydōr perisson einai phaskousi, mixantes de elaion kai hydōr epi to auto metʼ epirrēseōn <tinōn> hais proeirēkamen epiballousi tę̄ kephalę̄ tōn teloumenōn, kai toutʼ einai tēn apolytrōsin thelousi. myrizousi de kai autoi tǭ balsamǭ.
"Some of them say that bringing people to the water is superfluous; but mixing oil and water together, with invocations like those we mentioned, they pour it on the head of those being initiated, and they want this to be the redemption. These too anoint with balsam."
34.20.9Holl GCS 25/31:37
ἄλλοι δὲ ταῦτα πάντα παραιτησάμενοι φάσκουσι μὴ δεῖν τὸ τῆς ἀρρήτου καὶ ἀοράτου δυνάμεως μυστήριον διʼ ὁρατῶν καὶ φθαρτῶν ἐπιτελεῖσθαι κτισμάτων, καὶ τῶν ἀνεννοήτων καὶ ἀσωμάτων διʼ αἰσθητῶν καὶ σωματικῶν.
alloi de tauta panta paraitēsamenoi phaskousi mē dein to tēs arrētou kai aoratou dynameōs mystērion diʼ horatōn kai phthartōn epiteleisthai ktismatōn, kai tōn anennoētōn kai asōmatōn diʼ aisthētōn kai sōmatikōn.
"Others reject all these things and say that the mystery of the ineffable and invisible power ought not to be performed through visible and corruptible creatures, nor that of things inconceivable and bodiless through things perceptible and bodily."
34.20.10Holl GCS 25/31:37
εἶναι δὲ τὴν τελείαν ἀπολύτρωσιν αὐτὴν τὴν ἐπίγνωσιν τοῦ ἀρρήτου Μεγέθους· ὑπʼ ἀγνοίας γὰρ Ὑστερήματος καὶ πάθους γεγονότων διὰ γνώσεως καταλύεσθαι πᾶσαν τὴν ἐκ τῆς ἀγνοίας σύστασιν, ὥστʼ εἲναι τὴν γνῶσιν ἀπολύτρωσιν τοῦ ἔνδον ἀνθρώπου.
einai de tēn teleian apolytrōsin autēn tēn epignōsin tou arrētou Megethous; hypʼ agnoias gar Hysterēmatos kai pathous gegonotōn dia gnōseōs katalyesthai pasan tēn ek tēs agnoias systasin, hōstʼ einai tēn gnōsin apolytrōsin tou endon anthrōpou.
"The perfect redemption, they say, is the very knowledge of the ineffable Greatness. For since Deficiency and passion came about through ignorance, the whole structure that arose from ignorance is dissolved through knowledge; so knowledge is the redemption of the inner man."
34.20.11Holl GCS 25/31:37
καὶ μήτε σωματικὴν ὑπάρχειν αὐτὴν φθαρτὸν γὰρ τὸ σῶμα) μήτε ψυχικήν, ἐπὶ καὶ ἡ ψυχὴ ἐξ Ὑστερήματός > καὶ ἔστι τοῦ πνεύματος ὥσπερ οἰκητήριον· πνευματικὴν οὖν δεῖν καὶ τὴν λύτρωσιν ὑπάρχειν.
kai mēte sōmatikēn hyparchein autēn phtharton gar to sōma) mēte psychikēn, epi kai hē psychē ex Hysterēmatos > kai esti tou pneumatos hōsper oikētērion; pneumatikēn oun dein kai tēn lytrōsin hyparchein.
"And it is neither bodily (for the body is corruptible) nor psychic, since the soul too comes from Deficiency and is a kind of dwelling of the spirit; so the redemption too must be spiritual."
34.20.12Holl GCS 25/31:37
λυτροῦσθαι γὰρ διὰ γνώσεως τὸ ἔσω ἄνθρωπον τὸν πνευματικὸν καὶ ἀρκεῖσθαι αὐτοὺς τῇ τῶν ὅλων ἐπιγνώσει. καὶ ταύτην εἲναι λύτρωσιν ἀληθῆ. ἕως ὧδε τὰ ἀπὸ Εἰρηναίου.
lytrousthai gar dia gnōseōs to esō anthrōpon ton pneumatikon kai arkeisthai autous tę̄ tōn holōn epignōsei. kai tautēn einai lytrōsin alēthē. heōs hōde ta apo Eirēnaiou.
"For the inner, spiritual man is redeemed through knowledge, and they are content with the knowledge of all things; and this is the true redemption." Thus far the material from Irenaeus.
Haer. 34, chapter 21
34.21.1Holl GCS 25/31:37–38
21. Ταύτην τὴν πᾶσαν ἀκριβῆ ἔρευναν ὁ μακάριος πρεσβύτης Εἰρηναῖος ἐποιήσατο, καθʼ εἱρμὸν πάντα ἐκθέμενος τῆς αὐτῶν πάσης παραπεποιημένης διδασκαλίας. διόπερ δή, ὡς καὶ ἤδη μοι προδεδήλωται, ὅτι] τοῖς ὑπʼ αὐτοῦ ἐσπουδασμένοις ἀρκεσθέντες πάντα πρὸς ἔπος, ὡς παρʼ αὐτῷ ἐμφέρεται, παρεθήκαμεν.
21. Tautēn tēn pasan akribē ereunan ho makarios presbytēs Eirēnaios epoiēsato, kathʼ heirmon panta ekthemenos tēs autōn pasēs parapepoiēmenēs didaskalias. dioper dē, hōs kai ēdē moi prodedēlōtai, hoti] tois hypʼ autou espoudasmenois arkesthentes panta pros epos, hōs parʼ autǭ empheretai, parethēkamen.
The blessed elder Irenaeus made this whole precise investigation, setting out in order everything of their whole counterfeit teaching. Therefore, as I have already indicated, content with what he labored on, we have set it all down word for word as it appears in him.
34.21.2Holl GCS 25/31:38
ἀνατραπήσονται δὲ ἐξ αὐτῶν τῶν παρὰ τοῦ αγίου ἀνδρὸς εἰς ἀντίθεσιν τῆς αὐτῶν μοχθηρίας εἰρημένων. ἡμεῖς γὰρ πιστεύομεν, ὡς πάντῃ ἡ ἀλήθεια ὑποφαίνει καὶ ὁ εὔλογος λογισμὸς ὑποτίθεται καὶ τῷ τῆς εὐσεβείας κανόνι συμπεφώνηται τῷ τε νόμῳ καὶ τοῖς προφήταις καὶ τοῖς ἀπὸ τῶν ἀνέκαθεν πατριάρχαις κατὰ ἀκολουθίαν τῇ τε αὐτοῦ τοῦ σωτῆρος διδαχῇ,
anatrapēsontai de ex autōn tōn para tou agiou andros eis antithesin tēs autōn mochthērias eirēmenōn. hēmeis gar pisteuomen, hōs pantę̄ hē alētheia hypophainei kai ho eulogos logismos hypotithetai kai tǭ tēs eusebeias kanoni sympephōnētai tǭ te nomǭ kai tois prophētais kai tois apo tōn anekathen patriarchais kata akolouthian tę̄ te autou tou sōtēros didachę̄,
They will be overturned by the very things the holy man said in opposition to their wickedness. For we believe, as the truth everywhere shows, as sound reasoning suggests, and as agrees with the rule of godliness, in harmony with the law and the prophets and the patriarchs from of old in succession, and with the teaching of the Savior himself,
34.21.3Holl GCS 25/31:38
τοῦ > καὶ τῶν αὐτοῦ ἀποστόλων σαφῶς ἡμᾶς διδασκόντων ἕνα ὁμολογεῖν θεὸν πατέρα, παντοκράτορα τῶν ὅλων, καὶ τὸν κύριον ἡμῶν Ἰησοῦν Χριστὸν καὶ τὸ ἅγιον αὐτοῦ πνεῦμα, μίαν ἁγίαν τριάδα ἄκτιστον, τῶν ἄλλων ἁπάντων ἐξ οὐκ ὄντων γενομένων μετὰ πατέρα καὶ υἱὸν καὶ ἅγιον πνεῦμα.
tou > kai tōn autou apostolōn saphōs hēmas didaskontōn hena homologein theon patera, pantokratora tōn holōn, kai ton kyrion hēmōn Iēsoun Christon kai to hagion autou pneuma, mian hagian triada aktiston, tōn allōn hapantōn ex ouk ontōn genomenōn meta patera kai huion kai hagion pneuma.
and of his apostles, who clearly teach us to confess one God the Father, Almighty over all, and our Lord Jesus Christ, and his Holy Spirit, one holy uncreated Trinity, while all other things came into being from nothing after the Father, the Son, and the Holy Spirit.
34.21.4Holl GCS 25/31:38
τούτων δὲ Παρὰ πάντων τῶν προειρημένων ἁγίων προφητῶν τε καὶ εὐαγγελιστῶν καὶ ἀποστόλων σαφῶς ὡμολογημένων καὶ πεπιστευμένων, οὐκ ἂν δυνηθείη κυβευτική τις ἐπίνοια ἀντισχεῖν πρὸς τὴν ἀκτῖνα τῆς ἀληθείας, ὥς γε ἡμῖν πολλάκις κατὰ πλάτος εἴρηται ἐν τῇ πρὸς ἑκάστην αἵρεσιν ἀντιθέσει·
toutōn de Para pantōn tōn proeirēmenōn hagiōn prophētōn te kai euangelistōn kai apostolōn saphōs hōmologēmenōn kai pepisteumenōn, ouk an dynētheiē kybeutikē tis epinoia antischein pros tēn aktina tēs alētheias, hōs ge hēmin pollakis kata platos eirētai en tę̄ pros hekastēn hairesin antithesei;
Since these things have been clearly confessed and believed by all the holy prophets, evangelists, and apostles mentioned before, no gambler's contrivance could withstand the ray of the truth, as we have often said at length in our refutation of each heresy;
34.21.5Holl GCS 25/31:38
ὡς ἐξ ἅπαντος φωρᾶσθαι καὶ τοῦτον τὸν ἀγύρτην καὶ θανατοποιὸν ἰσοτύπως ταῖς προειρημέναις ἐπιδείξεως χάριν καὶ περιεργίας τὰ μεγάλα ταῦτα καττύσαντά τε καὶ μηχανησάμενον.
hōs ex hapantos phōrasthai kai touton ton agyrtēn kai thanatopoion isotypōs tais proeirēmenais epideixeōs charin kai periergias ta megala tauta kattysanta te kai mēchanēsamenon.
so that this charlatan and death-dealer too is caught out entirely, having cobbled together and contrived these grand things, like those mentioned before, for the sake of display and curiosity.
Haer. 34, chapter 22
34.22.1Holl GCS 25/31:38
22. Παρελθόντες δὲ καὶ τούτου τὴν μοχθηρίαν καὶ τῶν ἀπʼ αὐτοῦ Μαρκωσίων λεγομένων ἐπὶ τὰς ἑξῆς σπεύσωμεν, ὠ ἐπιπόθητοι, τὰς αὐτῶν ῥίζας πάλιν ἀνερευνῶντες καὶ τῶν καρπῶν αὐτῶν τὴν πικρίαν ἀφανίζοντες, τήν τε ἀνατροπὴν καὶ τὰ κατʼ αὐτοὺς πάντα ἐπιδεικνύντες, οὐχὶ εἰς βλάβην τῶν ἐντυγχανόντων, ἀλλὰ εἰς ἀποτροπήν,
22. Parelthontes de kai toutou tēn mochthērian kai tōn apʼ autou Markōsiōn legomenōn epi tas hexēs speusōmen, ō epipothētoi, tas autōn rhizas palin anereunōntes kai tōn karpōn autōn tēn pikrian aphanizontes, tēn te anatropēn kai ta katʼ autous panta epideiknyntes, ouchi eis blabēn tōn entynchanontōn, alla eis apotropēn,
Having passed by the wickedness of this man and of the Marcosians named after him, let us hurry on to the next, beloved, again searching out their roots and destroying the bitterness of their fruits, showing their refutation and everything about them, not to harm those who read, but to turn them away,
34.22.2Holl GCS 25/31:38
πρὸς τὸ μὴ πλησιάσαι μιᾷ τῶν προειρημένων αἱρέσεων ἢ τῶν μετέπειτα, ἀλλὰ ἀναγνόντας τὰ γεγραμμένα παρʼ αὐτοῖς καὶ γνόντας τὰ ᾀδόμενα καὶ καταγνόντας τῆς ἑκάστης αὐτῶν πλάνης τε καὶ ἑρπετώδους μοχθηρίας ἀποφεύγειν τε καὶ ὡς εἶπον μὴ πλησιάζειν.
pros to mē plēsiasai mią tōn proeirēmenōn haireseōn ē tōn metepeita, alla anagnontas ta gegrammena parʼ autois kai gnontas ta ądomena kai katagnontas tēs hekastēs autōn planēs te kai herpetōdous mochthērias apopheugein te kai hōs eipon mē plēsiazein.
so that they do not approach any of the heresies mentioned before or those that follow, but, having read what is written about them, known what they sing, and condemned the error and serpent-like wickedness of each, may flee them and, as I said, not approach them.
34.22.3Holl GCS 25/31:38–39
διψάδα γάρ τινα ἔχιδνάν φασιν οἱ ἱστορήσαντες, ἣ οὕτως ἔοικεν λύμην τοιάνδε ἐμποιεῖν· ἐν τόποις γάρ τισιν, ὅπου πύελοι ἐν ταῖς πέτραις ἢ λιβάδες εἰσὶ μικραὶ ἀπὸ πετρῶν χεόμεναι εἰς ὑποδοχήν τινα, ἡ αὐτὴ διψὰς ὕδωρ εὑρίσκουσα καὶ πιοῦσα τὸν ἰὸν ἐμβάλλει μετὰ τὸ πιεῖν εἰς τὰς προειρημένας στάσεις τῶν ὑδάτων, ὥστε πᾶν ζῷον πλησιάσαν καὶ ποτοῦ κορεσθὲν δοκεῖν μὲν ὠφελεῖσθαι ἐκ τοῦ μεταλαβεῖν, εὐθὺς δὲ παρὰ τὸν ὑποδόχον τῶν ὑδάτων ἐκ τοῦ ἰοῦ τῆς διψάδος ὑποδεξάμενον καταπίπτειν καὶ θνῄσκειν.
dipsada gar tina echidnan phasin hoi historēsantes, hē houtōs eoiken lymēn toiande empoiein; en topois gar tisin, hopou pyeloi en tais petrais ē libades eisi mikrai apo petrōn cheomenai eis hypodochēn tina, hē autē dipsas hydōr heuriskousa kai piousa ton ion emballei meta to piein eis tas proeirēmenas staseis tōn hydatōn, hōste pan zǭon plēsiasan kai potou koresthen dokein men ōpheleisthai ek tou metalabein, euthys de para ton hypodochon tōn hydatōn ek tou iou tēs dipsados hypodexamenon katapiptein kai thnę̄skein.
For those who have written natural histories say that there is a viper called the dipsas which is thought to cause harm in this way. In certain places, where there are hollows in the rocks or small springs flowing from rocks into some basin, this dipsas finds water, drinks, and after drinking casts its venom into these standing pools of water; so that any animal that comes near and has its fill of drink seems to be refreshed by partaking, but at once, beside the basin of the waters, having taken in the venom of the dipsas, falls down and dies.
34.22.4Holl GCS 25/31:39
ἀλλὰ καὶ εἴ τινα πλήξειεν ἡ αὐτὴ διψάς, ἀπὸ τοῦ περισσοτέρως ἐν αὐτῇ καυστικοῦ ἰοῦ ἐπὶ ὄρεξιν δίψης καὶ πόματος προτρέπει τὸ πάθος τῆς ἀλγηδόνος προσφέρεσθαί τε ἀεὶ καὶ πίνειν ἐρεθίζει.
alla kai ei tina plēxeien hē autē dipsas, apo tou perissoterōs en autę̄ kaustikou iou epi orexin dipsēs kai pomatos protrepei to pathos tēs algēdonos prospheresthai te aei kai pinein erethizei.
Moreover, if this dipsas bites someone, from the burning venom that is so abundant in it, the pain of the wound drives the victim to crave drink and constantly provokes him to take it and drink.
34.22.5Holl GCS 25/31:39
νομίζει δέ τι ὠφελεῖσθαι πρὸς τὴν λύμην ὁ πληγείς, ὁσάκις τῆς τοιαύτης θανατηφόρου ἀλγηδόνος * λαμβάνει, ἀλλὰ ἐν αὐτῷ τῷ πότῳ πληρωθείσης τῆς γαστρὸς καὶ μηκέτι > ὑποδεχομένης ὕστερον σὺν τῷ πόματι τὸ πνεῦμα ἀφίησιν.
nomizei de ti ōpheleisthai pros tēn lymēn ho plēgeis, hosakis tēs toiautēs thanatēphorou algēdonos * lambanei, alla en autǭ tǭ potǭ plērōtheisēs tēs gastros kai mēketi > hypodechomenēs hysteron syn tǭ pomati to pneuma aphiēsin.
The bitten man thinks he gains some relief from the harm whenever he takes … of this deadly pain; but when his stomach is filled with the drink itself and can hold no more, he finally gives up his breath with the drink.
34.22.6Holl GCS 25/31:39
οὕτως καὶ οὗτος ἀπὸ πόματος τὸν θάνατον τοῖς παρʼ αὐτοῦ ἠπατημένοις ἐξεργάζεται, οὗπερ ἰοῦ ἐν δυνάμει θεοῦ ῥυσθέντες ἐπὶ τὰς ἑξῆς ἴωμεν.
houtōs kai houtos apo pomatos ton thanaton tois parʼ autou ēpatēmenois exergazetai, houper iou en dynamei theou rhysthentes epi tas hexēs iōmen.
So too this man works death through drink for those deceived by him. Rescued from his venom by the power of God, let us go on to the next.
Haer. 35, chapter 1
35.1.1Holl GCS 25/31:39
Κολόρβασος τούτοις ἕπεται ἀπὸ τῆς τοῦ προειρημένου Μάρκου γοητείας τὸν ἔρανον ποιησάμενος, ἀλλὰ καὶ ἀπὸ τῆς τοῦ Πτολεμαίου ῥίζης σκολόπων δίκην ἀναφύσας· ἕτερα <δὲ> πάλιν τούτους ἐνοχλεῖν τῷ κόσμῳ κέντρων δίκην ἐπενόησε, δῆθεν μείζονα ἐμπειρίαν, ὡς ἄνωθεν ἥκων, μηχανώμενος.
Kolorbasos toutois hepetai apo tēs tou proeirēmenou Markou goēteias ton eranon poiēsamenos, alla kai apo tēs tou Ptolemaiou rhizēs skolopōn dikēn anaphysas; hetera <de> palin toutous enochlein tǭ kosmǭ kentrōn dikēn epenoēse, dēthen meizona empeirian, hōs anōthen hēkōn, mēchanōmenos.
Colorbasus follows these, having made his contribution from the sorcery of Marcus mentioned before, but also springing up like thorns from the root of Ptolemy. He in turn devised other things, like goads, to trouble the world, contriving, supposedly, greater expertise, as one come from above.
35.1.2Holl GCS 25/31:39–40
καὶ τὰ μὲν πρῶτα σὺν τῷ Μάρκῳ ὑπάρχων ὁμοιογνώμονι αὐτῷ, δίκην δικεφάλου ὄφεως ὑπαρχούσης τῆς αὐτῶν αἱρέσεως, ὕστερον δὲ ὡς κεφαλὴ ἀπὸ σώματος ἑρπετοῦ τμηθεῖσα καὶ ἔτι ἐμπνέουσα πολλοὺς ἀφανίσας ἠδίκησεν, ὡς δῆθεν μεῖζόν τι καὶ ἐμπειρότερον παρὰ τοὺς σὺν αὐτῷ καὶ τοὺς πρώτους δεικνύς.
kai ta men prōta syn tǭ Markǭ hyparchōn homoiognōmoni autǭ, dikēn dikephalou opheōs hyparchousēs tēs autōn haireseōs, hysteron de hōs kephalē apo sōmatos herpetou tmētheisa kai eti empneousa pollous aphanisas ēdikēsen, hōs dēthen meizon ti kai empeiroteron para tous syn autǭ kai tous prōtous deiknys.
At first he was with Marcus and of one mind with him, their heresy being like a two-headed snake; but later, like a head cut off from a reptile's body and still breathing, he destroyed and harmed many, supposedly showing something greater and more expert than his associates and his predecessors.
35.1.3Holl GCS 25/31:40
λέγει γὰρ τὴν πρώτην ὀγδοάδα οὐ καθʼ ὑπόβασιν ἄλλον ὑπὸ ἄλλου Αἰῶνα προβεβλῆσθαι, ἀλλʼ ὁμοῦ καὶ εἰς ἅπαξ τὴν τῶν ἓξ Αἰώνων προβολὴν ὑπὸ τοῦ Προπάτορος καὶ τῆς Ἐννοίας αὐτοῦ τετέχθαι, ὡς αὐτὸς μαιωσάμενος, διαβεβαιοῦται. καὶ οὐκέτι ἐκ Λόγου καὶ Ζωῆς Ἄνθρωπον καὶ Ἐκκλησίαν, ὡς οἱ ἄλλοι, ἀλλʼ ἐξ Ἀνθρώπου καὶ Ἐκκλησίας Λόγον καὶ Ζωήν φασι τετέχθαι αὐτὸς καὶ οἱ αὐτοῦ.
legei gar tēn prōtēn ogdoada ou kathʼ hypobasin allon hypo allou Aiōna probeblēsthai, allʼ homou kai eis hapax tēn tōn hex Aiōnōn probolēn hypo tou Propatoros kai tēs Ennoias autou tetechthai, hōs autos maiōsamenos, diabebaioutai. kai ouketi ek Logou kai Zōēs Anthrōpon kai Ekklēsian, hōs hoi alloi, allʼ ex Anthrōpou kai Ekklēsias Logon kai Zōēn phasi tetechthai autos kai hoi autou.
For he says that the first Ogdoad was not emitted one Aeon after another by descent, but that the emission of the six Aeons was brought forth together and all at once by the Forefather and his Thought, as he confidently asserts, as though he had been the midwife. And he and his followers say that it was no longer Man and Church from Word and Life, as the others hold, but Word and Life from Man and Church.
35.1.4Holl GCS 25/31:40
ἀλλὰ καὶ ἑτέρῳ τρόπῳ τοῦτο λέγουσιν, ὅτι ὅτε ἐνενοήθη προβαλεῖν ὁ Προπάτωρ, τοῦτο Πατὴρ ἐκλήθη· ἐπειδὴ δὲ ὃ προεβάλετο ἀλήθεια ἦι, τοῦτο Ἀλήθεια ὠνομάσθη. ὅτε δὲ ἠθέλησεν ἑαυτὸν επιδεῖξαι, τοῦτο Ἄνθρωπος ἐλέχθη. οὓς δὲ προελογίσατο ὅτε προέβαλεν, τοῦτο Ἐκκλησία ὠνομάσθη· † καὶ ὁ Ἄνθρωπος τὸν Λόγον· οὗτός ἐστιν ὁ πρωτότοκος υἱός. ἐπακολουθεῖ δὲ τῷ Λόγῳ καὶ ἡ Ζωή. καὶ οὕτως πρώτη ὀγδοὰς συνετελέσθη.
alla kai heterǭ tropǭ touto legousin, hoti hote enenoēthē probalein ho Propatōr, touto Patēr eklēthē; epeidē de ho proebaleto alētheia ēi, touto Alētheia ōnomasthē. hote de ēthelēsen heauton epideixai, touto Anthrōpos elechthē. hous de proelogisato hote proebalen, touto Ekklēsia ōnomasthē; † kai ho Anthrōpos ton Logon; houtos estin ho prōtotokos huios. epakolouthei de tǭ Logǭ kai hē Zōē. kai houtōs prōtē ogdoas synetelesthē.
They also say this in another way: when the Forefather conceived the thought of emitting, this was called Father; and since what he emitted was true, this was named Truth. When he wished to display himself, this was called Man; and those whom he had thought of beforehand when he emitted, this was named Church. … And Man emitted the Word; he is the firstborn Son. And Life follows the Word. And so the first Ogdoad was completed.
35.1.5Holl GCS 25/31:40
πολλὴ δὲ μάχη παρʼ αὐτοῖς καὶ περὶ τοῦ Σωτῆρος. οἱ μὲν γὰρ αὐτὸν ἐκ πάντων γεγονέναι λέγουσι, διὸ καὶ εὐδοκητὸν καλεῖσθαι, ὅτι πᾶν τὸ πλήρωμα ηὐδόκησεν διʼ αὐτοῦ δοξάσαι τὸν Πατέρα· οἱ δὲ ἐκ μόνων τῶν δέκα αἰώνων τῶν ἀπὸ Λόγου καὶ Ζωῆς προβεβλημένων αὐτὸν λέγουσι], καὶ διὰ τοῦτο Λόγον καὶ Ζωὴν αὐτὸν, τὰ προγονικὰ ὀνόματα τὰ] διασῴζοντα·
pollē de machē parʼ autois kai peri tou Sōtēros. hoi men gar auton ek pantōn gegonenai legousi, dio kai eudokēton kaleisthai, hoti pan to plērōma ēudokēsen diʼ autou doxasai ton Patera; hoi de ek monōn tōn deka aiōnōn tōn apo Logou kai Zōēs probeblēmenōn auton legousi], kai dia touto Logon kai Zōēn auton, ta progonika onomata ta] diasǭzonta;
There is also great strife among them about the Savior. Some say that he came into being from all the Aeons, and that he is therefore called 'well-pleasing', because the whole Pleroma was well pleased to glorify the Father through him. Others say he was emitted from the ten Aeons alone that came from Word and Life, and that for this reason they call him Word and Life, as preserving the names of his ancestors;
35.1.6Holl GCS 25/31:40–41
οἱ δὲ ἐκ τῶν δώδεκα Αἰώνων τῶν ἐκ τοῦ Ἀνθρώπου καὶ Ἐκκλησίας γενομένων, καὶ διὰ τοῦτο υἱὸν ἀνθρώπου > ὁμολογεῖν, ὡσανεἰ ἀπόγονον Ἀνθρώπου· οἱ δὲ ὑπὸ τοῦ Χριστοῦ καὶ τοῦ ἁγίου πνεύματος > εἰς στήριγμα τοῦ πληρώματος > γεγονέναι λέγουσιν αὐτόν, καὶ διὰ τοῦτο Χριστὸν λέγεσθαι αὐτόν, τὴν τοῦ Πατρὸς ἀφʼ οὗ προεβλήθη διασῴζοντα προσηγορίαν.
hoi de ek tōn dōdeka Aiōnōn tōn ek tou Anthrōpou kai Ekklēsias genomenōn, kai dia touto huion anthrōpou > homologein, hōsanei apogonon Anthrōpou; hoi de hypo tou Christou kai tou hagiou pneumatos > eis stērigma tou plērōmatos > gegonenai legousin auton, kai dia touto Christon legesthai auton, tēn tou Patros aphʼ hou proeblēthē diasǭzonta prosēgorian.
others, from the twelve Aeons that came from Man and Church, and that for this reason he confesses himself Son of Man, as a descendant of Man; and others say that he came into being from Christ and the Holy Spirit for the establishment of the Pleroma, and that for this reason he is called Christ, preserving the name of the Father from whom he was emitted.
35.1.7Holl GCS 25/31:41
ἄλλοι δέ, ὡς εἰπεῖν, τινὲς ἐξ αὐτῶν ῥαψῳδοί, τὸν Προπάτορα τῶν ὅλων καὶ Προαρχὴν καὶ Προανεννόητον Ἄνθρωπον λέγουσι καλεῖσθαι. καὶ τοῦτʼ εἶναι τὸ μέγα καὶ ἀπόκρυφον μυστήριον, ὅτι ἡ ὕπὲρ τὰ ὅλα δύναμις καὶ ἐμπεριεκτικὴ τῶν πάντων Ἄνθρωπος καλεῖται· καὶ διὰ τοῦτο υἱὸν Ἀνθρώπου ἑαυτὸν λέγειν τὸν σωτῆρα.
alloi de, hōs eipein, tines ex autōn rhapsǭdoi, ton Propatora tōn holōn kai Proarchēn kai Proanennoēton Anthrōpon legousi kaleisthai. kai toutʼ einai to mega kai apokryphon mystērion, hoti hē hyper ta hola dynamis kai emperiektikē tōn pantōn Anthrōpos kaleitai; kai dia touto huion Anthrōpou heauton legein ton sōtēra.
Others, some rhapsodists among them, so to speak, say that the Forefather of all, the First Principle and the First Inconceivable, is called Man. And this is the great and hidden mystery: that the power above all things, which encompasses all things, is called Man; and for this reason the Savior calls himself Son of Man.
Haer. 35, chapter 2
35.2.1Holl GCS 25/31:41
2. Αὕτη καὶ ἡ τοῦ Κολορβάσου μάταιος τῷ βίῳ καὶ φαντασιώδης διὰ ψοφημάτων κενοφωνία· ἣν ἐὰν καταμάθοι τις, εἴσεται ἐκ τῶν πρὸ αὐτοῦ ὡς φιλοτιμία ἐστὶ τῆς ἑκάστου τούτων ὑπονοίας <αἰτία>.
2. Hautē kai hē tou Kolorbasou mataios tǭ biǭ kai phantasiōdēs dia psophēmatōn kenophōnia; hēn ean katamathoi tis, eisetai ek tōn pro autou hōs philotimia esti tēs hekastou toutōn hyponoias <aitia>.
This is the empty babble of Colorbasus, vain for life and fanciful, made of mere noises. Whoever learns it will know from those before him that ambition is the cause of each of these men's notions.
35.2.2Holl GCS 25/31:41
κενοδοξῶν γὰρ ἕκαστος καὶ βουλόμενος ἑαυτῷ συνάγειν ἄθροισμα ὥστε αὐτῷ ἕπεσθαι, ἃ ὑπεισῆλθεν τὴν αὐτοῦ ἔννοιαν ἐψευδολόγησεν, οὔτε κατὰ προφητείαν φθεγγόμενος οὐ γὰρ πνεῦμα ἅγιον ἐλάλησεν ἐν αὐτοῖς) οὔτε ἀπὸ τῆς τῶν προφητῶν καὶ εὐαγγελίων ἀληθείας κἂν μίαν πρόφασιν ἐσχηκώς.
kenodoxōn gar hekastos kai boulomenos heautǭ synagein athroisma hōste autǭ hepesthai, ha hypeisēlthen tēn autou ennoian epseudologēsen, oute kata prophēteian phthengomenos ou gar pneuma hagion elalēsen en autois) oute apo tēs tōn prophētōn kai euangeliōn alētheias kan mian prophasin eschēkōs.
For each, being vainglorious and wishing to gather a following for himself, told as lies whatever entered his mind, neither speaking by prophecy (for the Holy Spirit did not speak in them) nor having even one pretext from the truth of the prophets and the Gospels.
35.2.3Holl GCS 25/31:41
ἀνατροπὴ δὲ τούτων πάντων τῆς ψευδωνύμου γνώσεως ὁ αὐτὸς τῆς ἀληθείας κατὰ τῶν πρώτων ῥηθεὶς λόγος. τῆς γὰρ Οὐαλεντίνου σχολῆς καὶ τῶν πρὸ αὐτοῦ οὑτοι πάντες ὑπάρχοντες καὶ τὸν νοῦν ἐκείνου ἄλλως ἄλλος ἐξηγησάμενοι, τὴν ἴσην αὐτοῖς ὀφλήσουσιν αἰσχύνην.
anatropē de toutōn pantōn tēs pseudōnymou gnōseōs ho autos tēs alētheias kata tōn prōtōn rhētheis logos. tēs gar Oualentinou scholēs kai tōn pro autou houtoi pantes hyparchontes kai ton noun ekeinou allōs allos exēgēsamenoi, tēn isēn autois ophlēsousin aischynēn.
The refutation of all this 'knowledge falsely so called' is the same word of truth that was spoken against the first ones. For since all these belong to the school of Valentinus and of those before him, and each has explained his mind differently, they will incur the same shame.
35.2.4Holl GCS 25/31:41–42
μεγάλην γὰρ ἡμῖν ἀπάτην κενοφωνίας καὶ οὑτος ὁ Κολόρβασος ἡκεν φέρων. ἐπέθετο γὰρ ἡμῖν ποιητευσάμενος τῷ ἀκαταλήπτῳ καὶ ἀοράτῳ καὶ ἁγίῳ θεῷ τῷ πατρὶ τῶν ὅλων ὄνομα Ἄνθρωπος, ἵνα συζεύξῃ τῇ ἑαυτοῦ πλάνῃ τὸν τοῦ σωτῆρος λόγον φάσκοντος ἑαυτὸν υἱὸν Ἀνθρώπου καὶ μεταγάγῃ τὴν διάνοιαν τῶν αὐτῷ χρησαμένων ἀπὸ τῆς ἀληθινῆς καὶ ἐναργεστάτης τοῦ Χριστοῦ περὶ αὑτοῦ ὁμολογίας εἰς ἀμηχανίαν καὶ εἰς κενοφωνίαν † τοῦ ζητεῖν, ὑπολαμβάνοντας ἐν τοῖς ἐπουρανίοις εἶναι ὃ μὴ ἔστι.
megalēn gar hēmin apatēn kenophōnias kai houtos ho Kolorbasos hēken pherōn. epetheto gar hēmin poiēteusamenos tǭ akatalēptǭ kai aoratǭ kai hagiǭ theǭ tǭ patri tōn holōn onoma Anthrōpos, hina syzeuxę̄ tę̄ heautou planę̄ ton tou sōtēros logon phaskontos heauton huion Anthrōpou kai metagagę̄ tēn dianoian tōn autǭ chrēsamenōn apo tēs alēthinēs kai enargestatēs tou Christou peri hautou homologias eis amēchanian kai eis kenophōnian † tou zētein, hypolambanontas en tois epouraniois einai ho mē esti.
For this Colorbasus too has come bringing us a great deception of empty babble. He has imposed on us, inventing it, the name Man for the incomprehensible, invisible, and holy God, the Father of all, so as to attach to his own error the saying of the Savior who calls himself Son of Man, and to lead the minds of those who follow him away from Christ's true and most evident confession about himself into perplexity and the empty babble of … searching, supposing that there is in the heavens what does not exist.
35.2.5Holl GCS 25/31:42
δῶμεν γὰρ αὐτὸν διὰ τὸ τὸν ἄνω που αὐτοῦ πατέρα Ἄνθρωπον καλεῖσθαι υἱὸν Ἀνθρώπου ἑαυτὸν ὀνομάζειν καὶ οὐκ ἀπὸ τῆς σαρκὸς ἡς ἔλαβεν ἀπὸ παρθενικῆς μήτρας τουτέστιν ἀπὸ Μαρίας τῆς ἁγίας γεννηθεὶς διὰ πνεύματος ἁγίου) κατὰ τὸν τοῦ ἐλεεινοῦ Κολορβάσου τούτου λόγον, —
dōmen gar auton dia to ton anō pou autou patera Anthrōpon kaleisthai huion Anthrōpou heauton onomazein kai ouk apo tēs sarkos hēs elaben apo parthenikēs mētras toutestin apo Marias tēs hagias gennētheis dia pneumatos hagiou) kata ton tou eleeinou Kolorbasou toutou logon, —
For let us grant, according to the argument of this wretched Colorbasus, that he calls himself Son of Man because his Father somewhere above is called Man, and not from the flesh which he took from a virgin womb (that is, being born of holy Mary through the Holy Spirit):
35.2.6Holl GCS 25/31:42
τί ἂν εἴποι περὶ οὗ ὁ αὐτὸς κύριος ἡμῶν Ἰησοῦς Χριστός φησιν, ὡς τοῖς Ἰουδαίοις ἔλεγεν νῦν δέ με ζητεῖτε ἀποκτεῖναι ἄνθρωπον, ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα, ἣν ἤκουσα παρὰ τοῦ πατρός μου«·
ti an eipoi peri hou ho autos kyrios hēmōn Iēsous Christos phēsin, hōs tois Ioudaiois elegen nyn de me zēteite apokteinai anthrōpon, hos tēn alētheian hymin lelalēka, hēn ēkousa para tou patros mou«;
what would he say about what our Lord Jesus Christ himself says, when he told the Jews, 'But now you seek to kill me, a man who has spoken the truth to you, which I heard from my Father'?
35.2.7Holl GCS 25/31:42
καὶ οὐκέτι ἐνταῦθα εἶπεν, τοῦ ἀνθρώπου πατρός μου, ἀλλὰ περὶ μὲν πατρὸς ὁμολογῶν θεὸν τὸν τῶν ὅλων ἐσήμανεν, περὶ δὲ ἑαυτοῦ, ὅτι ἐνηνθρώπησεν ἐν ἀληθείᾳ, ἄνθρωπον ἑαυτὸν ἔφασκεν·
kai ouketi entautha eipen, tou anthrōpou patros mou, alla peri men patros homologōn theon ton tōn holōn esēmanen, peri de heautou, hoti enēnthrōpēsen en alētheią, anthrōpon heauton ephasken;
Here he did not say 'of the man my Father'; but confessing the Father, he indicated the God of all, while of himself, because he truly became man, he said that he was a man;
35.2.8Holl GCS 25/31:42
ὡς καὶ οἱ ἀπόστολοί φασιν, ἴνα ἡ ἀλήθεια πανταχόθεν συσταθῇ καὶ γνωσθῇ πόθεν ἐστὶν τὰ τῷ κυρίῳ ὀνόματα συναφθέντα »Ἰησοῦν ἄνδρα ἀποδεδειγμένον εἰς ἡμᾶς σημείοις καὶ τέρασι« καὶ τὰ ἑξῆς.
hōs kai hoi apostoloi phasin, ina hē alētheia pantachothen systathę̄ kai gnōsthę̄ pothen estin ta tǭ kyriǭ onomata synaphthenta »Iēsoun andra apodedeigmenon eis hēmas sēmeiois kai terasi« kai ta hexēs.
as the apostles also say, so that the truth might be established on all sides and it might be known where the names applied to the Lord come from: 'Jesus, a man attested to us by signs and wonders,' and so on.
35.2.9Holl GCS 25/31:42
τί τοίνυν πρὸς ταῦτα φαίης ἄν, ὦ πάντων ἀνθρώπων ἐλεεινότατε, ἐπειδὴ ἄνωθεν ἥκεις φέρων ἡμῖν καινὰς ὀνομασίας καὶ σεμνύνῃ ἐφʼ οἷς τὸ τοῦ ἀνθρώπου ὄνομα αὐτῷ τῷ πάντων δεσπότῃ καὶ πατρὶ τῶν ὅλων προσάψαι ἐτόλμησας, ὡς ἐκ τούτου καλεῖσθαι τὸν κύριον υἱὸν Ἀνθρώπου διὰ τὸ τὸν πατέρα Ἄνθρωπον καλεῖσθαι.
ti toinyn pros tauta phaiēs an, ō pantōn anthrōpōn eleeinotate, epeidē anōthen hēkeis pherōn hēmin kainas onomasias kai semnynę̄ ephʼ hois to tou anthrōpou onoma autǭ tǭ pantōn despotę̄ kai patri tōn holōn prosapsai etolmēsas, hōs ek toutou kaleisthai ton kyrion huion Anthrōpou dia to ton patera Anthrōpon kaleisthai.
What then would you say to this, most wretched of all men, since you come from above bringing us new names, and pride yourself that you dared to attach the name of man to the Master of all and Father of all things, as though the Lord were called Son of Man from this, because the Father is called Man?
35.2.10Holl GCS 25/31:42
εὑρὲ ἡμῖν καί τινα ἄλλην προσηγορίαν τῷ πατρὶ ἁρμόζουσαν 〈κατὰ〉 τό »ἄνδρα ἀποδεδειγμένον«· ἀλλʼ οὐκ ἂν εὕροις ποτέ. εἰ γὰρ καὶ ἀνὴρ ἄνθρωπός ἐστι καὶ πρὸς ἀντιδιαστολὴν τῆς γυναικὸς τὸν ἄνθρωπον ἄνδρα καλοῦμεν, ὅμως οὐκ ἂν καὶ ἐν τούτω μηχανήσασθαί τι δυνηθείης.
heure hēmin kai tina allēn prosēgorian tǭ patri harmozousan 〈kata〉 to »andra apodedeigmenon«; allʼ ouk an heurois pote. ei gar kai anēr anthrōpos esti kai pros antidiastolēn tēs gynaikos ton anthrōpon andra kaloumen, homōs ouk an kai en toutō mēchanēsasthai ti dynētheiēs.
Find us some other title for the Father that fits the words 'a man attested'; but you could never find one. For even if a male is a human being, and we call a human being a male to distinguish him from a woman, still you could not contrive anything by this.
35.2.11Holl GCS 25/31:42
ἄνευ γὰρ σχημάτων καὶ μελῶν κρυφίων τε καὶ ὁρατῶν ἀνὴρ οὐ δυνήσεται καλεῖσθαι. λέγομεν γὰρ καὶ τὴν γυναῖκα ἄνθρωπον, ἀλλʼ οὐκ ἀνδρα. διὸ καὶ ὁ ἄνθρωπος λέγομεν καὶ ἡ ἄνθρωπος.
aneu gar schēmatōn kai melōn kryphiōn te kai horatōn anēr ou dynēsetai kaleisthai. legomen gar kai tēn gynaika anthrōpon, allʼ ouk andra. dio kai ho anthrōpos legomen kai hē anthrōpos.
For without shapes and members, both hidden and visible, one cannot be called a male. We call a woman too a human being, but not a male. That is why we say both 'the human being' (masculine) and 'the human being' (feminine).
35.2.12Holl GCS 25/31:42
διαιροῦντες δὲ τὸ γένος ἰδιαζόντως τὴν μὲν θήλειαν γυναῖκα καλοῦμεν, τὸν δὲ ἄρρενα ἄνδρα. αὕτη γὰρ διάκρισίς ἐστι τοῦ γένους ἄρρενος καὶ θηλείας, τὸ ἀνὴρ καὶ γυνή, διαιρουμένης τῆς τῶν γενῶν σχέσεως. ὁμωνυμικῶς δὲ ἄνθρωπος καὶ ὁ ἀνὴρ καὶ ἡ γυνὴ καλεῖται.
diairountes de to genos idiazontōs tēn men thēleian gynaika kaloumen, ton de arrena andra. hautē gar diakrisis esti tou genous arrenos kai thēleias, to anēr kai gynē, diairoumenēs tēs tōn genōn scheseōs. homōnymikōs de anthrōpos kai ho anēr kai hē gynē kaleitai.
When we divide the sex specifically, we call the female 'woman' and the male 'man'. For this is the distinction of the male and female sex, 'man' and 'woman', dividing the relation of the sexes; but both man and woman are called by the same name 'human being'.
Haer. 35, chapter 3
35.3.1Holl GCS 25/31:42–43
3. Τούτων τοίνυν οὕτως ἐχόντων ἥκετέ μοι πάντες θεοῦ δοῦλοι, οἱ τῆς ἀληθείας ἐρασταί, καὶ γελάσατε τὸν ἀπατεῶνα καὶ ἀγύρτην Κολόρβασον, μᾶλλον δὲ πενθήσατε τοὺς ἀπατηθέντας καὶ ἑαυτοὺς καὶ πολλοὺς ἀπολέσαντας.
3. Toutōn toinyn houtōs echontōn hēkete moi pantes theou douloi, hoi tēs alētheias erastai, kai gelasate ton apateōna kai agyrtēn Kolorbason, mallon de penthēsate tous apatēthentas kai heautous kai pollous apolesantas.
Since this is so, come to me, all you servants of God, lovers of the truth, and laugh at the deceiver and charlatan Colorbasus; or rather, mourn those who were deceived and have destroyed both themselves and many others.
35.3.2Holl GCS 25/31:43
αὐτοὶ δὲ θεῷ εὐχαριστήσωμεν, ὡς διὰ μικρῶν καὶ ἁπλῶν λόγων ἡ ἀλήθεια τοὺς αὐτῆς υἱοὺς εἰς ὁδον εὐθεῖαν ὁδηγεῖν εἴωθεν καὶ τὰ σχέτλια καὶ πολύκομπα, διὰ πολλῆς μηχανῆς καλλωπισθέντα, διασκεδάννυσιν ἀνατρέπει τε καὶ ἀφανίζει, ἡσυχῆ βαίνουσα, ὡς σαφῶς ἔστιν ἰδεῖν ἀπὸ τοῦ προφητικοῦ λόγου.
autoi de theǭ eucharistēsōmen, hōs dia mikrōn kai haplōn logōn hē alētheia tous autēs huious eis hodon eutheian hodēgein eiōthen kai ta schetlia kai polykompa, dia pollēs mēchanēs kallōpisthenta, diaskedannysin anatrepei te kai aphanizei, hēsychē bainousa, hōs saphōs estin idein apo tou prophētikou logou.
But let us give thanks to God, that through small and simple words the truth is wont to guide its sons into the straight way, and to scatter, overturn, and destroy wretched and boastful things adorned with much contrivance, going quietly, as one can clearly see from the prophetic word.
35.3.3Holl GCS 25/31:43
ἐγκαλῶν γὰρ ὁ προφήτης τοῖς τὰ δεινὰ περιεργαζομένοις καὶ πολύφημα ἐπινοοῦσιν εἰς ἑαυτῶν ἀπάτην ἔλεγεν »διὰ τὸ μὴ θέλειν ὑμᾶς τὸ ὕδωρ τοῦ Σιλωὰμ τὸ πορευόμενον ἡσυχῆ, ἀνάγει ἐφʼ ὑμᾶς κύριος τὸ ὕδωρ τοῦ ποταμοῦ, τὸν βασιλέα τῶν Ἀσσυρίων((.
enkalōn gar ho prophētēs tois ta deina periergazomenois kai polyphēma epinoousin eis heautōn apatēn elegen »dia to mē thelein hymas to hydōr tou Silōam to poreuomenon hēsychē, anagei ephʼ hymas kyrios to hydōr tou potamou, ton basilea tōn Assyriōn((.
For the prophet, rebuking those who busy themselves with dreadful things and devise much-talked-of things to their own deception, said, 'Because you do not want the water of Siloam that goes quietly, the Lord brings up upon you the water of the river, the king of the Assyrians.'
35.3.4Holl GCS 25/31:43
ὕδωρ γὰρ Σιλωὰμ ἐστὶν διδασκαλία τοῦ ἀπεσταλμένου. τίς δʼ ἂν εἴη οὑτος ἀλλ ἢ ὁ κύριος Ἰησοῦς, ὁ ἀπὸ τοῦ θεοῦ πατρὸς αὐτοῦ ἀπεσταλμένος; ἡσυχῃ δὲ διὰ τὸ μηδὲν κενόφωνον μηδὲ ἐπίπλαστον*, ἀλλὰ ἐν ἀληθείᾳ* τὴν ἁγίαν αὐτοῦ νύμφην, τὴν παρʼ αὐτῷ περιστερὰν καλουμένην διὰ τὸ ἄκακον καὶ ἥμερον καὶ καθαρώτατον τοῦ ζῴου ἐν τοῖς ᾄσμασι τοῦ Σολομῶνος.
hydōr gar Silōam estin didaskalia tou apestalmenou. tis dʼ an eiē houtos all ē ho kyrios Iēsous, ho apo tou theou patros autou apestalmenos? hēsychę̄ de dia to mēden kenophōnon mēde epiplaston*, alla en alētheią* tēn hagian autou nymphēn, tēn parʼ autǭ peristeran kaloumenēn dia to akakon kai hēmeron kai katharōtaton tou zǭou en tois ąsmasi tou Solomōnos.
For the water of Siloam is the teaching of the one who was sent. And who would this be but the Lord Jesus, who was sent by God his Father? 'Quietly', because it contains nothing of empty babble or fabrication … but in truth … his holy bride, whom he calls a dove in the Song of Solomon because of the harmless, gentle, and most pure nature of that creature.
35.3.5Holl GCS 25/31:43
καὶ ἔστι θαυμάσαι <ὠς> τὰς μὲν ἄλλας μὴ οὔσας αὐτοῦ, ἐπὶ δὲ τῷ ὀνόματι αὐτοῦ ἑαυτὰς κεκληκυίας, παλλακίδας ὠνόμασε καὶ βασιλίσσας διὰ τὸ βασιλεῦον ὄνομα, ὃ ἑκάστη Χριστὸν ἐπιγραφομένη ἑαυτῇ σεμνύνεται.
kai esti thaumasai <ōs> tas men allas mē ousas autou, epi de tǭ onomati autou heautas keklēkuias, pallakidas ōnomase kai basilissas dia to basileuon onoma, ho hekastē Christon epigraphomenē heautę̄ semnynetai.
And it is remarkable that the others, which are not his but have called themselves by his name, he named concubines and queens, because of the royal name, Christ, which each one inscribes on herself and prides herself on.
35.3.6Holl GCS 25/31:43
ἀλλʼ εἰ καὶ ὀγδοήκοντά εἰσι παλλακαί, αἵτινές εἰσιν αἱ αἱρέσεις, ἔπειτα δὲ νεάνιδες ὡν οὐκ ἔστιν ἀριθμός, φησί μία ἐστὶ περιστερά μου, τελεία μου« τουτέστιν αὐτὴ ἡ ἁγία νύμφη καὶ καθολικὴ ἐκκλησία· περιστερὰ μὲν ὡς ἔφην διὰ τὸ ἥμερον καὶ ἄκακον καὶ καθαρὸν τοῦ ζῴου, τελεία δὲ διὰ τὸ τὴν τελείαν ἐκ θεοῦ λαβεῖν χάριν καὶ γνῶσιν παρʼ αὐτοῦ τοῦ σωτῆρος διὰ πνεύματος ἁγίου.
allʼ ei kai ogdoēkonta eisi pallakai, haitines eisin hai haireseis, epeita de neanides hōn ouk estin arithmos, phēsi mia esti peristera mou, teleia mou« toutestin autē hē hagia nymphē kai katholikē ekklēsia; peristera men hōs ephēn dia to hēmeron kai akakon kai katharon tou zǭou, teleia de dia to tēn teleian ek theou labein charin kai gnōsin parʼ autou tou sōtēros dia pneumatos hagiou.
But even if there are eighty concubines, which are the heresies, and then young women without number, 'one is my dove, my perfect one,' he says, that is, the holy bride herself and catholic church: a dove, as I said, because of the gentle, harmless, and pure nature of the creature, and perfect because she has received perfect grace from God and knowledge from the Savior himself through the Holy Spirit.
35.3.7Holl GCS 25/31:43
αὐτὸς οὖν ὁ νυμφίος, ὁ ἀπεσταλμένος ἑρμηνευόμενος τουτέστιν Σιλωάμ, ὕδωρ ἔχει πορευόμενον ἡσυχῆ τουτέστιν διδασκαλίαν ἄδουπον καὶ ἐφοφοποιὸν καὶ ἀφαντασίαστον καὶ ἀκόμπαστον.
autos oun ho nymphios, ho apestalmenos hermēneuomenos toutestin Silōam, hydōr echei poreuomenon hēsychē toutestin didaskalian adoupon kai ephophopoion kai aphantasiaston kai akompaston.
So the bridegroom himself, whose name, Siloam, means 'sent', has water that goes quietly, that is, teaching that is noiseless, …, free of fantasy, and free of boasting.
35.3.8Holl GCS 25/31:43–44
ἡ δὲ αὐτοῦ νύμφη καὶ αὐτὴ ἥσυχος περιστερά, μήτε ἰὸν ἔχουσα μήτε μυλοστομίδας μήτε κέντρα, ὡς οὑτοι πάντες οἱ ἑρπετόμορφοι καὶ ἰὸν ἀναβλυστάνοντες, ἕκαστος φιλοτιμησάμενος δηλητήριόν τι τῷ κόσμῳ κατασκευάσαι καὶ λυμήνασθαι τοὺς αὐτῷ πεισθέντας·
hē de autou nymphē kai autē hēsychos peristera, mēte ion echousa mēte mylostomidas mēte kentra, hōs houtoi pantes hoi herpetomorphoi kai ion anablystanontes, hekastos philotimēsamenos dēlētērion ti tǭ kosmǭ kataskeuasai kai lymēnasthai tous autǭ peisthentas;
And his bride too is a quiet dove, having neither venom nor fangs nor stings, like all these serpent-shaped people who spout venom, each striving to prepare some poison for the world and to ruin those persuaded by him;
35.3.9Holl GCS 25/31:44
ὧν καὶ οὗτος εἷς ὢν τυγχάνει ὁ ἐνταῦθά μοι σπουδασθεὶς φωραθῆναι διὰ θείου λόγου καὶ βοηθείας τῆς ἄνωθεν καὶ συντριβῆναι δίκην φαλαγγίου τετραγνάθου ἑρπετοῦ καλουμένου ἢ ὡς ἀπὸ ἀμφισβαίνης τῆς δικεφάλου ἐχίδνης τμηθεῖσα κεφαλὴ ἐν συντομίᾳ κατακλασθῆναι.
hōn kai houtos heis ōn tynchanei ho entautha moi spoudastheis phōrathēnai dia theiou logou kai boētheias tēs anōthen kai syntribēnai dikēn phalangiou tetragnathou herpetou kaloumenou ē hōs apo amphisbainēs tēs dikephalou echidnēs tmētheisa kephalē en syntomią kataklasthēnai.
of whom this man, whom I have taken pains here to expose, happens to be one, to be crushed by the divine word and help from above like the spider called the four-jawed reptile, or broken off quickly like a head cut from the two-headed viper, the amphisbaena.
35.3.10Holl GCS 25/31:44
παρελθὼν δὲ τοῦτον πάλιν τὰς ἑξῆς διασκοπήσω καὶ ταύτας διεξιὼν διʼ εὐχῆς αἰτήσω τὰ μὲν κατʼ αὐτὰς κατὰ ἀλήθειαν ἐξειπεῖν, μηδένα δὲ βλάψαι ἢ αὐτὸς βλαβῆναι.
parelthōn de touton palin tas hexēs diaskopēsō kai tautas diexiōn diʼ euchēs aitēsō ta men katʼ autas kata alētheian exeipein, mēdena de blapsai ē autos blabēnai.
Passing him by, I will again examine the next ones, and as I go through them I will ask in prayer to tell the truth about them, and neither to harm anyone nor to be harmed myself.
Haer. 36, chapter 1
36.1.1Holl GCS 25/31:44
Ἡρακλέων τις τοῦτον τὸν Κολόρβασον διαδέχεται, ἀφʼ οὗπερ οἱ Ἡρακλεωνῖται καλούμενοι, οὐδὲν ἧττον τῆς παρὰ τούτοις κενοφωνίας * ἡσκημένος.
Hērakleōn tis touton ton Kolorbason diadechetai, aphʼ houper hoi Hērakleōnitai kaloumenoi, ouden hētton tēs para toutois kenophōnias * hēskēmenos.
A certain Heracleon succeeds this Colorbasus, from whom come those called Heracleonites, practiced no less … in their empty babble.
36.1.2Holl GCS 25/31:44
καὶ ὅσα μὲν ἐκεῖνοι λέγουσι καὶ οὗτος ὁρίζεται κατὰ πάντα τρόπον, οἷα δὴ ἐξ αὐτῶν ὁρμώμενος καὶ παρʼ αὐτῶν τὸν ἰὸν ἀπομαξάμενος· περισσότερον δὲ δῆθεν ὑπὲρ ἐκείνους ἐν ἑαυτῷ ἀνατυπωσάμενός τινα βούλεται ἐκείνους ὑπεραίρειν, ἵνα καὶ ἑαυτῷ συναγωγὴν ποιήσηται τῶν ἠπατημένων.
kai hosa men ekeinoi legousi kai houtos horizetai kata panta tropon, hoia dē ex autōn hormōmenos kai parʼ autōn ton ion apomaxamenos; perissoteron de dēthen hyper ekeinous en heautǭ anatypōsamenos tina bouletai ekeinous hyperairein, hina kai heautǭ synagōgēn poiēsētai tōn ēpatēmenōn.
He holds in every way what they say, as one who started from them and took the imprint of their venom; but, having formed some supposedly further things in himself beyond them, he wants to surpass them, so as to gather a congregation of the deceived for himself too.
36.1.3Holl GCS 25/31:44
οὗτοι γὰρ πάντες εἰς ἑκατοντακέφαλον ἑαυτοὺς ἀνατυπώσαντες σῶμα ἢ ἑκατοντάχειρον, τόν ποτε μυθευόμενον παρὰ τοῖς τῶν Ἑλλήνων ποιηταῖς ἐμιμήσαντο Κόττον ἢ Βριάρεων ὃν καὶ Αἰγαίωνα καλοῦσιν ἢ Γύην ἢ τὸν καλούμενον Ἄργον τὸν πολυόφθαλμον.
houtoi gar pantes eis hekatontakephalon heautous anatypōsantes sōma ē hekatontacheiron, ton pote mytheuomenon para tois tōn Hellēnōn poiētais emimēsanto Kotton ē Briareōn hon kai Aigaiōna kalousin ē Gyēn ē ton kaloumenon Argon ton polyophthalmon.
For all these, having shaped themselves into a hundred-headed or hundred-handed body, imitate the Cottus, or Briareus (whom they also call Aegaeon), or Gyes, once told of in the fables of the Greek poets, or the one called Argus, the many-eyed.
36.1.4Holl GCS 25/31:44–45
οἵους ἐκεῖνοι ἐν ταῖς ἑαυτῶν ῥαψῳδίαις τερατεύονται, ποιητευόμενοι καὶ λέγοντες ἔχειν τὸν μὲν ἑκατὸν χεῖρας καὶ ποτὲ μὲν πεντήκοντα κεφαλὰς ποτὲ δὲ ἑκατόν. τὸν δὲ ἑκατὸν ὀφθαλμούς — καὶ τούτου ἕνεκα φασὶ τὸν Ἑρμῆν καλεῖσθαι Ἀργειφόντην, ὡς τὸν Ἄργον τὸν πολυόφθαλμον πεφονευκότα —,
hoious ekeinoi en tais heautōn rhapsǭdiais terateuontai, poiēteuomenoi kai legontes echein ton men hekaton cheiras kai pote men pentēkonta kephalas pote de hekaton. ton de hekaton ophthalmous — kai toutou heneka phasi ton Hermēn kaleisthai Argeiphontēn, hōs ton Argon ton polyophthalmon pephoneukota —,
Such monsters those poets fabricate in their rhapsodies, inventing and saying that one had a hundred hands, and sometimes fifty heads, sometimes a hundred, and another a hundred eyes; and on this account, they say, Hermes is called Argeiphontes, as having slain Argus the many-eyed.
36.1.5Holl GCS 25/31:45
οὕτω καὶ τούτων ἕκαστος βουλόμενος ἑαυτῷ ἀρχὴν προστήσασθαι κεφαλὴν ἑαυτὸν ὠνόμασεν, ἕτερα ὑπεισφέρων παρὰ τὴν τῶν διδασκάλων αὐτοῦ ματαιοπονίαν καὶ μανιώδη διδασκαλίαν. ἵνα δὲ μὴ εἰς πολὺ μῆκος ἐλάσω τοῦ προοιμίου τὴν σύνταξιν, ἐλεύσομαι εἰς τὸ προκείμενον.
houtō kai toutōn hekastos boulomenos heautǭ archēn prostēsasthai kephalēn heauton ōnomasen, hetera hypeispherōn para tēn tōn didaskalōn autou mataioponian kai maniōdē didaskalian. hina de mē eis poly mēkos elasō tou prooimiou tēn syntaxin, eleusomai eis to prokeimenon.
so too each of these, wishing to set up a following for himself, has named himself a head, introducing other things besides the futile labor and crazed teaching of his teachers. But so as not to draw out the composition of my preface to great length, I will come to the subject.
Haer. 36, chapter 2
36.2.1Holl GCS 25/31:45
2. Ἡρακλέων τοίνυν οὑτος καὶ οἱ ἀπʼ αὐτοῦ Ἡρακλεωνῖται ὡς προεῖπον ὁμοίως Μάρκῳ καί τισι τῶν πρὸ αὐτοῦ περὶ τῶν Ὀγδοάδων φάσκει, τῆς ἄνω φημὶ καὶ τῆς κάτω· ἔπειτα δὲ καὶ τὰς συζυγίας τῶν τριάκοντα Αἰώνων ἴσως δοξάζει.
2. Hērakleōn toinyn houtos kai hoi apʼ autou Hērakleōnitai hōs proeipon homoiōs Markǭ kai tisi tōn pro autou peri tōn Ogdoadōn phaskei, tēs anō phēmi kai tēs katō; epeita de kai tas syzygias tōn triakonta Aiōnōn isōs doxazei.
This Heracleon, then, and the Heracleonites derived from him, as I said before, speak about the Ogdoads, the upper and the lower, in the same way as Marcus and some of his predecessors; and then he likewise holds the pairs of the thirty Aeons.
36.2.2Holl GCS 25/31:45
ἄνθρωπον δὲ καὶ αὐτὸς φάσκει εἶναι τὸν ἄνω τῶν ὅλων Πατέρα, ὃν καὶ Βυθὸν προσηγόρευσεν. βούλεται δὲ καὶ αὐτὸς αὐτὸν λέγειν μήτε ἄρρεν μήτε θῆλυ, ἐξ αὐτοῦ δὲ εἶναι τὴν τῶν ὅλων Μητέρα, ἣν καὶ Σιγὴν ὀνομάζει καὶ Ἀλήθειαν.
anthrōpon de kai autos phaskei einai ton anō tōn holōn Patera, hon kai Bython prosēgoreusen. bouletai de kai autos auton legein mēte arren mēte thēly, ex autou de einai tēn tōn holōn Mētera, hēn kai Sigēn onomazei kai Alētheian.
He too says that the Father of all above is Man, whom he also calls Depth. And he too wants to say that he is neither male nor female, and that from him comes the Mother of all, whom he calls both Silence and Truth.
36.2.3Holl GCS 25/31:45
ἀπʼ αὐτῆς δὲ εἶναι τὴν δευτέραν Μητέρα τὴν ἐν λήθῃ γενομένην, ἣν καὶ Ἀχαμὼθ καὶ αὐτὸς καλεῖ. ἐξ ἡς λοιπὸν τὰ πάντα έν ὑστερήματι κατέστη.
apʼ autēs de einai tēn deuteran Mētera tēn en lēthę̄ genomenēn, hēn kai Achamōth kai autos kalei. ex hēs loipon ta panta en hysterēmati katestē.
From her comes the second Mother, who came to be in forgetfulness, whom he too calls Achamoth; and from her, finally, everything was established in Deficiency.
36.2.4Holl GCS 25/31:45
βούλεται δὲ πλείονα τῶν πρὸ αὐτοῦ καὶ οὑτος λέγειν, ἅτινά ἐστι τάδε· τοὺς τελευτῶντας ἀπʼ αὐτῶν καὶ ἐπὶ αὐτὴν τὴν ἔξοδον φθάνοντας. ἀπὸ τοῦ προειρημένου Μάρκου τὰς προφάσεις εἰληφὼς οὐκέτι κατʼ ἐκεῖνον λυτροῦται, ἀλλὰ ἄλλως οὑτος μεταχειρίζεται, λυτρούμενος δῆθεν πρὸς τῇ τελευτῇ τοὺς ὑπʼ αὐτοῦ ἀπατηθέντας.
bouletai de pleiona tōn pro autou kai houtos legein, hatina esti tade; tous teleutōntas apʼ autōn kai epi autēn tēn exodon phthanontas. apo tou proeirēmenou Markou tas prophaseis eilēphōs ouketi katʼ ekeinon lytroutai, alla allōs houtos metacheirizetai, lytroumenos dēthen pros tę̄ teleutę̄ tous hypʼ autou apatēthentas.
But this man too wants to say more than those before him, namely this, concerning those of them who are dying and reaching the very moment of departure: having taken his pretexts from Marcus, mentioned before, he no longer redeems in Marcus's way, but handles it differently, supposedly redeeming at the point of death those deceived by him.
36.2.5Holl GCS 25/31:45–46
ποτὲ γάρ τινες ἐξ αὐτῶν ἔλαιον ὕδατι μίξαντες ἐπιβάλλουσι τῇ κεφαλῇ τοῦ ἐξελθόντος, οἱ δὲ μύρον τὸ λεγόμενον ὀποβάλσαμον καὶ ὕδωρ, τὴν μέντοι ἐπίκλησιν κοινὴν ἔχοντες, ὡς δὴ καὶ ὁ πρὸ αὐτοῦ Μάρκος ἐποιεῖτο, μετὰ προσθήκης τινῶν ὀνομάτων. ἡ δὲ ἐπίκλησίς ἐστιν αὕτη·
pote gar tines ex autōn elaion hydati mixantes epiballousi tę̄ kephalę̄ tou exelthontos, hoi de myron to legomenon opobalsamon kai hydōr, tēn mentoi epiklēsin koinēn echontes, hōs dē kai ho pro autou Markos epoieito, meta prosthēkēs tinōn onomatōn. hē de epiklēsis estin hautē;
For some of them mix oil with water and pour it on the head of the one departing, and others use the ointment called balsam and water; but they have a common invocation, as Marcus before him used, with the addition of certain names. The invocation is this:
36.2.6Holl GCS 25/31:46
Μεσσία οὐφαρέγνα μεμψαὶ μὲν χαλ δαίαν μοσομὴ δαέα ἀκφαρ νεψευ ουα Ἰησοῦ Ναζαρία.
Messia oupharegna mempsai men chal daian mosomē daea akphar nepseu oua Iēsou Nazaria.
'Messia oupharegna mempsai men chal daian mosome daea akphar nepseu oua Iesou Nazaria.'
36.2.7Holl GCS 25/31:46
τοῦτο δὲ ποιοῦσιν, ἴνα δῆθεν οἱ λαμβάνοντες ἐπὶ τῇ ἐξόδῳ ταύτας τὰς ἐπικλήσεις τὰς μετὰ τοῦ ὕδατος καὶ ἐλαίου ἤτοι μύρου ἀναμεμιγμένων ἀκράτητοι γένωνται καὶ ἀόρατοι ταῖς ἄνω ἀρχαῖς καὶ ἐξουσίαις, εἰς τὸ ὑπερβῆναι ἀοράτως τὸν ἔσω αὐτῶν ἄνθρωπον, φασίν, ὡς τῶν σωμάτων τούτων ἐν τῇ
touto de poiousin, ina dēthen hoi lambanontes epi tę̄ exodǭ tautas tas epiklēseis tas meta tou hydatos kai elaiou ētoi myrou anamemigmenōn akratētoi genōntai kai aoratoi tais anō archais kai exousiais, eis to hyperbēnai aoratōs ton esō autōn anthrōpon, phasin, hōs tōn sōmatōn toutōn en tę̄
They do this so that those who receive these invocations at their departure, with the water and oil or ointment mixed together, may become ungraspable and invisible to the principalities and powers above, so that their inner man, they say, may pass over invisibly, while these bodies are left behind in
36.2.8Holl GCS 25/31:46
κτίσει καταλιμπανομένων, τῆς δὲ ψυχῆς αὐτῶν παρισταμένης τῷ Δημιουργῷ ἄνω τῷ ἐν Ὑστερήματι γεγονότι, ὥστε καὶ ἐκεῖσε καταμένειν παρʼ αὐτῷ, ὑπεραναβαίνειν δέ, ὡς ἔφην, τὸν ἔσω ἄνθρωπον, <τὸν> ἐσώτερον καὶ σώματος· ὃν δὴ θέλουσι [λέγειν] ἐκ τοῦ ἄνωθεν κατεληλυθέναι.
ktisei katalimpanomenōn, tēs de psychēs autōn paristamenēs tǭ Dēmiourgǭ anō tǭ en Hysterēmati gegonoti, hōste kai ekeise katamenein parʼ autǭ, hyperanabainein de, hōs ephēn, ton esō anthrōpon, <ton> esōteron kai sōmatos; hon dē thelousi [legein] ek tou anōthen katelēlythenai.
creation, and their soul is presented to the Demiurge above, who came into being in Deficiency, so that it remains there with him; while, as I said, the inner man, the one more inward than the body too, passes beyond; for they want it to have come down from above.
Haer. 36, chapter 3
36.3.1Holl GCS 25/31:46
3. Ἐγκελεύονται δὲ τοῖς οὕτω παρʼ αὐτοῖς ἐμπεπαιγμένοις, ὅτι, φησίν, ἐὰν ἔλθῃς ἐπὶ τὰς ἀρχὰς καὶ ἐξουσίας, ἔχε ἐν μνήμῃ τάδε εἰπεῖν μετὰ τὴν ἐντεῦθεν τελευτήν »ἐγὼ υἱὸς ἀπὸ Πατρός, Πατρὸς προόντος,
3. Enkeleuontai de tois houtō parʼ autois empepaigmenois, hoti, phēsin, ean elthę̄s epi tas archas kai exousias, eche en mnēmę̄ tade eipein meta tēn enteuthen teleutēn »egō huios apo Patros, Patros proontos,
They instruct those they have thus made fools of: 'When you come to the principalities and powers,' he says, 'remember to say this after your death here: "I am a son from the Father, the pre-existent Father,
36.3.2Holl GCS 25/31:46
υἱὸς δὲ ἐν τῷ παρόντι· ἦλθον <δὲ> πάντα ἰδεῖν τὰ ἴδια καὶ τὰ καὶ οὐκ ἀλλότρια δὲ παντελῶς, ἀλλὰ τῆς Ἀχαμώθ, ἥτις ἐστὶν θήλεια καὶ ταῦτα ἑαυτῇ ἐποίησεν. κατάγω δὲ τὸ γένος ἐκ τοῦ προόντος καὶ πορεύομαι πάλιν εἰς τὰ ἴδια, ὅθεν ἐλήλυθα«.
huios de en tǭ paronti; ēlthon <de> panta idein ta idia kai ta kai ouk allotria de pantelōs, alla tēs Achamōth, hētis estin thēleia kai tauta heautę̄ epoiēsen. katagō de to genos ek tou proontos kai poreuomai palin eis ta idia, hothen elēlytha«.
and a son in the present. I came to see all things, my own and others', and yet not wholly others', but Achamoth's, who is female and made these things for herself. I trace my race from the Pre-existent, and I am going back to my own, whence I came."'
36.3.3Holl GCS 25/31:46
καὶ ταῦτα εἰπόντα διαφεύγειν τὰς ἐξουσίας, ἔρχεσθαι δὲ ἐπὶ τοὺς περὶ τὸν Δημιουργὸν ἄνω περὶ τὴν πρώτην ὀγδοάδα· βούλονται γὰρ καὶ αὐτοὶ μετὰ τὸν Δημιουργὸν κάτω εἶναι ἑβδομάδα, αὐτὸν δὲ εἶναι ἐν τῷ ἑβδόμῳ >
kai tauta eiponta diapheugein tas exousias, erchesthai de epi tous peri ton Dēmiourgon anō peri tēn prōtēn ogdoada; boulontai gar kai autoi meta ton Dēmiourgon katō einai hebdomada, auton de einai en tǭ hebdomǭ >
And having said this, they say, he escapes the powers and comes to those around the Demiurge above, around the first Ogdoad. For they too want there to be a Hebdomad below after the Demiurge, and him to be in the seventh,
36.3.4Holl GCS 25/31:46–47
ὄγδοον, ἐν ὑστερήματι δὲ καὶ ἐν ἀγνωσίᾳ· καὶ λέγειν τὸν ἐκ τοῦ βίου ἐξελθόντα τοῖς περὶ τὸν Δημιουργόν »σκεῦός εἰμι ἔντιμον μᾶλλον παρὰ τὴν θήλειαν τὴν ποιήσασαν ὑμᾶς. εἰ ἡ Μήτηρ ὑμῶν ἀγνοεῖ τὴν ἑαυτῆς ῥίζαν, ἐγὼ οἶδα ἐμαυτὸν καὶ γινώσκω ὅθεν εἰμὶ καὶ ἐπικαλοῦμαι τὴν ἄφθαρτον Σοφίαν, ἥτις ἐστἰν ἐν τῷ Πατρί, μήτηρ δὲ τῆς Μητρὸς ὑμῶν τῆς μὴ ἐχούσης πατέρα, ἀλλʼ οὔτε σύζυγον ἄρρενα·
ogdoon, en hysterēmati de kai en agnōsią; kai legein ton ek tou biou exelthonta tois peri ton Dēmiourgon »skeuos eimi entimon mallon para tēn thēleian tēn poiēsasan hymas. ei hē Mētēr hymōn agnoei tēn heautēs rhizan, egō oida emauton kai ginōskō hothen eimi kai epikaloumai tēn aphtharton Sophian, hētis estin en tǭ Patri, mētēr de tēs Mētros hymōn tēs mē echousēs patera, allʼ oute syzygon arrena;
the eighth, in Deficiency and ignorance. And the one who has departed life says to those around the Demiurge, 'I am a vessel more precious than the female who made you. If your Mother does not know her own root, I know myself and I know where I am from, and I invoke the incorruptible Wisdom, who is in the Father and is the mother of your Mother, who has no father, nor even a male consort;
36.3.5Holl GCS 25/31:47
θήλεια δὲ ὑπὸ θηλείας γενομένη ἐποίησεν ὑμᾶς, ἀγνοοῦσα καὶ τὴν μητέρα αὐτῆς καὶ δοκοῦσα ἑαυτὴν εἶναι μόνην. ἐγὼ δὲ ἐπικαλοῦμαι αὐτῆς τὴν μητέρα«.
thēleia de hypo thēleias genomenē epoiēsen hymas, agnoousa kai tēn mētera autēs kai dokousa heautēn einai monēn. egō de epikaloumai autēs tēn mētera«.
but a female born of a female, she made you, not knowing even her own mother and thinking that she alone exists. But I invoke her mother.'
36.3.6Holl GCS 25/31:47
ταῦτα δὲ τοὺς περὶ τὸν Δημιουργὸν ἀκούσαντας σφόδρα ταραχθῆναι καὶ καταγνῶναι αὐτῶν τῆς ῥίζης καὶ τοῦ γένους τῆς Μητρός, αὐτὸν δὲ πορευθῆναι εἰς τὰ ἴδια ῥίψαντα τὸν δεσμὸν αὐτοῦ καὶ τὸν ἄγγελον τουτέστιν > ψυχήν. οἴονται μὲν γὰρ μετὰ σῶμα καὶ ψυχὴν εἶναί τι καὶ ἕτερον ἐν ἀνθρώπῳ. καὶ περὶ μὲν τῆς ἀπολυτρώσεως ταῦτά ἐστιν ὅσα εἰς ἡμᾶς συνελήλυθεν.
tauta de tous peri ton Dēmiourgon akousantas sphodra tarachthēnai kai katagnōnai autōn tēs rhizēs kai tou genous tēs Mētros, auton de poreuthēnai eis ta idia rhipsanta ton desmon autou kai ton angelon toutestin > psychēn. oiontai men gar meta sōma kai psychēn einai ti kai heteron en anthrōpǭ. kai peri men tēs apolytrōseōs tauta estin hosa eis hēmas synelēlythen.
When those around the Demiurge hear this, they are greatly troubled and condemn their own root and the race of the Mother; but he goes to his own, having cast off his bond and his angel, that is, the soul. For they think that besides body and soul there is something else in a human being. This is what has come down to us about their redemption.
Haer. 36, chapter 4
36.4.1Holl GCS 25/31:47
4. Οἱ δὲ συνετοὶ κατακούσαντες τῆς περισσοτέρας αὐτῶν χλεύης καταγελάσαιεν τῆς μιμολογίας, ὡς ἕκαστος αὐτῶν ἕτερα παρὰ τὸν ἕτερον νομοθετεῖ ὡς βούλεται καὶ τῆς τόλμης ἑαυτοῦ οὐκ ἀνακόπτεται, ἀλλὰ ὅσαπερ δύναται ἕκαστος ἐπινοεῖ.
4. Hoi de synetoi katakousantes tēs perissoteras autōn chleuēs katagelasaien tēs mimologias, hōs hekastos autōn hetera para ton heteron nomothetei hōs bouletai kai tēs tolmēs heautou ouk anakoptetai, alla hosaper dynatai hekastos epinoei.
The sensible, hearing their further mockery, would laugh at their mime-talk: how each of them legislates things different from the next, as he pleases, and is not checked in his daring, but each invents whatever he can.
36.4.2Holl GCS 25/31:47
καὶ τῶν ἔτι εἰς δεῦρο γεννωμένων παρʼ αὐτοῖς καὶ ἐπιφυομένων, οἳ καθʼ ἡμέραν εὑρίσκουσίν τι καινὸν εἰπεῖν καὶ φαντάσαι τοὺς ἐπαγομένους, χαλεπόν ἐστι πάντα τὰ τούτων * ζητῆσαι ἢ ἐξειπεῖν. ὅθεν ἀρκεσθήσομαι πάλιν τοῖς καὶ περὶ ταύτης τῆς αἱρέσεως εἰρημένοις, ἅτινα καὶ εἰς ἡμᾶς ἦλθεν ὑποδείξας.
kai tōn eti eis deuro gennōmenōn parʼ autois kai epiphyomenōn, hoi kathʼ hēmeran heuriskousin ti kainon eipein kai phantasai tous epagomenous, chalepon esti panta ta toutōn * zētēsai ē exeipein. hothen arkesthēsomai palin tois kai peri tautēs tēs haireseōs eirēmenois, hatina kai eis hēmas ēlthen hypodeixas.
And of those still being born and sprouting among them to this day, who every day find something new to say and to dazzle their followers with, it is hard to search out or declare all … Hence I will again be content with what has been said about this heresy too, having pointed out what has come down to us.
36.4.3Holl GCS 25/31:47
ἡ δὲ τοιαύτη διδασκαλία τίνι οὐκ ἂν σαφὴς εἴη ὡς μῦθός ἐστι καὶ χλεύη τὸ πᾶν; πόθεν γάρ, ὠ οὗτος σὺ ἢ οἱ πρὸ σοῦ, τὸ σῶμα εἰλήφατε; τὴν δὲ ψυχὴν πόθεν; τὸν δὲ ἐσώτατόν σου ἄνθρωπον πόθεν;
hē de toiautē didaskalia tini ouk an saphēs eiē hōs mythos esti kai chleuē to pan? pothen gar, ō houtos sy ē hoi pro sou, to sōma eilēphate? tēn de psychēn pothen? ton de esōtaton sou anthrōpon pothen?
To whom would it not be plain that such teaching is all myth and mockery? For where, you there, or those before you, did you get the body? And where the soul? And where your innermost man?
36.4.4Holl GCS 25/31:47–48
καὶ εἰ μὲν ἄνωθεν ἀπὸ τοῦ ἄνω πνευματικοῦ, ὡς λέγεις δραματουργῶν καὶ ἐπαγγελίᾳ ἐλπίδος δεπφώσας τοὺς ὑπὸ σοῦ ἠπατημένους, ἵνα σκοπῷ τινι ἐπαρθέντες ὑποσυρῶσι τῇ σῇ γεγοητευμένοι δραματουργίᾳ, λέγε, τίς ἡ κοινωνία τοῦ ἄνω πνευματικοῦ πρὸς τὸ ὑλικόν; τίς δὲ ἡ τοῦ ὑλικοῦ πρὸς τὸ ψυχικόν;
kai ei men anōthen apo tou anō pneumatikou, hōs legeis dramatourgōn kai epangelią elpidos depphōsas tous hypo sou ēpatēmenous, hina skopǭ tini eparthentes hyposyrōsi tę̄ sę̄ gegoēteumenoi dramatourgią, lege, tis hē koinōnia tou anō pneumatikou pros to hylikon? tis de hē tou hylikou pros to psychikon?
And if it is from above, from the spiritual one above, as you say, staging your drama and luring with the promise of hope those you have deceived, so that, lifted up by some aim and bewitched by your stagecraft, they may be dragged along, then tell me: what fellowship has the spiritual above with the material? And what has the material with the psychic?
36.4.5Holl GCS 25/31:48
πῶς δὲ ὁ Δημιουργὸς τὰ μὴ ἑαυτοῦ ἐδημιούργει; πῶς δὲ ὁ ἄνω <πνευματικὸς> τὴν παρʼ αὐτοῦ δύναμιν πνευματικὴν παρέσχεν τῷ μὴ καλῶς ἐργασαμένῳ Δημιουργῷ; πόθεν δὲ ὁ Δημιουργὸς ἀναμίξας τὸ ἑαυτοῦ ψυχικὸν μετὰ τοῦ ὑλικοῦ τῇ ὕλῃ μᾶλλον ἠθέλησεν ἐγκαταδῆσαι τὴν ἑαυτοῦ δύναμιν;
pōs de ho Dēmiourgos ta mē heautou edēmiourgei? pōs de ho anō <pneumatikos> tēn parʼ autou dynamin pneumatikēn pareschen tǭ mē kalōs ergasamenǭ Dēmiourgǭ? pothen de ho Dēmiourgos anamixas to heautou psychikon meta tou hylikou tę̄ hylę̄ mallon ēthelēsen enkatadēsai tēn heautou dynamin?
How did the Demiurge create what was not his own? How did the spiritual one above give his spiritual power to the Demiurge who did not work well? And why did the Demiurge, mixing his own psychic element with the material, choose rather to bind his own power into matter?
36.4.6Holl GCS 25/31:48
εἰ δὲ τὴν ἑαυτοῦ δύναμιν βούλεται ἐγκαταμῖξαι, οὐκ ἄρα ἀλλοτρία ἡ ὕλη. εἰ δὲ καὶ ἔστιν ἀλλοτρία, τίς αὐτῷ τῆς ὕλης παρέσχε τὴν ἐξουσίαν;
ei de tēn heautou dynamin bouletai enkatamixai, ouk ara allotria hē hylē. ei de kai estin allotria, tis autǭ tēs hylēs paresche tēn exousian?
If he wants to mix his own power into it, then matter is not alien. And if it is alien, who gave him authority over matter?
36.4.7Holl GCS 25/31:48
καὶ πρῶτον λέγε μοι, ὠ ἀπατεών, πότερον μισῶν τὴν ψυχὴν κατέδησεν αὐτὴν τῇ ὕλῃ ἢ ἀγνοῶν τὸ ἐσόμενον;
kai prōton lege moi, ō apateōn, poteron misōn tēn psychēn katedēsen autēn tę̄ hylę̄ ē agnoōn to esomenon?
And first tell me, deceiver: did he bind the soul to matter because he hated it, or because he did not know what would happen?
36.4.8Holl GCS 25/31:48
ἀλλʼ οἶδα ὅτι οὐδέτερον τούτων ἐρεῖς. ὕλην γὰρ οὐ λέγομεν τὸ σῶμα, μὴ γένοιτο, οὐδὲ τὰς τοῦ θεοῦ κτίσεις· ἀλλὰ ὕλην τινὰ οἶδεν ἡ γραφὴ μετὰ ταύτην τὴν φαύλην εἰς δὲ κατασκευὰς ἑκάστῃ τέχνη καὶ ἐργασίᾳ προκειμένην, ἄλλην τινά, λέγω δὲ τὴν ἐκ διανοίας φυομένην ῥυπαρὰν ἐνθύμησιν καὶ <τοὺς> βορβορώδεις λογισμοὺς ἁμαρτίας.
allʼ oida hoti oudeteron toutōn ereis. hylēn gar ou legomen to sōma, mē genoito, oude tas tou theou ktiseis; alla hylēn tina oiden hē graphē meta tautēn tēn phaulēn eis de kataskeuas hekastę̄ technē kai ergasią prokeimenēn, allēn tina, legō de tēn ek dianoias phyomenēn rhyparan enthymēsin kai <tous> borborōdeis logismous hamartias.
But I know that you will say neither. For we do not call the body matter, God forbid, nor God's creatures. Scripture knows a certain 'matter' besides this ordinary kind that lies ready for making things in every craft and work, another kind: I mean the filthy thought that springs from the mind and the muddy reasonings of sin.
36.4.9Holl GCS 25/31:48
φύονται γὰρ ὡς ἀπὸ πηλοῦ δυσοδμία τε καὶ ἀκάθαρτος ἀποφορὰ λοιμώδεις τε καὶ βορβορώδεις *, ὡς ὁ μακάριος Δαυὶδ διωκόμενος καὶ διαβαλλόμενος ὡς] ὑπὸ πονηρῶν ἀνθρώπων ἔλεγεν »ἐνεπάγην εἰς ὕλην βυθοῦ‘ καὶ τὰ ἑξῆς.
phyontai gar hōs apo pēlou dysodmia te kai akathartos apophora loimōdeis te kai borborōdeis *, hōs ho makarios Dauid diōkomenos kai diaballomenos hōs] hypo ponērōn anthrōpōn elegen »enepagēn eis hylēn bythou‘ kai ta hexēs.
For from them spring, as from mud, a foul smell and an unclean, pestilent, muddy exhalation …; as the blessed David, persecuted and slandered by wicked men, said, 'I am stuck in the mire of the deep,' and so on.
Haer. 36, chapter 5
36.5.1Holl GCS 25/31:48
5. Ἐπειδὴ δέ σοι δοκεῖ, Ἡρακλέων, τοῦτο λέγεσθαι ὕλην, τῶν ἀνθρώπων τὰ σώματα καὶ τὸν ἐνθάδε κόσμον ἅπαντα, ἐπὶ ποίῳ σκοπῷ τὴν ἑαυτοῦ ψυχὴν ὁ Δημιουργὸς τῇ ὕλῃ ἐγκατέμιξεν;
5. Epeidē de soi dokei, Hērakleōn, touto legesthai hylēn, tōn anthrōpōn ta sōmata kai ton enthade kosmon hapanta, epi poiǭ skopǭ tēn heautou psychēn ho Dēmiourgos tę̄ hylę̄ enkatemixen?
But since you think, Heracleon, that 'matter' means human bodies and this whole world here, for what purpose did the Demiurge mix his own soul into matter?
36.5.2Holl GCS 25/31:48
εἰ μὲν τὸ πονηρὸν ἀγνοῶν, οὐ δύναται δημιουργεῖν ὁ μὴ γινώσκων ὃ βούλεται δημιουργῆσαι. οὔτε γὰρ ἡμεῖς τι πράττομεν καθʼ ἑκάστην τέχνην, ἐργαζόμενοι ὅπερ οὐ νοοῦμεν. καὶ προενθυμούμεθα γὰρ ὃ ἐπιτελεῖν βουλόμεθα καὶ οἴδαμεν πρὶν ποιῆσαι ὃ ἐπιτελέσαι προῃρήμεθα.
ei men to ponēron agnoōn, ou dynatai dēmiourgein ho mē ginōskōn ho bouletai dēmiourgēsai. oute gar hēmeis ti prattomen kathʼ hekastēn technēn, ergazomenoi hoper ou nooumen. kai proenthymoumetha gar ho epitelein boulometha kai oidamen prin poiēsai ho epitelesai proę̄rēmetha.
If it was in ignorance of evil, one who does not know what he wishes to make cannot make it. Neither do we do anything in any craft by working at what we do not understand. We think ahead about what we want to accomplish, and we know before we act what we have chosen to accomplish.
36.5.3Holl GCS 25/31:48–49
καίτοι γε ἡμεῖς ἀσθενεῖς ὄντες καὶ πολλὰ ἀποδέοντες τῆς τοῦ θεοῦ δυνάμεως, διὰ δὲ τῆς ὑπʼ αὐτοῦ κεχαρισμένης συνέσεως τοῖς ἀνθρώποις οἴδαμεν καὶ νοοῦμεν. συμβέβηκεν δέ σοι, ὦ Ἡρακλέων, ἡ ἐκ θεοῦ σύνεσις εἰς βλάβην, ὅτι μὴ κατὰ θεὸν αὐτὴν πραγματεύῃ, ἀλλὰ κατὰ πονηρὰν ἐπιτήδευσιν.
kaitoi ge hēmeis astheneis ontes kai polla apodeontes tēs tou theou dynameōs, dia de tēs hypʼ autou kecharismenēs syneseōs tois anthrōpois oidamen kai nooumen. symbebēken de soi, ō Hērakleōn, hē ek theou synesis eis blabēn, hoti mē kata theon autēn pragmateuę̄, alla kata ponēran epitēdeusin.
And yet we are weak and fall far short of the power of God, but we know and understand through the understanding he has graciously given to human beings. But for you, Heracleon, the understanding from God has turned to harm, because you do not use it according to God but according to an evil practice.
36.5.4Holl GCS 25/31:49
ἔτι δὲ πάλιν ἐρῶ, πόθεν ἡ τοῦ πνευματικοῦ μῖξις τῷ ψυχικῷ τε καὶ ὑλικῷ, ὃ δὴ λέγεται παρὰ σοὶ ἔσω ἄνθρωπος τῷ δευτέρῳ καὶ τρίτῳ ἔξω ἀνθρώπῳ συνημμένος, φημὶ δὴ ψυχῇ καὶ σώματι;
eti de palin erō, pothen hē tou pneumatikou mixis tǭ psychikǭ te kai hylikǭ, ho dē legetai para soi esō anthrōpos tǭ deuterǭ kai tritǭ exō anthrōpǭ synēmmenos, phēmi dē psychę̄ kai sōmati?
And again I will ask: where does the mixture of the spiritual with the psychic and material come from, that which you call the inner man joined to the second and third, the outer man, I mean the soul and the body?
36.5.5Holl GCS 25/31:49
καὶ εἰ μὲν ἐκ βουλήματος τῆς ἄνω δυνάμεως τοῦ τῶν ὅλων Πατρός, φημὶ δὲ τοῦ κατὰ σὲ Βυθοῦ, ἄρα γε οὐκ ἀκοινώνητος τοῖς ἄνω ὡς ἔφην) ἡ ἐνταῦθα περὶ ἡμᾶς κτίσις συγκαταμιγνυμένη, διὰ τῆς τοῦ Πατρὸς ἄνω εὐδοκίας καὶ] τοῦ ἄνωθεν παρʼ αὐτοῦ καταπεμφθέντος σπινθῆρος, ὅ ἐστιν ὁ πνευματικὸς κατὰ σὲ καὶ ἐσώτατος ἄνθρωπος.
kai ei men ek boulēmatos tēs anō dynameōs tou tōn holōn Patros, phēmi de tou kata se Bythou, ara ge ouk akoinōnētos tois anō hōs ephēn) hē entautha peri hēmas ktisis synkatamignymenē, dia tēs tou Patros anō eudokias kai] tou anōthen parʼ autou katapemphthentos spinthēros, ho estin ho pneumatikos kata se kai esōtatos anthrōpos.
If it was by the will of the power above, the Father of all, I mean your Depth, then the creation here around us, being mixed with it, is not without fellowship with the things above (as I said), through the good pleasure of the Father above and the spark he sent down from above, which by your account is the spiritual and innermost man.
36.5.6Holl GCS 25/31:49
εἰ δὲ λέγεις τὸν Δημιουργὸν τὸν ἐν ἐλαττώματι καὶ ὑστερήματι ἢ τὴν Μητέρα ἣν λέγεις Ἀχαμὼθ εἰληφέναι ἄνωθεν δύναμιν τουτέστιν τὸ πνευματικόν, οὐκέτι ἐν ὑστερήματι καὶ ἀγνοίᾳ ἐστὶν ὁ Δημιουργὸς οὔτε ἡ κατὰ σὲ Μήτηρ καλουμένη. πῶς γὰρ ἄν τις ἐν ἀγνοίᾳ εἴη τούτου οὑ ἐπιθυμεῖ; εἰ γὰρ ὅλως τοῦ κρείττονος ὀρέγεται, οἶδεν τὸ καλὸν καὶ τὸ ἀγαθόν· καὶ ὀ τὸ ἀγαθὸν ἐπιστάμενος καὶ μὴ στυγῶν τοῦτο ἀλλὰ ὀρεγόμενος, οὐκ ἔστιν ἀλλότριος τοῦ ἀγαθοῦ.
ei de legeis ton Dēmiourgon ton en elattōmati kai hysterēmati ē tēn Mētera hēn legeis Achamōth eilēphenai anōthen dynamin toutestin to pneumatikon, ouketi en hysterēmati kai agnoią estin ho Dēmiourgos oute hē kata se Mētēr kaloumenē. pōs gar an tis en agnoią eiē toutou hou epithymei? ei gar holōs tou kreittonos oregetai, oiden to kalon kai to agathon; kai o to agathon epistamenos kai mē stygōn touto alla oregomenos, ouk estin allotrios tou agathou.
But if you say that the Demiurge, who is in inferiority and Deficiency, or the Mother you call Achamoth, received power from above, that is, the spiritual element, then the Demiurge is no longer in Deficiency and ignorance, nor is she whom you call Mother. For how could anyone be ignorant of what he desires? If he longs at all for the better, he knows the beautiful and the good; and one who knows the good and does not hate it but longs for it is not a stranger to the good.
Haer. 36, chapter 6
36.6.1Holl GCS 25/31:49
6. Καὶ ἵνα μὴ κατατρίβωμαι περὶ τὰς μηχανὰς τοῦ ἀγύρτου ἀσχολούμενος, τούτοις ἀρκεσθήσομαι. πᾶσα γὰρ αὐτοῦ ἔπεσεν ἡ ληρῳδία ἀπὸ τοῦ τὸν πάντων δεσπότην πᾶσιν σαφῶς ὁμολογηθῆναι ἀγαθὸν ὄντα καὶ προγινώσκοντα καὶ δυνάμενον τὰ πάντα ποιεῖν, καὶ ὡς ὑπʼ αὐτοῦ πᾶσα φύσις ἡ ὑπάρχουσα κτιστὴ καλῶς γεγένηται.
6. Kai hina mē katatribōmai peri tas mēchanas tou agyrtou ascholoumenos, toutois arkesthēsomai. pasa gar autou epesen hē lērǭdia apo tou ton pantōn despotēn pasin saphōs homologēthēnai agathon onta kai proginōskonta kai dynamenon ta panta poiein, kai hōs hypʼ autou pasa physis hē hyparchousa ktistē kalōs gegenētai.
So as not to wear myself out busying myself with the charlatan's contrivances, I will be content with this. For all his nonsense has fallen, since the Master of all is plainly confessed by all to be good, to know beforehand, and to be able to make all things, and all existing created nature has come into being well by him.
36.6.2Holl GCS 25/31:49
οὔτε γὰρ δυνατὸν ἄνευ τοῦ θεοῦ τι εἶναι, ἀλλʼ ἢ μόνον ἡ ἁμαρτία οὐκ ἔχουσα ἀρχὴν ῥίζης οὐδὲ εἰς τέλος μένουσα, ἐν ἡμῖν δὲ ἐπεισάκτως γινομένη καὶ ἀφʼ ἡμῶν πάλιν παυομένη· ὡς καὶ πανταχοῦ κατὰ πασῶν τῶν αἱρέσεων ποιούμενος τόν λόγον ἀπέδειξα,
oute gar dynaton aneu tou theou ti einai, allʼ ē monon hē hamartia ouk echousa archēn rhizēs oude eis telos menousa, en hēmin de epeisaktōs ginomenē kai aphʼ hēmōn palin pauomenē; hōs kai pantachou kata pasōn tōn haireseōn poioumenos ton logon apedeixa,
For nothing can exist without God, except only sin, which has no root or beginning and does not last to the end, but arises in us as something introduced and ceases again from us; as I have shown everywhere, making my argument against all the heresies,
36.6.3Holl GCS 25/31:49
ὅτι εἷς ἐστιν ὁ θεὸς ὁ τὰ πάντα ποιήσας καὶ δημιουργήσας, ὁ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ εἷς ὁ μονογενὴς αὐτοῦ [καὶ] παῖς, ὁ κύριος ἡμῶν καὶ σωτὴρ καὶ θεός, καὶ ἓν τὸ ἅγιον αὐτοῦ πνεῦμα,
hoti heis estin ho theos ho ta panta poiēsas kai dēmiourgēsas, ho patēr tou kyriou hēmōn Iēsou Christou, kai heis ho monogenēs autou [kai] pais, ho kyrios hēmōn kai sōtēr kai theos, kai hen to hagion autou pneuma,
that there is one God who made and created all things, the Father of our Lord Jesus Christ; and one only-begotten Son of his, our Lord and Savior and God; and one Holy Spirit of his,
36.6.4Holl GCS 25/31:49
μία τριὰς ἁγία καὶ ὁμοούσιος, ἐξ ἡς τὰ πάντα καλῶς ἐκτισμένα, οὐ πονηρά τινα ἀλλὰ ἀγαθά, κατὰ τὴν οὕτως εὐδοκήσασαν ἀγαθότητα ἐξ οὐκ ὄντων κεκλημένα εἰς τὸ εἶναι.
mia trias hagia kai homoousios, ex hēs ta panta kalōs ektismena, ou ponēra tina alla agatha, kata tēn houtōs eudokēsasan agathotēta ex ouk ontōn keklēmena eis to einai.
one holy and consubstantial Trinity, by whom all things were well created, nothing evil but all good, called from nothing into being by the goodness that was so pleased.
36.6.5Holl GCS 25/31:49–50
ᾠ θεῷ δόξα καὶ τιμὴ καὶ κράτος πατρὶ ἐν υἱῷ υἱῷ ἐν πατρὶ σὺν ἁγίῳ πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν.
ǭ theǭ doxa kai timē kai kratos patri en huiǭ huiǭ en patri syn hagiǭ pneumati eis tous aiōnas tōn aiōnōn. amēn.
To this God be glory and honor and might, the Father in the Son, the Son in the Father, with the Holy Spirit, to the ages of ages. Amen.
36.6.6Holl GCS 25/31:50
Ταύτης δὲ πάλιν ποιησάμενος τὴν ἀνατροπὴν διὰ βραχέων, ἐπὶ τὰς ἑξῆς βαδιοῦμαι, τὸν πρὸς ἑκάστην κατὰ δύναμιν ποιούμενος ἔλεγχον καὶ οὕτως ἐπιτελῶν τὴν ἀνατροπὴν τῆς αὐτῶν λυμαντικῆς μοχθηρίας.
Tautēs de palin poiēsamenos tēn anatropēn dia bracheōn, epi tas hexēs badioumai, ton pros hekastēn kata dynamin poioumenos elenchon kai houtōs epitelōn tēn anatropēn tēs autōn lymantikēs mochthērias.
Having again made the refutation of this one briefly, I will go on to the next, making the refutation of each as far as I can, and so completing the overthrow of their destructive wickedness.
36.6.7Holl GCS 25/31:50
σὴψ γὰρ οὑτος ἂν λέγοιτο δικαίως, ὃ οὐκ ὄφις, ἀλλʼ ὥς φασι χαλκέα πως ἐστι. τετράπουν ἑρπετόν, ἀσκαλαβώτῃ ἐοικός, οὗ ἡ μὲν τοῦ δήγματος βλάβη εἰς οὐδὲν λογίζεται, τὸ δὲ πτύσμα ἢ ἐν βρώματι ἢ ἐν ποτῷ ἀκοντισθὲν θάνατον εὐθὺς τοῖς μεταλαμβάνουσιν ἐργάζεται· οἵα καὶ ἡ τούτου διδασκαλία.
sēps gar houtos an legoito dikaiōs, ho ouk ophis, allʼ hōs phasi chalkea pōs esti. tetrapoun herpeton, askalabōtę̄ eoikos, hou hē men tou dēgmatos blabē eis ouden logizetai, to de ptysma ē en brōmati ē en potǭ akontisthen thanaton euthys tois metalambanousin ergazetai; hoia kai hē toutou didaskalia.
For this man could justly be called a seps, which is not a snake but, as they say, a kind of bronze-colored four-footed reptile like a gecko. The harm of its bite counts for nothing, but its spittle, shot into food or drink, at once brings death to those who partake; such is this man's teaching.
36.6.8Holl GCS 25/31:50
ἀλλὰ καὶ τούτου τὸν ἰὸν φωράσαντες καὶ τῇ τοῦ κυρίου δυνάμει ἀπὸ φαρύγγων ἢ χειλέων τῶν μελλόντων βλάπτεσθαι ἀπομάξαντες τὰς ἑξῆς διέλθωμεν, ὡς προεῖπον, τῆς αὐτῶν βλάβης ποιοῦντες τὸν ἔλεγχον.
alla kai toutou ton ion phōrasantes kai tę̄ tou kyriou dynamei apo pharyngōn ē cheileōn tōn mellontōn blaptesthai apomaxantes tas hexēs dielthōmen, hōs proeipon, tēs autōn blabēs poiountes ton elenchon.
But having caught out this man's venom too, and by the power of the Lord wiped it from the throats or lips of those who were about to be harmed, let us go through the next ones, as I said before, making the refutation of the harm they do.
Haer. 37, chapter 1
37.1.1Holl GCS 25/31:50
Ὡς οὖν τῇ τοῦ θεοῦ δυνάμει ἐπαγγειλάμενοι, θεοῦ βοηθοῦντος καὶ τὴν ἑξῆς ταύτῃ ὑφηγησόμεθα ταῖς πρότερον ἀκολουθήσασαν ματαιοφροσύναις αἵρεσιν Ὀφιτῶν, τὰ μὲν κατὰ τὰ αὐτὰ φερομένην τὰ δὲ διηλλαγμένην, λέγω δὲ τοῖς ἤθεσι καὶ σχήμασι τῶν χρωμένων αὐτῇ, ἴνα ἀπὸ τῆς μετεώρου πλάνης τῆς τούτων διαφωνίας παντί τῳ δῆλον ἔσται ὅτι πλάνῃ ἄγονται καὶ οὐκ ἀληθείᾳ. φωραθήσεται δὲ νῦν τῷ λόγῳ καὶ ἐλεγχθήσεται ἡ κατʼ αὐτοὺς ἄνοια.
Hōs oun tę̄ tou theou dynamei epangeilamenoi, theou boēthountos kai tēn hexēs tautę̄ hyphēgēsometha tais proteron akolouthēsasan mataiophrosynais hairesin Ophitōn, ta men kata ta auta pheromenēn ta de diēllagmenēn, legō de tois ēthesi kai schēmasi tōn chrōmenōn autę̄, ina apo tēs meteōrou planēs tēs toutōn diaphōnias panti tǭ dēlon estai hoti planę̄ agontai kai ouk alētheią. phōrathēsetai de nyn tǭ logǭ kai elenchthēsetai hē katʼ autous anoia.
As we promised, then, by the power of God, with God's help we will also describe the heresy that follows this one, the heresy of the Ophites, which followed the earlier follies, in some things agreeing with them and in others differing, I mean in the customs and practices of its adherents; so that from the airy error of their disagreement it may be plain to everyone that they are led by error and not by truth. Their folly will now be caught and refuted by our account.
37.1.2Holl GCS 25/31:50–51
Οἱ Ὀφῖται μὲν γάρ. ὡς προεῖπον, τὰς προφάσεις εἰλήφασιν ἀπὸ τῆς τοῦ Νικολάου καὶ Γνωστικῶν καὶ τῶν πρὸ τούτων αἱρέσεων. Ὀφῖται δὲ καλοῦνται διʼ ὃν δοξάζουσιν ὄφιν. ἄτοπα γὰρ καὶ οὗτοι ἐρεύγονται, ὡς ἀπὸ τῆς προειρημένης βρώσεως τῆς δυσοδμίας ἐμπεπλησμένοι, καὶ ὡς καινὰ δαιμόνια ἀπατηθέντες οὑτοι τὸν ὄφιν ὡς προεῖπον δοξάζουσι.
Hoi Ophitai men gar. hōs proeipon, tas prophaseis eilēphasin apo tēs tou Nikolaou kai Gnōstikōn kai tōn pro toutōn haireseōn. Ophitai de kalountai diʼ hon doxazousin ophin. atopa gar kai houtoi ereugontai, hōs apo tēs proeirēmenēs brōseōs tēs dysodmias empeplēsmenoi, kai hōs kaina daimonia apatēthentes houtoi ton ophin hōs proeipon doxazousi.
For the Ophites, as I said before, took their pretexts from the heresy of Nicolaus, the Gnostics, and those before them. They are called Ophites because of the snake they glorify. For these too belch out absurdities, as though filled with the foul-smelling food mentioned before; and, deceived as by new demons, they glorify the snake, as I said.
37.1.3Holl GCS 25/31:51
καὶ ὅρα εἰς ὅσην προέβη κακομηχανίαν ὁ τούτους ἀπατήσας ὄφις. καθάπερ γὰρ ἐξ ὑπαρχῆς τοὺς περὶ Εὔαν καὶ τὸν Ἀδὰμ ἠπάτησεν, οὕτω καὶ νῦν, κρύπτων ἑαυτὸν ἔν τε τῷ παρόντι καὶ ἐν τῷ χρόνῳ τῶν Ἰουδαίων ἄχρι τῆς τοῦ Χριστοῦ παρουσίας.
kai hora eis hosēn proebē kakomēchanian ho toutous apatēsas ophis. kathaper gar ex hyparchēs tous peri Euan kai ton Adam ēpatēsen, houtō kai nyn, kryptōn heauton en te tǭ paronti kai en tǭ chronǭ tōn Ioudaiōn achri tēs tou Christou parousias.
And see to what great evil contrivance the snake that deceived them has advanced. Just as in the beginning it deceived Eve and Adam, so now too, hiding itself both at present and in the time of the Jews until the coming of Christ.
37.1.4Holl GCS 25/31:51
εἶτα καὶ προβαινόντων τῶν χρόνων λίχνους ὄντας τοὺς ἀνθρώπους τῇ δι΄ αὐτοῦ ἐκ τῆς παρακοῆς ληφθείσῃ βρώσει ἔτι ὑπονοθεύων καὶ ἐρεθίζων εἰς περισσοτέραν ἀπάτην ἀπὸ τοῦ ὄντος θεοῦ ἀφίστησι, πολλὰ μὲν ὑπισχνούμενος ἀεί, ὡς καὶ ἐξ ἀρχῆς· καὶ γὰρ καὶ τότε ἠπάτησεν λέγων »ἔσεσθε ὡς θεοί«, εἶτα προιόντων τῶν χρόνων τὴν πολύμορφον καὶ τερατώδη φαντασίαν αὐτοῖς ἐξειργάσατο.
eita kai probainontōn tōn chronōn lichnous ontas tous anthrōpous tę̄ di΄ autou ek tēs parakoēs lēphtheisę̄ brōsei eti hyponotheuōn kai erethizōn eis perissoteran apatēn apo tou ontos theou aphistēsi, polla men hypischnoumenos aei, hōs kai ex archēs; kai gar kai tote ēpatēsen legōn »esesthe hōs theoi«, eita proiontōn tōn chronōn tēn polymorphon kai teratōdē phantasian autois exeirgasato.
Then, as time went on, since human beings were greedy for the food taken through him in disobedience, he still corrupts them secretly and provokes them to greater deception and draws them away from the true God, always promising much, as he did from the beginning. For then too he deceived them, saying, 'You will be like gods'; and then, as time went on, he worked in them the many-shaped and monstrous fantasy.
37.1.5Holl GCS 25/31:51
ἀπὸ γὰρ τοῦ ἑνὸς καὶ ἀληθινοῦ θεοῦ ἀποστήσας αὐτοὺς ἐνεκίσσησε πάλαι τὴν τῆς εἰδωλολατρείας καὶ πολυθείας βλάσφημον κενοφωνίαν. οὐ γὰρ ἠσαν θεοί, ὥσπερ οὐδέ εἰσιν, ἀλλὰ 〈μόνος〉 ὀ θεός· προεκίσσα δὲ τὴν εἰδωλομανίαν καὶ πολυθείαν καὶ ἀπατηλὴν διάνοιαν.
apo gar tou henos kai alēthinou theou apostēsas autous enekissēse palai tēn tēs eidōlolatreias kai polytheias blasphēmon kenophōnian. ou gar ēsan theoi, hōsper oude eisin, alla 〈monos〉 o theos; proekissa de tēn eidōlomanian kai polytheian kai apatēlēn dianoian.
For having drawn them away from the one true God, he long ago implanted in them a craving for the blasphemous empty babble of idolatry and polytheism. For they were not gods, as they are not now, but God alone is; yet he implanted beforehand the craving for idol-madness, polytheism, and a deceitful mind.
37.1.6Holl GCS 25/31:51
οὐκ ἦν δὲ αἴτιος μόνος ὁ φαινόμενος τότε ὄφις, ἀλλὰ ὁ έν τῷ ὄφει ὄφις λαλήσας (φημὶ δὲ <ὁ> διάβολος) καὶ τὴν ἀκοὴν τοῦ ἀνθρώπου ταράξας διὰ τῆς γυναικός.
ouk ēn de aitios monos ho phainomenos tote ophis, alla ho en tǭ ophei ophis lalēsas (phēmi de <ho> diabolos) kai tēn akoēn tou anthrōpou taraxas dia tēs gynaikos.
Nor was the visible snake the only cause then, but the snake who spoke in the snake (I mean the devil) and troubled the man's hearing through the woman.
37.1.7Holl GCS 25/31:51
καὶ οὐδὲ τὸ ξύλον ἠν ἁμαρτία (θεὸς γὰρ οὐδὲν πονηρὸν φυτεύει), γνῶσιν δὲ ἐνεποίησε τὸ ξύλον τοῦ εἰδέναι ἀγαθόν τε καὶ φαῦλον.
kai oude to xylon ēn hamartia (theos gar ouden ponēron phyteuei), gnōsin de enepoiēse to xylon tou eidenai agathon te kai phaulon.
And the tree was not sin (for God plants nothing evil), but the tree produced the knowledge of knowing good and bad.
37.1.8Holl GCS 25/31:51
καὶ οὐχὶ διὰ τὸ εἰδέναι ὁ θάνατος, ἀλλὰ διὰ τὴν παρακοήν. καὶ γὰρ ἡ πᾶσα τοῦ ἐχθροῦ τότε συσκευὴ οὐχ ἕνεκεν τοῦ βρώματος γέγονεν, ἀλλὰ ἕνεκεν τοῦ ἐργάσασθαι αὐτοῖς τὴν παρακοήν.
kai ouchi dia to eidenai ho thanatos, alla dia tēn parakoēn. kai gar hē pasa tou echthrou tote syskeuē ouch heneken tou brōmatos gegonen, alla heneken tou ergasasthai autois tēn parakoēn.
And death came not because of knowing but because of disobedience. For the whole scheme of the enemy then was not for the sake of the food, but to bring about their disobedience.
37.1.9Holl GCS 25/31:51
ὅθεν παρακούσαντες τότε τοῦ μὲν παραδείσου ἔξωθεν γίνονται, ἐπιτιμηθέντες δικαιότατα, οὐ κατὰ μῖσος ἀλλὰ κατὰ ἐπιμέλειαν τοῦ θεοῦ. φησὶ γὰρ πρὸς αὐτοὺς ὁ κύριος »γῆ εἶ, καὶ εἰς γῆν ἀπελεύσῃ«.
hothen parakousantes tote tou men paradeisou exōthen ginontai, epitimēthentes dikaiotata, ou kata misos alla kata epimeleian tou theou. phēsi gar pros autous ho kyrios »gē ei, kai eis gēn apeleusę̄«.
Hence, having disobeyed, they were put outside paradise, most justly rebuked, not out of hatred but out of God's care. For the Lord says to them, 'You are earth, and to earth you will go.'
37.1.10Holl GCS 25/31:51–52
ἔδει γὰρ τὸν ὄντως ὄντα τεχνίτην κεραμέως δίκην ἐπιμελόμενον τοῦ ἰδίου διὰ χειρῶν πεπλασμένου αὐτοῦ πλάσματός τε καὶ ἄγγους, τοῦτο ὕστερον ἐν ἐλαττώματι γεγονὸς διὰ τῆς παρακοῆς καὶ ὡς εἰπεῖν, ἔτι πηλοῦ ὄντος καὶ ὡς ὑπὸ ῥαγάδος ἀπόρριμμα γεγονότος τοῦ ἄγγους, μὴ ἐᾶσαι οὕτως ἀλλὰ μεταβαλεῖν εἰς τὸ ἀρχαῖον φύραμα,
edei gar ton ontōs onta technitēn kerameōs dikēn epimelomenon tou idiou dia cheirōn peplasmenou autou plasmatos te kai angous, touto hysteron en elattōmati gegonos dia tēs parakoēs kai hōs eipein, eti pēlou ontos kai hōs hypo rhagados aporrimma gegonotos tou angous, mē easai houtōs alla metabalein eis to archaion phyrama,
For the true craftsman, like a potter caring for his own work and vessel formed by his hands, when it later became defective through disobedience, and (so to speak) while the clay was still moist the vessel had been spoiled as by a crack, had to not leave it so, but to turn it back into the original lump,
37.1.11Holl GCS 25/31:52
ἵνα αὖθις ἐν τῇ παλιγγενεσίᾳ ἀνασκευάσῃ τὸ ἄγγος ἐν τῇ ἀναστάσει εἰς τὴν ἀρχαίαν φαιδροτητα καὶ ἔτι περιττότερον,
hina authis en tę̄ palingenesią anaskeuasę̄ to angos en tę̄ anastasei eis tēn archaian phaidrotēta kai eti perittoteron,
so as to restore the vessel again in the regeneration, in the resurrection, to its original brightness and even more,
37.1.12Holl GCS 25/31:52
τουτέστιν * τὰ σώματα τῶν τὰ ἀδικώτατα πραξάντων καὶ μετανοησάντων καὶ ἀποστάντων τῶν ἰδίων σφαλμάτων καὶ ἐν τῇ γνώσει τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τελειωθέντων, ἵνα γένηται τοῦ σώματος ἡ ἀνάστασις ἐκ τῆς γῆς, ὡς τὸ φύραμα μαλαχθὲν παρὰ τοῦ τεχνίτου καὶ] αὖθις εἰς τὴν ἀρχαίαν καὶ ἔτι βελτίω ἀνατύπωσιν κατασκευάζηται.
toutestin * ta sōmata tōn ta adikōtata praxantōn kai metanoēsantōn kai apostantōn tōn idiōn sphalmatōn kai en tę̄ gnōsei tou kyriou hēmōn Iēsou Christou teleiōthentōn, hina genētai tou sōmatos hē anastasis ek tēs gēs, hōs to phyrama malachthen para tou technitou kai] authis eis tēn archaian kai eti beltiō anatypōsin kataskeuazētai.
that is, … the bodies of those who did the most unjust things and repented and turned from their own faults and were made perfect in the knowledge of our Lord Jesus Christ; so that the resurrection of the body may come from the earth, as the lump softened by the craftsman is fashioned again into its original and even better form.
Haer. 37, chapter 2
37.2.1Holl GCS 25/31:52
2. Τοιαύτη μὲν ἦν ἡ ἐπιβουλὴ τοῦ ὄφεως πρὸς τὴν Εὔαν. ἐξ ἀρχῆς γὰρ λίχνος ἡ ἀνθρωπεία φύσις καὶ ὑπαγομένη ἀεὶ τοῖς τῆς κενοφωνίας δόγμασι καὶ κεναῖς ὑποσχέσεσι.
2. Toiautē men ēn hē epiboulē tou opheōs pros tēn Euan. ex archēs gar lichnos hē anthrōpeia physis kai hypagomenē aei tois tēs kenophōnias dogmasi kai kenais hyposchesesi.
Such was the snake's plot against Eve. For from the beginning human nature has been greedy and always led on by doctrines of empty babble and empty promises.
37.2.2Holl GCS 25/31:52
καὶ πάλαι μὲν κρυπταζόμενος ὁ αὐτὸς οὐκ ἐδήλου τῆς αὐτοῦ ἰοβολίας τὸ πέρας, ὕστερον δὲ μετὰ τὴν ἔνσαρκον Χριστοῦ παρουσίαν ἐξήμεσέν τε καὶ ἀπέπτυσε τὴν πᾶσαν αὐτοῦ ἰώδη καὶ μοχθηρὰν ἐπίνοιαν τῆς κακονοίας· οὑτος γὰρ προεβάλετο ἑαυτὸν ἐν τῇ τῶν ἠπατημένων διανοίᾳ δοξάζεσθαι ὡς θεὸς καὶ προσκυνεῖσθαι.
kai palai men kryptazomenos ho autos ouk edēlou tēs autou iobolias to peras, hysteron de meta tēn ensarkon Christou parousian exēmesen te kai apeptyse tēn pasan autou iōdē kai mochthēran epinoian tēs kakonoias; houtos gar proebaleto heauton en tę̄ tōn ēpatēmenōn dianoią doxazesthai hōs theos kai proskyneisthai.
And long ago the same one, keeping hidden, did not disclose the full extent of his venom-spitting; but later, after Christ's coming in the flesh, he vomited out and spat out the whole of his venomous and wicked malicious design. For he put himself forward in the minds of the deceived to be glorified as God and worshipped.
37.2.3Holl GCS 25/31:52
γινώσκεται δὲ ὁ αὐτὸς ὄφις διά τε τῆς αὐτοῦ σχολῆς ταύτης καὶ δί ὄφεως τοῦ αἰσθητοῦ τὴν ἀπάτην ἐμποιῶν. ὄφιν δὲ δῆθεν ἡ θεία γραφὴ καλεῖ τὸν διάβολον, οὐ πάντως ὄντα τοιοῦτον τῇ μορφῇ, ἀλλὰ διὰ τὸ φαίνεσθαι τοῖς ἀνθρώποις σκολιώτατον καὶ τὸ ἐν πρώτοις ἐν ὄφει ἐνεργηθὲν τῆς ἀπάτης σκευώρημα.
ginōsketai de ho autos ophis dia te tēs autou scholēs tautēs kai di opheōs tou aisthētou tēn apatēn empoiōn. ophin de dēthen hē theia graphē kalei ton diabolon, ou pantōs onta toiouton tę̄ morphę̄, alla dia to phainesthai tois anthrōpois skoliōtaton kai to en prōtois en ophei energēthen tēs apatēs skeuōrēma.
This same snake is recognized both through this school of his and through the visible snake, as he works his deception. The divine Scripture calls the devil a snake, not because he is altogether of that shape, but because he appears to human beings most crooked, and because of the device of deception first worked in a snake.
37.2.4Holl GCS 25/31:52
παρὰ τοῖς τοίνυν τὴν ἀλήθειαν ἐπιγινώσκουσι καταγέλαστον τοῦτο τὸ δόγμα καὶ οἱ αὐτῷ προσανέχοντες, τὸν ὄφιν ὡς θεὸν δοξάζοντες. μηκέτι γὰρ δυνάμενος ὁ διάβολος τὴν ἀνδρείαν διάνοιαν τὴν ἀπὸ τοῦ κυρίου λαβοῦσαν τὴν δύναμιν τῆς ἀληθείας ἀπατᾶν τρέπεται ἐπὶ τὸ θῆλυ τουτέστιν τὴν τῶν ἀνθρώπων ἄγνοιαν καὶ πείθει τοὺς ἐν τῇ ἀγνοίᾳ, ἐπειδὴ οὐ δύναται τὸν στερεὸν λογισμὸν ἀπατῆσαι.
para tois toinyn tēn alētheian epiginōskousi katagelaston touto to dogma kai hoi autǭ prosanechontes, ton ophin hōs theon doxazontes. mēketi gar dynamenos ho diabolos tēn andreian dianoian tēn apo tou kyriou labousan tēn dynamin tēs alētheias apatan trepetai epi to thēly toutestin tēn tōn anthrōpōn agnoian kai peithei tous en tę̄ agnoią, epeidē ou dynatai ton stereon logismon apatēsai.
Among those who know the truth, then, this doctrine is laughable, and so are those who adhere to it, glorifying the snake as God. For the devil, no longer able to deceive the manly mind which has received the power of the truth from the Lord, turns to the female, that is, to human ignorance, and persuades those in ignorance, since he cannot deceive firm reasoning.
37.2.5Holl GCS 25/31:52–53
θηλυκοῖς γὰρ ἀεὶ διανοήμασι προσπελάζει, ἡδονῇ τε καὶ ἐπιθυμίᾳ τουτέστι τῇ ἀγνοίᾳ τῇ ἐν ἀνθρώποις θηλυνομένῃ καὶ οὐχὶ τῷ στερεῷ λογισμῷ τῷ εὐλόγως τὰ πάντα νοοῦντι καὶ θεὸν ἀπὸ τοῦ κατὰ φύσιν νόμου ἐπιγινώσκοντι.
thēlykois gar aei dianoēmasi prospelazei, hēdonę̄ te kai epithymią toutesti tę̄ agnoią tę̄ en anthrōpois thēlynomenę̄ kai ouchi tǭ stereǭ logismǭ tǭ eulogōs ta panta noounti kai theon apo tou kata physin nomou epiginōskonti.
For he always approaches effeminate thoughts, pleasure and desire, that is, the ignorance that is made effeminate in human beings, and not firm reasoning, which understands all things soundly and recognizes God from the law of nature.
37.2.6Holl GCS 25/31:53
λέγει γὰρ ἑαυτὸν εἰναι Χριστὸν ὁ παρʼ αὐτοῖς ὄφις, μᾶλλον δὲ οὐκ αὐτός οὐ γὰρ δύναται φθέγξασθαι), ἀλλὰ ὁ τὴν αὐτῶν ἔννοιαν οὕτω φρονεῖν παρασκευάσας διάβολος.
legei gar heauton einai Christon ho parʼ autois ophis, mallon de ouk autos ou gar dynatai phthenxasthai), alla ho tēn autōn ennoian houtō phronein paraskeuasas diabolos.
For the snake among them says that it is Christ; or rather, not the snake itself (for it cannot speak), but the devil who has prepared their mind to think so.
37.2.7Holl GCS 25/31:53
τίς τοίνυν ἰδὼν τὸν ὄφιν οὐκ ἐπιγνώσεται τὸν ἐχθρὸν καὶ φεύξεται; τούτου γὰρ ἕνεκεν καὶ ὁ κύριος αὐτὸν τοῦτον τὸν ὄφιν εἰς ἐχθρίαν κατέστησε τοῦ τῶν ἀνθρώπων γένους, ἐπειδὴ ὅλως σκεῦος διαβόλου γέγονεν κτῆνος ὤν καὶ διʼ αὐτοῦ ἠπάτησεν ὁ διάβολος τὸν ἄνθρωπον ἐν τῷ παραδείσῳ, ἵνα ἰδόντες τὴν τούτου ἐχθρίαν τοῦ αἰσθητοῦ ὄφεως ἀποδιδράσκωσι τῆς ἀπάτης τὴν ἐπιβουλὴν καὶ μισήσωσιν ὡς εἰπεῖν θεάσασθαι καὶ τὸ εἶδος.
tis toinyn idōn ton ophin ouk epignōsetai ton echthron kai pheuxetai? toutou gar heneken kai ho kyrios auton touton ton ophin eis echthrian katestēse tou tōn anthrōpōn genous, epeidē holōs skeuos diabolou gegonen ktēnos ōn kai diʼ autou ēpatēsen ho diabolos ton anthrōpon en tǭ paradeisǭ, hina idontes tēn toutou echthrian tou aisthētou opheōs apodidraskōsi tēs apatēs tēn epiboulēn kai misēsōsin hōs eipein theasasthai kai to eidos.
Who, then, seeing the snake, will not recognize the enemy and flee? It was for this reason that the Lord set this very snake in enmity with the human race, since, being a beast, it became wholly the devil's instrument, and through it the devil deceived man in paradise; so that, seeing the enmity of this visible snake, people might run from the plot of deception and hate, so to speak, even to look at its form.
Haer. 37, chapter 3
37.3.1Holl GCS 25/31:53
3. Ἀποδιδόασι δὲ καὶ οὑτοι οἱ Ὀφῖται καλούμενοι τούτῳ τῷ ὄφει τὴν πᾶσαν γνῶσιν, λέγοντες ὅτι οὑτος ἀρχὴ γνώσεως γέγονεν τοῖς ἀνθρώποις, μυθωδῶς παρεισφέροντες τὰ παρʼ αὐτοῖς νομιζόμενα μυστήρια, μιμολογήματα δὲ ὄντα καὶ χλεύης ἔμπλεα καὶ ματαιοφροσύνης.
3. Apodidoasi de kai houtoi hoi Ophitai kaloumenoi toutǭ tǭ ophei tēn pasan gnōsin, legontes hoti houtos archē gnōseōs gegonen tois anthrōpois, mythōdōs pareispherontes ta parʼ autois nomizomena mystēria, mimologēmata de onta kai chleuēs emplea kai mataiophrosynēs.
These so-called Ophites also attribute all knowledge to this snake, saying that it became the beginning of knowledge for human beings, introducing in mythical fashion what they consider mysteries, which are mime-talk full of mockery and folly.
37.3.2Holl GCS 25/31:53–54
μῦθοι γὰρ ὡς ἀληθῶς οὗτοι· φάσκουσι γὰρ ἀπὸ τοῦ ἄνω Αἰῶνος προβεβλῆσθαι Αἰῶνας καὶ κατώτερον γεγενῆσθαι τὸν Ἰαλδαβαώθ· τοῦτον δὲ προβεβλῆσθαι κατὰ ἀδράνειαν καὶ ἄγνοιαν τῆς ἰδίας μητρὸς τουτέστι τῆς ἄνω Προυνίκου.
mythoi gar hōs alēthōs houtoi; phaskousi gar apo tou anō Aiōnos probeblēsthai Aiōnas kai katōteron gegenēsthai ton Ialdabaōth; touton de probeblēsthai kata adraneian kai agnoian tēs idias mētros toutesti tēs anō Prounikou.
For these are truly myths. They say that Aeons were emitted from the Aeon above, and that Ialdabaoth came into being lower down; and that he was emitted through the weakness and ignorance of his own mother, that is, Prunicus above.
37.3.3Holl GCS 25/31:54
ταύτην γάρ φασι τὴν Προύνικον κατεληλυθέναι εἰς τὰ ὕδατα καὶ μιχθῆναι αὐτοῖς καὶ μὴ δεδυνῆσθαι εἰς τὰ ἄνω χωρεῖν διὰ τὸ μεμῖχθαι τῷ βάρει τῆς ὕλης· ἐπιμεμῖχθαι γὰρ αὐτὴν τοῖς ὕδασι καὶ τῇ ὕλῃ καὶ μηκέτι δυνηθῆναι ἀναχωρεῖν.
tautēn gar phasi tēn Prounikon katelēlythenai eis ta hydata kai michthēnai autois kai mē dedynēsthai eis ta anō chōrein dia to memichthai tǭ barei tēs hylēs; epimemichthai gar autēn tois hydasi kai tę̄ hylę̄ kai mēketi dynēthēnai anachōrein.
For they say that this Prunicus came down into the waters and was mixed with them, and could not go up to the things above because she was mixed with the weight of matter; for she was mingled with the waters and with matter and could no longer withdraw.
37.3.4Holl GCS 25/31:54
ἐπῇρεν δὲ ἑαυτὴν κατὰ βίαν εἰς τὰ ἀνώτερα καὶ ἐξέτεινεν ἑαυτὴν καὶ οὕτως γέγονεν <ὁ> ἀνώτερος οὐρανός. καὶ παγεῖσα ηὕρηται, μηκέτι δυναμένη μήτε ἄνω ἀναβῆναι μήτε κάτω κατελθεῖν, ἀλλὰ εἰς τὸ μεσαίτατον παγεῖσά τε καὶ ἐκτεταμένη ἔμεινε.
epę̄ren de heautēn kata bian eis ta anōtera kai exeteinen heautēn kai houtōs gegonen <ho> anōteros ouranos. kai pageisa hēurētai, mēketi dynamenē mēte anō anabēnai mēte katō katelthein, alla eis to mesaitaton pageisa te kai ektetamenē emeine.
But she raised herself forcibly toward the higher regions and stretched herself out, and so the higher heaven came into being. And she found herself fixed, able neither to go up above nor to come down below, but remained fixed and stretched out in the very middle.
37.3.5Holl GCS 25/31:54
κάτω μὲν γὰρ κατενεχθῆναι οὐκ ἠδύνατο, ὅτι οὐκ ἦν συγγενής· ἄνω δὲ οὐκ ἠδύνατο χωρεῖν, διὰ τὸ βαρεῖσθαι ἐκ τῆς ὕλης ἡς προσέλαβεν.
katō men gar katenechthēnai ouk ēdynato, hoti ouk ēn syngenēs; anō de ouk ēdynato chōrein, dia to bareisthai ek tēs hylēs hēs proselaben.
For she could not be carried down below, because she was not akin to it; and she could not go up above, because she was weighed down by the matter she had taken on.
37.3.6Holl GCS 25/31:54–55
κατὰ δὲ τὴν αὐτῆς ἄγνοιαν προβληθεὶς ὁ Ἰαλδαβαὼθ ἠλθεν εἰς τὰ κατώτατα καὶ ἐποίησεν ἑαυτῷ ἑπτὰ υἱούς, οἵτινες ἑαυτοῖς οὐρανοὺς ἑπτὰ ἐποίησαν. αὐτὸς δὲ ἀποκλείσας τὰ ὑπὲρ αὑτὸν ἀπέκρυπτεν, ἵνα οἱ ὑπʼ αὐτοῦ υἱοὶ προβληθέντες ἑπτὰ μὴ γινώσκωσι τὰ ὑπὲρ αὐτόν, κατώτεροι ὄντες αὐτοῦ, ἀλλʼ αὐτὸν μονωτάτως. καὶ οὗτός ἐστι, φασίν, ὁ θεὸς τῶν Ἰουδαίων ὁ Ἰαλδαβαώθ.
kata de tēn autēs agnoian problētheis ho Ialdabaōth ēlthen eis ta katōtata kai epoiēsen heautǭ hepta huious, hoitines heautois ouranous hepta epoiēsan. autos de apokleisas ta hyper hauton apekrypten, hina hoi hypʼ autou huioi problēthentes hepta mē ginōskōsi ta hyper auton, katōteroi ontes autou, allʼ auton monōtatōs. kai houtos esti, phasin, ho theos tōn Ioudaiōn ho Ialdabaōth.
And Ialdabaoth, emitted through her ignorance, came to the lowest regions and made himself seven sons, who made themselves seven heavens. He shut off the things above him and hid them, so that the seven sons he had emitted, being lower than he, might not know the things above him, but him alone. And this Ialdabaoth, they say, is the God of the Jews.
37.3.7Holl GCS 25/31:55
ἀλλʼ οὐκ ἔστιν οὕτως, μὴ γένοιτο, ἀλλὰ μέλλει κρίνειν αὐτοὺς ὁ θεὸς ὁ παντοκράτωρ, θεὸς ὢν καὶ Ἰουδαίων καὶ Χριστιανῶν καὶ πάντων, καὶ οὐ Ἰαλδαβαώθ τις ὢν κατὰ τὴν αὐτῶν ληρώδη μυθολογίαν.
allʼ ouk estin houtōs, mē genoito, alla mellei krinein autous ho theos ho pantokratōr, theos ōn kai Ioudaiōn kai Christianōn kai pantōn, kai ou Ialdabaōth tis ōn kata tēn autōn lērōdē mythologian.
But it is not so, God forbid; rather, God almighty will judge them, being the God of Jews and Christians and all, and not some Ialdabaoth according to their nonsensical mythology.
Haer. 37, chapter 4
37.4.1Holl GCS 25/31:55
4. Εἶτα, φασίν, ἀποκεκλεισμένων τῶν ἄνω διὰ τῆς τοῦ Ἰαλδαβαὼθ ἐπινοίας οὑτοι οἱ ἀπʼ αὐτοῦ γεγεννημένοι ἑπτὰ υἱοὶ ἤτοι Αἰῶνες ἤτοι θεοὶ ἤτοι ἄγγελοι (καλοῦνται γὰρ παρʼ αὐτοῖς ὀνόμασι διαφόροις) κατὰ τὴν ἰδέαν τοῦ αὐτῶν πατρὸς Ἰαλδαβαὼθ ἔπλασαν τὸν ἄνθρωπον, οὐ ῥᾳδίως οὐδὲ ταχέως, ἀλλὰ τῷ αὐτῷ τρόπῳ ᾠ καὶ αἱ πρότεραι αἱρέσεις ἐμηχανήσαντο ἐν τῇ αὐτῶν κενοφωνίᾳ. φασὶ γὰρ καὶ οὗτοι· ἦν ἑρπετὸν ὁ ἄνθρωπος ὡς σκώληξ, μὴ δυνάμενος μήτε ἀνακύφειν μήτε ὀρθοῦσθαι.
4. Eita, phasin, apokekleismenōn tōn anō dia tēs tou Ialdabaōth epinoias houtoi hoi apʼ autou gegennēmenoi hepta huioi ētoi Aiōnes ētoi theoi ētoi angeloi (kalountai gar parʼ autois onomasi diaphorois) kata tēn idean tou autōn patros Ialdabaōth eplasan ton anthrōpon, ou rhądiōs oude tacheōs, alla tǭ autǭ tropǭ ǭ kai hai proterai haireseis emēchanēsanto en tę̄ autōn kenophōnią. phasi gar kai houtoi; ēn herpeton ho anthrōpos hōs skōlēx, mē dynamenos mēte anakyphein mēte orthousthai.
Then, they say, when the things above had been shut off by Ialdabaoth's design, these seven sons born of him, whether Aeons or gods or angels (for they call them by different names), formed man after the likeness of their father Ialdabaoth, not easily or quickly, but in the same way the earlier heresies contrived in their empty babble. For these too say: man was a crawling thing like a worm, unable to look up or stand upright.
37.4.2Holl GCS 25/31:55–56
πρὸς ἐπιβουλὴν δὲ τοῦ Ἰαλδαβαὼθ ἡ ἄνω Μήτηρ ἡ καλουμένη Προύνικος, βουλομένη κενῶσαι τὸν Ιαλδαβαὼθ ἀπὸ τῆς αὐτοῦ δυνάμεως ἧς ἐξ αὐτῆς μετέσχεν, ἐνήργησεν ἐν αὐτῷ εἰς τὸν ἄνθρωπον τὸν ἀπὸ τῶν τέκνων αὐτοῦ πεπλασμένον, κενῶσαι τὴν αὐτοῦ δύναμιν καὶ ἀποστεῖλαι ἀπʼ αὐτοῦ σπινθῆρα ἐπὶ τὸν ἄνθρωπον (τὴν ψυχὴν δῆθεν) διανοουμένη.
pros epiboulēn de tou Ialdabaōth hē anō Mētēr hē kaloumenē Prounikos, boulomenē kenōsai ton Ialdabaōth apo tēs autou dynameōs hēs ex autēs meteschen, enērgēsen en autǭ eis ton anthrōpon ton apo tōn teknōn autou peplasmenon, kenōsai tēn autou dynamin kai aposteilai apʼ autou spinthēra epi ton anthrōpon (tēn psychēn dēthen) dianooumenē.
Against Ialdabaoth's scheme, the Mother above, called Prunicus, wishing to empty Ialdabaoth of the power he had received from her, worked in him toward the man formed by his children, intending to empty him of his power and to send a spark from him into the man (the soul, supposedly).
37.4.3Holl GCS 25/31:56
καὶ τότε, φησίν, ἔστη ὁ ἄνθρωπος ἐπὶ τοὺς πόδας καὶ ὑπερβέβηκε τῇ διανοίᾳ τοὺς ὀκτὼ οὐρανοὺς καὶ ἐπέγνω καὶ ᾔνεσε τὸν ἄνω Πατέρα τὸν ἐπάνω τοῦ Ἰαλδαβαώθ.
kai tote, phēsin, estē ho anthrōpos epi tous podas kai hyperbebēke tę̄ dianoią tous oktō ouranous kai epegnō kai ę̄nese ton anō Patera ton epanō tou Ialdabaōth.
And then, he says, man stood on his feet and in mind passed beyond the eight heavens, and recognized and praised the Father above, who is above Ialdabaoth.
37.4.4Holl GCS 25/31:56
καὶ τότε ὁ Ἰαλδαβαὼθ πόνῳ φερόμενος διὰ τὸ ἐπιγνωσθῆναι τὰ ἀνώτατα αὐτοῦ, ἐπέβλεψε κάτω έν πικρίᾳ πρὸς τὴν ὑποστάθμην τῆς ὕλης καὶ γεγέννηκε δύναμιν ὀφιόμορφον ἰδέαν ἔχουσαν, ὃν καὶ υἱὸν αὐτοῦ καλοῦσι.
kai tote ho Ialdabaōth ponǭ pheromenos dia to epignōsthēnai ta anōtata autou, epeblepse katō en pikrią pros tēn hypostathmēn tēs hylēs kai gegennēke dynamin ophiomorphon idean echousan, hon kai huion autou kalousi.
And then Ialdabaoth, distressed because the things higher than he had become known, looked down in bitterness at the dregs of matter and begot a power having the form of a snake, whom they also call his son.
37.4.5Holl GCS 25/31:56
καὶ οὕτως οὑτος, φησίν, ἀπεστάλη καὶ ἠπάτησε τὴν Εὔαν. ἡ δὲ ἤκουσεν αὐτοῦ καὶ ἐπείσθη ὡς υἱῷ θεοῦ καὶ πεισθεῖσα ἔφαγεν ἀπὸ τοῦ ξύλου τῆς γνώσεως.
kai houtōs houtos, phēsin, apestalē kai ēpatēse tēn Euan. hē de ēkousen autou kai epeisthē hōs huiǭ theou kai peistheisa ephagen apo tou xylou tēs gnōseōs.
And so this one, he says, was sent and deceived Eve. She listened to him and believed him as the son of God, and believing, ate from the tree of knowledge.
Haer. 37, chapter 5
37.5.1Holl GCS 25/31:56–57
5. Εἶτα ὅταν ταύτην τὴν μωρίαν διηγήσωνται καὶ τὸ γελοῖον τῆς ἐπιτηδεύσεως ταύτης, τὴν τραγικὴν ὡς εἰπεῖν ποιησάμενοι ὑπόθεσιν καὶ τὸ κωμικὸν τοῦτο δρᾶμα, ἄρχονταί τινα ἡμῖν ὑποφαίνειν εἰς παράστασιν τῶν παρʼ αὐτοῖς λεγομένων ψευδῶν θεῶν ὅτι »οὐχὶ καὶ τὰ ἔγκατα ἡμῶν, διʼ ὧν ζῶμεν καὶ τρεφόμεθα, ὀφιοειδῆ ὑπάρχει;‘
5. Eita hotan tautēn tēn mōrian diēgēsōntai kai to geloion tēs epitēdeuseōs tautēs, tēn tragikēn hōs eipein poiēsamenoi hypothesin kai to kōmikon touto drama, archontai tina hēmin hypophainein eis parastasin tōn parʼ autois legomenōn pseudōn theōn hoti »ouchi kai ta enkata hēmōn, diʼ hōn zōmen kai trephometha, ophioeidē hyparchei?‘
Then, when they have recounted this folly and the absurdity of this practice, having made, so to speak, the tragic plot and this comic drama, they begin to suggest something to us to support the false gods they speak of: 'Are not our entrails too, through which we live and are nourished, snake-shaped?'
37.5.2Holl GCS 25/31:57
ἄλλα δὲ ὅσα τοῖς ἠπατημένοις παρεισφέρουσιν εἰς τὴν ἑαυτῶν πλάνην καὶ ληρώδη ὑπόνοιαν. διὰ τοιαύτην δὲ αἰτίαν, φασί, τὸν ὄφιν δοξάζομεν, ὅτι ὁ ὄφις αἴτιος τῆς γνώσεως γεγένηται τῷ πλήθει.
alla de hosa tois ēpatēmenois pareispherousin eis tēn heautōn planēn kai lērōdē hyponoian. dia toiautēn de aitian, phasi, ton ophin doxazomen, hoti ho ophis aitios tēs gnōseōs gegenētai tǭ plēthei.
And other such things they introduce to the deceived for their own error and nonsensical notion. 'For this reason,' they say, 'we glorify the snake: because the snake became the cause of knowledge for the multitude.'
37.5.3Holl GCS 25/31:57
ὁ δὲ Ἰαλδαβαώθ, φασίν, οὐκ ἤθελεν μνησθῆναι τὴν ἄνω Μητέρα οὔτε τὸν Πατέρα τοῖς ἀνθρώποις. ἔπεισε δὲ ὁ ὄφις καὶ γνῶσιν ἤνεγκεν, ἐδίδαξέν τε τὸν ἄνθρωπον καὶ τὴν γυναῖκα τῶν ἄνω μυστηρίων τὸ πᾶν τῆς γνώσεως.
ho de Ialdabaōth, phasin, ouk ēthelen mnēsthēnai tēn anō Mētera oute ton Patera tois anthrōpois. epeise de ho ophis kai gnōsin ēnenken, edidaxen te ton anthrōpon kai tēn gynaika tōn anō mystēriōn to pan tēs gnōseōs.
'Ialdabaoth,' they say, 'did not want the Mother above or the Father to be remembered among human beings. But the snake persuaded them and brought knowledge, and taught the man and the woman the whole knowledge of the mysteries above.'
37.5.4Holl GCS 25/31:57
διὸ ὁ πατὴρ ὀργισθείς, τουτέστιν ὁ Ἰαλδαβαώθ, διʼ ἣν ὑπέδειξεν τοῖς ἀνθρώποις γνῶσιν, κατέβαλεν αὐτὸν ἀπʼ οὐρανοῦ.
dio ho patēr orgistheis, toutestin ho Ialdabaōth, diʼ hēn hypedeixen tois anthrōpois gnōsin, katebalen auton apʼ ouranou.
'Therefore his father, that is, Ialdabaoth, was angry because of the knowledge he had shown to human beings, and threw him down from heaven.'
37.5.5Holl GCS 25/31:57
καὶ ἔνθεν βασιλέα τὸν ὄφιν ἀπʼ οὐρανοῦ λέγουσιν οἱ τὴν μερίδα τοῦ ὄφεως καὶ οὐδὲν ἕτερον κεκτημένοι. δοξάζουσιν οὐν αὐτὸν διὰ τὴν τοιαύτην, φασί, γνῶσιν καὶ ἄρτον αὐτῷ προσφέρουσιν.
kai enthen basilea ton ophin apʼ ouranou legousin hoi tēn merida tou opheōs kai ouden heteron kektēmenoi. doxazousin oun auton dia tēn toiautēn, phasi, gnōsin kai arton autǭ prospherousin.
And hence those who have the snake's portion and nothing else call the snake a king from heaven. So they glorify him, they say, for such knowledge, and offer bread to him.
37.5.6Holl GCS 25/31:57
ἔχουσι γὰρ φύσει ὄφιν τρέφοντες ἐν κίστῃ τινί, ὃν πρὸς τὴν ὥραν τῶν αὐτῶν μυστηρίων τοῦ φωλεοῦ προφέροντες καὶ στιβάζοντες ἐπὶ τραπέζης ἄρτους προσκαλοῦνται τὸν αὐτὸν ὄφιν· ἀνοιχθέντος δὲ τοῦ φωλεοῦ πρόεισι. καὶ οὕτως ἀνελθὼν κατὰ τὴν αὐτοῦ φρόνησιν ὁ ὄφις καὶ πανουργίαν, ἤδη γινώσκων τὴν αὐτῶν μωρίαν ἄνεισιν ἐπὶ τὴν τράπεζαν καὶ ἐνειλεῖται τοῖς ἄρτοις. καὶ ταύτην φασὶν εἶναι τελείαν θυσίαν.
echousi gar physei ophin trephontes en kistę̄ tini, hon pros tēn hōran tōn autōn mystēriōn tou phōleou propherontes kai stibazontes epi trapezēs artous proskalountai ton auton ophin; anoichthentos de tou phōleou proeisi. kai houtōs anelthōn kata tēn autou phronēsin ho ophis kai panourgian, ēdē ginōskōn tēn autōn mōrian aneisin epi tēn trapezan kai eneileitai tois artois. kai tautēn phasin einai teleian thysian.
For they keep an actual snake, rearing it in a basket. At the hour of their mysteries they bring it out of the den, heap loaves on a table, and call this snake; and when the den is opened it comes out. And so the snake, coming up by its own cunning and craft, already knowing their folly, climbs onto the table and coils itself among the loaves. And this, they say, is the perfect sacrifice.
37.5.7Holl GCS 25/31:57–58
ὅθεν καί, ὡς ἀπό τινος ἀκήκοα, οὐ μόνον κλῶσι τοὺς ἄρτους έν οἷς ὁ αὐτὸς ὄφις εἰλήθη καὶ ἐπιδιδόασι τοῖς λαμβάνουσιν, ἀλλὰ καὶ ἕκαστος ἀσπάζεται τὸν ὄφιν ἐκ στόματος, ἤτοι γοητείᾳ τινὶ ἐπᾳσθέντος τοῦ ὄφεως εἰς ἡμερότητα ἢ ἐξ ἑτέρας ἐνεργείας διαβόλου πρὸς ἀπάτην τούτων ὑποκοριζομένου τοῦ ζῴου.
hothen kai, hōs apo tinos akēkoa, ou monon klōsi tous artous en hois ho autos ophis eilēthē kai epididoasi tois lambanousin, alla kai hekastos aspazetai ton ophin ek stomatos, ētoi goēteią tini epąsthentos tou opheōs eis hēmerotēta ē ex heteras energeias diabolou pros apatēn toutōn hypokorizomenou tou zǭou.
Hence, as I have heard from someone, they not only break the loaves in which the snake has coiled and distribute them to those who receive them, but each one also kisses the snake on the mouth, the snake having been charmed into tameness by some sorcery, or the creature being made gentle by some other working of the devil for their deception.
37.5.8Holl GCS 25/31:58
προσκυνοῦσι δὲ τὸν τοιοῦτον καὶ εὐχαριστίαν ταύτην ἐπιφημίζουσι τὴν δί αὐτοῦ ἐνειληθέντος γεγενημένην καὶ αὐθις δί αὐτοῦ, ὥς φασι, τῷ ἄνω Πατρὶ ὕμνον ἀναπέμποντες οὕτως τὰ μυστήρια αὐτῶν ἐπιτελοῦσι.
proskynousi de ton toiouton kai eucharistian tautēn epiphēmizousi tēn di autou eneilēthentos gegenēmenēn kai authis di autou, hōs phasi, tǭ anō Patri hymnon anapempontes houtōs ta mystēria autōn epitelousi.
And they worship such a creature and call this 'eucharist', which was performed by its coiling; and again through it, as they say, sending up a hymn to the Father above, they thus complete their mysteries.
Haer. 37, chapter 6
37.6.1Holl GCS 25/31:58
6. Μωρίαν δὲ εἴποι τις ἂν καὶ χλεύης ἔμπλεον <τοῦτο>· καὶ οὔτε ἀνατροπῆς ἀπὸ θείας γραφῆς ἐπιζητουμένης δεήσει τοῦτο, ἀλλʼ αὐτὸ καθʼ ἑαυτὸ τῷ τὸν νοῦν ἔχοντι ἐρρωμένον κατὰ θεὸν γελοιῶδες δειχθήσεται. εὐθὺς γὰρ πᾶσα ἡ αὐτῶν κενοφωνία ληρώδης τις εὑρεθήσεται. εἰ γὰρ Προύνικόν φασιν εἶναι, πῶς ἀπʼ αὐτοῦ τοῦ ὀνόματος οὐ τὸ σαθρὸν τῆς διανοίας αὐτῶν φωραθήσεται, ὡς ἤδη προεῖπον; πᾶν γὰρ τὸ προυνικευόμενον ἄχρηστον· εἰ δὲ ἄχρηστον, οὐκ ἐν τοῖς προκριτέοις τακτέον. καὶ πῶς ἐπαινετὸν εἴη τὸ ἄχρηστον;
6. Mōrian de eipoi tis an kai chleuēs empleon <touto>; kai oute anatropēs apo theias graphēs epizētoumenēs deēsei touto, allʼ auto kathʼ heauto tǭ ton noun echonti errōmenon kata theon geloiōdes deichthēsetai. euthys gar pasa hē autōn kenophōnia lērōdēs tis heurethēsetai. ei gar Prounikon phasin einai, pōs apʼ autou tou onomatos ou to sathron tēs dianoias autōn phōrathēsetai, hōs ēdē proeipon? pan gar to prounikeuomenon achrēston; ei de achrēston, ouk en tois prokriteois takteon. kai pōs epaineton eiē to achrēston?
One might call this folly and full of mockery; and it will need no refutation sought from divine Scripture, but by itself it will be shown ridiculous to anyone whose mind is strong in God. For at once all their empty babble will be found nonsensical. For if they say there is a Prunicus, how will the unsoundness of their thinking not be caught from the very name, as I said before? For everything that is 'prunicized' is useless; and if useless, it is not to be ranked among things preferred. And how could the useless be praiseworthy?
37.6.3Holl GCS 25/31:58
πῶς δὲ οὐχὶ μυθῶδες τὸ λέγειν ὅτι ἡ Προύνικος τὸν Ἰαλδαβαὼθ ἐκένωσε καὶ ὁ σπινθὴρ εἰς τὰ κάτω κατῆλθεν ἀπὸ τοῦ κενωθέντος, ἐν δὲ τῷ ἀνθρώπῳ γεγονὼς ἐπέγνω τὸν ἀνώτερον τοῦ κεκενωμένου;
pōs de ouchi mythōdes to legein hoti hē Prounikos ton Ialdabaōth ekenōse kai ho spinthēr eis ta katō katēlthen apo tou kenōthentos, en de tǭ anthrōpǭ gegonōs epegnō ton anōteron tou kekenōmenou?
And how is it not mythical to say that Prunicus emptied Ialdabaoth, and the spark came down from the one who was emptied, and, coming to be in man, recognized the one higher than him who was emptied?
37.6.4Holl GCS 25/31:58
καὶ θαῦμα μέγιστον, ὡς ὁ ἄνθρωπος, ἐν ᾠ ὁ ἐλάχιστος σπινθήρ, ἐπιγινώσκει ὑπὲρ τοὺς πεπλακότας ἀγγέλους. οἱ γὰρ πεποιηκότες τὸν ἄνθρωπον ἄγγελοι εἴτουν υἱοὶ τοῦ Ἰαλδαβαὼθ οὐκ ἐπέγνωσαν τὰ ἐπάνω τοῦ Ἰαλδαβαώθ, ὁ δὲ ὑπʼ αὐτῶν γεγενημένος διὰ τοῦ σπινθῆρος ἐπέγνω.
kai thauma megiston, hōs ho anthrōpos, en ǭ ho elachistos spinthēr, epiginōskei hyper tous peplakotas angelous. hoi gar pepoiēkotes ton anthrōpon angeloi eitoun huioi tou Ialdabaōth ouk epegnōsan ta epanō tou Ialdabaōth, ho de hypʼ autōn gegenēmenos dia tou spinthēros epegnō.
And a very great marvel it is that man, in whom there is the smallest spark, knows more than the angels who formed him. For the angels who made man, that is, the sons of Ialdabaoth, did not recognize the things above Ialdabaoth, but the one they made recognized them through the spark.
37.6.5Holl GCS 25/31:58
αὐτοὶ τοίνυν ἑαυτοὺς ἀνατρέπουσι διὰ τῶν ἰδίων δογμάτων, πῆ μὲν τὸν ὄφιν δοξάζοντες, πῆ δὲ ἀπατηλὸν αὐτὸν πρὸς τὴν Εὔαν γεγενημένον φάσκοντες ἐν τῷ εἰπεῖν ἠπάτησε τὴν Εὔαν«·
autoi toinyn heautous anatrepousi dia tōn idiōn dogmatōn, pē men ton ophin doxazontes, pē de apatēlon auton pros tēn Euan gegenēmenon phaskontes en tǭ eipein ēpatēse tēn Euan«;
They overturn themselves, then, by their own doctrines, on the one hand glorifying the snake, on the other saying that it was deceitful toward Eve, when they say, 'he deceived Eve';
37.6.6Holl GCS 25/31:58
καὶ πῆ μὲν Χριστὸν αὐτὸν καταγγέλλουσι, πῆ δὲ υἱὸν τοῦ ανωτέρου Ἰαλδαβαὼθ τοῦ τοὺς υἱοὺς ἀδικήσαντος ἐν τῷ ἀποκλεῖσαι ἀπʼ αὐτῶν τὴν > ἄνω γνῶσιν καὶ τὴν Μητέρα ἀθετήσαντος καὶ τὸν ἄνω Πατέρα, εἰς τὸ μὴ ἐᾶν δοξάζειν τοὺς ὑπ αὐτοῦ γεγενημένους υἱοὺς τὸν ἀνώτερον αὐτοῦ Πατέρα.
kai pē men Christon auton katangellousi, pē de huion tou anōterou Ialdabaōth tou tous huious adikēsantos en tǭ apokleisai apʼ autōn tēn > anō gnōsin kai tēn Mētera athetēsantos kai ton anō Patera, eis to mē ean doxazein tous hyp autou gegenēmenous huious ton anōteron autou Patera.
and on the one hand proclaiming it Christ, on the other the son of the higher Ialdabaoth, who wronged his sons by shutting them off from the knowledge above and rejected the Mother and the Father above, so as not to let the sons born of him glorify the Father higher than him.
37.6.7Holl GCS 25/31:58–59
πῶς οὖν βασιλεὺς ἐπουράνιος ὁ ὄφις, εἴπερ κατὰ τοῦ Πατρὸς ἐγήγερται; πῶς δὲ εἰ τὴν γνῶσιν δίδωσιν, ἐν ἀπάτῃ καταγγέλλεται ἠπατηκέναι τὴν Εὔαν; ὁ δὲ δί ἀπάτης γνῶσιν ἐντιθεὶς οὐκέτι γνῶσιν δίδωσιν, ἀλλὰ ἀντὶ γνώσεως ἀγνωσίαν, ὡς καὶ ἀληθῶς ἔστιν ἰδεῖν ὅτι τοῦτο ἐν αὐτοῖς τελειοῦται. ἀγνωσίαν γὰρ ἔχοντες γνῶσιν ταύτην νομίζουσιν, ἐν τούτῳ ἀληθεύοντες ἐν τῷ τὴν ἑαυτῶν γνῶσιν ἀπάτην καὶ ἀγνωσίαν λέγειν.
pōs oun basileus epouranios ho ophis, eiper kata tou Patros egēgertai? pōs de ei tēn gnōsin didōsin, en apatę̄ katangelletai ēpatēkenai tēn Euan? ho de di apatēs gnōsin entitheis ouketi gnōsin didōsin, alla anti gnōseōs agnōsian, hōs kai alēthōs estin idein hoti touto en autois teleioutai. agnōsian gar echontes gnōsin tautēn nomizousin, en toutǭ alētheuontes en tǭ tēn heautōn gnōsin apatēn kai agnōsian legein.
How then is the snake a heavenly king, if it has risen up against the Father? And how, if it gives knowledge, is it proclaimed to have deceived Eve by deception? One who implants knowledge by deception no longer gives knowledge, but ignorance instead of knowledge; as one can truly see this fulfilled in them. For having ignorance they think it knowledge, telling the truth in this one thing, when they call their own knowledge deception and ignorance.
Haer. 37, chapter 7
37.7.1Holl GCS 25/31:59
7. Φέρουσι δὲ καὶ ἄλλας μαρτυρίας λέγοντες ὅτι καὶ Μωυσῆς έν τῇ ἐρήμῳ τὸν ὄφιν τὸν χαλκοῦν ὕψωσε προστησάμενος, ἴνα ἴαμα τοῖς ὑπὸ ὄφεως δακνομένοις γένηται. εἶναι γὰρ τοῦτο τὸ εἶδος ἰατικὸν τοῦ δήγματος λέγουσι. πάλιν δὲ καθʼ ἑαυτῶν ταῦτα ὁρίζονται.
7. Pherousi de kai allas martyrias legontes hoti kai Mōysēs en tę̄ erēmǭ ton ophin ton chalkoun hypsōse prostēsamenos, ina iama tois hypo opheōs daknomenois genētai. einai gar touto to eidos iatikon tou dēgmatos legousi. palin de kathʼ heautōn tauta horizontai.
They also bring other testimonies, saying that Moses too in the desert lifted up the bronze snake and set it up, so that it might be a cure for those bitten by snakes; for they say this figure healed the bite. But again they define these things against themselves.
37.7.2Holl GCS 25/31:59
εἰ γὰρ ὄφεων ἠν τὰ δήγματα, βλαβερὰ δὲ ταῦτα, ἄρα ὁ ὄφις οὐκ ἀγαθός. τὸ δε ὑψωθὲν ὑπὸ Μωυσέως τότε διὰ τῆς θεωρίας τὴν ἴασιν ἐποιεῖτο, οὐ διὰ τὴν τοῦ ὄφεως φύσιν ἀλλὰ τὴν τοῦ θεοῦ εὐδοκίαν, διʼ ὄφεως ὥσπερ ἀντίδοτον τοῖς τότε δεδηγμένοις ἐργαζομένου.
ei gar opheōn ēn ta dēgmata, blabera de tauta, ara ho ophis ouk agathos. to de hypsōthen hypo Mōyseōs tote dia tēs theōrias tēn iasin epoieito, ou dia tēn tou opheōs physin alla tēn tou theou eudokian, diʼ opheōs hōsper antidoton tois tote dedēgmenois ergazomenou.
For if the bites were from snakes, and these were harmful, then the snake is not good. And what Moses lifted up then brought healing through being looked at, not because of the snake's nature but because of God's good pleasure, who worked through a snake an antidote, as it were, for those then bitten.
37.7.3Holl GCS 25/31:59
οὐδὲν δὲ θαυμαστὸν εἰ διʼ ὡν τις ἐβλάβη, διὰ τούτων θεραπείας ἔτυχεν· καὶ μή τις κακιζέτω τὴν τοῦ θεοῦ κτίσιν, ὡς ἄλλοι πλανώμενοι πάλιν λέγουσι.
ouden de thaumaston ei diʼ hōn tis eblabē, dia toutōn therapeias etychen; kai mē tis kakizetō tēn tou theou ktisin, hōs alloi planōmenoi palin legousi.
It is nothing remarkable if someone obtained healing through the things by which he was harmed; and let no one disparage God's creation, as others in error say again.
37.7.4Holl GCS 25/31:59
προετυποῦτο δὲ τοῦτο τοῖς ἐν τῇ ἐρήμῳ διὰ τὴν αἰτίαν, ἣν ἐλθὼν ὁ κύριος λέγει ἐν τῷ εὐαγγελίῳ ὅτι »ὡς ὕψωσε Μωυσῆς τὸν ὄφιν ἐν τῇ ἐρήμῳ, οὕτως ὑψωθῆναι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου«, ὃ καὶ γέγονεν.
proetypouto de touto tois en tę̄ erēmǭ dia tēn aitian, hēn elthōn ho kyrios legei en tǭ euangeliǭ hoti »hōs hypsōse Mōysēs ton ophin en tę̄ erēmǭ, houtōs hypsōthēnai dei ton huion tou anthrōpou«, ho kai gegonen.
This was prefigured for those in the desert for the reason which the Lord, when he came, states in the Gospel: 'As Moses lifted up the snake in the desert, so must the Son of Man be lifted up'; which also came to pass.
37.7.5Holl GCS 25/31:59
δίκην γὰρ ὄφεως ἀτιμάσαντες τὸν σωτῆρα ἀπὸ ἐπιβουλῆς τῆς τοῦ ὄφεως ἠδικοῦντο, φημὶ δὲ τοῦ διαβόλου. καὶ καθάπερ ἐν τῷ ὑψώματι τοῦ ὄφεως ἴασις ἐγίνετο τοῖς δεδηγμένοις, οὕτως ἐπὶ τῇ τοῦ Χριστοῦ σταυρώσει λύτρα γέγονε ταῖς ἡμῶν ψυχαῖς ἀπὸ τῶν ἐν ἡμῖν γενομένων δηγμάτων τῆς ἁμαρτίας.
dikēn gar opheōs atimasantes ton sōtēra apo epiboulēs tēs tou opheōs ēdikounto, phēmi de tou diabolou. kai kathaper en tǭ hypsōmati tou opheōs iasis egineto tois dedēgmenois, houtōs epi tę̄ tou Christou staurōsei lytra gegone tais hēmōn psychais apo tōn en hēmin genomenōn dēgmatōn tēs hamartias.
For having dishonored the Savior like a snake, they were wronged by the plot of the snake, I mean the devil. And just as at the lifting up of the snake healing came to those bitten, so at the crucifixion of Christ a ransom came about for our souls from the bites of sin that had come upon us.
37.7.6Holl GCS 25/31:59–60
φέρουσι δὲ καὶ αὐτὸ τοῦτο τὸ ῥητὸν πρὸς μαρτυρίαν οἱ αὐτοὶ λέγοντες ὅτι οὐχ ὁρᾷς ὡς εἶπεν ὁ σωτήρ, ὃν τρόπον ὕψωσε Μωυσῆς τὸν ὄφιν ἐν τῇ ἐρήμῳ, οὕτως ὑψωθῆναι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου; καὶ διὰ τοῦτο καὶ ἐν ἄλλῳ τόπῳ, φασί, λέγει ὅτι »γίνεσθε φρόνιμοι ὡς ὁ ὄφις καὶ ἀκέραιοι ὡς ἡ περιστερά‘. καὶ τὰ εἰς σύμβολα διδασκαλίας ἡμῖν ἐκ θεοῦ καλῶς τεταγμένα οὑτοι εἰς τὴν ἑαυτῶν ἐπίνοιαν τὴν ἠπατημένην φέρουσιν.
pherousi de kai auto touto to rhēton pros martyrian hoi autoi legontes hoti ouch horąs hōs eipen ho sōtēr, hon tropon hypsōse Mōysēs ton ophin en tę̄ erēmǭ, houtōs hypsōthēnai dei ton huion tou anthrōpou? kai dia touto kai en allǭ topǭ, phasi, legei hoti »ginesthe phronimoi hōs ho ophis kai akeraioi hōs hē peristera‘. kai ta eis symbola didaskalias hēmin ek theou kalōs tetagmena houtoi eis tēn heautōn epinoian tēn ēpatēmenēn pherousin.
The same people bring this very text as testimony, saying: 'Do you not see how the Savior said, "As Moses lifted up the snake in the desert, so must the Son of Man be lifted up"? And for this reason,' they say, 'he also says in another place, "Be wise as the snake and innocent as the dove."' And things well ordained for us by God as symbols of teaching they carry off into their own deceived notion.
Haer. 37, chapter 8
37.8.1Holl GCS 25/31:60
8. Ὁ γὰρ κύριος ἡμῶν Ἰησοῦς Χριστὸς καὶ θεὸς Λόγος, ὁ ἐκ πατρὸς πρὸ πάντων τῶν αἰώνων ἀνάρχως καὶ ἀχρόνως γεννηθείς, οὐκ ὄφις (μὴ γένοιτο), ἀλλὰ κατὰ τοῦ ὄφεως αὐτὸς ἠλθεν.
8. Ho gar kyrios hēmōn Iēsous Christos kai theos Logos, ho ek patros pro pantōn tōn aiōnōn anarchōs kai achronōs gennētheis, ouk ophis (mē genoito), alla kata tou opheōs autos ēlthen.
For our Lord Jesus Christ and God the Word, begotten of the Father before all ages without beginning and without time, is not a snake, God forbid; rather, he himself came against the snake.
37.8.2Holl GCS 25/31:60
ἐὰν δὲ εἴπῃ »γίνεσθε φρόνιμοι ὡς ὁ ὄφις καὶ ἀκέραιοι ὡς ἡ περιστερά«, δεῖ ἡμᾶς ἐρωτᾶν καὶ γινώσκειν διὰ τί τὰ δύο ταῦτα πρόσωπα ἡμῖν εἰς διδασκαλίαν παρεισήγαγεν, τῆς τε περιστερᾶς καὶ τοῦ ὄφεως.
ean de eipę̄ »ginesthe phronimoi hōs ho ophis kai akeraioi hōs hē peristera«, dei hēmas erōtan kai ginōskein dia ti ta dyo tauta prosōpa hēmin eis didaskalian pareisēgagen, tēs te peristeras kai tou opheōs.
And if he says, 'Be wise as the snake and innocent as the dove,' we must ask and learn why he brought these two figures, the dove and the snake, before us for instruction.
37.8.3Holl GCS 25/31:60
οὐδὲν δὲ ἐν τῷ ὄφει φρόνιμον, πλὴν <τῶν> δύο τούτων, ὅτι ἐν τῷ γινώσκων ὅτι ἐν τῇ κεφαλῇ αὐτοῦ ἡ πᾶσα ζωὴ αὐτοῦ τυγχάνει καὶ δεδιὼς τὴν ἀνωτέρω πρὸς αὐτὸν εἰρημένην ἀπὸ τοῦ θεοῦ διὰ τὸν ἄνθρωπον προσταγὴν ὅτι »φυλάξεις αὐτοῦ κεφαλήν, αὐτὸς δέ σου πτέρναν«, ὅλον τὸ σῶμα ἐνειλήσας ἐπὶ τὴν κεφαλὴν αὐτοῦ κρύπτει μὲν τὸ κρανίον ἓαυτοῦ, παραδίδωσι δὲ τὸ ἄλλο σῶμα ἐν ὑπερβολῇ πανουργίας.
ouden de en tǭ ophei phronimon, plēn <tōn> dyo toutōn, hoti en tǭ ginōskōn hoti en tę̄ kephalę̄ autou hē pasa zōē autou tynchanei kai dediōs tēn anōterō pros auton eirēmenēn apo tou theou dia ton anthrōpon prostagēn hoti »phylaxeis autou kephalēn, autos de sou pternan«, holon to sōma eneilēsas epi tēn kephalēn autou kryptei men to kranion heautou, paradidōsi de to allo sōma en hyperbolę̄ panourgias.
There is nothing wise in the snake except these two things. First, knowing that its whole life is in its head, and fearing the command spoken against it by God above for man's sake, 'You shall watch for his head, and he for your heel,' it coils its whole body over its head and hides its skull, but gives up the rest of its body, with surpassing cunning.
37.8.4Holl GCS 25/31:60–61
οὕτω θέλει ἡμᾶς ὁ μονογενὴς θεὸς ὁ ἐκ πατρὸς προελθὼν ἐν καιρῷ διωγμοῦ καὶ ἐν καιρῷ πειρασμοῦ τὰ πάντα ἡμῶν παραδιδόναι μαχαίρᾳ τε καὶ πυρί, φυλάττειν δὲ ἑαυτῶν τὴν κεφαλήν, τουτέστιν Χριστὸν μὴ ἀρνεῖσθαι, ἐπειδήπερ κεφαλὴ παντὸς ἀνθρώπου Χριστός, κεφαλὴ δὲ γυναικὸς ὁ ἀνήρ, κεφαλὴ δὲ Χριστοῦ ὁ θεός«, κατὰ τὸν ἀπόστολον.
houtō thelei hēmas ho monogenēs theos ho ek patros proelthōn en kairǭ diōgmou kai en kairǭ peirasmou ta panta hēmōn paradidonai machairą te kai pyri, phylattein de heautōn tēn kephalēn, toutestin Christon mē arneisthai, epeidēper kephalē pantos anthrōpou Christos, kephalē de gynaikos ho anēr, kephalē de Christou ho theos«, kata ton apostolon.
So the only-begotten God, who came forth from the Father, wants us in time of persecution and time of temptation to give up all we have to sword and fire, but to guard our head, that is, not to deny Christ; since 'the head of every man is Christ, and the head of a woman is the man, and the head of Christ is God,' according to the apostle.
37.8.5Holl GCS 25/31:61
ἕτερον πάλιν ἔχει φρονιμότητος ὁ ὄφις, ὥς φασιν οἱ φυσιολόγοι περὶ τούτου τοῦ ζῴου. ὅταν γὰρ διψήσας ἀπὸ τοῦ φωλεοῦ προέλθοι ἐπί τι ὕδωρ ἵνα πίῃ, οὐ συμπαραλαμβάνει τὸν ἰὸν μεθʼ ἑαυτοῦ, ἀλλὰ ἐν τῷ φωλεῷ καταλιμπάνει καὶ οὕτως ἐλθὼν λαμβάνει τὸ πόμα τῶν ὑδάτων.
heteron palin echei phronimotētos ho ophis, hōs phasin hoi physiologoi peri toutou tou zǭou. hotan gar dipsēsas apo tou phōleou proelthoi epi ti hydōr hina pię̄, ou symparalambanei ton ion methʼ heautou, alla en tǭ phōleǭ katalimpanei kai houtōs elthōn lambanei to poma tōn hydatōn.
The snake has another point of wisdom, as the natural historians say about this creature. When it is thirsty and comes out of its den to some water to drink, it does not take its venom with it but leaves it in the den, and so comes and takes its drink of the waters.
37.8.6Holl GCS 25/31:61
καὶ αὐτοὶ οὐν τοῦτο μιμησώμεθα, ἵνα, ὅταν ἐρχώμεθα ἐπὶ τὴν ἁγίαν τοῦ θεοῦ ἐκκλησίαν ἢ εἰς εὐχὴν ἢ εἰς τὰ τοῦ θεοῦ μυστήρια, μὴ φέρωμεν μεθʼ ἑαυτῶν κακίαν ἢ ἡδονὴν ἢ ἐπιθυμίαν ἢ ἔχθραν ἤ τι ἕτερον ἐν ταῖς διανοίαις αὑτῶν.
kai autoi oun touto mimēsōmetha, hina, hotan erchōmetha epi tēn hagian tou theou ekklēsian ē eis euchēn ē eis ta tou theou mystēria, mē pherōmen methʼ heautōn kakian ē hēdonēn ē epithymian ē echthran ē ti heteron en tais dianoiais hautōn.
Let us imitate this too, so that when we come to the holy church of God, whether for prayer or for the mysteries of God, we do not bring with us malice or pleasure or desire or enmity or anything else in our minds.
37.8.7Holl GCS 25/31:61
ἐπεὶ πῶς ἂν καὶ τὴν περιστερὰν μιμήσασθαι δυνηθείημεν, μὴ ἐκτὸς γενόμενοι κακίας, καίτοι γε τοῦ γένους τῆς περιστερᾶς έν πολλοῖς πράγμασιν οὐκ ἐπαινουμένου;
epei pōs an kai tēn peristeran mimēsasthai dynētheiēmen, mē ektos genomenoi kakias, kaitoi ge tou genous tēs peristeras en pollois pragmasin ouk epainoumenou?
Otherwise how could we imitate the dove, unless we have become free of malice, although the dove's kind is not praised in many respects?
37.8.8Holl GCS 25/31:61
ἀκόλαστον γὰρ γένος περιστερᾶς καὶ πολυμιξίας μὴ ἀνακοπτόμενον, λάγνον τε καὶ καθʼ ὥραν ἡδονῇ προσανακείμενον, πρὸς δὲ τούτοις ἄτονον καὶ βληχρόν.
akolaston gar genos peristeras kai polymixias mē anakoptomenon, lagnon te kai kathʼ hōran hēdonę̄ prosanakeimenon, pros de toutois atonon kai blēchron.
For the dove's kind is licentious and unchecked in its many matings, lustful and given to pleasure in season, and besides this feeble and sluggish.
37.8.9Holl GCS 25/31:61
διὰ δὲ τὸ ἄκακον καὶ μακρόθυμον καὶ ἀμνησίκακον τοῦ ζῴου, ἔτι μὴν καὶ διὰ τὸ ἐν εἴδει περιστερᾶς πεφάνθαι τὸ ἅγιον πνεῦμα, μιμήσασθαι ἡμᾶς βούλεται ὁ θεῖος λόγος τοῦ ἁγίου πνεύματος τὴν βούλησιν καὶ τῆς ἀκάκου περιστερᾶς τὴν ἀκακίαν, ὄντας μὲν ἡμᾶς φρονίμους εἰς τὸ ἀγαθόν, ἀκεραίους δὲ εἰς τὸ κακόν. καὶ λέλυται ἡ τούτων πᾶσα δραματουργία.
dia de to akakon kai makrothymon kai amnēsikakon tou zǭou, eti mēn kai dia to en eidei peristeras pephanthai to hagion pneuma, mimēsasthai hēmas bouletai ho theios logos tou hagiou pneumatos tēn boulēsin kai tēs akakou peristeras tēn akakian, ontas men hēmas phronimous eis to agathon, akeraious de eis to kakon. kai lelytai hē toutōn pasa dramatourgia.
But because of the creature's harmlessness, patience, and freedom from resentment, and further because the Holy Spirit appeared in the form of a dove, the divine word wants us to imitate the will of the Holy Spirit and the innocence of the innocent dove, being wise for good and innocent toward evil. And their whole stage-play is dissolved.
37.8.10Holl GCS 25/31:61
εὐθὺς γὰρ ὁ ἅγιος ἀπόστολος κατʼ ἄλλου τινὸς τὸ πανοῦργον καὶ ἐπίβουλον οὐχ ὁρίζεται περισσοτέρως ἀλλὰ κατὰ τοῦ διαβόλου καὶ τοῦ ὄφεως, λέγων »φοβοῦμαι δὲ μή πως ὡς ὁ ὄφις ἠπάτησεν Εὔαν ἐν τῇ πανουργίᾶ αὐτοῦ, φθαρῇ τὰ νοήματα ὑμῶν ἀπὸ τῆς ἁπλότητος καὶ ἁγνείας Χριστοῦ καὶ δικαιοσύνης‘.
euthys gar ho hagios apostolos katʼ allou tinos to panourgon kai epiboulon ouch horizetai perissoterōs alla kata tou diabolou kai tou opheōs, legōn »phoboumai de mē pōs hōs ho ophis ēpatēsen Euan en tę̄ panourgia autou, phtharę̄ ta noēmata hymōn apo tēs haplotētos kai hagneias Christou kai dikaiosynēs‘.
For the holy apostle at once defines cunning and treachery as belonging to no one else so much as to the devil and the snake, saying, 'But I fear that, as the snake deceived Eve by its cunning, your minds may be corrupted from the simplicity and purity of Christ and righteousness.'
37.8.11Holl GCS 25/31:61–62
ὁρᾷς ὡς φθορὰν ἀπέφηνεν ὁ ἀπόστολος καὶ πανουργίαν δεινὴν καὶ ἀπάτην τὰ ὑπὸ τοῦ ὄφεως πρὸς τὴν Εὔαν πεπραγματευμένα καὶ οὐκ ἐπαινετόν τι παρὰ τοῦ αὐτοῦ γεγενημένον ὑπέδειξε.
horąs hōs phthoran apephēnen ho apostolos kai panourgian deinēn kai apatēn ta hypo tou opheōs pros tēn Euan pepragmateumena kai ouk epaineton ti para tou autou gegenēmenon hypedeixe.
You see how the apostle declared what the snake did toward Eve to be corruption, dreadful cunning, and deception, and showed nothing praiseworthy done by it.
Haer. 37, chapter 9
37.9.1Holl GCS 25/31:62
9. Πανταχόθεν τοίνυν φωρατὴ καὶ ἔκδηλος ἡ τούτων ἄνοιά ἐστι παντὶ τῷ βουλομένῳ εἰδέναι τὴν τῆς ἀληθείας διδασκαλίαν καὶ πνεύματος ἁγίου γνῶσιν.
9. Pantachothen toinyn phōratē kai ekdēlos hē toutōn anoia esti panti tǭ boulomenǭ eidenai tēn tēs alētheias didaskalian kai pneumatos hagiou gnōsin.
From every side, then, their folly is detected and plain to anyone who wishes to know the teaching of the truth and the knowledge of the Holy Spirit.
37.9.2Holl GCS 25/31:62
ἵνα δὲ μὴ ἀναλίσκω χρόνον, καὶ ταύτην διαπλευσάμενος τὴν χαλεπὴν καὶ δύσπλουν τοῦ πελάγους ζάλην ἐπὶ τὰς ἑτέρας θαλαττίους ποντοπορείας τὸ σκάφος ὁπλίσομαι, ἐπιμελῶς τοὺς αὐχένας κρατῶν ἐν τῇ
hina de mē analiskō chronon, kai tautēn diapleusamenos tēn chalepēn kai dysploun tou pelagous zalēn epi tas heteras thalattious pontoporeias to skaphos hoplisomai, epimelōs tous auchenas kratōn en tę̄
So as not to spend time, having sailed through this difficult and hard-to-navigate squall of the sea, I will fit out my vessel for the other voyages across the sea, carefully holding the tillers in the
37.9.3Holl GCS 25/31:62
τοῦ θεοῦ δυνάμει καὶ εὐχαῖς ἁγίων, ὅπως παραπλέοντες κατοπτεύσωμεν τῶν ἀγρίων κυμάτων τὴν κύρτωσιν καὶ τῶν ἐν τοῖς πελάγεσι θηρίων ἰοβόλων τὰς μορφάς, ἄπληκτοι δὲ ἀπὸ σμυραινώδους ἰοῦ καὶ τρυγόνος καὶ δρακαίνης καὶ καρχαρίου καὶ σκορπαίνης περᾶσαι καὶ τοῦ εὐδίου τῆς ἀληθείας λιμένος διʼ εὐχῆς καὶ ἱκεσίας ἐπιτυχεῖν δυνηθείημεν,
tou theou dynamei kai euchais hagiōn, hopōs parapleontes katopteusōmen tōn agriōn kymatōn tēn kyrtōsin kai tōn en tois pelagesi thēriōn iobolōn tas morphas, aplēktoi de apo smyrainōdous iou kai trygonos kai drakainēs kai karchariou kai skorpainēs perasai kai tou eudiou tēs alētheias limenos diʼ euchēs kai hikesias epitychein dynētheiēmen,
power of God and the prayers of the saints, so that as we sail past we may observe the swelling of the wild waves and the shapes of the venomous beasts in the seas, and may be able to cross unstung by the venom of the moray, the stingray, the sea-dragon, the shark, and the scorpion-fish, and through prayer and supplication reach the calm harbor of the truth,
37.9.4Holl GCS 25/31:62
πληρουμένου καὶ ἐν ἡμῖν τοῦ ῥητοῦ τοῦ »οἱ καταβαίνοντες εἰς τὴν θάλασσαν τὰς ἀρετὰς τοῦ κυρίου διηγήσονται«. ἐφʼ ἑτέραν τοίνυν ταύτης καθεξῆς τὴν πορείαν ποιήσομαι πρὸς διήγησιν.
plēroumenou kai en hēmin tou rhētou tou »hoi katabainontes eis tēn thalassan tas aretas tou kyriou diēgēsontai«. ephʼ heteran toinyn tautēs kathexēs tēn poreian poiēsomai pros diēgēsin.
so that in us too may be fulfilled the saying, 'Those who go down to the sea will tell the wondrous deeds of the Lord.' I will now make my way to another heresy, next in order after this one, to describe it.
Haer. 38, chapter 1
38.1.1Holl GCS 25/31:62
Καϊανοί τινες ὀνομάζονται ἀπὸ τοῦ Κάϊν εἰληφότες τὴν ἐπωνυμίαν τῆς αἱρέσεως. οὑτοι γὰρ τὸν Κάϊν ἐπαινοῦσι καὶ πατέρα ἑαυτῶν τοῦτον τάττουσι, καὶ αὐτοὶ ὡς εἰπεῖν ὡς ἀπὸ διαφορᾶς ἐπαναστάσεως κυμάτων ὁρμώμενοι, οὐκ ἔξω ὄντες τοῦ αὐτοῦ σάλου καὶ κλύδωνος, καὶ ὡς ἀπὸ ἀκανθώδους ὕλης προκύψαντες, οὐκ ἐκτὸς οντες παντὸς τοῦ σωροῦ τῶν ἀκανθῶν, εἰ καὶ διάφοροι τῷ ὀνόματί εἰσιν. ἀκανθῶν μὲν γὰρ γένη πολλά, ὅμως ἐν ἅπασι τὸ μοχθηρὸν τῆς κεντρώδους ἀδικίας ἔνεστιν.
Kaïanoi tines onomazontai apo tou Kaïn eilēphotes tēn epōnymian tēs haireseōs. houtoi gar ton Kaïn epainousi kai patera heautōn touton tattousi, kai autoi hōs eipein hōs apo diaphoras epanastaseōs kymatōn hormōmenoi, ouk exō ontes tou autou salou kai klydōnos, kai hōs apo akanthōdous hylēs prokypsantes, ouk ektos ontes pantos tou sōrou tōn akanthōn, ei kai diaphoroi tǭ onomati eisin. akanthōn men gar genē polla, homōs en hapasi to mochthēron tēs kentrōdous adikias enestin.
Some are called Cainites, having taken the name of their heresy from Cain. For these praise Cain and rank him as their father. They too, so to speak, set out as from a different upheaval of waves, yet are not outside the same surge and billow; and they have sprung up as from a thorny thicket, not outside the whole heap of thorns, even if they differ in name. For there are many kinds of thorns, yet in all is found the wickedness of stinging injustice.
38.1.2Holl GCS 25/31:62–63
Οὑτοί φασι τὸν Κάϊν ἐκ τῆς ἰσχυροτέρας δυνάμεως ὑπάρχειν καὶ τῆς ἄνωθεν αὐθεντίας, ἀλλὰ καὶ τὸν Ἠσαῦ καὶ τοὺς περὶ Κορὲ καὶ τοὺς Σοδομίτας, τὸν δὲ Ἄβελ ἐκ τῆς ἀσθενεστέρας δυνάμεως εἶναι·
Houtoi phasi ton Kaïn ek tēs ischyroteras dynameōs hyparchein kai tēs anōthen authentias, alla kai ton Ēsau kai tous peri Kore kai tous Sodomitas, ton de Abel ek tēs asthenesteras dynameōs einai;
These say that Cain is from the stronger power and from the authority above, and so are Esau, Korah's company, and the Sodomites; but that Abel is from the weaker power;
38.1.3Holl GCS 25/31:63
* δὲ τούτους πάντας παρʼ αὐτοῖς ἐπαινετοὺς καὶ τῆς αὑτῶν συγγενείας. σεμνύνονται γὰρ συγγενεῖς εἶναι τοῦ Κάϊν καὶ τῶν Σοδομιτῶν καὶ Ἠσαῦ καὶ Κορέ. καὶ οὗτοι, φασίν, εἰσὶ τῆς τελείας καὶ ἄνωθεν γνώσεως.
* de toutous pantas parʼ autois epainetous kai tēs hautōn syngeneias. semnynontai gar syngeneis einai tou Kaïn kai tōn Sodomitōn kai Ēsau kai Kore. kai houtoi, phasin, eisi tēs teleias kai anōthen gnōseōs.
… all these are praiseworthy among them and of their own kindred. For they pride themselves on being kin to Cain, the Sodomites, Esau, and Korah. And these, they say, belong to the perfect knowledge from above.
38.1.4Holl GCS 25/31:63
διὸ καὶ τὸν ποιητὴν τοῦ κόσμου τούτου φασὶ περὶ τὴν τούτων ἀνάλωσιν ἐσχολακότα μηδὲν δεδυνῆσθαι αὐτοὺς βλάψαι. ἐκρύβησαν γὰρ ἀπʼ αὐτοῦ καὶ μετεβλήθησαν εἰς τὸν ἄνω αἰῶνα, ὅθεν ἡ ἰσχυρὰ δύναμίς ἐστι. πρὸς ἑαυτὴν γὰρ ἡ Σοφία αὐτοὺς προσήκατο, ἰδίους αὐτῆς ὄντας.
dio kai ton poiētēn tou kosmou toutou phasi peri tēn toutōn analōsin escholakota mēden dedynēsthai autous blapsai. ekrybēsan gar apʼ autou kai meteblēthēsan eis ton anō aiōna, hothen hē ischyra dynamis esti. pros heautēn gar hē Sophia autous prosēkato, idious autēs ontas.
Therefore they say that the maker of this world, though he busied himself with destroying them, could do them no harm. For they were hidden from him and transferred to the Aeon above, whence the strong power is; for Wisdom took them to herself, since they were her own.
38.1.5Holl GCS 25/31:63
καὶ τούτου ἕνεκεν τὸν Ἰούδαν ἀκριβῶς τὰ περὶ τούτων ἐπεγνωκέναι λέγουσι. καὶ τοῦτον γὰρ θέλουσιν εἶναι συγγενῆ ἑαυτῶν καὶ ἐν γνώσεως ὑπερβολῇ τὸν αὐτὸν καταριθμοῦσιν, ὥστε καὶ συνταγμάτιόν τι φέρειν ἐξ ὀνόματος αὐτοῦ, ὃ εὐαγγέλιον τοῦ Ἰούδα καλοῦσι.
kai toutou heneken ton Ioudan akribōs ta peri toutōn epegnōkenai legousi. kai touton gar thelousin einai syngenē heautōn kai en gnōseōs hyperbolę̄ ton auton katarithmousin, hōste kai syntagmation ti pherein ex onomatos autou, ho euangelion tou Iouda kalousi.
And for this reason they say that Judas knew all about these things precisely. For they want him too to be their kinsman and count him as surpassing in knowledge, so that they even carry about a little treatise in his name, which they call the Gospel of Judas.
38.1.6Holl GCS 25/31:63–64
καὶ ἄλλα τινὰ συγγράμματα ὡσαύτως πλάττονται κατὰ τῆς Ὑστέρας, ἣν Ὑστέραν τὸν ποιητὴν τοῦ παντὸς τούτου κύτους οὐρανοῦ τε καὶ γῆς καλοῦσι, καὶ μὴ δύνασθαί φασι ἄλλως σωθήσεσθαί τινας, ἐὰν μὴ διὰ πάντων χωρήσωσιν, ὡς καὶ ὁ Καρποκράτης λέγει.
kai alla tina syngrammata hōsautōs plattontai kata tēs Hysteras, hēn Hysteran ton poiētēn tou pantos toutou kytous ouranou te kai gēs kalousi, kai mē dynasthai phasi allōs sōthēsesthai tinas, ean mē dia pantōn chōrēsōsin, hōs kai ho Karpokratēs legei.
And likewise they fabricate some other writings against the Womb, the name they give to the maker of this whole vessel of heaven and earth; and they say that people cannot be saved otherwise unless they pass through all things, as Carpocrates also says.
Haer. 38, chapter 2
38.2.1Holl GCS 25/31:64
2. Ἕκαστος γὰρ αὐτῶν δῆθεν, διὰ τὴν πρόφασιν ταύτην ἀρρητοποιῶν καὶ αἰσχρουργίας ἐπιτελῶν ἁμαρτήματά τε ὅσα ἔστιν πράττων, ἐπικαλεῖται ἑκάστου ἀγγέλου ὄνομα, τῶν τε ὄντων ἀγγέλων καὶ τῶν παρʼ αὐτοῖς πλαστῶς λεγομένων· καὶ ἑκάστῳ τούτων προσάπτει τι ἔργον ἀθέμιτον τῶν ἐπὶ γῆς ἁμαρτημάτων, τὴν πρᾶξιν τὴν ἰδίαν εἰς ονομα οὑ βούλεται ἀγγέλου ἀναφέρων.
2. Hekastos gar autōn dēthen, dia tēn prophasin tautēn arrētopoiōn kai aischrourgias epitelōn hamartēmata te hosa estin prattōn, epikaleitai hekastou angelou onoma, tōn te ontōn angelōn kai tōn parʼ autois plastōs legomenōn; kai hekastǭ toutōn prosaptei ti ergon athemiton tōn epi gēs hamartēmatōn, tēn praxin tēn idian eis onoma hou bouletai angelou anapherōn.
For each of them, supposedly on this pretext, doing unspeakable things, committing obscenities, and practicing every sin there is, invokes the name of each angel, both of the real angels and of those they have fictitiously named; and to each of them he attaches some lawless deed among the sins on earth, referring his own act to the name of whatever angel he wishes.
38.2.2Holl GCS 25/31:64
καὶ ὅταν ταῦτα πράττωσιν, οὕτως λέγουσιν »ὁ δεῖνα ἄγγελε, καταχρῶμαί σου τὸ ἔργον· ἡ δεῖνα ἐξουσία, πράττω σου τὴν πρᾶξιν«.
kai hotan tauta prattōsin, houtōs legousin »ho deina angele, katachrōmai sou to ergon; hē deina exousia, prattō sou tēn praxin«.
And when they do these things they say: 'Angel so-and-so, I use your work; power so-and-so, I perform your deed.'
38.2.3Holl GCS 25/31:64
καὶ τοῦτο γνῶσις τελεία παρʼ αὐτοῖς ἐστι λεγόμενον, ἐπειδὴ ἀδεῶς ἐπὶ τὰς ἀθεμίτους αἰσχρουργίας ὁρμᾶν τὰς προφάσεις δῆθεν ἀπὸ τῶν προειρημένων μητέρων καὶ πατέρων αἱρέσεων, φημὶ <δὲ> Γνωστικῶν καὶ Νικολάου καὶ τῶν σὺν Οὐαλεντίνου τε καὶ Καρποκράτους, ἐσχήκασιν.
kai touto gnōsis teleia parʼ autois esti legomenon, epeidē adeōs epi tas athemitous aischrourgias horman tas prophaseis dēthen apo tōn proeirēmenōn mēterōn kai paterōn haireseōn, phēmi <de> Gnōstikōn kai Nikolaou kai tōn syn Oualentinou te kai Karpokratous, eschēkasin.
And this is called perfect knowledge among them, since they have got their pretexts for rushing fearlessly into lawless obscenities from the mother and father heresies mentioned before, I mean the Gnostics, Nicolaus, and the followers of Valentinus and Carpocrates.
38.2.4Holl GCS 25/31:64
Ἤδη δὲ ἦλθεν εἰς ἡμᾶς καὶ βιβλίον ἐν ᾧ ἐπλάσαντο ῥήματά τινα ἀνομίας πλήρη, οὕτως περιέχον, »ὅτι, φησίν, οὗτός ἐστιν ὁ ἄγγελος ὁ τὸν Μωυσέα τυφλώσας καὶ οὗτοί εἰσιν οἱ ἄγγελοι οἱ τοὺς περὶ Κορὲ καὶ Δαθὰν καὶ Ἀβειρὼν κρύψαντες καὶ μεταστήσαντες«.
Ēdē de ēlthen eis hēmas kai biblion en hǭ eplasanto rhēmata tina anomias plērē, houtōs periechon, »hoti, phēsin, houtos estin ho angelos ho ton Mōysea typhlōsas kai houtoi eisin hoi angeloi hoi tous peri Kore kai Dathan kai Abeirōn krypsantes kai metastēsantes«.
A book has already come into our hands in which they have fabricated certain words full of lawlessness, containing the following: 'This,' it says, 'is the angel who blinded Moses, and these are the angels who hid Korah, Dathan, and Abiram and removed them.'
38.2.5Holl GCS 25/31:64–65
πάλιν δὲ ἄλλο συνταγμάτιον ἄλλοι πλάττουσιν ἐξ ὀνόματος Παύλου τοῦ ἀποστόλου, ἀρρητουργίας ἔμπλεον, ᾠ καὶ οἱ Γνωστικοὶ λεγόμενοι χρῶνται, ὃ Ἀναβατικὸν Παύλου καλοῦσι, τὴν πρόφασιν εὑρόντες ἀπὸ τοῦ λέγειν τὸν ἀπόστολον ἀναβεβηκέναι ἕως τρίτου οὐρανοῦ καὶ ἀκηκοέναι ἄρρητα ῥήματα, ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι. καὶ ταῦτα, φασίν, ἐστὶ τὰ ἄρρητα ῥήματα.
palin de allo syntagmation alloi plattousin ex onomatos Paulou tou apostolou, arrētourgias empleon, ǭ kai hoi Gnōstikoi legomenoi chrōntai, ho Anabatikon Paulou kalousi, tēn prophasin heurontes apo tou legein ton apostolon anabebēkenai heōs tritou ouranou kai akēkoenai arrēta rhēmata, ha ouk exon anthrōpǭ lalēsai. kai tauta, phasin, esti ta arrēta rhēmata.
Others again fabricate another little treatise in the name of the apostle Paul, full of unspeakable things, which the so-called Gnostics also use; they call it the Ascent of Paul, finding their pretext in the apostle's saying that he ascended to the third heaven and heard unspeakable words which a man may not utter. And these, they say, are the unspeakable words.
38.2.6Holl GCS 25/31:65
διδάσκουσι δὲ ταῦτα καὶ τὰ τοιαῦτα, τοὺς πονηροὺς τιμῶντες καὶ τοὺς ἀγαθοὺς ἀπαγορεύοντες. εἶναι γάρ<φασιν> ὡς προεῖπον, τὸν Κάϊν τῆς ἰσχυροτέρας δυνάμεως καὶ τὸν Ἄβελ τῆς ἀσθενεστέρας. ταύτας δὲ τὰς δυνάμεις τῇ Εὔᾳ προσπλακείσας γεγεννηκέναι τὸν Κάϊν καὶ τὸν Ἄβελ, καὶ εἶναι τῆς μὲν τὸν Κάϊν τῆς δὲ τὸν Ἄβελ,
didaskousi de tauta kai ta toiauta, tous ponērous timōntes kai tous agathous apagoreuontes. einai gar<phasin> hōs proeipon, ton Kaïn tēs ischyroteras dynameōs kai ton Abel tēs asthenesteras. tautas de tas dynameis tę̄ Euą prosplakeisas gegennēkenai ton Kaïn kai ton Abel, kai einai tēs men ton Kaïn tēs de ton Abel,
They teach these and similar things, honoring the wicked and repudiating the good. For they say, as I said before, that Cain is of the stronger power and Abel of the weaker; and that these powers, having had intercourse with Eve, begot Cain and Abel, Cain belonging to the one and Abel to the other;
38.2.7Holl GCS 25/31:65
εἶναι δὲ <καὶ> τὸν Ἀδὰμ καὶ τὴν Εὔαν ἀπὸ τῶν τοιούτων δυνάμεων εἴτουν ἀγγέλων γεγεννημένους· καὶ τοὺς γεννηθέντας παῖδας, Κάϊν τέ φημι καὶ Ἄβελ, ἐρίσαι πρὸς ἀλλήλους καὶ τὸν γεγεννημένον ἀπὸ ἰσχυρᾶς δυνάμεως πεφονευκέναι τὸν ἀπὸ τῆς ἥττονος δυνάμεως καὶ ἀσθενεστέρας.
einai de <kai> ton Adam kai tēn Euan apo tōn toioutōn dynameōn eitoun angelōn gegennēmenous; kai tous gennēthentas paidas, Kaïn te phēmi kai Abel, erisai pros allēlous kai ton gegennēmenon apo ischyras dynameōs pephoneukenai ton apo tēs hēttonos dynameōs kai asthenesteras.
and that Adam and Eve too were begotten by such powers or angels; and that the children born, Cain and Abel, quarreled with each other, and the one begotten of the strong power killed the one from the lesser and weaker power.
Haer. 38, chapter 3
38.3.1Holl GCS 25/31:65
3. Τὰ δὲ αὐτὰ μυθώδη καὶ οὑτοι παραπλέκουσι τῇ περὶ τῶν αὐτῶν δηλητηρίων τῆς ἀγνωσίας δόσει, τοῖς πειθομένοις ἐπιβουλεύοντες ὅτι δεῖ πάντα ἄνθρωπον ἑαυτῷ ἑλέσθαι τὴν ἰσχυροτέραν δύναμιν καὶ τῆς ἥττονος καὶ ἀτόνου ἀποχωρίζεσθαι, τουτέστιν τῆς τὸν οὐρανὸν ποιησάσης καὶ τὴν σάρκα καὶ τὸν κόσμον, καὶ ὑπερβαίνειν εἰς τὰ ἀνώτατα διὰ τῆς τοῦ Χριστοῦ σταυρώσεως.
3. Ta de auta mythōdē kai houtoi paraplekousi tę̄ peri tōn autōn dēlētēriōn tēs agnōsias dosei, tois peithomenois epibouleuontes hoti dei panta anthrōpon heautǭ helesthai tēn ischyroteran dynamin kai tēs hēttonos kai atonou apochōrizesthai, toutestin tēs ton ouranon poiēsasēs kai tēn sarka kai ton kosmon, kai hyperbainein eis ta anōtata dia tēs tou Christou staurōseōs.
These too weave the same myths into their dose of the poisons of ignorance, plotting against those who believe them: that every man must choose for himself the stronger power and separate himself from the lesser and feeble one, that is, the one that made heaven, the flesh, and the world, and pass over to the highest things through the crucifixion of Christ.
38.3.2Holl GCS 25/31:65
διὰ γὰρ τοῦτο, φασίν, ἡλθεν ἄνωθεν, ἵνα ἐν αὐτῷ ἐνεργηθῇ δύναμις ἰσχυρά, κατὰ τῆς ἀσθενεστέρας δυνάμεως τὸ τρόπαιον λαβοῦσα καὶ τὸ σῶμα παραδοῦσα. καὶ οἱ μὲν αὐτῶν τοῦτο λέγουσιν, ἄλλοι δὲ ἄλλα.
dia gar touto, phasin, hēlthen anōthen, hina en autǭ energēthę̄ dynamis ischyra, kata tēs asthenesteras dynameōs to tropaion labousa kai to sōma paradousa. kai hoi men autōn touto legousin, alloi de alla.
For this reason, they say, he came from above, so that the strong power might be at work in him, winning the trophy over the weaker power and giving up the body. Some of them say this, others other things.
38.3.3Holl GCS 25/31:65–66
οἱ μὲν γὰρ λέγουσι διὰ τὸ πονηρὸν εἶναι τὸν Χριστὸν παραδοθῆναι αὐτὸν ὑπὸ τοῦ Ἰούδα, βουλόμενον διαστρέφειν τὰ κατὰ τὸν νόμον. ἐπαινοῦσι γὰρ τὸν Κάϊν καὶ τὸν Ἰούδαν, ὡς ἔφην, καὶ λέγουσι· τούτου ἕνεκεν παραδέδωκεν αὐτόν, ἐπειδὴ ἠβούλετο καταλύειν τὰ καλῶς δεδιδαγμένα.
hoi men gar legousi dia to ponēron einai ton Christon paradothēnai auton hypo tou Iouda, boulomenon diastrephein ta kata ton nomon. epainousi gar ton Kaïn kai ton Ioudan, hōs ephēn, kai legousi; toutou heneken paradedōken auton, epeidē ēbouleto katalyein ta kalōs dedidagmena.
For some say that because Christ was wicked he was betrayed by Judas, since he wanted to pervert the things of the law. For they praise Cain and Judas, as I said, and say: 'He betrayed him for this reason, because he wanted to destroy what had been rightly taught.'
38.3.4Holl GCS 25/31:66
ἄλλοι δὲ τῶν αὐτῶν· οὐχί φασίν, ἀλλὰ ἀγαθὸν αύτὸν ὄντα παρέδωκεν κατὰ τὴν ἐπουράνιον γνῶσιν. ἔγνωσαν γάρ, φασίν, οἱ ἄρχοντες ὅτι ἐὰν ὁ Χριστὸς παραδοθῇ σταυρῷ κενοῦται αὐτῶν ἡ ἀσθενὴς δύναμις.
alloi de tōn autōn; ouchi phasin, alla agathon auton onta paredōken kata tēn epouranion gnōsin. egnōsan gar, phasin, hoi archontes hoti ean ho Christos paradothę̄ staurǭ kenoutai autōn hē asthenēs dynamis.
But others of the same sect say: 'No; he betrayed him, good as he was, in accordance with the heavenly knowledge. For the archons knew,' they say, 'that if Christ were given over to the cross, their weak power would be emptied.'
38.3.5Holl GCS 25/31:66
καὶ τοῦτο, φησί, γνοὺς ὁ Ἰούδας ἔσπευσεν καὶ πάντα ἐκίνησεν ὥστε παραδοῦναι αὐτόν, ἀγαθὸν ἔργον ποιήσας ἡμῖν εἰς σωτηρίαν. καὶ δεῖ ἡμᾶς ἐπαινεῖν καὶ ἀποδιδόναι αὐτῷ τὸν ἔπαινον, ὅτι διʼ αὐτοῦ κατεσκευάσθη ἡμῖν ἡ τοῦ σταυροῦ σωτηρία καὶ ἡ διὰ τῆς τοιαύτης ὑποθέσεως τῶν ἄνω ἀποκάλυψις.
kai touto, phēsi, gnous ho Ioudas espeusen kai panta ekinēsen hōste paradounai auton, agathon ergon poiēsas hēmin eis sōtērian. kai dei hēmas epainein kai apodidonai autǭ ton epainon, hoti diʼ autou kateskeuasthē hēmin hē tou staurou sōtēria kai hē dia tēs toiautēs hypotheseōs tōn anō apokalypsis.
'And Judas, knowing this,' he says, 'hurried and did everything to betray him, doing a good work for our salvation. And we must praise him and give him the praise, because through him the salvation of the cross was prepared for us, and through such an occasion the revelation of the things above.'
38.3.6Holl GCS 25/31:66
Κατὰ πάντα δὲ τρόπον οὑτοι ἠπάτηνται, οὐκ ἀγαθόν τινα τιμῶντες ἢ ἐπαινοῦντες. δῆλον δὲ ὅτι ἐκ τοῦ διαβόλου αὐτοῖς ταῦτα ὑπέσπαρται, τὰ τῆς ἀγνοίας λέγω καὶ ἀπάτης.
Kata panta de tropon houtoi ēpatēntai, ouk agathon tina timōntes ē epainountes. dēlon de hoti ek tou diabolou autois tauta hypespartai, ta tēs agnoias legō kai apatēs.
These are deceived in every way, honoring and praising no one good. It is plain that these things, I mean those of ignorance and deception, have been sown in them by the devil.
38.3.7Holl GCS 25/31:66
πληροῦται δὲ ἐπʼ αύτοῖς τὸ γεγραμμένον »οὐαὶ τοῖς λέγουσι τὸ καλὸν πονηρὸν καὶ τὸ πονηρὸν ἀγαθόν, οἱ τιθέντες τὸ σκότος φῶς καὶ τὸ φῶς σκότος, οἱ λέγοντες τὸ γλυκὺ πικρὸν καὶ τὸ πικρὸν γλυκύ«.
plēroutai de epʼ autois to gegrammenon »ouai tois legousi to kalon ponēron kai to ponēron agathon, hoi tithentes to skotos phōs kai to phōs skotos, hoi legontes to glyky pikron kai to pikron glyky«.
In them is fulfilled what is written: 'Woe to those who call good evil and evil good, who make darkness light and light darkness, who call sweet bitter and bitter sweet.'
38.3.8Holl GCS 25/31:66
πάντῃ γὰρ ἐκφωνεῖ παλαιὰ καὶ καινὴ διαθήκη τοῦ Κάϊν τὴν ἀσέβειαν επικηρυκευομένη. οὑτοι δὲ τοὐναντίον, τοῦ σκότους ὄντες ἐρασταὶ καὶ τῶν κακοποιῶν μιμηταί. τὸν Ἄβελ μισοῦσι, τὸν δὲ Κάϊν ἀγαπῶσι καὶ τῷ Ἰούδᾳ τὸν ἔπαινον διδόασι.
pantę̄ gar ekphōnei palaia kai kainē diathēkē tou Kaïn tēn asebeian epikērykeuomenē. houtoi de tounantion, tou skotous ontes erastai kai tōn kakopoiōn mimētai. ton Abel misousi, ton de Kaïn agapōsi kai tǭ Ioudą ton epainon didoasi.
For everywhere the Old and New Testaments cry out, proclaiming the ungodliness of Cain. But these, on the contrary, being lovers of darkness and imitators of evildoers, hate Abel, love Cain, and give praise to Judas.
38.3.9Holl GCS 25/31:66
φθοριμαίαν δὲ γνῶσιν ζονται, δύο τάττοντες δυνάμεις, ἀσθενεστέραν τε καὶ δυνατωτέραν, ἀντιμαχομένας [δὲ] πρὸς ἀλλήλας, ποιούσας δὲ ἐν τῷ κόσμῳ οὐ γνώμης ἀλλοίωσιν, ἀλλὰ τῶν γεγενημένων τοὺς μὲν κατὰ φύσιν ἀπὸ κακίας τὴν οὐσίαν ἔχειν, τοὺς δὲ ἀπὸ ἀγαθότητος. οὐδένα δὲ κατὰ γνώμην ἀγαθὸν ἢ φαῦλον εἶναι λέγουσιν, ἀλλὰ κατὰ φύσιν.
phthorimaian de gnōsin zontai, dyo tattontes dynameis, asthenesteran te kai dynatōteran, antimachomenas [de] pros allēlas, poiousas de en tǭ kosmǭ ou gnōmēs alloiōsin, alla tōn gegenēmenōn tous men kata physin apo kakias tēn ousian echein, tous de apo agathotētos. oudena de kata gnōmēn agathon ē phaulon einai legousin, alla kata physin.
They hold a destructive knowledge, positing two powers, a weaker and a stronger, fighting each other, which produce in the world not a change of will, but that some of those born have their being by nature from evil and others from goodness. They say that no one is good or bad by choice, but by nature.
Haer. 38, chapter 4
38.4.1Holl GCS 25/31:66
4. Καὶ πρῶτον ἴδωμεν περὶ τοῦ Κάϊν, ὡς ἡ μὲν παλαιὰ διαθήκη φησίν »ἐπικατάρατος σὺ ἀπὸ τῆς γῆς, ἥτις ἔχανε τὸ στόμα αὐτῆς δέξασθαι τὸ αἷμα τοῦ ἀδελφοῦ σου ἐκ χειρός σου« καὶ πάλιν »ἐπικατάρατος σὺ ἐν τοῖς ἔργοις σου, καὶ ἔσῃ στένων καὶ τρέμων ἐπὶ τῆς γῆς«.
4. Kai prōton idōmen peri tou Kaïn, hōs hē men palaia diathēkē phēsin »epikataratos sy apo tēs gēs, hētis echane to stoma autēs dexasthai to haima tou adelphou sou ek cheiros sou« kai palin »epikataratos sy en tois ergois sou, kai esę̄ stenōn kai tremōn epi tēs gēs«.
And first let us look at Cain, as the Old Testament says: 'Cursed are you from the earth, which opened its mouth to receive your brother's blood from your hand'; and again, 'Cursed are you in your works, and you shall be groaning and trembling on the earth.'
38.4.2Holl GCS 25/31:66–67
συνῳδὰ δὲ τῇ παλαιᾷ διαθήκῃ ὁ κύριος ἐν τῷ εὐαγγελίῳ περὶ τούτου λέγει, Ἰουδαῖοι ἔλεγον »ἡμεῖς πατέρα ἔχομεν τὸν θεόν«. ὁ δὲ κύριος πρὸς αὐτοὺς ἔφη »ὑμεῖς υἱοί ἐστε τοῦ πατρὸς ὑμῶν τοῦ διαβόλου, ὅτι ψεύστης ἐστίν, ὅτι ὁ πατὴρ αὐτοῦ ψεύστης ἠν. ἐκεῖνος ἀνθρωποκτόνος ἠν καὶ ἐν τῇ ἀληθείᾳ οὐκ ἔμεινεν· ὅταν λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ, ὅτι καὶ ὁ πατὴρ αὐτοῦ ψεύστης ἠν«.
synǭda de tę̄ palaią diathēkę̄ ho kyrios en tǭ euangeliǭ peri toutou legei, Ioudaioi elegon »hēmeis patera echomen ton theon«. ho de kyrios pros autous ephē »hymeis huioi este tou patros hymōn tou diabolou, hoti pseustēs estin, hoti ho patēr autou pseustēs ēn. ekeinos anthrōpoktonos ēn kai en tę̄ alētheią ouk emeinen; hotan lalę̄ to pseudos, ek tōn idiōn lalei, hoti kai ho patēr autou pseustēs ēn«.
In harmony with the Old Testament, the Lord speaks about him in the Gospel. The Jews said, 'We have God as our Father.' And the Lord said to them, 'You are sons of your father the devil, for he is a liar, because his father was a liar. He was a murderer and did not remain in the truth; when he speaks a lie, he speaks from his own, because his father too was a liar.'
38.4.3Holl GCS 25/31:67
ὅθεν καὶ αἱ ἄλλαι αἱρέσεις ἀκούουσαι τὸ ῥῆμα τοῦτο πατέρα μὲν τῶν Ἰουδαίων φάσκουσιν εἶναι τὸν διάβολον ἔχειν δὲ πατέρα ἄλλον καὶ τὸν αὐτοῦ πατέρα πάλιν πατέρα.
hothen kai hai allai haireseis akouousai to rhēma touto patera men tōn Ioudaiōn phaskousin einai ton diabolon echein de patera allon kai ton autou patera palin patera.
Hence the other heresies too, hearing this saying, say that the devil is the father of the Jews, but that he has another father, and his father again a father.
38.4.4Holl GCS 25/31:67
ἀλλὰ ἀθυρογλώττως φθέγγονται, τὴν διάνοιαν τυφλώττοντες. καὶ γὰρ ἐπὶ τὸν πάντων δεσπότην, θεὸν Ἰουδαίων καὶ Χριστιανῶν καὶ πάντων, τὴν συγγένειαν ἐκείνῳ ἀνάγουσι, τοῦτον πατέρα τοῦ ἐκείνου πατρὸς εἶναι λέγοντες, τὸν νομοθετήσαντα διὰ Μωυσέως καὶ τοσαῦτα θαυμάσια πεποιηκότα. οὐκ ἔστιν δὲ τοῦτο, ὠ ἀγαπητοί.
alla athyroglōttōs phthengontai, tēn dianoian typhlōttontes. kai gar epi ton pantōn despotēn, theon Ioudaiōn kai Christianōn kai pantōn, tēn syngeneian ekeinǭ anagousi, touton patera tou ekeinou patros einai legontes, ton nomothetēsanta dia Mōyseōs kai tosauta thaumasia pepoiēkota. ouk estin de touto, ō agapētoi.
But they speak with unbridled tongues, blind in mind. For they trace that kinship up to the Master of all, the God of Jews and Christians and all, saying that he is the father of that one's father, he who gave the law through Moses and did so many wonders. But this is not so, beloved.
38.4.5Holl GCS 25/31:67
αὐτὸς γὰρ εὐθύς φησιν] ὁ κύριος, ἐν ἅπασιν ἡμῶν τὴν ἐπιμέλειαν ποιούμενος, ἵνα μὴ ἐν παρεκβάσει γενώμεθα τοῦ προκειμένου ἕτερα ἀνθʼ ἑτέρων σοφιζόμενοι καὶ διανοούμενοι, λέγων πατέρα αὐτῶν εἶναι τὸν διάβολον Ἰούδαν *,
autos gar euthys phēsin] ho kyrios, en hapasin hēmōn tēn epimeleian poioumenos, hina mē en parekbasei genōmetha tou prokeimenou hetera anthʼ heterōn sophizomenoi kai dianooumenoi, legōn patera autōn einai ton diabolon Ioudan *,
For the Lord himself at once, taking care of us in all things, so that we should not stray from the subject, devising and thinking one thing instead of another, says that their father the devil is Judas …,
38.4.6Holl GCS 25/31:67
ὃν καὶ Σατανᾶν κέκληκεν καὶ διάβολον λέγων πρὸς τοὺς μαθητάς »οὐχὶ τοὺς δώδεκα ὑμᾶς ἐξελεξάμην καὶ εἷς ἐξ ὑμῶν διάβολος;« οὐχὶ διάβολον λέγων φύσει, ἀλλὰ κατὰ τὴν γνώμην.
hon kai Satanan keklēken kai diabolon legōn pros tous mathētas »ouchi tous dōdeka hymas exelexamēn kai heis ex hymōn diabolos?« ouchi diabolon legōn physei, alla kata tēn gnōmēn.
whom he also called Satan and devil, saying to the disciples, 'Did I not choose you twelve, and one of you is a devil?'; calling him a devil not by nature but by choice.
38.4.7Holl GCS 25/31:67
πάλιν δὲ ἐν ἑτέρῳ τόπῳ λέγει πάτερ κύριε οὐρανοῦ καὶ γῆς, τήρησον τούτους οὓς δέδωκάς μοι. ὅτε ἤμην μετʼ αὐτῶν, ἐφύλαξα αὐτούς, καὶ οὐδεὶς ἐξ αὐτῶν ἀπώλετο εἰ μὴ ὁ υἱὸς τῆς ἀπωλείας«.
palin de en heterǭ topǭ legei pater kyrie ouranou kai gēs, tērēson toutous hous dedōkas moi. hote ēmēn metʼ autōn, ephylaxa autous, kai oudeis ex autōn apōleto ei mē ho huios tēs apōleias«.
Again in another place he says, 'Father, Lord of heaven and earth, keep those you have given me. When I was with them I guarded them, and none of them was lost except the son of perdition.'
38.4.8Holl GCS 25/31:67
πάλιν ἄλλοτε λέγει ὅτι »δεῖ τὸν υἱὸν τοῦ ἀνθρώπου παραδοθῆναι κατὰ τὸ γεγραμμένον περὶ αὐτοῦ. οὐαὶ δὲ δί οὑ παραδοθήσεται. συνέφερεν γὰρ αὐτῷ εἰ οὐκ ἐγεννήθη«, καὶ τὰ ἑξῆς.
palin allote legei hoti »dei ton huion tou anthrōpou paradothēnai kata to gegrammenon peri autou. ouai de di hou paradothēsetai. synepheren gar autǭ ei ouk egennēthē«, kai ta hexēs.
Again elsewhere he says, 'The Son of Man must be handed over as it is written of him; but woe to him through whom he will be handed over. It would have been better for him if he had not been born,' and so on.
38.4.9Holl GCS 25/31:67
ἄρα γοῦν ἐξ απαντος ἔγνωμεν ὡς περὶ τοῦ Ἰούδα ἔλεγεν τοῖς Ἰουδαίοις· »ᾧ γάρ τις ἥττηται, τούτῳ καὶ δεδούλωται«, καὶ ᾠ τις πείθεται, τοῦτον πατέρα ἔσχηκεν καὶ ἀρχηγὸν τῆς αὐτοῦ πειθοῦς.
ara goun ex apantos egnōmen hōs peri tou Iouda elegen tois Ioudaiois; »hǭ gar tis hēttētai, toutǭ kai dedoulōtai«, kai ǭ tis peithetai, touton patera eschēken kai archēgon tēs autou peithous.
So we know in every way that he was speaking to the Jews about Judas: 'For by whatever a man is overcome, to that he is enslaved'; and whomever one obeys, him he has as father and leader of his persuasion.
38.4.10Holl GCS 25/31:67
φησὶν οὐν ὁ κύριος »ὑμεῖς υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ διαβόλου ἐστέ«, ἐπειδὴ ἀντὶ τοῦ Χριστοῦ τῷ Ἰούδᾳ ἐπείσθησαν, καθάπερ ἀπὸ θεοῦ ἐκκλίνασα ἡ Εὔα τῷ ὄφει ἐξ ἀρχῆς ἐπείσθη.
phēsin oun ho kyrios »hymeis huioi tou patros hymōn tou diabolou este«, epeidē anti tou Christou tǭ Ioudą epeisthēsan, kathaper apo theou ekklinasa hē Eua tǭ ophei ex archēs epeisthē.
So the Lord says, 'You are sons of your father the devil,' because they obeyed Judas instead of Christ, just as Eve, turning from God, obeyed the snake in the beginning.
38.4.11Holl GCS 25/31:67–68
ἐπειτα ὅτι καὶ ψεύστης ἠν οὐ μόνον, ἀλλὰ καὶ κλέπτης κατὰ τὸ ἐν τῷ εὐαγγελίῳ εἰρημένον. διὸ καὶ αὐτῷ παρέδωκε τὸ γλωσσόκομον, ἵνα ἀναπολόγητος ᾖ διὰ φιλαργυρίαν τὸν ἴδιον δεσπότην παραδοὺς εἰς χεῖρας ἀνθρώπων.
epeita hoti kai pseustēs ēn ou monon, alla kai kleptēs kata to en tǭ euangeliǭ eirēmenon. dio kai autǭ paredōke to glōssokomon, hina anapologētos ę̄ dia philargyrian ton idion despotēn paradous eis cheiras anthrōpōn.
Then, he was not only a liar but also a thief, according to what is said in the Gospel. That is why he entrusted the money-box to him, so that he would be without excuse when through love of money he handed his own Master over into the hands of men.
38.4.12Holl GCS 25/31:68
τίς οὖν ὁ τούτου πατήρ, ὁ πρὸ αὐτοῦ ψεύστης ὑπάρχων, ἀλλʼ ἢ ὁ Κάϊν, οὗ μιμητὴς ὁ Ἰούδας; ἐκεῖνος γάρ, ψευσάμενος τῷ ἀδελφῷ ὡς ἐν φιλαδελφίᾳ, ἠπάτησε καὶ παρέπεισεν διὰ τοῦ ψεύδους καὶ ἐξαγαγὼν αὐτὸν ἐν τῷ πεδίῳ ἐπάρας τὴν χεῖρα ἀπέκτεινεν.
tis oun ho toutou patēr, ho pro autou pseustēs hyparchōn, allʼ ē ho Kaïn, hou mimētēs ho Ioudas? ekeinos gar, pseusamenos tǭ adelphǭ hōs en philadelphią, ēpatēse kai parepeisen dia tou pseudous kai exagagōn auton en tǭ pediǭ eparas tēn cheira apekteinen.
Who then is his father, a liar before him, but Cain, whom Judas imitated? For Cain, lying to his brother as though in brotherly love, deceived him and persuaded him by the lie, and leading him out into the plain, raised his hand and killed him.
38.4.13Holl GCS 25/31:68
οὕτω καὶ ὁ Ἰούδας »τί θέλετέ μοι« φησί δοῦναι, καὶ ἐγὼ αὐτὸν παραδώσω ὑμῖν;« καί »ὃν ἂν φιλήσω. αὐτός ἐστι, κρατήσατε αὐτόν«. καὶ ἐλθὼν ὁ προδότης »χαῖρε Ῥαββί« ἔλεγε, τοῖς χείλεσι τιμῶν, καρδίαν δὲ πόρρω ἀπέχουσαν θεοῦ κεκτημένος.
houtō kai ho Ioudas »ti thelete moi« phēsi dounai, kai egō auton paradōsō hymin?« kai »hon an philēsō. autos esti, kratēsate auton«. kai elthōn ho prodotēs »chaire Rhabbi« elege, tois cheilesi timōn, kardian de porrō apechousan theou kektēmenos.
So too Judas says, 'What will you give me, and I will hand him over to you?' and 'The one I kiss, it is he; seize him.' And the betrayer came and said, 'Hail, Rabbi,' honoring him with his lips but having a heart far from God.
Haer. 38, chapter 5
38.5.1Holl GCS 25/31:68
5. Ἄρα γοῦν οὗτος ὁ Ἰούδας, πατὴρ αὐτῶν γενόμενος κατὰ τὴν ἀρνησιθεΐαν καὶ προδοσίαν, Σατανᾶς ὑπάρξας καὶ διάβολος οὐ τῇ φύσει. ἀλλὰ τῇ γνώμῃ, υἱὸς γεγένηται οὑτος κατὰ μίμησιν τοῦ Κάϊν τοῦ άνθρωποκτόνου τοῦ ψεύστου, ἐπειδὴ καὶ ὁ πατὴρ αὐτοῦ πρὸ αὐτοῦ ψεύστης ἠν, οὐχὶ ὁ Ἀδὰμ ἀλλʼ ὁ διάβολος,
5. Ara goun houtos ho Ioudas, patēr autōn genomenos kata tēn arnēsitheïan kai prodosian, Satanas hyparxas kai diabolos ou tę̄ physei. alla tę̄ gnōmę̄, huios gegenētai houtos kata mimēsin tou Kaïn tou anthrōpoktonou tou pseustou, epeidē kai ho patēr autou pro autou pseustēs ēn, ouchi ho Adam allʼ ho diabolos,
So this Judas, who became their father in the denial of God and betrayal, being Satan and devil not by nature but by choice, became a son in imitation of Cain the murderer and liar; since his father too was a liar before him, not Adam but the devil,
38.5.2Holl GCS 25/31:68
οὗ τὴν μίμησιν ἴσχεν ἐν τῇ ἀδελφοκτονίᾳ καὶ μίσει καὶ ψεύδει καὶ πρὸς θεὸν ἀντιλογίᾳ, τῷ λέγειν, »μὴ φύλαξ εἰμὶ τοῦ ἀδελφοῦ μου; οὐκ οἶδα ποῦ ἐστιν‘· οὕτω καὶ ὁ διάβολος τῷ κυρίῳ φησί μὴ δωρεὰν σέβεται Ιὼβ τὸν θεόν;«
hou tēn mimēsin ischen en tę̄ adelphoktonią kai misei kai pseudei kai pros theon antilogią, tǭ legein, »mē phylax eimi tou adelphou mou? ouk oida pou estin‘; houtō kai ho diabolos tǭ kyriǭ phēsi mē dōrean sebetai Iōb ton theon?«
whom he imitated in fratricide, hatred, lying, and contradicting God, saying, 'Am I my brother's keeper? I do not know where he is'; just as the devil says to the Lord, 'Does Job worship God for nothing?'
38.5.3Holl GCS 25/31:68
ἐπειδὴ γὰρ αὐτὸς ὁ διάβολος τῷ ψεύδει ἀπατᾷ τὴν Εὔαν καὶ τὸν Ἀδάμ, ἕτερα ἀνθʼ ἑτέρων λέγων καὶ φιλίαν προσποιητὴν ἐνδεικνύμενος, ὅτι »ἔσεσθε ὡς θεοί, καὶ οὐκ ἀποθανεῖσθε«, τοῦτον μιμούμενος ὁ Κάϊν προσχήματι φιλαδελφίας ἠπάτα τὸν ἀδελφὸν λέγων »διέλθωμεν εἰς τὸ πεδίον«.
epeidē gar autos ho diabolos tǭ pseudei apatą tēn Euan kai ton Adam, hetera anthʼ heterōn legōn kai philian prospoiētēn endeiknymenos, hoti »esesthe hōs theoi, kai ouk apothaneisthe«, touton mimoumenos ho Kaïn proschēmati philadelphias ēpata ton adelphon legōn »dielthōmen eis to pedion«.
For since the devil himself deceives Eve and Adam by a lie, saying one thing instead of another and showing a pretended friendship, 'You will be like gods, and you will not die,' Cain imitated him and under the pretext of brotherly love deceived his brother, saying, 'Let us go into the plain.'
38.5.4Holl GCS 25/31:68
διὰ τοῦτο καὶ ὁ ἅγιος Ἰωάννης εἶπεν »ὁ μισῶν τὸν ἀδελφὸν αὐτοῦ, οὗτος οὐ τετελείωται ἐν τῇ ἀγάπῃ, ἀλλὰ ἐκ τοῦ Κάϊν ἐστίν, ὃς ἀπέκτεινε τὸν ἀδελφὸν αὐτοῦ. καὶ διὰ τί αὐτὸν ἀπέκτεινεν; ὅτι ἦν πονηρὰ τὰ ἔργα αὐτοῦ καὶ ἐζήλωσε τὰ ἔργα αὐτοῦ, ὅτι ἦν καλά«.
dia touto kai ho hagios Iōannēs eipen »ho misōn ton adelphon autou, houtos ou teteleiōtai en tę̄ agapę̄, alla ek tou Kaïn estin, hos apekteine ton adelphon autou. kai dia ti auton apekteinen? hoti ēn ponēra ta erga autou kai ezēlōse ta erga autou, hoti ēn kala«.
For this reason the holy John too said, 'He who hates his brother is not made perfect in love, but is of Cain, who killed his brother. And why did he kill him? Because his works were evil, and he was jealous of his brother's works, because they were good.'
38.5.5Holl GCS 25/31:68–69
οὕτω καὶ οὑτοι μᾶλλον φθονοῦντες τῷ Ἄβελ τῷ καλὰ ἔργα ἔχοντι, τὸν δὲ Κάϊν τιμῶντες, πῶς οὐκ ἐλέγχονται, διαρρήδην τοῦ σωτῆρος λέγοντος καὶ ἀπότομον ἀπόφασιν ὁρίζοντος αὐτοῖς ὅτι »ζητηθήσεται ἀπὸ τῆς γενεᾶς ταύτης πᾶν αἷμα δίκαιον ἀπὸ Ἄβελ τοῦ δικαίου τὸ ἀπʼ ἀρχῆς ἐκκεχυμένον ἕως Ζαχαρίου τοῦ προφήτου, οὑ ἀπεκτείνατε μέσον τοῦ ναοῦ καὶ τοῦ θυσιαστηρίου« καὶ τὰ ἑξῆς;
houtō kai houtoi mallon phthonountes tǭ Abel tǭ kala erga echonti, ton de Kaïn timōntes, pōs ouk elenchontai, diarrēdēn tou sōtēros legontos kai apotomon apophasin horizontos autois hoti »zētēthēsetai apo tēs geneas tautēs pan haima dikaion apo Abel tou dikaiou to apʼ archēs ekkechymenon heōs Zachariou tou prophētou, hou apekteinate meson tou naou kai tou thysiastēriou« kai ta hexēs?
So these too, envying Abel who had good works and honoring Cain, how are they not refuted, when the Savior expressly says and pronounces a severe sentence on them: 'All righteous blood will be required of this generation, from Abel the righteous, shed from the beginning, to Zechariah the prophet, whom you killed between the temple and the altar,' and so on?
Haer. 38, chapter 6
38.6.1Holl GCS 25/31:69
6. Οὐκ ἄρα τοίνυν ὡς οὗτοί φασι διὰ γνῶσιν ὁ Ἰούδας παρέδωκε τὸν σωτῆρα οὐδὲ οἱ Ἰουδαῖοι μισθὸν ἔχουσι σταυρώσαντες τὸν κύριον, καίτοι γε διὰ σταυροῦ ἐχόντων ἡμῶν τὴν σωτηρίαν.
6. Ouk ara toinyn hōs houtoi phasi dia gnōsin ho Ioudas paredōke ton sōtēra oude hoi Ioudaioi misthon echousi staurōsantes ton kyrion, kaitoi ge dia staurou echontōn hēmōn tēn sōtērian.
So it was not, as these say, because of knowledge that Judas betrayed the Savior; nor do the Jews have a reward for crucifying the Lord, even though we have salvation through the cross.
38.6.2Holl GCS 25/31:69
οὔτε γὰρ παρέδωκεν αὐτὸν Ἰούδας, ἴνα γένηται ἡμῖν εἰς σωτηρίαν, ἀλλὰ κατὰ ἄγνοιαν καὶ ζῆλον καὶ φιλαργυρίαν ἀρνησιθεΐας.
oute gar paredōken auton Ioudas, ina genētai hēmin eis sōtērian, alla kata agnoian kai zēlon kai philargyrian arnēsitheïas.
For Judas did not betray him so that it might be for our salvation, but out of ignorance, jealousy, and love of money, in denial of God.
38.6.3Holl GCS 25/31:69
κἄν τε γὰρ εἴποι ἡ γραφὴ τὸν Χριστὸν μέλλοντα σταυρῷ παραδίδοσθαι ἢ κἂν εἴπῃ ἡ θεία γραφὴ τὰ ἐπʼ ἐσχάτων τῶν ἡμερῶν διʼ ἡμῶν ἐπιτελούμενα ἀτοπήματα, οὐ πάντως εὕροι ἄν τις ἡμῶν τῶν τὰ παράνομα πραττόντων ἀπολογίαν, τὴν τῆς γραφῆς μαρτυρίαν προφέρων προθεσπιζούσης ταῦτα ἔσεσθαι.
kan te gar eipoi hē graphē ton Christon mellonta staurǭ paradidosthai ē kan eipę̄ hē theia graphē ta epʼ eschatōn tōn hēmerōn diʼ hēmōn epiteloumena atopēmata, ou pantōs heuroi an tis hēmōn tōn ta paranoma prattontōn apologian, tēn tēs graphēs martyrian propherōn prothespizousēs tauta esesthai.
For even if Scripture said that Christ would be given over to the cross, or if the divine Scripture speaks of the outrages committed by us in the last days, none of us who do lawless things could find a defense by citing the testimony of Scripture which foretold that these things would be.
38.6.4Holl GCS 25/31:69
οὐ γὰρ ὅτι εἶπεν ἡ γραφὴ ποιοῦμεν, ἀλλʼ ὅτι ἐμέλλομεν ποιεῖν προεῖπεν ἡ γραφή, διὰ τὴν τοῦ θεοῦ πρόγνωσιν καὶ ἵνα θεὸς ἀγαθὸς ὑπάρχων, ἐπιφέρων δὲ τὴν ὀργὴν κατὰ τῶν ἁμαρτανόντων μὴ ὑποληφθῇ πάθει συνεχόμενος.
ou gar hoti eipen hē graphē poioumen, allʼ hoti emellomen poiein proeipen hē graphē, dia tēn tou theou prognōsin kai hina theos agathos hyparchōn, epipherōn de tēn orgēn kata tōn hamartanontōn mē hypolēphthę̄ pathei synechomenos.
For we do not act because Scripture said so; rather, Scripture foretold it because we were going to act, owing to God's foreknowledge; and so that God, being good but bringing wrath on sinners, might not be supposed to be gripped by passion.
38.6.5Holl GCS 25/31:69
ἡ γὰρ καθʼ ἑκάστου τῶν ἁμαρτανόντων παρὰ θεοῦ ὀργὴ οὐκ ἀπὸ πάθους ὁρμᾶται· ἀπαθὲς γὰρ τὸ θεῖον, ἐπιφέρει δὲ τὴν ὀργὴν κατὰ ἀνθρώπων οὐ πάθει ληφθὲν ἀγανακτήσεως οὐδὲ ὀργῇ ἡττηθὲν καὶ κρατούμενον. δείκνυσι γὰρ τὸ ἀπαθὲς ὁ θεός, προειπὼν ἡμῖν τὴν ἐσομένην κρίσιν καὶ τὴν δικαίαν παρʼ αὐτοῦ τιμωρίαν γινομένην, ἵνα τὸ ἀπαθὲς σημάνῃ τῆς θεότητος.
hē gar kathʼ hekastou tōn hamartanontōn para theou orgē ouk apo pathous hormatai; apathes gar to theion, epipherei de tēn orgēn kata anthrōpōn ou pathei lēphthen aganaktēseōs oude orgę̄ hēttēthen kai kratoumenon. deiknysi gar to apathes ho theos, proeipōn hēmin tēn esomenēn krisin kai tēn dikaian parʼ autou timōrian ginomenēn, hina to apathes sēmanę̄ tēs theotētos.
For God's wrath against each sinner does not arise from passion, for the divine is impassible; it brings wrath upon human beings without being seized by the passion of indignation or overcome and ruled by anger. For God shows his impassibility by telling us beforehand of the judgment to come and the just punishment from him, so that he may indicate the impassibility of the Godhead.
38.6.6Holl GCS 25/31:69
προεῖπεν τοίνυν ἡ γραφὴ κατὰ πρόγνωσιν προασφαλιζομένη καὶ διδάσκουσα, ἵνα μὴ ἐμπέσωμεν εἰς ὀργὴν ἀνήκεστον θεοῦ, τὴν οὐ πάθει ὁρισθεῖσαν οὐδὲ συμβαίνουσαν ἀπὸ ἥττης, ἀλλὰ δικαιότατα τοῖς τὴν ἁμαρτίαν ἐκτελοῦσιν ἀνθρώποις προετοιμασθεῖσαν καὶ μὴ μετανοοῦσιν ἐξ ἀληθείας.
proeipen toinyn hē graphē kata prognōsin proasphalizomenē kai didaskousa, hina mē empesōmen eis orgēn anēkeston theou, tēn ou pathei horistheisan oude symbainousan apo hēttēs, alla dikaiotata tois tēn hamartian ektelousin anthrōpois proetoimastheisan kai mē metanoousin ex alētheias.
So Scripture foretold by foreknowledge, securing us in advance and teaching us, so that we may not fall into God's incurable wrath, which is not determined by passion or arising from defeat, but is most justly prepared for people who commit sin and do not truly repent.
Haer. 38, chapter 7
38.7.1Holl GCS 25/31:69
7. Οὕτω καὶ ἐπὶ τοῦ σταυροῦ, οὐχ ὅτι εἶπεν ἡ θεία γραφή, ἐσταύρωσαν Ἰουδαῖοι καὶ παρέδωκεν Ἰούδας τὸν σωτῆρα, ἀλλʼ ὅτι ἔμελλεν παραδιδόναι Ἰούδας καὶ Ἰουδαῖοι σταυροῦν, τούτου ἕνεκα προεῖπεν ἡ θεία γραφὴ ἐν τῇ παλαιᾷ διαθήκῃ καὶ ὁ κύριος ἐν τῷ εὐαγγελίῳ.
7. Houtō kai epi tou staurou, ouch hoti eipen hē theia graphē, estaurōsan Ioudaioi kai paredōken Ioudas ton sōtēra, allʼ hoti emellen paradidonai Ioudas kai Ioudaioi stauroun, toutou heneka proeipen hē theia graphē en tę̄ palaią diathēkę̄ kai ho kyrios en tǭ euangeliǭ.
So too with the cross: it was not because the divine Scripture said so that the Jews crucified the Savior and Judas betrayed him; but because Judas was going to betray and the Jews to crucify, for this reason the divine Scripture foretold it in the Old Testament, and the Lord in the Gospel.
38.7.2Holl GCS 25/31:69–70
ὥστε οὐν οὐκ ἐν γνώσει τῆς ἐσομένης εὐεργεσίας τῷ κόσμῳ παραδέδωκε τὸν κύριον Ἰούδας, ὡς ἐκεῖνοι λέγουσιν, ἀλλʼ εἰδὼς μὲν ὅτι ὁ αὐτοῦ δεσπότης ὑπῆρχεν, ἀγνοῶν δὲ ὅτι σωτηρία ἔσται τῷ κόσμῳ.
hōste oun ouk en gnōsei tēs esomenēs euergesias tǭ kosmǭ paradedōke ton kyrion Ioudas, hōs ekeinoi legousin, allʼ eidōs men hoti ho autou despotēs hypērchen, agnoōn de hoti sōtēria estai tǭ kosmǭ.
So Judas did not betray the Lord knowing of the benefit to come to the world, as they say; but he knew that he was his Master, and did not know that salvation would come to the world.
38.7.3Holl GCS 25/31:70
πῶς ἂν εἴη σωτηρίας ἀνθρώπων ἐπιμελόμενος ὁ παρʼ αὐτοῦ τοῦ σωτῆρος ἀκούων »ἀπωλείας υἱός. καὶ τό »συμφέρει αὐτῷ, εἰ οὐκ ἐγεννήθη« καὶ τό »ἑταῖρε, ἐφʼ ὃ πάρει« καὶ τό »εἷς ἐξ ὑμῶν παραδώσει με« καὶ τό ὁ ἐσθίων μετʼ ἐμοῦ τὸν ἄρτον ἐπῇρεν κατ ἐμοῦ πτερνισμόν. ὡς ἔχει τὸ εὐαγγέλιον ἐκ προαγούσης μαρτυρίας τοῦ Ψαλτηρίου) καὶ > οὐαὶ διʼ οὗ ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται«;
pōs an eiē sōtērias anthrōpōn epimelomenos ho parʼ autou tou sōtēros akouōn »apōleias huios. kai to »sympherei autǭ, ei ouk egennēthē« kai to »hetaire, ephʼ ho parei« kai to »heis ex hymōn paradōsei me« kai to ho esthiōn metʼ emou ton arton epę̄ren kat emou pternismon. hōs echei to euangelion ek proagousēs martyrias tou Psaltēriou) kai > ouai diʼ hou ho huios tou anthrōpou paradidotai«?
How could one who cared for the salvation of human beings hear from the Savior himself 'son of perdition', and 'It would be better for him if he had not been born', and 'Friend, why are you here?', and 'One of you will betray me', and 'He who eats bread with me has lifted up his heel against me' (as the Gospel has it from the earlier testimony of the Psalter), and 'Woe to him through whom the Son of Man is betrayed'?
38.7.4Holl GCS 25/31:70
αὐτὸς γὰρ ὁ Ἰούδας περὶ ἑαυτοῦ τὸ πᾶν ὑπέφηνεν καὶ τὴν τῶν ἐπαινούντων αὐτὸν ἄνοιαν καὶ <ἀφ᾿> ἑαυτοῦ ἤλεγξεν, εἰ ἄκων ἀλλʼ ὅμως μετὰ τὸ λαβεῖν τὸ τίμημα τὰ τριάκοντα ἀργύρια ὕστερον μεταμεληθεὶς καὶ ἀποστρέψας τὰ ἀργύρια, ὡς κακόν τι πεπραχώς, κακὸν μὲν ἑαυτῷ κακὸν δὲ καὶ τοῖς σταυρώσασιν.
autos gar ho Ioudas peri heautou to pan hypephēnen kai tēn tōn epainountōn auton anoian kai <aph᾿> heautou ēlenxen, ei akōn allʼ homōs meta to labein to timēma ta triakonta argyria hysteron metamelētheis kai apostrepsas ta argyria, hōs kakon ti peprachōs, kakon men heautǭ kakon de kai tois staurōsasin.
For Judas himself revealed everything about himself and refuted, by his own act, the folly of those who praise him, if unwillingly: after taking the price, the thirty pieces of silver, he later repented and returned the silver, as having done something evil, evil for himself and evil also for those who crucified.
38.7.5Holl GCS 25/31:70
ὁ δὲ κύριος ἀγαθὸν διʼ ἑαυτοῦ ἐπιτελῶν ἡμῖν τε καὶ τῷ κόσμῳ ἑαυτὸν παραδέδωκεν, ἴνα γένηται ἡμῖν σωτηρία.
ho de kyrios agathon diʼ heautou epitelōn hēmin te kai tǭ kosmǭ heauton paradedōken, ina genētai hēmin sōtēria.
But the Lord, accomplishing good by himself for us and for the world, handed himself over, so that salvation might come to us.
38.7.6Holl GCS 25/31:70
ἄρα οὖν οὐχὶ τῷ Ἰούδᾳ τῷ προδότῃ ὁμολογοῦμεν τὴν χάριν, ἀλλὰ τῷ ἐλεήμονι σωτῆρι, τῷ τὴν ψυχὴν θέντι ὑπὲρ ἡμῶν τῶν ἰδίων αὐτοῦ προβάτων, καθὼς αύτὸς εἰπε.
ara oun ouchi tǭ Ioudą tǭ prodotę̄ homologoumen tēn charin, alla tǭ eleēmoni sōtēri, tǭ tēn psychēn thenti hyper hēmōn tōn idiōn autou probatōn, kathōs autos eipe.
So we confess our thanks not to Judas the betrayer but to the merciful Savior, who laid down his life for us, his own sheep, as he himself said.
38.7.7Holl GCS 25/31:70
πῶς γὰρ ὁ νομίσας άγαθὸν ἐπιτελέσαι ὕστερον λέγει ὅτι »μεταμεμέλημαι παραδεδωκὼς αἷμα ἀθῷον« καὶ ἀπέστρεψε τὰ ἀργύρια, καθὼς ἠν περὶ αὐτοῦ γεγραμμένον ἐν τοῖς προφήταις καὶ ἀπέστρεψε τοὺς τριάκοντα ἀργυροῦς, τὴν τιμὴν τοῦ τετιμημένου παρὰ τῶν υἱῶν Ἰσραήλ«, καὶ πάλιν ἐν ἄλλῳ προφήτῃ »εἰ δίκαιόν ἐστιν ὑμῖν, δότε τὸν μισθόν μου ἢ ἀπείπασθε«,
pōs gar ho nomisas agathon epitelesai hysteron legei hoti »metamemelēmai paradedōkōs haima athǭon« kai apestrepse ta argyria, kathōs ēn peri autou gegrammenon en tois prophētais kai apestrepse tous triakonta argyrous, tēn timēn tou tetimēmenou para tōn huiōn Israēl«, kai palin en allǭ prophētę̄ »ei dikaion estin hymin, dote ton misthon mou ē apeipasthe«,
For how could one who thought he was doing good later say, 'I have repented, having betrayed innocent blood,' and return the silver, as was written of him in the prophets, 'And he returned the thirty pieces of silver, the price of him who was priced by the sons of Israel,' and again in another prophet, 'If it is right in your sight, give me my wages, or refuse'?
38.7.8Holl GCS 25/31:70
καὶ πάλιν ἐν ἄλλῳ προφήτῃ καὶ ἔδωκαν τὸ ἀργύριον τὴν τιμὴν τοῦ τετιμημένου, καὶ εἶπεν, κάθες αὐτὸ εἰς τὸ χωνευτήριον καὶ ἴδε εἰ δόκιμόν ἐστιν, ὡς ἐδοκιμάσθην ἀπὸ τῶν υἱῶν Ἰσραήλ«.
kai palin en allǭ prophētę̄ kai edōkan to argyrion tēn timēn tou tetimēmenou, kai eipen, kathes auto eis to chōneutērion kai ide ei dokimon estin, hōs edokimasthēn apo tōn huiōn Israēl«.
and again in another prophet, 'And they gave the silver, the price of him who was priced, and he said, "Put it into the furnace and see if it is genuine, as I was tested by the sons of Israel."'
Haer. 38, chapter 8
38.8.1Holl GCS 25/31:70
8. Καὶ πόσα ἔστιν ἀπὸ τῆς θείας γραφῆς συλλέγειν περὶ τῶν τελειωθέντων ἐν τῷ κυρίῳ ἡμῶν, οὐ κατὰ τὴν Ἰούδα πρὸς τὸ ἀγαθὸν ἐνέργειαν, ἀλλὰ κατὰ τὴν τοῦ σωτῆρος ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ τοῦ υἱοῦ τοῦ θεοῦ ὑπὲρ ἡμῶν οὐ κατὰ ἀνάγκην ἀλλὰ ἐκ προαιρέσεως ἑαυτοῦ) παράδοσιν καὶ οἰκονομίαν τοῦ σταυροῦ ὑπὲρ τῆς ἡμῶν σωτηρίας.
8. Kai posa estin apo tēs theias graphēs syllegein peri tōn teleiōthentōn en tǭ kyriǭ hēmōn, ou kata tēn Iouda pros to agathon energeian, alla kata tēn tou sōtēros hēmōn kai kyriou Iēsou Christou tou huiou tou theou hyper hēmōn ou kata anankēn alla ek proaireseōs heautou) paradosin kai oikonomian tou staurou hyper tēs hēmōn sōtērias.
And how much one could gather from the divine Scripture about those made perfect in our Lord, not through Judas's working toward the good, but through the handing over of our Savior and Lord Jesus Christ, the Son of God, for us (not by necessity but by his own choice), and through the dispensation of the cross for our salvation.
38.8.2Holl GCS 25/31:70–71
οἶδα δὲ εἰς πολὺν ὄγκον ἄγων τὰς μαρτυρίας, ὡς λέγει πάλιν ἄλλος προφήτης »γενέσθω ἡ ἔπαυλις αὐτοῦ ἔρημος καὶ τὴν ἐπισκοπὴν αὐτοῦ λαβέτω ἕτερος« *,
oida de eis polyn onkon agōn tas martyrias, hōs legei palin allos prophētēs »genesthō hē epaulis autou erēmos kai tēn episkopēn autou labetō heteros« *,
I know that I am piling the testimonies to a great mass, as another prophet again says, 'Let his homestead become desolate, and let another take his office' …,
38.8.3Holl GCS 25/31:71
ὅς »πρηνὴν γενόμενος ἐλάκησε μέσος καὶ ἐξεχύθη πάντα τὰ σπλάγχνα αὐτοῦ« καὶ τὸ πέρας ἀγχόνῃ χρησάμενος † ἔδειξεν τὸ πᾶν τῆς αὐτοῦ σωτηρίας διολέσας τῷ διαπεσεῖν τῆς ἐλπίδος κατὰ τὴν αὐτοῦ ἄτακτον καὶ προπετῆ κατὰ τοῦ δεσπότου αὐτοῦ ἐπιβουλὴν καὶ ἕνεκεν φιλαργυρίας ἐπʼ ἀρνησιθεΐαν·
hos »prēnēn genomenos elakēse mesos kai exechythē panta ta splanchna autou« kai to peras anchonę̄ chrēsamenos † edeixen to pan tēs autou sōtērias diolesas tǭ diapesein tēs elpidos kata tēn autou atakton kai propetē kata tou despotou autou epiboulēn kai heneken philargyrias epʼ arnēsitheïan;
who 'falling headlong burst open in the middle, and all his entrails poured out'; and at the end, having used the noose, he … showed that he had lost the whole of his salvation by falling from hope, because of his disorderly and rash plot against his Master and because of love of money, leading to denial of God;
38.8.4Holl GCS 25/31:71
ὡς καὶ οἱ ἀπόστολοι ἀντʼ αὐτοῦ εἰς τὸν αὐτῶν ἀριθμὸν Ματθίαν κατέστησαν, λέγοντες »ἀφʼ οὗ παρέβη Ἰούδας ἀπελθεῖν εἰς τὸν τόπον τὸν ἴδιον«.
hōs kai hoi apostoloi antʼ autou eis ton autōn arithmon Matthian katestēsan, legontes »aphʼ hou parebē Ioudas apelthein eis ton topon ton idion«.
as the apostles also appointed Matthias to their number in his place, saying, 'from which Judas turned aside to go to his own place.'
38.8.5Holl GCS 25/31:71
ποῖον δὲ τοῦτον ἀλλʼ ἢ ὃν ἀπεφήνατο αὐτῷ ὁ σωτὴρ λέγων ὅτι ἐστὶν υἱὸς ἀπωλείας; οὑτος γὰρ ἀφωρίσθη αὐτῷ τόπος ὁ τῆς ἀπωλείας, ἔνθα ἔσχεν ἀντὶ μερίδος μερίδα καὶ ἀντὶ ἐπισκοπῆς ἀποστολικῆς τὸν τόπον τῆς ἀπωλείας.
poion de touton allʼ ē hon apephēnato autǭ ho sōtēr legōn hoti estin huios apōleias? houtos gar aphōristhē autǭ topos ho tēs apōleias, entha eschen anti meridos merida kai anti episkopēs apostolikēs ton topon tēs apōleias.
And what place is this but the one the Savior declared for him when he said he was the son of perdition? For the place of perdition was marked out for him, where he received a portion in place of a portion, and in place of the apostolic office the place of perdition.
38.8.6Holl GCS 25/31:71
Περὶ τούτου δὲ ἱκανῶς ἔχειν τὰ εἰρημένα νομίσαντες καθεξῆς πάλιν ἐφʼ ἑτέραν ἴωμεν, ὦ ἀγαπητοί, τὰ σκολιὰ πάλιν καὶ θηριώδη καὶ ἰοβόλα διδάγματα ἀποκαλύπτοντες τῶν παρὰ ταῖς λοιπαῖς ἐξ ἐπιπλάστου διαβολικῆς ἐπιπνοίας τῷ κόσμῳ λύμης ἕνεκα ἐμβεβροντημένων.
Peri toutou de hikanōs echein ta eirēmena nomisantes kathexēs palin ephʼ heteran iōmen, ō agapētoi, ta skolia palin kai thēriōdē kai iobola didagmata apokalyptontes tōn para tais loipais ex epiplastou diabolikēs epipnoias tǭ kosmǭ lymēs heneka embebrontēmenōn.
Thinking that what has been said about this is sufficient, let us go on in order to another, beloved, again uncovering the crooked, beastly, and venomous teachings of those who, among the remaining heresies, have been struck senseless by a fabricated diabolical inspiration, to the ruin of the world.
38.8.7Holl GCS 25/31:71
τῶν γὰρ τοιούτων τὴν γνώμην τῶν τοῦ χείρονος ὀρεγομένων, ἐοικυῖαν τῷ γένει τοῦ βουπρήστου κανθάρου, ἀποκαλύψαντες οὐσάν τε ἐπιβλαβῆ ἐν τῇ τοῦ θεοῦ δυνάμει καταθλάσαντες, ἐπὶ τὴν τῶν ἄλλων ἔρευναν τὸν νοῦν ἐπιβαλόμενοι τὸν θεὸν ἀρωγὸν ἐπικαλεσώμεθα, ὠ Χριστοῦ παῖδες.
tōn gar toioutōn tēn gnōmēn tōn tou cheironos oregomenōn, eoikuian tǭ genei tou bouprēstou kantharou, apokalypsantes ousan te epiblabē en tę̄ tou theou dynamei katathlasantes, epi tēn tōn allōn ereunan ton noun epibalomenoi ton theon arōgon epikalesōmetha, ō Christou paides.
For having uncovered the mind of such people, who long for the worse, like the kind of beetle called the buprestis, and having crushed it, harmful as it is, by the power of God, let us turn our minds to the investigation of the others and call on God as our helper, children of Christ.
Haer. 39, chapter 1
39.1.1Holl GCS 25/31:71–72
Σηθιανοὶ πάλιν αἵρεσις ἑτέρα ἐστὶν οὕτω καλουμένη, οὐ πανταχοῦ δὲ αὕτη εὑρίσκεται οὔτε ἡ πρὸ ταύτης ἡ τῶν Καϊανῶν λεγομένη· τάχα δὲ ἤδη καὶ αἱ πλείους τούτων ἐξερριζώθησαν ἐκ τοῦ κόσμου. τὸ γὰρ οὐκ ἐκ θεοῦ ὂν οὐ σταθήσεται, ἀλλὰ καιρῷ μὲν ἀκμάζει, εἰς τὸ παντελὲς δὲ διαρκῶς οὐκ ἐμπαραμένει.
Sēthianoi palin hairesis hetera estin houtō kaloumenē, ou pantachou de hautē heurisketai oute hē pro tautēs hē tōn Kaïanōn legomenē; tacha de ēdē kai hai pleious toutōn exerrizōthēsan ek tou kosmou. to gar ouk ek theou on ou stathēsetai, alla kairǭ men akmazei, eis to panteles de diarkōs ouk emparamenei.
The Sethians, again, are another heresy so called. It is not found everywhere, nor is the one before it, called the Cainites; perhaps most of them have already been rooted out of the world. For what is not from God will not stand, but flourishes for a season and does not last to the end.
39.1.2Holl GCS 25/31:72
τάχα δὲ οἶμαι ἐν τῇ τῶν Αἰγυπτίων χώρᾳ συντετυχηκέναι καὶ ταύτῃ τῇ αἱρέσει οὐ γὰρ ἀκριβῶς τὴν χώραν μέμνημαι, ἐν ᾐ αὐτοῖς συνέτυχον)· καὶ τὰ μὲν κατὰ ἱστορίαν φύσει αὐτοψίᾳ περὶ ταύτης ἔγνωμεν, τὰ δὲ ἐκ συγγραμμάτων περὶ αὐτῆς ἐμάθομεν.
tacha de oimai en tę̄ tōn Aigyptiōn chōrą syntetychēkenai kai tautę̄ tę̄ hairesei ou gar akribōs tēn chōran memnēmai, en ę̄ autois synetychon); kai ta men kata historian physei autopsią peri tautēs egnōmen, ta de ek syngrammatōn peri autēs emathomen.
I think I also met this heresy in the land of the Egyptians (I do not remember exactly the country in which I met them). Some things about it we learned by inquiry at first hand, others we learned from writings about it.
39.1.3Holl GCS 25/31:72
Οὑτοι γὰρ οἱ Σηθιανοὶ ἀπὸ Σὴθ τοῦ υἱοῦ τοῦ Ἀδὰμ σεμνύνονται τὸ γένος κατάγειν αὐτόν τε δοξάζουσι καὶ εἰς αὐτὸν πάντα ὅσαπερ ἀρετῆς εἰναι * ἀναφέρουσι, τά τε τῆς ἀρετῆς τεκμήρια καὶ δικαιοσύνης καὶ ὅσα τοιαῦτα ὑπάρχει. οὐ μὴν δὲ ἀλλὰ καὶ Χριστὸν αὐτὸν ὀνομάζουσι καὶ αὐτὸν εἶναι τὸν Ἰησοῦν διαβεβαιοῦνται.
Houtoi gar hoi Sēthianoi apo Sēth tou huiou tou Adam semnynontai to genos katagein auton te doxazousi kai eis auton panta hosaper aretēs einai * anapherousi, ta te tēs aretēs tekmēria kai dikaiosynēs kai hosa toiauta hyparchei. ou mēn de alla kai Christon auton onomazousi kai auton einai ton Iēsoun diabebaiountai.
These Sethians pride themselves on tracing their race from Seth, the son of Adam; they glorify him and ascribe to him everything that belongs to virtue …, the proofs of virtue and righteousness and all such things. Moreover, they also call him Christ and assert that he is Jesus.
39.1.4Holl GCS 25/31:72
διδάσκουσι δὲ αὐτῶν τὴν διδασκαλίαν οὕτω, ὅτι, φησίν, ἐξ ἀγγέλων γεγένηται τὰ πάντα καὶ οὐκ ἐκ τῆς ἄνω δυνάμεως.
didaskousi de autōn tēn didaskalian houtō, hoti, phēsin, ex angelōn gegenētai ta panta kai ouk ek tēs anō dynameōs.
They teach their doctrine thus: all things, he says, came into being from angels and not from the power above.
Haer. 39, chapter 2
39.2.1Holl GCS 25/31:72
2. Οὑτοι γὰρ συνῳδὰ λέγουσι τῇ πρώτῃ αἱρέσει τῶν Καϊανῶν κατὰ τοῦτο τὸ μέρος· γεγενῆσθαι ἐξ ὑπαρχῆς εὐθὺς δύο ἀνθρώπους καὶ ἐκ τῶν δύο εἶναι τὸν Κάϊν καὶ τὸν Ἄβελ, περὶ τούτων τε στασιάσαντας τοὺς ἀγγέλους εἰς <πόλεμον πρὸς> ἀλλήλους ἥκειν, οὕτω τε πεποιηκέναι ἀποκτανθῆναι τὸν Ἄβελ ὑπὸ τοῦ Κάϊν·
2. Houtoi gar synǭda legousi tę̄ prōtę̄ hairesei tōn Kaïanōn kata touto to meros; gegenēsthai ex hyparchēs euthys dyo anthrōpous kai ek tōn dyo einai ton Kaïn kai ton Abel, peri toutōn te stasiasantas tous angelous eis <polemon pros> allēlous hēkein, houtō te pepoiēkenai apoktanthēnai ton Abel hypo tou Kaïn;
In this part they agree with the earlier heresy of the Cainites: that at the very beginning two human beings were made, and from the two came Cain and Abel; and that the angels, quarreling over these, came to war with one another, and so brought it about that Abel was killed by Cain.
39.2.2Holl GCS 25/31:72
ἦν γὰρ ἡ στάσις τοῖς ἀγγέλοις ἀγωνιζομένοις περὶ τῶν γενῶν τῶν ἀνθρώπων, * τούτων τῶν δύο, τοῦ γεγεννηκότος τὸν Κάϊν καὶ τοῦ γεγεννηκότος τὸν Ἄβελ.
ēn gar hē stasis tois angelois agōnizomenois peri tōn genōn tōn anthrōpōn, * toutōn tōn dyo, tou gegennēkotos ton Kaïn kai tou gegennēkotos ton Abel.
For there was strife among the angels contending over the races of human beings, … these two, the one who begot Cain and the one who begot Abel.
39.2.3Holl GCS 25/31:72–73
κεκρατηκέναι δὲ τὴν ἄνω δύναμιν, ἣν Μητέρα φάσκουσι καὶ Θήλειαν· δοκεῖ γὰρ αὐτοῖς εἶναι καὶ μητέρας ἄνω καὶ θηλείας καὶ ἄρρενας, ὀλίγου δὲ δεῖ καὶ συγγενείας καὶ πατριαρχίας λέγειν. ἐπεὶ οὖν κεκράτηκε, φασίν, ἡ Μήτηρ καὶ Θήλεια καλουμένη,
kekratēkenai de tēn anō dynamin, hēn Mētera phaskousi kai Thēleian; dokei gar autois einai kai mēteras anō kai thēleias kai arrenas, oligou de dei kai syngeneias kai patriarchias legein. epei oun kekratēke, phasin, hē Mētēr kai Thēleia kaloumenē,
And the power above, which they call Mother and Female, prevailed; for they think there are mothers above, and females and males, and they all but speak of kinships and clans. Since, then, they say, the one called Mother and Female prevailed,
39.2.4Holl GCS 25/31:73
γνοῦσα ὅτι ἀπέκτανται Ἄβελ, ἐνθυμηθεῖσα ἐποίησε γεννηθῆναι τὸν Σὴθ καὶ έν τούτῳ ἔθετο τὴν αὐτῆς δύναμιν, καὶ] καταβαλοῦσα ἐν αὐτῷ σπέρμα τῆς ἄνωθεν δυνάμεως καὶ τὸν σπινθῆρα τὸν ἄνωθεν πεμφθέντα εἰς πρώτην καταβολὴν τοῦ σπέρματος καὶ συστάσεως.
gnousa hoti apektantai Abel, enthymētheisa epoiēse gennēthēnai ton Sēth kai en toutǭ etheto tēn autēs dynamin, kai] katabalousa en autǭ sperma tēs anōthen dynameōs kai ton spinthēra ton anōthen pemphthenta eis prōtēn katabolēn tou spermatos kai systaseōs.
knowing that Abel had been killed, she took thought and caused Seth to be born, and placed her own power in him, casting into him the seed of the power above and the spark sent from above for the first sowing of the seed and its establishment.
39.2.5Holl GCS 25/31:73
καὶ εἰναι ταύτην σύστασιν τῆς δικαιοσύνης καὶ ἐκλογὴν σπέρματος καὶ γένους, ὅπως διὰ τῆς αύτης συστάσεως καὶ τούτου τοῦ σπέρματος καθαιρεθῶσιν αἱ δυνάμεις τῶν ἀγγέλων τῶν τὸν κόσμον πεποιηκότων καὶ τοὺς δύο ἀπʼ ἀρχῆς ἀνθρώπους.
kai einai tautēn systasin tēs dikaiosynēs kai eklogēn spermatos kai genous, hopōs dia tēs autēs systaseōs kai toutou tou spermatos kathairethōsin hai dynameis tōn angelōn tōn ton kosmon pepoiēkotōn kai tous dyo apʼ archēs anthrōpous.
And this is the establishment of righteousness and the election of a seed and race, so that through this establishment and this seed the powers of the angels who made the world and the two original human beings might be destroyed.
39.2.6Holl GCS 25/31:73
διὰ ταύτην οὖν τὴν αἰτίαν καὶ τὸ γένος τοῦ Σὴθ ἀφορισθὲν ἐντεῦθεν κατάγεται, ἐκλογῆς ὄν καὶ διακεκριμένον τοῦ ἄλλου γένους.
dia tautēn oun tēn aitian kai to genos tou Sēth aphoristhen enteuthen katagetai, eklogēs on kai diakekrimenon tou allou genous.
For this reason the race of Seth, set apart, is derived from here, being of election and distinct from the other race.
39.2.7Holl GCS 25/31:73
προβαινόντων γὰρ τῶν καιρῶν, φασί, καὶ ὁμοῦ ὄντων τῶν δύο γενῶν, τοῦ τε Κάϊν καὶ τοῦ Ἄβελ, εἰς τὸ αὐτό > συνελθόντων διὰ κακίαν πολλὴν καὶ ὁμοῦ μιχθέντων, ἀποβλέψασα ἡ πάντων Μήτηρ καθαρὸν τὸ σπέρμα τῶν ἀνθρώπων ἠβουλήθη ἀπεργάσασθαι, ὡς προεῖπον, διὰ τὸ τὸν Ἄβελ ἀπεκτάνθαι, καὶ τοῦτον τὸν Σὴθ ἐξελέξατο καὶ καθαρὸν ἔδειξεν καὶ ἐν τούτῳ τὸ σπέρμα μόνῳ τῆς αὐτῆς δυνάμεως καὶ καθαρότητος κατέθετο.
probainontōn gar tōn kairōn, phasi, kai homou ontōn tōn dyo genōn, tou te Kaïn kai tou Abel, eis to auto > synelthontōn dia kakian pollēn kai homou michthentōn, apoblepsasa hē pantōn Mētēr katharon to sperma tōn anthrōpōn ēboulēthē apergasasthai, hōs proeipon, dia to ton Abel apektanthai, kai touton ton Sēth exelexato kai katharon edeixen kai en toutǭ to sperma monǭ tēs autēs dynameōs kai katharotētos katetheto.
For as time went on, they say, and the two races, of Cain and of Abel, were together, having come together because of great wickedness and mixed together, the Mother of all, looking on, wished to make the seed of human beings pure, as I said, because Abel had been killed; and she chose this Seth, showed him pure, and deposited in him alone the seed of her power and purity.
Haer. 39, chapter 3
39.3.1Holl GCS 25/31:73–74
3. Ἰδοῦσα δὲ πάλιν πολλὴν ἐπιμιξίαν καὶ ἄτακτον ὁρμὴν τῶν ἀγγέλων καὶ τῶν ἀνθρώπων, εἰς μῖξιν τῶν δύο γενῶν ἐλθόντων, καὶ συστάσεις τινὰς γενῶν τὴν αὐτῶν ἀταξίαν ἐμποιήσασαν, πορευθεῖσα πάλιν ἡ αὐτὴ Μήτηρ τε καὶ Θήλεια κατακλυσμὸν ἤνεγκε καὶ ἀπώλεσε πᾶσαν στάσιν ἀνθρώπου παντός > γένους ἐναντίου, ἵνα δῆθεν τὸ καθαρὸν γένος τὸ ἀπὸ τοῦ Σὴθ καὶ δίκαιον μόνον μείνῃ ἐν κόσμῳ, εἰς σύστασιν τοῦ ἄνωθεν γένους τε καὶ σπινθῆρος τῆς δικαιοσύνης.
3. Idousa de palin pollēn epimixian kai atakton hormēn tōn angelōn kai tōn anthrōpōn, eis mixin tōn dyo genōn elthontōn, kai systaseis tinas genōn tēn autōn ataxian empoiēsasan, poreutheisa palin hē autē Mētēr te kai Thēleia kataklysmon ēnenke kai apōlese pasan stasin anthrōpou pantos > genous enantiou, hina dēthen to katharon genos to apo tou Sēth kai dikaion monon meinę̄ en kosmǭ, eis systasin tou anōthen genous te kai spinthēros tēs dikaiosynēs.
But seeing again much intermingling and disorderly impulse of angels and human beings, since the two races had come into mixture, and certain unions of races having produced their disorder, the same Mother and Female went again and brought the flood and destroyed every rising of every human being of the opposing race, so that supposedly the pure and righteous race from Seth alone might remain in the world, for the establishment of the race from above and of the spark of righteousness.
39.3.2Holl GCS 25/31:74
ἔλαθον δὲ αὐτὴν πάλιν οἱ ἄγγελοι καὶ εἰσέδυσαν τὸν Χὰμ εἰς τὴν κιβωτόν, ὄντα τοῦ αὐτῶν σπέρματος. ὀκτὼ γὰρ ψυχῶν σωθεισῶν ἐν τῇ τότε λάρνακι τοῦ Νῶε ἑπτὰ μὲν εἶναι τοῦ καθαροῦ γένους φασί, τὸν δὲ ἕνα εἶναι τὸν Χὰμ τῆς ἄλλης δυνάμεως ὑπάρχοντα, ὃν εἰσδῦναι λαθόντα τὴν ἄνω Μητέρα.
elathon de autēn palin hoi angeloi kai eisedysan ton Cham eis tēn kibōton, onta tou autōn spermatos. oktō gar psychōn sōtheisōn en tę̄ tote larnaki tou Nōe hepta men einai tou katharou genous phasi, ton de hena einai ton Cham tēs allēs dynameōs hyparchonta, hon eisdynai lathonta tēn anō Mētera.
But the angels again escaped her notice and slipped Ham, who was of their seed, into the ark. For of the eight souls saved in Noah's ark at that time, they say, seven were of the pure race, but the one, Ham, belonged to the other power, and slipped in unnoticed by the Mother above.
39.3.3Holl GCS 25/31:74
ὑπὸ τῶν ἀγγέλων δὲ τὸ τοιοῦτο συσκευασθὲν οὕτως ἀποτελεσθῆναι· ἐπειδὴ γάρ, φασίν, ἔγνωσαν οἱ ἄγγελοι ὅτι μέλλει πᾶν τὸ σπέρμα αὐτῶν ἀπαλείφεσθαι ἐν τῷ κατακλυσμῷ, πανουργίᾳ τινὶ τὸν προειρημένον Χὰμ εἰς διατήρησιν τοῦ ὑπʼ αὐτῶν κτισθέντος γένους τῆς κακίας παρεισέβαλον.
hypo tōn angelōn de to toiouto syskeuasthen houtōs apotelesthēnai; epeidē gar, phasin, egnōsan hoi angeloi hoti mellei pan to sperma autōn apaleiphesthai en tǭ kataklysmǭ, panourgią tini ton proeirēmenon Cham eis diatērēsin tou hypʼ autōn ktisthentos genous tēs kakias pareisebalon.
This was contrived by the angels and carried out thus: since the angels knew, they say, that all their seed was going to be wiped out in the flood, they cunningly slipped in Ham, mentioned before, to preserve the race of wickedness they had created.
39.3.4Holl GCS 25/31:74
καὶ ἐκ τούτου λήθη καὶ πλάνη περὶ τοὺς ἀνθρώπους καὶ ἄτακτοι φοραὶ ἁμαρτημάτων καὶ πολυμιξία κακίας ἐν τῷ κόσμῳ γεγένηται. καὶ οὕτως ὁ κόσμος εἰς τὸ ἀρχαῖον τῆς ἀταξίας αὖθις ἀνέκαμψεν καὶ ἐνεπλήσθη κακῶν ὡς ἐξ ἀρχῆς πρὸ τοῦ κατακλυσμοῦ.
kai ek toutou lēthē kai planē peri tous anthrōpous kai ataktoi phorai hamartēmatōn kai polymixia kakias en tǭ kosmǭ gegenētai. kai houtōs ho kosmos eis to archaion tēs ataxias authis anekampsen kai eneplēsthē kakōn hōs ex archēs pro tou kataklysmou.
And from this came forgetfulness and error among human beings, disorderly rushes of sins, and a promiscuous mixture of wickedness in the world. And so the world turned back again to its old disorder and was filled with evils as in the beginning before the flood.
39.3.5Holl GCS 25/31:74
ἀπὸ δὲ τοῦ Σὴθ κατὰ σπέρμα καὶ κατὰ διαδοχὴν γένους ὁ Χριστὸς ἦλθεν αὐτὸς Ἰησοῦς, οὐχὶ κατὰ γέννησιν ἀλλὰ θαυμαστῶς ἐν τῷ κόσμῳ πεφηνώς, ὅς ἐστιν αὐτὸς ὁ Σὴθ ὁ τότε καὶ <Χριστὸς> νῦν τῷ γένει τῶν ἀνθρώπων, ἀπὸ τῆς Μητρὸς ἄνωθεν ἀπεσταλμένος.
apo de tou Sēth kata sperma kai kata diadochēn genous ho Christos ēlthen autos Iēsous, ouchi kata gennēsin alla thaumastōs en tǭ kosmǭ pephēnōs, hos estin autos ho Sēth ho tote kai <Christos> nyn tǭ genei tōn anthrōpōn, apo tēs Mētros anōthen apestalmenos.
And from Seth, by seed and succession of the race, Christ came, Jesus himself, not by birth but appearing wonderfully in the world; he is Seth himself, who was then, and is now Christ to the human race, sent from the Mother above.
Haer. 39, chapter 4
39.4.1Holl GCS 25/31:74
4. Ταῦτα πάντα οὕτω γεγενῆσθαί φασιν ἐκεῖνοι. μωρὰ δὲ καὶ ἀδρανῆ καὶ κενοφωνίας ἔμπλεα τὰ τοιαῦτα κηρύγματα, ὡς παντί τῳ δῆλόν ἐστιν.
4. Tauta panta houtō gegenēsthai phasin ekeinoi. mōra de kai adranē kai kenophōnias emplea ta toiauta kērygmata, hōs panti tǭ dēlon estin.
They say that all these things happened thus. But such preachings are foolish, feeble, and full of empty babble, as is plain to everyone.
39.4.2Holl GCS 25/31:74–75
οὐ γὰρ δύο ἄνθρωποι ἐπλάσθησαν, ἀλλὰ εἷς ὁ Ἀδὰμ καὶ ἐκ τοῦ Ἀδὰμ ὅ τε Κάϊν καὶ Ἄβελ καὶ Σήθ· καὶ οὐκέτι ἐκ δύο ἀνθρώπων, ἀλλʼ ἐξ ἑνὸς * ἕως τοῦ κατακλυσμοῦ, τῶν γενῶν ὅλων > τοῦ Ἀδὰμ ἐχόντων τὰς ἑαυτῶν συστάσεις ἐν τῷ κόσμῳ.
ou gar dyo anthrōpoi eplasthēsan, alla heis ho Adam kai ek tou Adam ho te Kaïn kai Abel kai Sēth; kai ouketi ek dyo anthrōpōn, allʼ ex henos * heōs tou kataklysmou, tōn genōn holōn > tou Adam echontōn tas heautōn systaseis en tǭ kosmǭ.
For not two human beings were formed, but one, Adam; and from Adam came Cain, Abel, and Seth; and so not from two human beings but from one … until the flood, all the races of Adam having their establishment in the world.
39.4.3Holl GCS 25/31:75
ἀπὸ δὲ τοῦ κατακλυσμοῦ ἐκ τοῦ Νῶε πάλιν, τοῦ ἑνὸς ἀνθρώπου, καὶ οὐκ ἐκ διαφόρων ἀνθρώπων, ἀλλὰ ἀπὸ ἑνὸς τοῦ Νῶε τοῦ κατὰ διαδοχὴν ἐκ σπέρματος τοῦ Σὴθ πᾶν γένος τῶν ἀνθρώπων, οὐκ εἰς δύο διαιρούμενον, ἀλλὰ εἰς ἓν γένος.
apo de tou kataklysmou ek tou Nōe palin, tou henos anthrōpou, kai ouk ek diaphorōn anthrōpōn, alla apo henos tou Nōe tou kata diadochēn ek spermatos tou Sēth pan genos tōn anthrōpōn, ouk eis dyo diairoumenon, alla eis hen genos.
And after the flood, again from Noah, one man, and not from different men, but from the one Noah, descended by succession from the seed of Seth, the whole race of human beings came, not divided into two but into one race.
39.4.4Holl GCS 25/31:75
ἀφʼ οὑπερ καὶ Νῶε καὶ ἡ αὐτοῦ γυνὴ καὶ Σήμ, Χὰμ καὶ Ἰάφεθ, οἱ τούτου παῖδες, καὶ τρεῖς γυναῖκες τῶν αὐτοῦ παίδων ἀπὸ τοῦ Σὴθ τὸ γένος κατάγουσι πάντες καὶ οὐχὶ ἀπὸ δύο ἀνθρώπων τῶν μὴ γενομένων κατὰ τὴν τούτων μυθοποιίαν.
aphʼ houper kai Nōe kai hē autou gynē kai Sēm, Cham kai Iapheth, hoi toutou paides, kai treis gynaikes tōn autou paidōn apo tou Sēth to genos katagousi pantes kai ouchi apo dyo anthrōpōn tōn mē genomenōn kata tēn toutōn mythopoiian.
From him Noah and his wife, and Shem, Ham, and Japheth, his sons, and the three wives of his sons all trace their race from Seth, and not from two human beings who never existed, as in their myth-making.
Haer. 39, chapter 5
39.5.1Holl GCS 25/31:75
5. Βίβλους δὲ τινας συγγράφοντες ἐξ ὀνόματος μεγάλων ἀνδρῶν, ἐξ ὀνόματος μὲν Σὴθ ἑπτὰ λέγουσιν εἶναι βίβλους, ἄλλας δὲ βίβλους ἑτέρας Ἀλλογενεῖς οὕτω καλοῦσιν, ἄλλην δὲ ἐξ ὀνόματος Ἀβραάμ, ἣν καὶ ἀποκάλυψιν φάσκουσιν εἶναι, πάσης κακίας ἔμπλεον, ἑτέρας δὲ ἐξ ὀνόματος τοῦ Μωυσέως καὶ ἄλλας ἄλλων.
5. Biblous de tinas syngraphontes ex onomatos megalōn andrōn, ex onomatos men Sēth hepta legousin einai biblous, allas de biblous heteras Allogeneis houtō kalousin, allēn de ex onomatos Abraam, hēn kai apokalypsin phaskousin einai, pasēs kakias empleon, heteras de ex onomatos tou Mōyseōs kai allas allōn.
They write certain books in the names of great men: they say there are seven books in the name of Seth; other books they call 'Allogenes' (Strangers); another in the name of Abraham, which they say is an apocalypse, full of every wickedness; others in the name of Moses; and others in the names of others.
39.5.2Holl GCS 25/31:75
εἰς μωρίαν δὲ πολλὴν τὸν νοῦν ἑαυτῶν κατάγοντες γυναῖκά τινα Ὡραίαν λέγουσιν εἶναι τοῦ Σήθ. ὅρα δέ μοι, ἀγαπητέ. τὴν τούτων ἄνοιαν, ἵνα κατὰ πάντα τρόπον καταγνῷς τῆς αὐτῶν δραματουργίας καὶ μυθώδους ματαιοφροσύνης καὶ ἐπιπλάστου ληρολογίας.
eis mōrian de pollēn ton noun heautōn katagontes gynaika tina Hōraian legousin einai tou Sēth. hora de moi, agapēte. tēn toutōn anoian, hina kata panta tropon katagnǭs tēs autōn dramatourgias kai mythōdous mataiophrosynēs kai epiplastou lērologias.
Leading their minds into great folly, they say that a certain Horaia was Seth's wife. See, beloved, their folly, so that you may condemn in every way their stagecraft, their mythical vanity, and their fabricated nonsense.
39.5.3Holl GCS 25/31:75
εἰσὶ μὲν γὰρ ἄλλαι τινὲς αἱρέσεις, αἵτινες δύναμίν τινα εἶναι λέγουσιν, ἣν καλοῦσιν τικῶς Ὡραίαν· τὴν παρʼ ἄλλοις τοίνυν νομιζομένην δύναμιν Ὡραίαν τε καλουμένην οὗτοι γυναῖκα τοῦ Σὴθ λέγουσιν.
eisi men gar allai tines haireseis, haitines dynamin tina einai legousin, hēn kalousin tikōs Hōraian; tēn parʼ allois toinyn nomizomenēn dynamin Hōraian te kaloumenēn houtoi gynaika tou Sēth legousin.
For there are some other heresies which say there is a certain power, which they call Horaia; so what others consider a power, called Horaia, these say was Seth's wife.
39.5.4Holl GCS 25/31:75–76
ὅθεν δυνάμεθά τε ἀποδεῖξαι, ὡς ἴστε, ἀγαπητοί, καὶ φύσει ἄνθρωπον τὸν Σὴθ καὶ οὐχὶ ἄνωθέν τι παρηλλαγμένον λαβόντα, ἀδελφόν τε ὄντα φύσει τοῦ Κάϊν καὶ Ἄβελ ἐξ ἑνὸς πατρὸς καὶ μιᾶς μητρός.
hothen dynametha te apodeixai, hōs iste, agapētoi, kai physei anthrōpon ton Sēth kai ouchi anōthen ti parēllagmenon labonta, adelphon te onta physei tou Kaïn kai Abel ex henos patros kai mias mētros.
From this we can show, as you know, beloved, both that Seth was by nature a human being and did not receive anything different from above, and that he was by nature brother of Cain and Abel, from one father and one mother.
39.5.5Holl GCS 25/31:76
»ἔγνω γάρ« φησίν »Ἀδὰμ Εὔαν τὴν γυναῖκα αὐτοὺ καὶ συλλαβοῦσα ἔτεκε τὸν Κάϊν«, καὶ ἐπέθετο αὐτῷ ὄνομα Κάϊν, ὅπερ ἑρμηνεύεται κτῆσις, λέγων »ἐκτησάμην υἱὸν διὰ κυρίου θεοῦ«.
»egnō gar« phēsin »Adam Euan tēn gynaika autou kai syllabousa eteke ton Kaïn«, kai epetheto autǭ onoma Kaïn, hoper hermēneuetai ktēsis, legōn »ektēsamēn huion dia kyriou theou«.
For it says, 'Adam knew Eve his wife, and she conceived and bore Cain'; and she gave him the name Cain, which means 'acquisition', saying, 'I have acquired a son through the Lord God.'
39.5.6Holl GCS 25/31:76
καὶ πάλιν <κατὰ> τὸν Ἄβελ »ἔγνω Ἀδὰμ Εὔαν τὴν γυναῖκα αὐτοῦ καὶ συλλαβοῦσα ἔτεκεν υἱὸν καὶ ἐκάλεσε τὸ ὄνομα αὐτοῦ Ἄβελ«.
kai palin <kata> ton Abel »egnō Adam Euan tēn gynaika autou kai syllabousa eteken huion kai ekalese to onoma autou Abel«.
And again concerning Abel: 'Adam knew Eve his wife, and she conceived and bore a son and called his name Abel.'
39.5.7Holl GCS 25/31:76
καὶ μετὰ πολλὰ μετὰ τὸ ἀποθανεῖν τὸν Ἄβελ »καὶ ἔγνω Ἀδὰμ Εὔαν τὴν γυναῖκα αὐτοῦ, καὶ συλλαβοῦσα ἔτεκεν υἱόν, καὶ ἐκάλεσε τὸ ὄνομα αὐτοῦ Σήθ«, ὅπερ ἑρμηνεύεται ἀνταλλαγή· »ἀνέστησεν γάρ μοι ὁ θεὸς σπέρμα ἀντὶ Ἄβελ, ὃν ἀπέκτεινε Κάϊν«.
kai meta polla meta to apothanein ton Abel »kai egnō Adam Euan tēn gynaika autou, kai syllabousa eteken huion, kai ekalese to onoma autou Sēth«, hoper hermēneuetai antallagē; »anestēsen gar moi ho theos sperma anti Abel, hon apekteine Kaïn«.
And much later, after Abel's death, 'Adam knew Eve his wife, and she conceived and bore a son and called his name Seth,' which means 'replacement'; 'for God has raised up for me a seed in place of Abel, whom Cain killed.'
39.5.8Holl GCS 25/31:76
τὸ δέ »ἐκτησάμην διὰ θεοῦ« καί »ἀνέστησέν μοι ὁ θεός‘ ἴνα θεὸν δείκνυσι τὸν πάντων ποιητὴν καὶ δότην τῶν γεγεννημένων.
to de »ektēsamēn dia theou« kai »anestēsen moi ho theos‘ ina theon deiknysi ton pantōn poiētēn kai dotēn tōn gegennēmenōn.
And 'I have acquired through God' and 'God has raised up for me' show God as the maker of all and the giver of those born.
39.5.9Holl GCS 25/31:76
ὅτι δὲ οὗτοι ἴσχον γυναῖκας, ὅ τε Κάϊν καὶ ὁ Σήθ, δῆλον· ὁ γὰρ Ἄβελ νεώτερος ἀπεκτάνθη, μηδέπω γήμας.
hoti de houtoi ischon gynaikas, ho te Kaïn kai ho Sēth, dēlon; ho gar Abel neōteros apektanthē, mēdepō gēmas.
And it is plain that these, Cain and Seth, had wives; for Abel was killed while younger, not yet married.
Haer. 39, chapter 6
39.6.1Holl GCS 25/31:76
6. Ὡς δὲ ἐν τοῖς Ἰωβηλαίοις εὑρίσκεται, τῇ καὶ λεπτῇ Γενέσει καλουμένῃ, καὶ τὰ ὀνόματα τῶν γυναικῶν τοῦ τε Κάϊν καὶ τοῦ Σὴθ ἡ βίβλος περιέχει, ἵνα κατὰ πάντα τρόπον οὗτοι καταισχυνθῶσιν οἱ τοὺς μύθους τῷ βίῳ ῥαψῳδήσαντες.
6. Hōs de en tois Iōbēlaiois heurisketai, tę̄ kai leptę̄ Genesei kaloumenę̄, kai ta onomata tōn gynaikōn tou te Kaïn kai tou Sēth hē biblos periechei, hina kata panta tropon houtoi kataischynthōsin hoi tous mythous tǭ biǭ rhapsǭdēsantes.
As is found in Jubilees, which is also called the Little Genesis, the book contains even the names of the wives of Cain and Seth, so that those who have stitched myths into life may be shamed in every way.
39.6.2Holl GCS 25/31:76
τοῦ γὰρ Ἀδὰμ γεννήσαντος υἱοὺς καὶ θυγατέρας ἀνάγκη γέγονε κατʼ ἐκεῖνο καιροῦ ἀδελφαῖς ταῖς ἰδίαις συναφθῆναι τοὺς παῖδας· οὐ γὰρ ἦν παράνομον τὸ τοιοῦτον.
tou gar Adam gennēsantos huious kai thygateras anankē gegone katʼ ekeino kairou adelphais tais idiais synaphthēnai tous paidas; ou gar ēn paranomon to toiouton.
For since Adam begot sons and daughters, it was necessary at that time for the children to be joined to their own sisters; for such a thing was not unlawful.
39.6.3Holl GCS 25/31:76
ἐπεὶ μηδὲν ἕτερον γένος ἦν. καὶ γὰρ καὶ αὐτὸς ὡς ἔπος εἰπεῖν ὁ Αδὰμ τῇ ἰδίᾳ θυγατρὶ σχεδὸν τῇ ἐκ τοῦ σώματος αὐτοῦ καὶ ὀστέων πλασθείσῃ συνήφθη, κατὰ συζυγίαν αὐτῷ ἐκ θεοῦ πεπλασμένῃ, καὶ οὐκ ἦν παράνομον.
epei mēden heteron genos ēn. kai gar kai autos hōs epos eipein ho Adam tę̄ idią thygatri schedon tę̄ ek tou sōmatos autou kai osteōn plastheisę̄ synēphthē, kata syzygian autǭ ek theou peplasmenę̄, kai ouk ēn paranomon.
since there was no other race. Indeed Adam himself, so to speak, was joined almost to his own daughter, formed from his body and bones, fashioned by God as his partner; and it was not unlawful.
39.6.4Holl GCS 25/31:76
οἴ τε τούτου υἱοὶ συνήφθησαν, ὁ μὲν Κάϊν τῇ ἀδελφῇ τῇ μείζονι Σαυὴ οὕτω καλουμένῃ, ὁ δὲ Σὴθ τρίτος υἱὸς μετὰ τὸν Ἄβελ γεννηθεὶς τῇ λεγομένῃ αὐτοῦ ἀδελφῇ Ἀζουρᾷ.
oi te toutou huioi synēphthēsan, ho men Kaïn tę̄ adelphę̄ tę̄ meizoni Sauē houtō kaloumenę̄, ho de Sēth tritos huios meta ton Abel gennētheis tę̄ legomenę̄ autou adelphę̄ Azourą.
And his sons were married: Cain to his elder sister, called Saue, and Seth, the third son, born after Abel, to his sister called Azura.
39.6.5Holl GCS 25/31:76–77
γεγόνασι δὲ τῷ Ἀδὰμ καὶ ἄλλοι υἱοί, ὡς ἡ λεπτὴ Γένεσις περιέχει, ἐννέα μετὰ τοὺς τρεῖς τούτους, ὡς εἶναι αὐτῷ δύο μὲν θυγατέρας, ἄρρενας δὲ δώδεκα, ἕνα μὲν ἀποκτανθέντα, ἕνδεκα δὲ περιλειφθέντας τῷ βίῳ.
gegonasi de tǭ Adam kai alloi huioi, hōs hē leptē Genesis periechei, ennea meta tous treis toutous, hōs einai autǭ dyo men thygateras, arrenas de dōdeka, hena men apoktanthenta, hendeka de perileiphthentas tǭ biǭ.
Adam also had other sons, as the Little Genesis contains, nine after these three, so that he had two daughters and twelve sons, one killed and eleven left alive.
39.6.6Holl GCS 25/31:77
ἔχεις δὲ καὶ τούτων τὴν ἔμφασιν ἐν τῇ Γενέσει τοῦ κόσμου καὶ πρώτῃ βίβλῳ παρὰ Μωυσῇ, οὕτω φασκούσῃ »καὶ ἔζησενʼ Ἀδὰμ ἔτη ἐννακόσια τριάκοντα, καὶ ἐγέννησεν υἱοὺς καὶ θυγατέρας, καὶ ἀπέθανεν«.
echeis de kai toutōn tēn emphasin en tę̄ Genesei tou kosmou kai prōtę̄ biblǭ para Mōysę̄, houtō phaskousę̄ »kai ezēsenʼ Adam etē ennakosia triakonta, kai egennēsen huious kai thygateras, kai apethanen«.
You have an indication of these too in the Genesis of the world, the first book of Moses, which says, 'And Adam lived nine hundred and thirty years, and begot sons and daughters, and died.'
Haer. 39, chapter 7
39.7.1Holl GCS 25/31:77
7. Πλατυνθέντων δὲ τῶν ἀνθρώπων καὶ τῆς γενεᾶς τοῦ Ἀδὰμ ἐπεκτεινομένης ἡ ἀκρίβεια ἡ κατὰ τὸν γάμον τὸν σεμνὸν ἐπλατύνετο καθεξῆς προβαίνουσα.
7. Platynthentōn de tōn anthrōpōn kai tēs geneas tou Adam epekteinomenēs hē akribeia hē kata ton gamon ton semnon eplatyneto kathexēs probainousa.
As human beings spread out and Adam's generation extended, the strictness of honorable marriage extended too, advancing step by step.
39.7.2Holl GCS 25/31:77
καὶ ἐπείπερ γεγόνασι παῖδες τῷ Ἀδὰμ καὶ παῖδες παίδων, θυγατέρες δὲ ἐκ τούτων κατὰ διαδοχὴν γένους ἐγεννήθησαν, λοιπὸν οὐκέτι τὰς ἑαυτῶν ἀδελφὰς πρὸς γάμον ἤγοντο, ἀλλὰ εἰς εὐνομίαν κατέστη καὶ πρὸ τοῦ διὰ Μωυσέως ἐγγράφου νόμου ὁ κατὰ τὸν σεμνὸν γάμον θεσμὸς καὶ ἐκ τῶν πατραδέλφων αὐτῶν τὰς γαμετὰς ἑαυτῶν ἤγοντο.
kai epeiper gegonasi paides tǭ Adam kai paides paidōn, thygateres de ek toutōn kata diadochēn genous egennēthēsan, loipon ouketi tas heautōn adelphas pros gamon ēgonto, alla eis eunomian katestē kai pro tou dia Mōyseōs engraphou nomou ho kata ton semnon gamon thesmos kai ek tōn patradelphōn autōn tas gametas heautōn ēgonto.
And since Adam had children and grandchildren, and daughters were born from them in succession, they no longer took their own sisters in marriage; but even before the written law through Moses the rule of honorable marriage was established in good order, and they took their wives from their fathers' brothers' daughters.
39.7.3Holl GCS 25/31:77
καὶ οὕτως πλατυνομένων ἄρτι τῶν ἀνθρώπων συνεμίγη τὰ δύο γένη, τοῦ τε Κάϊν πρὸς τὸ γένος τοῦ Σὴθ καὶ τοῦ Σὴθ πρὸς θάτερον, καὶ τὰ ἄλλα τῶν υἱῶν τοῦ Ἀδὰμ γένη.
kai houtōs platynomenōn arti tōn anthrōpōn synemigē ta dyo genē, tou te Kaïn pros to genos tou Sēth kai tou Sēth pros thateron, kai ta alla tōn huiōn tou Adam genē.
And so, as human beings were just spreading out, the two races were mixed, Cain's with the race of Seth and Seth's with the other, and the races of the other sons of Adam.
39.7.4Holl GCS 25/31:77
ἐντεῦθεν λοιπὸν τοῦ κατακλυσμοῦ ἄρδην τὸ πᾶν τῆς στάσεως τῶν ἀνθρώπων ἀπολέσαντος διαπεφύλακται μόνος Νῶε εὑρὼν χάριν παρὰ τῷ θεῷ, δίκαιος εὑρεθεὶς ἐν τῇ κατʼ ἐκεῖνο καιροῦ γενεᾷ.
enteuthen loipon tou kataklysmou ardēn to pan tēs staseōs tōn anthrōpōn apolesantos diapephylaktai monos Nōe heurōn charin para tǭ theǭ, dikaios heuretheis en tę̄ katʼ ekeino kairou geneą.
After this, when the flood had utterly destroyed the whole of the human population, Noah alone was preserved, having found favor with God, being found righteous in his generation at that time.
39.7.5Holl GCS 25/31:77
λάρνακα δὲ κατὰ τὰ ἤδη πρότερον ἡμῖν εἰρημένα κατεσκεύασεν ἑαυτῷ ἐκ προστάγματος θεοῦ, ὡς ἔχουσιν αἱ ἀληθιναὶ γραφαί, ἐν ᾑ διασεσῶσθαι ἡ αὐτὴ φάσκει τῆς ἀληθείας βίβλος αὐτόν τε καὶ τὰς προειρημένας ἅμα αὐτῷ ἑπτὰ ψυχάς, φημὶ δὲ τήν τε ἰδίαν σύζυγον καὶ τοὺς τρεῖς υἱοὺς γυναῖκάς τε τούτων ὁμοίως τρεῖς.
larnaka de kata ta ēdē proteron hēmin eirēmena kateskeuasen heautǭ ek prostagmatos theou, hōs echousin hai alēthinai graphai, en hę̄ diasesōsthai hē autē phaskei tēs alētheias biblos auton te kai tas proeirēmenas hama autǭ hepta psychas, phēmi de tēn te idian syzygon kai tous treis huious gynaikas te toutōn homoiōs treis.
He built himself an ark, as we have already said before, by God's command, as the true Scriptures have it; in it, the same book of the truth says, he was saved, together with the seven souls with him mentioned before, I mean his own wife, his three sons, and likewise their three wives.
39.7.6Holl GCS 25/31:77
ἐκ τούτου δὲ λείψανα γεγενῆσθαι τῆς κατὰ τὸν ἄνθρωπον συστάσεως ἐν κόσμῳ πάλιν ἡ ἀλήθεια συνίστησιν. ὅθεν κατὰ γενεὰν προβαινόντων * καὶ κατὰ διαδοχὴν υἱοῦ πατέρα διαδεχομένου εἰς γενεὰς πέντε ὁ αἰὼν ἐλήλακεν.
ek toutou de leipsana gegenēsthai tēs kata ton anthrōpon systaseōs en kosmǭ palin hē alētheia synistēsin. hothen kata genean probainontōn * kai kata diadochēn huiou patera diadechomenou eis geneas pente ho aiōn elēlaken.
And the truth establishes that from him came the remnant of humanity in the world again. Hence, as they advanced … by generation, and son succeeded father, the age went on for five generations.
Haer. 39, chapter 8
39.8.1Holl GCS 25/31:77
8. Καὶ γέγονεν κατʼ ἐκεῖνο καιροῦ ἡ τῆς Βαβυλῶνος κτίσις ἐν τῇ τῶν Ἀσσυρίων γῇ καὶ ὁ ὑπʼ αὐτῶν οἰκοδομηθεὶς τότε πύργος.
8. Kai gegonen katʼ ekeino kairou hē tēs Babylōnos ktisis en tę̄ tōn Assyriōn gę̄ kai ho hypʼ autōn oikodomētheis tote pyrgos.
At that time the building of Babylon took place in the land of the Assyrians, and the tower that they built then.
39.8.2Holl GCS 25/31:77–78
ἠσαν δὲ κατὰ τοῦτον τὸν καιρόν ὡς ἤδη έν ταῖς πρότερον αἱρέσεσι διηγησάμην κατὰ τὸν εἱρμὸν τῶν ἄνω μοι γενεῶν πραγματευθεισῶν, οἱ πάντες ἑβδομήκοντα δύο ἄνδρες τὸν ἀριθμόν, ἀρχηγοί τε καὶ κεφαλαιωταί, τοῦ μὲν Χὰμ γένους τριάκοντα δύο καὶ τοῦ Ἰάφεθ δεκαπέντε, τοῦ δὲ Σὴμ εἰκοσιπέντε. καὶ οὕτως ὁ πύργος καὶ ἡ Βαβυλὼν ἐγένετο.
ēsan de kata touton ton kairon hōs ēdē en tais proteron hairesesi diēgēsamēn kata ton heirmon tōn anō moi geneōn pragmateutheisōn, hoi pantes hebdomēkonta dyo andres ton arithmon, archēgoi te kai kephalaiōtai, tou men Cham genous triakonta dyo kai tou Iapheth dekapente, tou de Sēm eikosipente. kai houtōs ho pyrgos kai hē Babylōn egeneto.
At this time there were, as I have already related in the earlier heresies following the sequence of the generations treated above, seventy-two men in all, leaders and chiefs: thirty-two of the race of Ham, fifteen of Japheth, and twenty-five of Shem. And so the tower and Babylon came into being.
39.8.3Holl GCS 25/31:78
ἐκ τούτου διεσπάρησαν ἐπὶ πᾶσαν τὴν γῆν φυλαί τε καὶ γλῶσσαι. καὶ ἐπείπερ οἱ ἑβδομήκοντα δύο <οἰ> τότε τὸν οἰκοδομοῦντες ταῖς γλώσσαις διεσκεδάσθησαν, συγχυθέντες καὶ ἀπὸ μιᾶς ἡς ᾔδεισαν *, ἐμπνευσθέντες ἐκ θεοῦ βουλήσεως ἄλλος ἄλλην ἐσχήκασιν.
ek toutou diesparēsan epi pasan tēn gēn phylai te kai glōssai. kai epeiper hoi hebdomēkonta dyo <oi> tote ton oikodomountes tais glōssais dieskedasthēsan, synchythentes kai apo mias hēs ę̄deisan *, empneusthentes ek theou boulēseōs allos allēn eschēkasin.
From this the tribes and languages were scattered over all the earth. And since the seventy-two who were then building were scattered by their languages, confused and … from the one they knew, inspired by God's will each had a different one.
39.8.4Holl GCS 25/31:78
ἐξ ὧνπερ καὶ μέχρι δεῦρο ἡ σύστασις τῶν λαλιῶν ἐνέστηκεν, ὥστε <τῷ> βουλομένῳ ἔνεστιν εὑρεῖν ἕκαστον ἀρχηγὸν ἑκάστης γλώσσης, ὡς Ἰωυ[ν]ὰν μὲν τὴν Ἑλληνίδα ἴσχεν,
ex hōnper kai mechri deuro hē systasis tōn laliōn enestēken, hōste <tǭ> boulomenǭ enestin heurein hekaston archēgon hekastēs glōssēs, hōs Iōy[n]an men tēn Hellēnida ischen,
From these the constitution of the languages has remained until now, so that whoever wishes can find the founder of each language: Javan had Greek,
39.8.5Holl GCS 25/31:78
ἐξ οὗπερ καὶ Ἴωνες κέκληνται, οἱ τὴν παλαιὰν γλῶσσαν τῶν Ἑλλήνων ἔχοντες, Θήρας δὲ <τῶν> τῶν Θρᾳκῶν, Μοσὸχ τὴν Μοσσυνοίκων Θοβὲλ τὴν τῶν Θετταλῶν, Λοὺδ τὴν Λυδῶν, Γεφὰρ τὴν Γασφηνῶν, Μιστρὲμ τὴν τῶν Αἰγυπτίων, Ψοὺς τὴν τῶν Ἀξωμιτῶν, Ἀρμὼτ τὴν τῶν Ἀράβων, καὶ τῶν λοιπῶν ἕκαστος, ἵνα μὴ καθʼ ἕνα λέγω, ἰδίαν ἐνεπνεύσθη γλῶσσαν. καὶ οὕτως ἑκάστης γλώσσης ἡ διαδοχὴ ἐν τῶ κόσμω πεπλάτυνται.
ex houper kai Iōnes keklēntai, hoi tēn palaian glōssan tōn Hellēnōn echontes, Thēras de <tōn> tōn Thrąkōn, Mosoch tēn Mossynoikōn Thobel tēn tōn Thettalōn, Loud tēn Lydōn, Gephar tēn Gasphēnōn, Mistrem tēn tōn Aigyptiōn, Psous tēn tōn Axōmitōn, Armōt tēn tōn Arabōn, kai tōn loipōn hekastos, hina mē kathʼ hena legō, idian enepneusthē glōssan. kai houtōs hekastēs glōssēs hē diadochē en tō kosmō peplatyntai.
from whom the Ionians are named, who have the ancient language of the Greeks; Tiras the language of the Thracians; Meshech that of the Mossynoeci; Tubal that of the Thessalians; Lud that of the Lydians; Gephar that of the Gasphenians; Mizraim that of the Egyptians; Put that of the Axumites; Armot that of the Arabs; and each of the rest, not to name them one by one, was inspired with his own language. And so the succession of each language has spread through the world.
Haer. 39, chapter 9
39.9.1Holl GCS 25/31:78
9. Πόθεν τοίνυν οὗτοι ἐψευδηγόρησαν αὐτῶν τὰ ῥήματα, παρενθέντες τὴν ἑαυτῶν μυθοποιίαν, φανταζόμενοι καὶ ὀνειροπολοῦντες τὰ μὴ ὄντα ὡς ὄντα καὶ τὰ ὄντα τῆς ἑαυτῶν διανοίας διασκεδαννύντες; ἀλλὰ τὸ πᾶν τοῦ διαβόλου βούλημα ὃ ἐνεκίσσησε ταῖς τῶν ἀνθρώπων ψυχαῖς.
9. Pothen toinyn houtoi epseudēgorēsan autōn ta rhēmata, parenthentes tēn heautōn mythopoiian, phantazomenoi kai oneiropolountes ta mē onta hōs onta kai ta onta tēs heautōn dianoias diaskedannyntes? alla to pan tou diabolou boulēma ho enekissēse tais tōn anthrōpōn psychais.
From what source, then, did these people tell their lies, inserting their own myth-making, imagining and dreaming of what does not exist as existing and scattering what exists from their minds? It is all the will of the devil, who implanted the craving in human souls.
39.9.2Holl GCS 25/31:78–79
ἔστιν δὲ ἰδεῖν καὶ θαυμάσαι ὡς ἐν πολλοῖς μὲν ἀτοπήμασι τὸν ἄνθρωπον ἠπάτησε καὶ εἰς παρανομίαν κατέσπασεν, εἴς τε πορνείας καὶ μοιχείας καὶ ἀσελγείας, εἰδωλομανίας τε καὶ γοητείας καὶ αἱματεκχυσίας ἁρπαγάς τε καὶ ἀπληστίας, κυβείας τε καὶ ἀδηφαγίας καὶ ὅσα τοιαῦται οὐδαμοῦ δὲ πρὸ τῆς τοῦ Χριστοῦ παρουσίας ετόλμησεν εἰς τὸν ἑαυτοῦ δεσπότην φθέγξασθαι βλάσφημόν τινα λόγον ἢ ἄνταρσιν ἐννοῆσαι.
estin de idein kai thaumasai hōs en pollois men atopēmasi ton anthrōpon ēpatēse kai eis paranomian katespasen, eis te porneias kai moicheias kai aselgeias, eidōlomanias te kai goēteias kai haimatekchysias harpagas te kai aplēstias, kybeias te kai adēphagias kai hosa toiautai oudamou de pro tēs tou Christou parousias etolmēsen eis ton heautou despotēn phthenxasthai blasphēmon tina logon ē antarsin ennoēsai.
One can see and marvel how the devil deceived man in many outrages and dragged him into lawlessness, into sexual immorality and adultery and licentiousness, idol-madness and sorcery and bloodshed, robberies and greed, gambling and gluttony and all such things; but nowhere before the coming of Christ did he dare to utter a word of blasphemy against his own Master or think of rebellion.
39.9.3Holl GCS 25/31:79
ἀνέμενεν γὰρ τὴν τοῦ Χριστοῦ παρουσίαν, ὡς λέγει »περὶ σοῦ γέγραπται ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ καὶ ἐπὶ χειρῶν ἀροῦσί σε«.
anemenen gar tēn tou Christou parousian, hōs legei »peri sou gegraptai hoti tois angelois autou enteleitai peri sou kai epi cheirōn arousi se«.
For he was waiting for the coming of Christ, as he says, 'It is written of you that he will command his angels concerning you, and on their hands they will bear you up.'
39.9.4Holl GCS 25/31:79
ἤκουεν γὰρ ἀεὶ τῶν προφητῶν καταγγελλόντων τὴν τοῦ Χριστοῦ παρουσίαν, λύτρωσιν <τε> ἐσομένην ἁμαρτησάντων καὶ διὰ Χριστοῦ μετανοούντων, ἐνόμιζέν τε τεύξασθαί τινος ἐλέους.
ēkouen gar aei tōn prophētōn katangellontōn tēn tou Christou parousian, lytrōsin <te> esomenēn hamartēsantōn kai dia Christou metanoountōn, enomizen te teuxasthai tinos eleous.
For he always heard the prophets proclaiming the coming of Christ and a future redemption of those who had sinned and repented through Christ, and he thought he would obtain some mercy.
39.9.5Holl GCS 25/31:79
ὅτε δὲ εἶδεν ὁ τάλας τὸν Χριστὸν μὴ δεξάμενον αὐτοῦ τὴν περὶ σωτηρίας ἐπιστροφήν, ἀνοίξας τὸ στόμα κατὰ τοῦ ἰδίου δεσπότου τὴν βλασφημίαν ἐξήμεσε, τοῖς ἀνθρώποις ὑπόνοιαν ἐμβαλὼν ἀρνεῖσθαι μὲν τὸν ὄντα, τὸν δὲ μὴ ὄντα ζητεῖν.
hote de eiden ho talas ton Christon mē dexamenon autou tēn peri sōtērias epistrophēn, anoixas to stoma kata tou idiou despotou tēn blasphēmian exēmese, tois anthrōpois hyponoian embalōn arneisthai men ton onta, ton de mē onta zētein.
But when the wretch saw that Christ did not accept his turning for salvation, he opened his mouth against his own Master and vomited out blasphemy, putting into human beings the notion of denying the one who is and seeking one who is not.
39.9.6Holl GCS 25/31:79
οὕτως τοίνυν καὶ οὑτοι ἐλεγχθήσονται κατὰ πάντα τρόπον ἠπατημένοι. ὁ γὰρ Σὴθ τέθνηκε καὶ τὰ ἔτη αὐτοῦ ἀναγέγραπται. βιώσας γὰρ ἔτη ἐννακόσια δεκαδύο τὸ χρεὼν ἀπέδωκε, γεννήσας υἱοὺς καὶ θυγατέρας, ὥς φησιν ἡ θεία γραφή.
houtōs toinyn kai houtoi elenchthēsontai kata panta tropon ēpatēmenoi. ho gar Sēth tethnēke kai ta etē autou anagegraptai. biōsas gar etē ennakosia dekadyo to chreōn apedōke, gennēsas huious kai thygateras, hōs phēsin hē theia graphē.
So these too will be refuted as deceived in every way. For Seth died, and his years are recorded: having lived nine hundred and twelve years, he paid the debt of nature, having begotten sons and daughters, as the divine Scripture says.
39.9.7Holl GCS 25/31:79
κατὰ διαδοχὴν δὲ τούτου παῖς, Ἐνὼς δὲ ἠν τούτῳ ὄνομα, καὶ αὐτὸς βιώσας ἔτη ἐννακόσια πέντε ὑπήλλαξε τὸν καθʼ ἡμᾶς βίον, γεννήσας υἱοὺς καὶ θυγατέρας, ὡς ἔχει ἡ αὐτὴ βίβλος τῆς ἀληθείας.
kata diadochēn de toutou pais, Enōs de ēn toutǭ onoma, kai autos biōsas etē ennakosia pente hypēllaxe ton kathʼ hēmas bion, gennēsas huious kai thygateras, hōs echei hē autē biblos tēs alētheias.
And his son succeeded him, whose name was Enosh; he too, having lived nine hundred and five years, departed this life of ours, having begotten sons and daughters, as the same book of the truth has it.
Haer. 39, chapter 10
39.10.1Holl GCS 25/31:79
10. Πόθεν τοίνυν ὁ Σὴθ ὁ τότε τελευτήσας, οὗ καὶ υἱοὶ κατὰ διαδοχὴν βιώσαντες τοῦ βίου ἐπαύσαντο, εὑρεθήσεται κύριος ὁ ἀπὸ Μαρίας γεννηθεὶς τῆς ἀειπαρθένου εὐδοκήσας ἐπὶ ζωῇ τῶν ἀνθρώπων, ὁ γεννηθεὶς ἀχρόνως, ὁ ὢν πρὸς τὸν πατέρα ἀεί, ἐνυπόστατος θεὸς λόγος,
10. Pothen toinyn ho Sēth ho tote teleutēsas, hou kai huioi kata diadochēn biōsantes tou biou epausanto, heurethēsetai kyrios ho apo Marias gennētheis tēs aeiparthenou eudokēsas epi zōę̄ tōn anthrōpōn, ho gennētheis achronōs, ho ōn pros ton patera aei, enypostatos theos logos,
How then will Seth, who died back then, whose sons in succession lived and ended their lives, be found to be the Lord, born of Mary the ever-virgin, who was pleased to come for the life of human beings; who was begotten timelessly, who is ever with the Father, God the Word subsisting in his own right,
39.10.2Holl GCS 25/31:79–80
ἐλθὼν δὲ ἐπʼ ἐσχάτου τῶν ἡμερῶν καὶ εἰς ἑαυτὸν δὲ ἀναπλασάμενος ἀπὸ μήτρας παρθενικῆς σάρκα καὶ ψυχὴν τὴν ἀνθρωπείαν εἰληφὼς οὕτως ἐνανθρωπήσας τελειότατα,
elthōn de epʼ eschatou tōn hēmerōn kai eis heauton de anaplasamenos apo mētras parthenikēs sarka kai psychēn tēn anthrōpeian eilēphōs houtōs enanthrōpēsas teleiotata,
who came at the end of the days and formed flesh for himself from a virgin womb and took a human soul, and so became man most perfectly,
39.10.3Holl GCS 25/31:80
κηρύξας ἡμῖν ζωῆς τὰ μυστήρια, δικαιοσύνης τε ἐργάτας τοὺς αὐτοῦ μαθητὰς καταστήσας καὶ τὴν αὐτοῦ διδασκαλίαν διʼ ἑαυτοῦ τε καὶ διʼ αὐτῶν παιδεύσας τὸ γένος τῶν ἀνθρώπων, οὐ τὰ τῶν Σηθιανῶν ἀποκαλύψας οὐδὲ Σὴθ ἑαυτὸν ὀνομάσας. ὡς οὑτοι ληροῦντες καὶ μέθῃ τινὶ συνεχόμενοι ἀπὸ τῆς ἀληθείας ἐκπεπτώκασι;
kēryxas hēmin zōēs ta mystēria, dikaiosynēs te ergatas tous autou mathētas katastēsas kai tēn autou didaskalian diʼ heautou te kai diʼ autōn paideusas to genos tōn anthrōpōn, ou ta tōn Sēthianōn apokalypsas oude Sēth heauton onomasas. hōs houtoi lērountes kai methę̄ tini synechomenoi apo tēs alētheias ekpeptōkasi?
who proclaimed to us the mysteries of life, appointed his disciples workers of righteousness, and taught the human race his teaching through himself and through them, not revealing the things of the Sethians or calling himself Seth, as these people, talking nonsense and gripped by a kind of drunkenness, have fallen from the truth?
39.10.4Holl GCS 25/31:80
Τὰ δὲ νῦν συντόμου οὔσης τῆς * αἱρέσεως, οὐκ ἐνδεηθεὶς ἐπεκτεῖναι τὸν κατʼ αὐτῆς ἔλεγχον ἀρκοῦμαι τοῖς παροῦσι μόνοις. εὔτρωτος γὰρ ἡ τούτων ἄνοια καὶ ἑαυτὴν δυναμένη τε ἐλέγξαι καὶ φωρᾶσαι, οὐ μόνον περὶ τῆς τοῦ Χριστοῦ ἀγωγῆς καὶ σεσυκοφαντημένης διδασκαλίας τοῦ τὸν Σὴθ αὐτὸν νομίζειν τε καὶ διαβεβαιοῦσθαι εἶναι, ἀλλὰ καὶ εἰς τὴν περὶ τῶν δύο ἀνθρώπων ὑπόθεσιν.
Ta de nyn syntomou ousēs tēs * haireseōs, ouk endeētheis epekteinai ton katʼ autēs elenchon arkoumai tois parousi monois. eutrōtos gar hē toutōn anoia kai heautēn dynamenē te elenxai kai phōrasai, ou monon peri tēs tou Christou agōgēs kai sesykophantēmenēs didaskalias tou ton Sēth auton nomizein te kai diabebaiousthai einai, alla kai eis tēn peri tōn dyo anthrōpōn hypothesin.
For the present, since the … heresy is brief, I need not extend my refutation of it, and I am content with what I have said. For their folly is easily wounded and can refute and expose itself, not only about Christ's conduct and his slandered teaching, in that they think and assert that he is Seth, but also as to their hypothesis of the two human beings.
39.10.5Holl GCS 25/31:80
εἰ γὰρ αἱ δυνάμεις ἄνωθεν ἐσχήκασι τὴν ἀρχήν, οὐκ ἂν ἄνευ τῆς μιᾶς, ἣν δὴ καὶ Μητέρα φάσκουσι τῶν ὅλων εἶναι, ἐγένετό τε καὶ ἐπράχθη τὰ ὑπὸ τῶν δύο πραχθέντα. εὑρίσκεται γὰρ ἡ μία αἰτία τῶν δύο δυνάμεων, καὶ ἄνευ αὑτῆς μηδὲν τῶν γενομένων γεγονέναι.
ei gar hai dynameis anōthen eschēkasi tēn archēn, ouk an aneu tēs mias, hēn dē kai Mētera phaskousi tōn holōn einai, egeneto te kai eprachthē ta hypo tōn dyo prachthenta. heurisketai gar hē mia aitia tōn dyo dynameōn, kai aneu hautēs mēden tōn genomenōn gegonenai.
For if the powers have their origin from above, what the two did could not have happened or been done without the one whom they call the Mother of all. For the one is found to be the cause of the two powers, and without her none of the things that happened came about.
39.10.6Holl GCS 25/31:80
καὶ ἀναδραμοῦνται πάλιν ἐπὶ τὸ ὁμολογεῖν ἕνα εἶναι δεσπότην τῶν πάντων καὶ δημιουργὸν καὶ κτιστὴν τῶν ὅλων, ἅπαξ μιᾶς δεικνυμένης ἀρχῆς.
kai anadramountai palin epi to homologein hena einai despotēn tōn pantōn kai dēmiourgon kai ktistēn tōn holōn, hapax mias deiknymenēs archēs.
And they will run back again to confessing that there is one Master of all, Creator and Maker of all things, once a single first principle is shown.
39.10.7Holl GCS 25/31:80
ἀλλὰ καὶ περὶ ταύτης τῆς αἱρέσεως ταῦτα φήσαντες καὶ ἀποκαλύψαντες τὸν ἰὸν τῆς ἑρπετώδους αὐτῶν ἐκ γένους ἀσπίδων γονῆς, ἐφʼ ἑτέραν πάλιν ἴωμεν, ἀγαπητοί, τῇ αὐτῇ ἀκολουθίᾳ τῆς πραγματείας.
alla kai peri tautēs tēs haireseōs tauta phēsantes kai apokalypsantes ton ion tēs herpetōdous autōn ek genous aspidōn gonēs, ephʼ heteran palin iōmen, agapētoi, tę̄ autę̄ akolouthią tēs pragmateias.
Having said these things about this heresy too and uncovered the venom of their reptile brood, born of the race of asps, let us go on again to another, beloved, in the same order of our treatise.
Haer. 40, chapter 1
40.1.1Holl GCS 25/31:80
1. Ἀρχοντικῶν τις αἱρεσις τούτοις ἕπεται, οὐκ ἐν πολλοῖς δὲ τόποις αὕτη φέρεται ἢ μόνον ἐν τῇ Παλαιστινῶν ἐπαρχίᾳ· μετήνεγκαν δὲ τὸν αὐτῶν ἰὸν ἤδη που καὶ εἰς τὴν μεγάλην Ἀρμενίαν, ἀλλὰ καὶ ἐν τῇ
1. Archontikōn tis hairesis toutois hepetai, ouk en pollois de topois hautē pheretai ē monon en tę̄ Palaistinōn eparchią; metēnenkan de ton autōn ion ēdē pou kai eis tēn megalēn Armenian, alla kai en tę̄
A heresy of the Archontics follows these. It is not found in many places, only in the province of Palestine; but they have already carried their venom somewhere into Greater Armenia too; and in
40.1.2Holl GCS 25/31:80–81
μικρᾷ Ἀρμενίᾳ τοῦτο τὸ ζιζάνιον ἤδη ἔσπαρται ὑπὸ ἀνδρός τινος ἐπιδημήσαντος τῇ Παλαιστινῶν γῇ ἀπὸ Ἀρμενίας ἐν χρόνοις Κωνσταντίου περὶ τὴν αὐτοῦ τελευτήν, Εὐτάκτου ὀνόματι, μᾶλλον δὲ ἀτάκτου τὸν τρόπον καὶ μαθόντος τὴν κακοδιδασκαλίαν ταύτην, εἶτα ἐπανελθόντος εἰς τὰ οἰκεῖα καὶ διδάξαντος.
mikrą Armenią touto to zizanion ēdē espartai hypo andros tinos epidēmēsantos tę̄ Palaistinōn gę̄ apo Armenias en chronois Kōnstantiou peri tēn autou teleutēn, Eutaktou onomati, mallon de ataktou ton tropon kai mathontos tēn kakodidaskalian tautēn, eita epanelthontos eis ta oikeia kai didaxantos.
Lesser Armenia too this tare has already been sown, by a man who visited the land of Palestine from Armenia in the time of Constantius, near the end of his reign, named Eutactus ('orderly'), but rather disorderly in his ways; he learned this evil teaching, then returned home and taught it.
40.1.3Holl GCS 25/31:81
μετέλαβεν δέ, ὡς ἔφην, ἐν Παλαιστίνῃ ὡς ἀπὸ ἀσπίδος ἰὸν ἀπὸ Πέτρου τινὸς γέροντος, ἀναξίως Πέτρου καλουμένου, ὃς κατῴκει ἐν τῇ τῆς Ἐλευθεροπόλεως > Ἱερουσαλὴμ ἐνορίᾳ, ἐπέκεινα τῆς Χεβρὼν σημείοις τρισί· Καφαρβαριχὰ τὴν κώμην καλοῦσιν.
metelaben de, hōs ephēn, en Palaistinę̄ hōs apo aspidos ion apo Petrou tinos gerontos, anaxiōs Petrou kaloumenou, hos katǭkei en tę̄ tēs Eleutheropoleōs > Hierousalēm enorią, epekeina tēs Chebrōn sēmeiois trisi; Kapharbaricha tēn kōmēn kalousin.
He received the venom in Palestine, as I said, as from an asp, from a certain old man called Peter, unworthily called Peter, who lived in the district of Eleutheropolis … Jerusalem, three milestones beyond Hebron; they call the village Kapharbaricha.
40.1.4Holl GCS 25/31:81
οὑτος ὁ γέρων τὰ πρῶτα ἔνδυμα εἶχεν ἔκπληκτον, ὑποκρίσεως γέμον· ἔξωθεν μὲν γὰρ ἀληθῶς κώδιον προβάτου ἠμφίεστο, ἠγνοεῖτο δὲ ἔνδοθεν λύκος ὑπάρχων ἅρπαξ. ἀναχωρητὴς γὰρ ἐδόκει εἶναι, ἐν σπηλαίῳ τινὶ καθεζόμενος, ὃς πολλοὺς δῆθεν συνήγαγεν εἰς ἀπόταξιν καὶ πατὴρ δῆθεν διά τε τὸ γῆρας καὶ τὸ σχῆμα ἐκαλεῖτο, τά τε αὐτοῦ ὑπάρχοντα πτωχοῖς διένειμεν καὶ καθʼ ἡμέραν ἐλεημοσύνας ἐποίει.
houtos ho gerōn ta prōta endyma eichen ekplēkton, hypokriseōs gemon; exōthen men gar alēthōs kōdion probatou ēmphiesto, ēgnoeito de endothen lykos hyparchōn harpax. anachōrētēs gar edokei einai, en spēlaiǭ tini kathezomenos, hos pollous dēthen synēgagen eis apotaxin kai patēr dēthen dia te to gēras kai to schēma ekaleito, ta te autou hyparchonta ptōchois dieneimen kai kathʼ hēmeran eleēmosynas epoiei.
This old man at first wore an astonishing garb, full of hypocrisy. Outwardly he was truly clothed in a sheepskin, but it was not known that inwardly he was a ravening wolf. For he seemed to be a hermit, living in a cave; he supposedly gathered many into renunciation of the world and was called 'father' because of his age and his habit; he distributed his possessions to the poor and gave alms daily.
40.1.5Holl GCS 25/31:81
ἐν δὲ τῇ πρώτῃ ἡλικίᾳ αὐτοῦ ἐν πολλαῖς αἱρέσεσιν ἐξητάσθη, ἐπὶ Ἀετίου δὲ τοῦ ἐπισκόπου κατηγορηθεὶς καὶ ἐλεγχθεὶς τότε τὴν τῶν Γνωστικῶν μετιὼν αἵρεσιν καθῃρέθη ἀπὸ τοῦ πρεσβυτερίου (ἠν γὰρ κατασταθείς ποτε τοῦ τε τόπου μετὰ τὸν ἔλεγχον ὑπὸ Ἀετίου ἐδιώχθη καὶ ἀπελθὼν κατῴκησεν έν τῇ Ἀραβίᾳ ἐν Κωκάβῃ, ἔνθα αἱ τῶν Ἐβιωναίων τε καὶ Ναζωραίων ῥίζαι ἐνήρξαντο, ὡς καὶ ἐν πολλαῖς αἱρέσεσι περὶ τοῦ τόπου τούτου ἐσήμανα.
en de tę̄ prōtę̄ hēlikią autou en pollais hairesesin exētasthē, epi Aetiou de tou episkopou katēgorētheis kai elenchtheis tote tēn tōn Gnōstikōn metiōn hairesin kathę̄rethē apo tou presbyteriou (ēn gar katastatheis pote tou te topou meta ton elenchon hypo Aetiou ediōchthē kai apelthōn katǭkēsen en tę̄ Arabią en Kōkabę̄, entha hai tōn Ebiōnaiōn te kai Nazōraiōn rhizai enērxanto, hōs kai en pollais hairesesi peri tou topou toutou esēmana.
In his youth he had been examined in many heresies. In the time of Aetius the bishop he was accused and convicted then of following the heresy of the Gnostics, and was deposed from the presbyterate (for he had once been ordained); and after his conviction he was driven from the place by Aetius, and went and lived in Arabia at Kokaba, where the roots of the Ebionites and Nazoraeans began, as I have indicated about this place in many heresies.
40.1.6Holl GCS 25/31:81
ὕστερον δὲ ὡς σωφρονισθεὶς πρὸς τὸ γῆρας πάλιν ἐπανῆλθε, φέρων ἑαυτῷ ταύτην τὴν ἰοβολίαν κρύβδην καὶ παρὰ πᾶσιν ἀγνοούμενος, ἕως ὅτε εἰς ἔσχατον ἀφʼ ὡν εἰς ὠτά τινων ἐψιθύρισε ῥημάτων ἐλεγχθεὶς τοιοῦτος ὑφʼ ἡμῶν ἀνεθεματίσθη καὶ ἐλήλεγκται διὰ τῆς ἡμῶν βραχύτητος.
hysteron de hōs sōphronistheis pros to gēras palin epanēlthe, pherōn heautǭ tautēn tēn iobolian krybdēn kai para pasin agnooumenos, heōs hote eis eschaton aphʼ hōn eis ōta tinōn epsithyrise rhēmatōn elenchtheis toioutos hyphʼ hēmōn anethematisthē kai elēlenktai dia tēs hēmōn brachytētos.
Later, as if reformed, he came back in his old age, carrying this venom hidden within himself and unknown to all, until at last, convicted by us of being such from words he had whispered into certain people's ears, he was anathematized and refuted by our humble self.
40.1.7Holl GCS 25/31:81
καὶ ἐκάθισεν ἐν τῷ σπηλαίῳ λοιπόν, βδελυχθεὶς ὑπὸ πάντων καὶ μονωθεὶς ἀπὸ τῆς ἀδελφότητος καὶ ἀπὸ πλείστων τῶν τῆς ζωῆς ἑαυτῶν ἐπιμελομένων.
kai ekathisen en tǭ spēlaiǭ loipon, bdelychtheis hypo pantōn kai monōtheis apo tēs adelphotētos kai apo pleistōn tōn tēs zōēs heautōn epimelomenōn.
And from then on he sat in the cave, abhorred by all and cut off from the brotherhood and from most of those who care for their own life.
40.1.8Holl GCS 25/31:81–82
πρὸς τοῦτον τὸν γέροντα καταχθεὶς ὁ προειρημένος Εὔτακτος, εἴ γε Εὔτακτος, ἀπὸ τῆς Αἰγύπτου διερχόμενος καὶ μεταλαβὼν τῆς τοῦ γέροντος κακοδιδασκαλίας, ὡς μεγάλην ἐμπορίαν τὸ δηλητήριον τοῦτο λαβὼν εἰς τὴν ἑαυτοῦ πατρίδα ἀπεκόμισεν· ἠν γὰρ ἀπὸ τῆς μικρᾶς Ἀρμενίας ὡς ἔφην ὁρμώμενος, τῶν Σατάλης πλησίον τόπων.
pros touton ton geronta katachtheis ho proeirēmenos Eutaktos, ei ge Eutaktos, apo tēs Aigyptou dierchomenos kai metalabōn tēs tou gerontos kakodidaskalias, hōs megalēn emporian to dēlētērion touto labōn eis tēn heautou patrida apekomisen; ēn gar apo tēs mikras Armenias hōs ephēn hormōmenos, tōn Satalēs plēsion topōn.
To this old man the Eutactus mentioned before, if indeed he was 'orderly', was brought while passing through from Egypt; he partook of the old man's evil teaching and carried this poison home to his own country as a great piece of merchandise. For he came, as I said, from Lesser Armenia, from the region near Satala.
40.1.9Holl GCS 25/31:82
ἐπανελθὼν γοῦν εἰς τὴν ἑαυτοῦ πατρίδα πολλοὺς ἔχρανε τῆς αὐτῆς μικρᾶς Ἀρμενίας, προσφθαρείς τισι πλουσίοις συγκλητικῇ τέ τινι καὶ ἄλλοις περιβλέπτοις, διʼ ὡν διαφανῶν ανδρῶν πολλοὺς ἐκεῖσε ἀπώλεσε. τάχιον δὲ αὐτὸν ὁ κύριος τοῦ βίου ἐξήλειψεν, πλὴν ὅτι ἔσπειρε τὸ ἑαυτοῦ ζιζάνιον.
epanelthōn goun eis tēn heautou patrida pollous echrane tēs autēs mikras Armenias, prosphthareis tisi plousiois synklētikę̄ te tini kai allois peribleptois, diʼ hōn diaphanōn andrōn pollous ekeise apōlese. tachion de auton ho kyrios tou biou exēleipsen, plēn hoti espeire to heautou zizanion.
Returning to his own country, he defiled many in Lesser Armenia, having corrupted certain rich people, a woman of senatorial rank and other prominent persons, through whom, being distinguished, he destroyed many there. But the Lord soon wiped him out of life, except that he had sown his tare.
Haer. 40, chapter 2
40.2.1Holl GCS 25/31:82
2. Καὶ αὑτοι δὲ ὁμοίως βίβλους ἑαυτοῖς ἐπλαστογράφησάν τινας ἀποκρύφους, ὡν τὰ ὀνόματά ἐστι ταῦτα· τὸ μὲν γὰρ Συμφωνίαν μικρὰν δῆθεν βιβλίον καλοῦσι, τὸ δὲ μεγάλην Συμφωνίαν. ἀλλὰ καὶ ἄλλα τινὰ βιβλία ἑαυτοῖς ἐπισωρεύουσιν * οἱς ἐὰν συντύχωσιν, ἵνα δόξωσι τὴν ἑαυτῶν πλάνην διὰ πολλῶν βεβαιοῦν, ἐπισυνεισφέρεσθαι.
2. Kai hautoi de homoiōs biblous heautois eplastographēsan tinas apokryphous, hōn ta onomata esti tauta; to men gar Symphōnian mikran dēthen biblion kalousi, to de megalēn Symphōnian. alla kai alla tina biblia heautois episōreuousin * hois ean syntychōsin, hina doxōsi tēn heautōn planēn dia pollōn bebaioun, episyneispheresthai.
These too likewise forged for themselves certain apocryphal books, whose names are these: one book they call the Lesser Symphonia, and another the Greater Symphonia. And they heap up for themselves other books too … whatever they come across, to bring them in besides, so that they may seem to confirm their error by many.
40.2.2Holl GCS 25/31:82
ἤδη δὲ καὶ τοῖς Ἀλλογενέσι καλουμένοις κέχρηνται· βίβλοι γάρ εἰσιν οὕτω καλούμεναι. λαμβάνουσι δὲ λαβὰς ἀπὸ τοῦ Ἀναβατικοῦ Ἠσαΐα, ἔτι δὲ καὶ ἄλλων τινῶν ἀποκρύφων.
ēdē de kai tois Allogenesi kaloumenois kechrēntai; bibloi gar eisin houtō kaloumenai. lambanousi de labas apo tou Anabatikou Ēsaïa, eti de kai allōn tinōn apokryphōn.
They also use the books called Allogenes; for there are books so called. And they take handles from the Ascension of Isaiah, and also from certain other apocrypha.
40.2.3Holl GCS 25/31:82
τὸ δὲ πᾶν ἐκ τοῦ Συμφωνία καλουμένου βιβλίου *, ἐν ᾡ ὀγδοάδα τινὰ λέγουσιν εἶναι οὐρανῶν καὶ ἑβδομάδα, εἶναι δὲ καθʼ ἕκαστον οὐρανὸν ἄρχοντας· καὶ τοὺς μὲν εἶναι εἰς τοὺς ἑπτὰ οὐρανούς, καθʼ ἔνα οὐρανὸν ἕνα ἄρχοντα, τάξεις δὲ εἶναι ἑκάστῳ ἄρχοντι, καὶ τὴν Μητέρα τὴν φωτεινὴν ἀνωτάτω ἐν τῷ ὀγδόῳ εἶναι. καθάπερ αἱ ἄλλαι αἱρέσεις.
to de pan ek tou Symphōnia kaloumenou bibliou *, en hǭ ogdoada tina legousin einai ouranōn kai hebdomada, einai de kathʼ hekaston ouranon archontas; kai tous men einai eis tous hepta ouranous, kathʼ ena ouranon hena archonta, taxeis de einai hekastǭ archonti, kai tēn Mētera tēn phōteinēn anōtatō en tǭ ogdoǭ einai. kathaper hai allai haireseis.
But everything … from the book called Symphonia, in which they say there is an Ogdoad and a Hebdomad of heavens, and rulers in each heaven: those in the seven heavens, one ruler for each heaven, and each ruler has his ranks; and the luminous Mother is highest, in the eighth, like the other heresies.
40.2.4Holl GCS 25/31:82
καὶ τινὲς μὲν αὐτῶν κατὰ τὰ σώματα κεχραμμένοι ἀσελγείᾳ τυγχάνουσιν, ἄλλοι δὲ δῆθεν προσποιητὴν νηστείαν ὑποκρίνονται ἀπατῶσί τε τοὺς ἀφελεστέρους ἀνθρώπους, προσχήματι μοναζόντων ἀποταξίαν τινὰ σεμνυνόμενοι.
kai tines men autōn kata ta sōmata kechrammenoi aselgeią tynchanousin, alloi de dēthen prospoiētēn nēsteian hypokrinontai apatōsi te tous aphelesterous anthrōpous, proschēmati monazontōn apotaxian tina semnynomenoi.
And some of them happen to be defiled in their bodies with licentiousness, while others feign a pretended fasting and deceive the simpler people, priding themselves on a kind of renunciation under the guise of monks.
40.2.5Holl GCS 25/31:82
φασὶ δὲ εἶναι καθʼ ἕκαστον οὐρανόν, ὡς προεῖπον, ἀρχὴν καὶ ἐξουσίαν καὶ ἀγγελικάς τινας ὑπηρεσίας, ἑκάστου ἄρχοντος ἑαυτῷ γεγεννηκότος καὶ πεποιηκότος ὑπηρεσίαν· μὴ εἶναι δὲ σαρκὸς ἀνάστασιν, ἀλλὰ μόνον ψυχῆς.
phasi de einai kathʼ hekaston ouranon, hōs proeipon, archēn kai exousian kai angelikas tinas hypēresias, hekastou archontos heautǭ gegennēkotos kai pepoiēkotos hypēresian; mē einai de sarkos anastasin, alla monon psychēs.
They say that in each heaven, as I said, there is a principality and authority and certain angelic ministries, each ruler having begotten and made a ministry for himself; and that there is no resurrection of the flesh, but only of the soul.
40.2.6Holl GCS 25/31:82–83
ἀναθεματίζουσίν τε τὸ λουτρόν, κἄν τε εἶέν τινες έν αὐτοῖς προειλημμένοι καὶ βεβαπτισμένοι. τήν τε τῶν μυστηρίων μετοχὴν καὶ ἀγαθότητα ἀθετοῦσιν ὡς ἀλλοτρίαν οὖσαν καὶ εἰς ὄνομα Σαβαὼθ γεγενημένην· αὐτὸν γὰρ θέλουσιν εἰναι κατά τινας τῶν ἄλλων αἱρέσεων ἐν τῷ ἑβδόμῳ οὐρανῷ τυραννοῦντα καὶ κατὰ τῶν ἄλλων κατισχύοντα.
anathematizousin te to loutron, kan te eien tines en autois proeilēmmenoi kai bebaptismenoi. tēn te tōn mystēriōn metochēn kai agathotēta athetousin hōs allotrian ousan kai eis onoma Sabaōth gegenēmenēn; auton gar thelousin einai kata tinas tōn allōn haireseōn en tǭ hebdomǭ ouranǭ tyrannounta kai kata tōn allōn katischyonta.
They anathematize the washing, even if some among them were previously received and baptized. And they reject participation in the mysteries and their goodness as alien and performed in the name of Sabaoth; for they want him, as some of the other heresies do, to be in the seventh heaven, tyrannizing and prevailing over the others.
40.2.7Holl GCS 25/31:83
βρῶμα δὲ λέγουσιν εἶναι ἀρχῶν καὶ ἐξουσιῶν τὴν ψυχήν, ἄνευ δὲ αὐτῆς μὴ δύνασθαι αὐτοὺς ζῆν, διὰ τὸ ἀπὸ τῆς ἄνωθεν ἰκμάδος αὐτὴν εἶναι καὶ δύναμιν αὐτοῖς παρέχειν.
brōma de legousin einai archōn kai exousiōn tēn psychēn, aneu de autēs mē dynasthai autous zēn, dia to apo tēs anōthen ikmados autēn einai kai dynamin autois parechein.
They say that the soul is food for the principalities and authorities, and that without it they cannot live, because it is from the moisture above and gives them power.
40.2.8Holl GCS 25/31:83
ἐν γνώσει δὲ ταύτην γενομένην καὶ φυγοῦσαν τὸ βάπτισμα τῆς ἐκκλησίας καὶ τὸ ὄνομα τοῦ Σαβαὼθ τοῦ τὸν νόμον δεδωκότος ἀνιέναι καθʼ ἕκαστον οὐρανὸν καὶ ἀπολογίαν διδόναι ἑκάστῃ ἐξουσίᾳ καὶ οὕτως ὑπερβαίνειν πρὸς τὴν ἀνωτέραν Μητέρα καὶ Πατέρα τῶν ὅλων, ὅθεν δὴ κατῆλθεν εἰς τόνδε τὸν κόσμον.
en gnōsei de tautēn genomenēn kai phygousan to baptisma tēs ekklēsias kai to onoma tou Sabaōth tou ton nomon dedōkotos anienai kathʼ hekaston ouranon kai apologian didonai hekastę̄ exousią kai houtōs hyperbainein pros tēn anōteran Mētera kai Patera tōn holōn, hothen dē katēlthen eis tonde ton kosmon.
When it has come to knowledge and has shunned the church's baptism and the name of Sabaoth, who gave the law, it ascends through each heaven, gives a defense to each authority, and so passes up to the higher Mother and Father of all, from whom it came down into this world.
40.2.9Holl GCS 25/31:83
ἤδη δὲ εἶπον ὡς ἀναθεματίζουσι τὸ βάπτισμα, ὡς »μυῖαι θανατοῦσαι σαπριοῦσαι σκευασίαν ἐλαίου ἡδύσματος«, ὡς ἐπὶ τούτων καὶ τῶν ὁμοίων αὐτοῖς ἡ παραβολὴ τῷ Ἐκκλησιαστῇ εἴρηται. μυῖαι γάρ εἰσιν ὡς ἀληθῶς θανατοῦσαι καὶ θάνατον ἐμποιοῦσαι καὶ σαπρίζουσαι τὸ μυρεψικὸν ἔλαιον τοῦ ἡδύσματος, τὰ ἅγια τοῦ θεοῦ μυστήρια τὰ ἐν τῷ λουτρῶ ἡμῖν εἰς ἄφεσιν ἁμαρτιῶν κεχαρισμένα.
ēdē de eipon hōs anathematizousi to baptisma, hōs »muiai thanatousai sapriousai skeuasian elaiou hēdysmatos«, hōs epi toutōn kai tōn homoiōn autois hē parabolē tǭ Ekklēsiastę̄ eirētai. muiai gar eisin hōs alēthōs thanatousai kai thanaton empoiousai kai saprizousai to myrepsikon elaion tou hēdysmatos, ta hagia tou theou mystēria ta en tǭ loutrō hēmin eis aphesin hamartiōn kecharismena.
I have already said that they anathematize baptism, like 'dying flies that spoil a preparation of sweet oil,' as the proverb in Ecclesiastes was spoken of these and people like them. For they are truly dying flies that bring death and spoil the perfumed oil of sweetness, the holy mysteries of God graciously given us in the washing for the forgiveness of sins.
Haer. 40, chapter 3
40.3.1Holl GCS 25/31:83
3. Θαυμάσειε δʼ ἄν τις εὑρὼν καὶ παρὰ τοῖς φυσιολόγοις τινὰ ὠφελείας ἔμπλεα, ἀπεικασθεὶς τῇ τῆς μελίττης συνέσει, τῆς ἐφʼ ἅπαντα μὲν τὰ βλαστήματα ἐφιζανούσης, τὰ χρήσιμα δὲ ἑαυτῇ ἐπισυναγούσης ὁ γὰρ συνετὸς ἄνθρωπος οὐδαμόθεν ζημιοῦται,
3. Thaumaseie dʼ an tis heurōn kai para tois physiologois tina ōpheleias emplea, apeikastheis tę̄ tēs melittēs synesei, tēs ephʼ hapanta men ta blastēmata ephizanousēs, ta chrēsima de heautę̄ episynagousēs ho gar synetos anthrōpos oudamothen zēmioutai,
One may be surprised to find things full of profit even among the natural historians, if one is likened to the wisdom of the bee, which settles on every blossom but gathers for itself what is useful. For the wise man is harmed from no quarter,
40.3.2Holl GCS 25/31:83
ἀλλʼ ἢ πανταχόθεν κερδαίνει, ἀσύνετος δὲ ζημιωθήσεται, ὡς καὶ ὁ ἅγιος προφήτης λέγει »τίς συνετὸς καὶ συνήσει ταῦτα; καὶ ᾧ λόγος κυρίου ἐστί, καὶ γνώσεται αὐτά, ὅτι εὐθεῖαι αἱ ὁδοὶ κυρίου, ἀσεβεῖς δὲ ἀσθενήσουσιν ἐν αὐταῖς;«
allʼ ē pantachothen kerdainei, asynetos de zēmiōthēsetai, hōs kai ho hagios prophētēs legei »tis synetos kai synēsei tauta? kai hǭ logos kyriou esti, kai gnōsetai auta, hoti eutheiai hai hodoi kyriou, asebeis de asthenēsousin en autais?«
but profits from every quarter, while the foolish man will suffer loss; as the holy prophet also says, 'Who is wise and will understand these things? And he who has the word of the Lord will know them, that the ways of the Lord are straight, but the ungodly will grow weak in them.'
40.3.3Holl GCS 25/31:83
εὕρομεν γὰρ καὶ παρὰ τοῖς καλουμένοις φυσιολόγοις, μᾶλλον δὲ ἡμεῖς αὐτοὶ ὁρῶμεν, ὡς τὸ τῶν κανθάρων γένος τὸ παρά τισι βυλάρων καλούμενον, συνήθειαν ἔχει ἐν τῇ δυσωδίᾳ καὶ κόπρῳ ἀνακυλίεσθαι· καὶ αὕτη αὐτοῖς τροφή τε καὶ ἐργασία, ἄλλοις δὲ τὴν αὐτὴν τούτων βορβορώδη τροφὴν εἰς μὲν ἐπάχθειαν καὶ δυσοδμίαν *.
heuromen gar kai para tois kaloumenois physiologois, mallon de hēmeis autoi horōmen, hōs to tōn kantharōn genos to para tisi bylarōn kaloumenon, synētheian echei en tę̄ dysōdią kai koprǭ anakyliesthai; kai hautē autois trophē te kai ergasia, allois de tēn autēn toutōn borborōdē trophēn eis men epachtheian kai dysodmian *.
For we have found among the so-called natural historians, or rather we see for ourselves, that the kind of beetle some call the dung beetle is accustomed to roll about in stench and dung; and this is its food and work, while this same filthy food of theirs is to others … burdensome and foul-smelling.
40.3.4Holl GCS 25/31:83–84
καὶ μελίσσαις μὲν αὕτη ἡ κόπρος καὶ δυσωδία θάνατος, βυλάροις δέ ἐστιν ἐργασία καὶ τροφὴ καὶ πραγματεία. τοῖς δὲ μελίσσαις τοὐναντίον ἡ εὐοδμία καὶ τὰ ἄνθη καὶ τὰ μύρα εἰς ἀναψυχήν, κτῆσιν τε καὶ ἐδωδήν, εἰς ἐργασίαν τε καὶ πραγματείαν, τοῖς δὲ κανθάροις τοῖς προειρημένοις εἴτʼ οὐν βυλάροις ἐναντία τὰ τοιαῦτα.
kai melissais men hautē hē kopros kai dysōdia thanatos, bylarois de estin ergasia kai trophē kai pragmateia. tois de melissais tounantion hē euodmia kai ta anthē kai ta myra eis anapsychēn, ktēsin te kai edōdēn, eis ergasian te kai pragmateian, tois de kantharois tois proeirēmenois eitʼ oun bylarois enantia ta toiauta.
And to bees this dung and stench is death, but to dung beetles it is work, food, and business. To bees, on the contrary, fragrance, flowers, and perfumes are refreshment, possession and food, work and business; but to the beetles mentioned, or dung beetles, such things are hostile.
40.3.5Holl GCS 25/31:84
ὁ γὰρ βουλόμενος τούτους δοκιμάσαι, ὥς φασιν οἱ φυσιολόγοι. ἀπὸ μύρου (φημὶ δὲ ὀποβαλσάμου ἢ νάρδου) λαβὼν καὶ προσενέγκας τοῖς κανθάροις θάνατον αὐτοῖς ἐμποιεῖ· εὐθὺς γὰρ τελευτῶσι, μὴ φέροντες τὴν εὐωδίαν.
ho gar boulomenos toutous dokimasai, hōs phasin hoi physiologoi. apo myrou (phēmi de opobalsamou ē nardou) labōn kai prosenenkas tois kantharois thanaton autois empoiei; euthys gar teleutōsi, mē pherontes tēn euōdian.
For whoever wishes to test them, as the natural historians say, takes some perfume (I mean balsam or nard) and brings it to the beetles, and it kills them; for they die at once, unable to bear the fragrance.
40.3.6Holl GCS 25/31:84
οὕτω καὶ οὑτοι τῆς μὲν λαγνείας καὶ πορνείας καὶ κακίας ὀρεγόμενοι εἰς τὰ πονηρὰ ἔχουσι τὴν ἑαυτῶν ἐλπίδα, πλησιάσαντες δὲ τῷ ἁγίῳ λουτρῷ καὶ τῇ εὐοδμίᾳ ἀποθνῄσκουσιν, εἰς τὸν θεὸν βλασφημοῦντες καὶ τὴν αὐτοῦ κυριότητα ἀθετοῦντες.
houtō kai houtoi tēs men lagneias kai porneias kai kakias oregomenoi eis ta ponēra echousi tēn heautōn elpida, plēsiasantes de tǭ hagiǭ loutrǭ kai tę̄ euodmią apothnę̄skousin, eis ton theon blasphēmountes kai tēn autou kyriotēta athetountes.
So these too, craving lust, sexual immorality, and wickedness, set their hope on evil things; but when they approach the holy washing and its fragrance, they die, blaspheming God and rejecting his lordship.
Haer. 40, chapter 4
40.4.1Holl GCS 25/31:84
4. Ἐκ μιᾶς δὲ ἢ δύο μαρτυριῶν αὐτοὺς ἀνατρέψομεν. εἰ γὰρ καὶ ἀρχαὶ καὶ ἐξουσίαι εἰσὶ καλούμεναι, οὐκ ἐκτὸς θεοῦ αὑται γεγόνασι, μάλιστα ἐν τοῖς οὐρανοῖς.
4. Ek mias de ē dyo martyriōn autous anatrepsomen. ei gar kai archai kai exousiai eisi kaloumenai, ouk ektos theou hautai gegonasi, malista en tois ouranois.
We will overturn them with one or two testimonies. For even if there are what are called principalities and authorities, they did not come into being apart from God, especially in the heavens.
40.4.2Holl GCS 25/31:84
οἶδεν γὰρ ἡ γραφὴ λέγειν ἀγγέλους καὶ ἀρχαγγέλους, οὐκ εἰς ἐναντιότητα τεταγμένους, ἀλλὰ »λειτουργικὰ πνεύματα εἰς διακονίαν ἀποστελλόμενα διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίαν«.
oiden gar hē graphē legein angelous kai archangelous, ouk eis enantiotēta tetagmenous, alla »leitourgika pneumata eis diakonian apostellomena dia tous mellontas klēronomein sōtērian«.
For Scripture knows how to speak of angels and archangels, not set in opposition, but 'ministering spirits sent out for service for the sake of those who are to inherit salvation.'
40.4.3Holl GCS 25/31:84
καὶ γὰρ καὶ ἐπὶ τῆς γῆς καθʼ ἑκάστην βασιλείαν πολλαὶ ἀρχαί, ἀλλὰ ὑπὸ ἕνα βασιλέα. »αἱ γὰρ οὖσαι ἐξουσίαι ἐκ θεοῦ τεταγμέναι εἰσίν«, ὡς λέγει ὁ ἀπόστολος· »ὥστε οὖν ὁ ἀνθιστάμενος τῇ ἐξουσίᾳ τῇ τοῦ θεοῦ διαταγῇ ἀνθέστηκεν.
kai gar kai epi tēs gēs kathʼ hekastēn basileian pollai archai, alla hypo hena basilea. »hai gar ousai exousiai ek theou tetagmenai eisin«, hōs legei ho apostolos; »hōste oun ho anthistamenos tę̄ exousią tę̄ tou theou diatagę̄ anthestēken.
For on earth too, in each kingdom there are many rulers, but under one king. 'For the authorities that exist have been appointed by God,' as the apostle says; 'so then whoever resists the authority has resisted the ordinance of God.'
40.4.4Holl GCS 25/31:84
οἱ γὰρ ἄρχοντες οὐκ εἰσὶ κατὰ τοῦ ἀγαθοῦ, ἀλλὰ ὑπὲρ τοῦ ἀγαθοῦ, καὶ οὐκ εἰσὶ κατὰ τῆς ἀληθείας, ἀλλὰ ὑπὲρ τῆς ἀληθείας. θέλεις δέ, φησί, τὴν ἐξουσίαν μὴ φοβεῖσθαι; τὸ καλὸν ποίει καὶ ἕξεις ἔπαινον ἐξ αὐτῆς. οὐ γὰρ εἰκῆ τὴν μάχαιραν φορεῖ· διάκονος γάρ ἐστιν εἰς αὐτὸ τοῦτο ἐκ θεοῦ τεταγμένος τῷ τὸ κακὸν πράττοντι«.
hoi gar archontes ouk eisi kata tou agathou, alla hyper tou agathou, kai ouk eisi kata tēs alētheias, alla hyper tēs alētheias. theleis de, phēsi, tēn exousian mē phobeisthai? to kalon poiei kai hexeis epainon ex autēs. ou gar eikē tēn machairan phorei; diakonos gar estin eis auto touto ek theou tetagmenos tǭ to kakon prattonti«.
For rulers are not against the good but for the good, and not against the truth but for the truth. 'Do you wish,' he says, 'not to fear the authority? Do good and you will have praise from it. For it does not bear the sword in vain; for it is a servant appointed by God for this very purpose, against the one who does evil.'
40.4.5Holl GCS 25/31:84
καὶ ὁρᾷς ὡς ἡ ἐξουσία αὕτη ἡ κοσμικὴ ἐκ θεοῦ τέτακται, καὶ μαχαίρας ἔλαβε τὴν ἐξουσίαν· οὐκ ἀλλαχόθεν δέ ποθεν, ἀλλὰ ἐκ θεοῦ εἰς ἐκδίκησιν. καὶ οὐ δυνάμεθα λέγειν διὰ τὸ εἶναι ἀρχὰς καὶ ἐξουσίας ἐν κόσμῳ τὸν βασιλέα τούτων μὴ εἶναι βασιλέα, ἀλλὰ εἶναι > τὰς ἀρχὰς καὶ τὰς ἐξουσίας, εἶναι δὲ καὶ τὸν τούτων βασιλέα.
kai horąs hōs hē exousia hautē hē kosmikē ek theou tetaktai, kai machairas elabe tēn exousian; ouk allachothen de pothen, alla ek theou eis ekdikēsin. kai ou dynametha legein dia to einai archas kai exousias en kosmǭ ton basilea toutōn mē einai basilea, alla einai > tas archas kai tas exousias, einai de kai ton toutōn basilea.
And you see how this worldly authority is appointed by God and received the authority of the sword, not from anywhere else but from God, for punishment. And we cannot say that, because there are principalities and authorities in the world, their king is not king; rather, there are the principalities and the authorities, and there is also their king.
40.4.6Holl GCS 25/31:84–85
ὡς οὐν ἐπὶ γῆς ὁρῶμεν δέδεικται γάρ) οὐκ ἐναντίας τὰς ἀρχὰς τῷ βασιλεῖ, ἀλλʼ ὑποτεταγμένας εἰς διοίκησιν παντὸς τοῦ βασιλείου καὶ εἰς εὐταξίαν γῆς, ἔνθα φόνοι καὶ μάχαι, ἄγνοιαί τε καὶ διδασκαλίαι, εὐνομίαι τε καὶ παρανομίαι, καὶ τούτου χάριν εἰσὶν ἐξουσίαι, ἵνα εἰς εὔτακτον σύνταξιν τῆς τοῦ παντὸς κόσμου διοικήσεως τὰ πάντα ἐκ θεοῦ καλῶς καταταχθῇ καὶ οἰκονομηθῇ, —
hōs oun epi gēs horōmen dedeiktai gar) ouk enantias tas archas tǭ basilei, allʼ hypotetagmenas eis dioikēsin pantos tou basileiou kai eis eutaxian gēs, entha phonoi kai machai, agnoiai te kai didaskaliai, eunomiai te kai paranomiai, kai toutou charin eisin exousiai, hina eis eutakton syntaxin tēs tou pantos kosmou dioikēseōs ta panta ek theou kalōs katatachthę̄ kai oikonomēthę̄, —
As, then, we see on earth (for it has been shown) that the rulers are not opposed to the king but subordinate to him for the administration of the whole kingdom and for good order on earth, where there are murders and fights, ignorance and teaching, law-keeping and lawlessness, and for this reason there are authorities, so that everything may be well ordered and managed by God for the orderly arrangement of the government of the whole world,
40.4.7Holl GCS 25/31:85
οὕτω καὶ ἐν οὐρανῷ, μάλιστα δὲ ἐξαιρέτως ἐκεῖ, ἔνθα οὐ φθόνος οὐ παρανομία οὐκ ἐναντιότης οὐ στάσις οὐχ ὅρκος οὐχ ἁρπαγὴ οὐδέ τι ἕτερον τῶν τοιούτων, ἐξουσίαι τεταγμέναι εἰσὶ διʼ ἄλλην πραγματείαν.
houtō kai en ouranǭ, malista de exairetōs ekei, entha ou phthonos ou paranomia ouk enantiotēs ou stasis ouch horkos ouch harpagē oude ti heteron tōn toioutōn, exousiai tetagmenai eisi diʼ allēn pragmateian.
so too in heaven, and especially there, where there is no envy, no lawlessness, no opposition, no strife, no oath, no robbery, nor anything else of the kind, authorities are appointed for another purpose.
40.4.8Holl GCS 25/31:85
ποίαν δέ φημι, ἀλλʼ ἢ διὰ τὸν ῥυθμὸν τοῦ ὕμνου, διὰ τὴν ἄνω ἀκήρατον δοξολογίαν, διʼ ἣν ἠθέλησεν ὁ ἄφθονος ἡμῶν θεὸς καὶ βασιλεὺς χαρίσασθαι ἑκάστῳ τῶν ὑπʼ αὐτοῦ γεγενημένων δόξαν προσήκουσαν, ἵνα τῆς αὐτοῦ βασιλείας τὸ φαιδρὸν καὶ ἀκατάληπτον καὶ ἔκπληκτον ἀεὶ δοξάζηται. σαφῶς τοίνυν ἐκεῖνοι πεπλάνηνται, τὴν χάριν τοῦ θεοῦ ἀγνοήσαντες.
poian de phēmi, allʼ ē dia ton rhythmon tou hymnou, dia tēn anō akēraton doxologian, diʼ hēn ēthelēsen ho aphthonos hēmōn theos kai basileus charisasthai hekastǭ tōn hypʼ autou gegenēmenōn doxan prosēkousan, hina tēs autou basileias to phaidron kai akatalēpton kai ekplēkton aei doxazētai. saphōs toinyn ekeinoi peplanēntai, tēn charin tou theou agnoēsantes.
What purpose, I say, but the rhythm of the hymn, the pure doxology above, for which our ungrudging God and King wished to grant to each of those he made a fitting glory, so that the splendor, incomprehensibility, and wonder of his kingdom may always be glorified? Plainly, then, those people have gone astray, not knowing the grace of God.
Haer. 40, chapter 5
40.5.1Holl GCS 25/31:85
5. Φασὶ δὲ οὑτοι, ὡς καὶ ἄνω μοι προδεδήλωται, τὸν διάβολον εἶναι υἱὸν τῆς ἑβδόμης ἐξουσίας τουτέστι τοῦ Σαβαώθ. εἶναι δὲ τὸν Σαβαὼθ θεὸν τῶν Ἰουδαίων, τὸν δὲ διάβολον πονηρὸν αὐτοῦ υἱόν, ὄντα δὲ ἐπὶ τῆς γῆς ἐναντιοῦσθαι τῷ ἰδίῳ πατρί.
5. Phasi de houtoi, hōs kai anō moi prodedēlōtai, ton diabolon einai huion tēs hebdomēs exousias toutesti tou Sabaōth. einai de ton Sabaōth theon tōn Ioudaiōn, ton de diabolon ponēron autou huion, onta de epi tēs gēs enantiousthai tǭ idiǭ patri.
These people say, as I have indicated above, that the devil is the son of the seventh authority, that is, Sabaoth; that Sabaoth is the God of the Jews, and the devil his wicked son, who, being on earth, opposes his own father.
40.5.2Holl GCS 25/31:85
καὶ τὸν αὐτοῦ πατέρα μήτε τοιοῦτον εἶναι μήτε πάλιν εἶναι τὸν ἀκατάληπτον θεόν, ὃν Πατέρα φασίν, ἀλλὰ ἀριστερᾶς εἶναι ἐξουσίας.
kai ton autou patera mēte toiouton einai mēte palin einai ton akatalēpton theon, hon Patera phasin, alla aristeras einai exousias.
And that his father is neither such as that nor again the incomprehensible God whom they call Father, but belongs to the left-hand authority.
40.5.3Holl GCS 25/31:85
ἕτερον δὲ πάλιν μῦθον λέγουσιν οἱ τοιοῦτοι, ὅτι, φησίν, ὁ διάβολος ἐλθὼν πρὸς τὴν Εὔαν συνήφθη αὐτῇ ὡς ἀνὴρ γυναικὶ καὶ ἐγέννησεν ἐξ αὐτῆς τόν τε Κάϊν καὶ τὸν Ἄβελ.
heteron de palin mython legousin hoi toioutoi, hoti, phēsin, ho diabolos elthōn pros tēn Euan synēphthē autę̄ hōs anēr gynaiki kai egennēsen ex autēs ton te Kaïn kai ton Abel.
Such people tell yet another myth: that the devil, he says, came to Eve, had intercourse with her as a man with a woman, and begot of her Cain and Abel.
40.5.4Holl GCS 25/31:85
διὸ ἐπανέστη ὁ εἷς τῷ ἑνί, διὰ ζῆλον ὃν εἶχον πρὸς ἀλλήλους, οὐχὶ διὰ τό πως εὐηρεστηκέναι τὸν Ἄβελ θεῷ, ὡς ἔχει ἡ ἀλήθεια, ἀλλὰ ἕτερον πλαζόμενοι λόγον λέγουσιν· ἐπειδή, φησίν, ἐρῶντες ἦσαν ἀμφότεροι τῆς ἀδελφῆς τῆς ἰδίας αὐτῶν, τούτου χάριν ἐπανέστη ὁ Κάϊν τῷ Ἄβελ καὶ ἀπέκτεινεν αὐτόν. φύσει γὰρ αὐτούς φασιν ἐκ τοῦ σπέρματος τοῦ διαβόλου ὡς προεῖπον γεγενῆσθαι.
dio epanestē ho heis tǭ heni, dia zēlon hon eichon pros allēlous, ouchi dia to pōs euērestēkenai ton Abel theǭ, hōs echei hē alētheia, alla heteron plazomenoi logon legousin; epeidē, phēsin, erōntes ēsan amphoteroi tēs adelphēs tēs idias autōn, toutou charin epanestē ho Kaïn tǭ Abel kai apekteinen auton. physei gar autous phasin ek tou spermatos tou diabolou hōs proeipon gegenēsthai.
Therefore one rose against the other because of the jealousy they had toward each other, not because Abel somehow pleased God, as the truth has it; but, straying, they give another reason: since, he says, both were in love with their own sister, for this reason Cain rose against Abel and killed him. For they say that they were by nature begotten of the devil's seed, as I said.
40.5.5Holl GCS 25/31:85
φέρουσι δὲ μαρτυρίας, ὅταν θελήσωσιν ἀπατᾶν τινας, ἀπὸ τῶν θείων βιβλίων, ὡς καὶ ἐν ἄλλῃ μοι αἱρέσει τοῦτο εἴρηται, 〈ὅτι〉 ὁ σωτὴρ πρὸς τοὺς Ἰουδαίους ἔλεγεν »ὑμεῖς ἐκ τοῦ Σατανᾶ ἐστε« καὶ »ὅταν λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ, ὅτι καὶ ὁ πατὴρ αὐτοῦ ψεύστης ἠν«·
pherousi de martyrias, hotan thelēsōsin apatan tinas, apo tōn theiōn bibliōn, hōs kai en allę̄ moi hairesei touto eirētai, 〈hoti〉 ho sōtēr pros tous Ioudaious elegen »hymeis ek tou Satana este« kai »hotan lalę̄ to pseudos, ek tōn idiōn lalei, hoti kai ho patēr autou pseustēs ēn«;
And when they wish to deceive people, they bring testimonies from the divine books, as I have said in another heresy too: that the Savior said to the Jews, 'You are of Satan,' and 'When he speaks a lie, he speaks from his own, because his father too was a liar';
40.5.6Holl GCS 25/31:85–86
ἵνα δῆθεν εἴπωσι <ἐκ> τοῦ διαβόλου εἶναι τὸν Κάϊν, ἐπειδὴ εἴρηκεν ὅτι ἀπʼ ἀρχῆς ἀνθρωποκτόνος ἦν καὶ *,
hina dēthen eipōsi <ek> tou diabolou einai ton Kaïn, epeidē eirēken hoti apʼ archēs anthrōpoktonos ēn kai *,
so as to say, supposedly, that Cain is of the devil, since he said that he was a murderer from the beginning and …,
40.5.7Holl GCS 25/31:86
ἵνα δείξῃ πατέρα μὲν αὐτοῦ εἶναι τὸν διάβολον, τοῦ δὲ διαβόλου εἶναι πατέρα τὸν ἄρχοντα τὸν ψεύστην, ὃν βλασφημοῦντες κατὰ τῆς ἑαυτῶν κεφαλῆς φασιν αὐτὸν εἶναι τὸν Σαβαὼθ οἱ ἀνόητοι,
hina deixę̄ patera men autou einai ton diabolon, tou de diabolou einai patera ton archonta ton pseustēn, hon blasphēmountes kata tēs heautōn kephalēs phasin auton einai ton Sabaōth hoi anoētoi,
so as to show that the devil is his father, and that the devil's father is the lying ruler, whom these fools, blaspheming to their own ruin, say is Sabaoth,
40.5.8Holl GCS 25/31:86
νομίζοντες ὄνομα εἶναι τοῦ] θεοῦ τινὸς τὸ Σαβαώθ, ὡς ἤδη καὶ ἐν ταῖς πρότερον αἱρέσεσι διὰ πλάτους ἡμῖν πεπραγμάτευται περὶ ἑρμηνείας τοῦ Σαβαὼθ καὶ ἄλλων ὀνομασιῶν, τοῦ τε Ἠλὶ καὶ τοῦ Ἐλωείμ, τοῦ τε Ἢλ καὶ τοῦ Σαδδαῒ τοῦ τε Ἐλλιὼν τοῦ τε Ῥαββωνὶ τοῦ τε Ἰὰ τοῦ τε Ἀδωναῒ τοῦ τε Ἰαβέ,
nomizontes onoma einai tou] theou tinos to Sabaōth, hōs ēdē kai en tais proteron hairesesi dia platous hēmin pepragmateutai peri hermēneias tou Sabaōth kai allōn onomasiōn, tou te Ēli kai tou Elōeim, tou te Ēl kai tou Saddaï tou te Elliōn tou te Rhabbōni tou te Ia tou te Adōnaï tou te Iabe,
thinking that Sabaoth is the name of some god, as we have already treated at length in the earlier heresies concerning the interpretation of Sabaoth and other titles: Eli, Elohim, El, Shaddai, Elyon, Rabboni, Jah, Adonai, and Jahweh;
40.5.9Holl GCS 25/31:86
ὡς ὀνομασίαι εἰσὶ δοξολογιῶν ἅπασαι ἑρμηνευόμεναι καὶ οὐχ ὀνόματά ἐστι θετὰ ὡς εἰπεῖν τῇ θεότητι, ἅτινα καὶ ἐνταυθοῖ σπουδασθήσονται ἑρμηνευθέντα κεῖσθαι·
hōs onomasiai eisi doxologiōn hapasai hermēneuomenai kai ouch onomata esti theta hōs eipein tę̄ theotēti, hatina kai entauthoi spoudasthēsontai hermēneuthenta keisthai;
that when interpreted they are all titles of praise and not names assigned, so to speak, to the Godhead; and they shall be carefully set down here too with their interpretations:
40.5.10Holl GCS 25/31:86
τὸ Ἢλ θεός, τὸ Ἐλωεὶμ θεὸς ἀεί, τὸ Ἠλὶ θεός μου, τὸ Σαδδαῒ ὁ ἱκανός, τὸ Ῥαββωνὶ ὁ κύριος, τὸ Ἰὰ κύριος, τὸ Ἀδωναῒ ὁ ὢν κύριος, τὸ Ἰαβὲ ὃς ἦν καὶ ἔστιν ὁ ἀεὶ ὤν, ὡς ἑρμηνεύει τῷ Μωυσῇ »ὁ ὤν ἀπέσταλκέ με, ἐρεῖς πρὸς αὐτούς«, καὶ τὸ Ἐλλιὼν ὕψιστος, καὶ τὸ Σαβαὼθ δυνάμεων ἑρμηνεύεται. κύριος οὖν Σαβαὼθ κύριος τῶν δυνάμεων.
to Ēl theos, to Elōeim theos aei, to Ēli theos mou, to Saddaï ho hikanos, to Rhabbōni ho kyrios, to Ia kyrios, to Adōnaï ho ōn kyrios, to Iabe hos ēn kai estin ho aei ōn, hōs hermēneuei tǭ Mōysę̄ »ho ōn apestalke me, ereis pros autous«, kai to Elliōn hypsistos, kai to Sabaōth dynameōn hermēneuetai. kyrios oun Sabaōth kyrios tōn dynameōn.
El means God; Elohim, God forever; Eli, my God; Shaddai, the Sufficient; Rabboni, the Lord; Jah, Lord; Adonai, the Lord who is; Jahweh, He who was and is, the one who always is, as he interprets it to Moses, 'You shall say to them, "He who is has sent me"'; Elyon means Most High; and Sabaoth means 'of powers'. So 'Lord Sabaoth' is 'Lord of the powers'.
40.5.11Holl GCS 25/31:86
πάντῃ γὰρ > πρόσκειται ὅπου τοῦ Σαβαὼθ ὄνομα λέγει ἡ γραφή· ἡ γὰρ > οὐ μόνον ἐκφωνεῖ λέγουσα· εἶπέ μοι Σαβαὼθ ἢ ἐλάλησε Σαβαώθ«, ἀλλὰ εὐθὺς λέγει κύριος Σαβαώθ. οὕτως γὰρ ἡ Ἑβραῒς φάσκει »Ἀδωναῒ Σαβαώθ«, ὅπερ ἑρμηνεύεται κύριος τῶν δυνάμεων.
pantę̄ gar > proskeitai hopou tou Sabaōth onoma legei hē graphē; hē gar > ou monon ekphōnei legousa; eipe moi Sabaōth ē elalēse Sabaōth«, alla euthys legei kyrios Sabaōth. houtōs gar hē Hebraïs phaskei »Adōnaï Sabaōth«, hoper hermēneuetai kyrios tōn dynameōn.
For wherever Scripture says the name Sabaoth, something is added; it does not merely say 'Sabaoth said to me' or 'Sabaoth spoke', but at once says 'Lord Sabaoth'. For so the Hebrew says, 'Adonai Sabaoth', which means Lord of the powers.
Haer. 40, chapter 6
40.6.1Holl GCS 25/31:86
6. Καὶ μάτην παρʼ αὐτοῖς τε καὶ τοῖς ὁμοίοις κατὰ τὴν τύφλωσιν τῆς διανοίας αὐτῶν τὰ καλῶς εἰρημένα συκοφαντεῖται.
6. Kai matēn parʼ autois te kai tois homoiois kata tēn typhlōsin tēs dianoias autōn ta kalōs eirēmena sykophanteitai.
And vainly, by them and by those like them, through the blindness of their minds, what was well said is slandered.
40.6.2Holl GCS 25/31:86
οὔτε γὰρ περὶ διαβόλου τῷ σωτῆρι ἐν τῷ πρὸς Ἰουδαίους λόγῳ εἴρηται, ὡς παντί τῳ σαφὲς εὑρίσκεται τῷ τῇ ἀληθείᾳ ἀκολουθοῦντι, ἀλλὰ διὰ τὸν Ἰούδαν αὐτοῖς ἔλεγε τὸ ῥῆμα.
oute gar peri diabolou tǭ sōtēri en tǭ pros Ioudaious logǭ eirētai, hōs panti tǭ saphes heurisketai tǭ tę̄ alētheią akolouthounti, alla dia ton Ioudan autois elege to rhēma.
For the Savior did not speak about the devil in his words to the Jews, as is found plain to everyone who follows the truth; he said the saying to them because of Judas.
40.6.3Holl GCS 25/31:86–87
οὐκ ἦσαν γὰρ τέκνα τοῦ Ἀβραάμ, τοῦ αὐτὸν ὑποδεξαμένου ὑπὸ τὴν δρῦν τῆς Μαμβρῆ πρὸ τῆς ἐνσάρκου αὐτοῦ παρουσίας ἀλλὰ υἱοὺς ἑαυτοὺς κατεδίκασαν γενέσθαι τῆς τοῦ Ἰούδα προδοσίας, τοῦ ὑπὸ τοῦ κυρίου σατανᾶ καὶ διαβόλου ὠνομασμένου, ὡς λέγει »οὐχὶ δώδεκα ὑμᾶς ἐξελεξάμην, καὶ εἷς ἐξ ὑμῶν ἐστιν διάβολος;«
ouk ēsan gar tekna tou Abraam, tou auton hypodexamenou hypo tēn dryn tēs Mambrē pro tēs ensarkou autou parousias alla huious heautous katedikasan genesthai tēs tou Iouda prodosias, tou hypo tou kyriou satana kai diabolou ōnomasmenou, hōs legei »ouchi dōdeka hymas exelexamēn, kai heis ex hymōn estin diabolos?«
For they were not children of Abraham, who received him under the oak of Mamre before his coming in the flesh; but they condemned themselves to become sons of the betrayal of Judas, whom the Lord named Satan and devil, as he says, 'Did I not choose you twelve, and one of you is a devil?'
40.6.4Holl GCS 25/31:87
καὶ τούτου ἕνεκα τὰ τῆς αὐτοῦ κακοτροπίας ὁ κύριος ἑρμηνεύων ἔλεγεν ὅτι »ὅταν λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ, ὡς καὶ ἀλλαχοῦ τὸ εὐαγγέλιον λέγει ὅτι »κλέπτης ἠν καὶ τὸ γλωσσόκομον αὐτὸς ἐβάσταζεν«.
kai toutou heneka ta tēs autou kakotropias ho kyrios hermēneuōn elegen hoti »hotan lalę̄ to pseudos, ek tōn idiōn lalei, hōs kai allachou to euangelion legei hoti »kleptēs ēn kai to glōssokomon autos ebastazen«.
And for this reason the Lord, explaining his wickedness, said, 'When he speaks a lie, he speaks from his own'; as elsewhere the Gospel says, 'He was a thief, and he carried the money-box.'
40.6.5Holl GCS 25/31:87
οὗτος οὖν ὁ διάβολος κληθεὶς Ἰούδας πατέρα ἔσχε τὸν Κάϊν, διὰ ψεύδους ἀπατήσαντα τὸν ἀδελφὸν αὐτοῦ Ἄβελ καὶ ἀποκτείναντα, ὡς καὶ ἐρωτώμενος ὑπὸ τοῦ κυρίου »ποῦ Ἄβελ ὁ ἀδελφός σου;« ψευδόμενος ἔλεγεν »οὐκ οἶδα«.
houtos oun ho diabolos klētheis Ioudas patera esche ton Kaïn, dia pseudous apatēsanta ton adelphon autou Abel kai apokteinanta, hōs kai erōtōmenos hypo tou kyriou »pou Abel ho adelphos sou?« pseudomenos elegen »ouk oida«.
So this Judas, called devil, had as his father Cain, who deceived his brother Abel with a lie and killed him; as, when asked by the Lord, 'Where is Abel your brother?', he lied and said, 'I do not know.'
40.6.6Holl GCS 25/31:87
εἰκότως οὖν καὶ οὗτος τὸν φύσει διάβολον μιμησάμενος τοῖς τρόποις υἱὸς αὐτοῦ κατʼ ἀξίαν ἀνηγόρευται ὑπὸ τοῦ σωτῆρος. »ᾠ γὰρ ἥττηταί τις, τούτῳ καὶ δεδούλωται,« καὶ ἡμῶν δὲ ἕκαστος ὁτιοῦν ἂν ἐπιτελέσῃ, τοὺς τοῦτο προτετελεκότας πατέρας ἕξει μιμησάμενος.
eikotōs oun kai houtos ton physei diabolon mimēsamenos tois tropois huios autou katʼ axian anēgoreutai hypo tou sōtēros. »ǭ gar hēttētai tis, toutǭ kai dedoulōtai,« kai hēmōn de hekastos hotioun an epitelesę̄, tous touto protetelekotas pateras hexei mimēsamenos.
Fittingly, then, this man too, having imitated in his ways the devil by nature, is rightly declared his son by the Savior. 'For by whatever a man is overcome, to that he is enslaved'; and each of us, whatever he does, will have as fathers those who did it before, by imitating them.
40.6.7Holl GCS 25/31:87
σαφῶς τοίνυν ἐφράσθη ἡ παρὰ τοῦ κυρίου λεχθεῖσα ῥῆσις ὅτι »ὑμεῖς τέκνα ἐστὲ τοῦ διαβόλου« καὶ πάλιν »ὅταν λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ, ὅτι ὁ πατὴρ αὐτοῦ ψεύστης ἐστίν«, ἵνα εἴπῃ Ἰούδαν καὶ Κάϊν·
saphōs toinyn ephrasthē hē para tou kyriou lechtheisa rhēsis hoti »hymeis tekna este tou diabolou« kai palin »hotan lalę̄ to pseudos, ek tōn idiōn lalei, hoti ho patēr autou pseustēs estin«, hina eipę̄ Ioudan kai Kaïn;
So the saying spoken by the Lord has been plainly explained, 'You are children of the devil,' and again, 'When he speaks a lie, he speaks from his own, because his father is a liar,' meaning Judas and Cain;
40.6.8Holl GCS 25/31:87
εἶτα καὶ γὰρ ὁ πατὴρ αὐτοῦ ψεύστης ἠν«, ἵνα εἰπῃ αὐτὸν τὸν διάβολον, διὰ τὰ ὁμοίως πεπραγματευμένα ἑκάστῳ τούτων. ἐμπνεύσας γὰρ ἐν στόματι τοῦ ὄφεως ψευδῆ πάντα λελάληκεν ὁ διάβολος καὶ οὕτως τότε ἐξηπάτησε τὴν Εὔαν.
eita kai gar ho patēr autou pseustēs ēn«, hina eipę̄ auton ton diabolon, dia ta homoiōs pepragmateumena hekastǭ toutōn. empneusas gar en stomati tou opheōs pseudē panta lelalēken ho diabolos kai houtōs tote exēpatēse tēn Euan.
and then, 'for his father too was a liar,' meaning the devil himself, because of what each of these did in the same way. For the devil, breathing into the snake's mouth, spoke all lies and so deceived Eve then.
40.6.9Holl GCS 25/31:87
καὶ ἀνῄρηται παρὰ τούτοις ἡ πεπλανημένη μυθοποιία, κἂν λέγῃ ἡ γραφή »ὡς ὁ Κάϊν ἀπέκτεινε τὸν ἀδελφὸν αὐτοῦ, ὅτι ἐκ τοῦ διαβόλου ἦν«. ἐδείχθη γὰρ παντάπασιν, > οὐχὶ διὰ τὸ τὴν Εὔαν, ἐκ τοῦ σπέρματος τοῦ διαβόλου συλλαβοῦσαν ὡς κατὰ συζυγίαν γάμου καὶ συνάφειαν σωμάτων, γεγεννηκέναι τὸν Κάϊν καὶ τὸν Ἄβελ, ὡς τούτοις εδοξεν, ἀλλὰ διὰ τὸ ὁμότροπον καὶ μίμημα τῆς τοῦ διαβόλου κακοτροπίας υἱὸς αὐτοῦ ἤκουσε.
kai anę̄rētai para toutois hē peplanēmenē mythopoiia, kan legę̄ hē graphē »hōs ho Kaïn apekteine ton adelphon autou, hoti ek tou diabolou ēn«. edeichthē gar pantapasin, > ouchi dia to tēn Euan, ek tou spermatos tou diabolou syllabousan hōs kata syzygian gamou kai synapheian sōmatōn, gegennēkenai ton Kaïn kai ton Abel, hōs toutois edoxen, alla dia to homotropon kai mimēma tēs tou diabolou kakotropias huios autou ēkouse.
And their erring myth-making is destroyed, even if Scripture says that 'Cain killed his brother because he was of the devil.' For it has been fully shown that he was called his son not because Eve conceived by the devil's seed, as in the union of marriage and the joining of bodies, and bore Cain and Abel, as these people thought, but because of the likeness of his ways and his imitation of the devil's wickedness.
Haer. 40, chapter 7
40.7.1Holl GCS 25/31:87
7. Πάλιν δὲ λέγουσιν οἱ αὐτοὶ τὸν Ἀδὰμ συναφθέντα τῇ Εὔᾳ τῇ ἰδίᾳ γαμετῇ γεγεννηκέναι τὸν Σήθ, φύσει ἴδιον αὐτοῦ υἱόν. καὶ τότε φασὶ τὴν ἄνω δύναμιν σὺν τοῖς ὑπουργοῖς τοῦ ἀγαθοῦ θεοῦ ἀγγέλοις καταβεβηκέναι καὶ ἡρπακέναι αὐτὸν τὸν Σήθ,
7. Palin de legousin hoi autoi ton Adam synaphthenta tę̄ Euą tę̄ idią gametę̄ gegennēkenai ton Sēth, physei idion autou huion. kai tote phasi tēn anō dynamin syn tois hypourgois tou agathou theou angelois katabebēkenai kai hērpakenai auton ton Sēth,
The same people say again that Adam, having had intercourse with Eve his own wife, begot Seth, his own son by nature. And then, they say, the power above came down with the angels who serve the good God and snatched this Seth away,
40.7.2Holl GCS 25/31:87–88
ὃν καὶ Ἀλλογενῆ καλοῦσι, καὶ ἀνενηνοχέναι ἄνω που καὶ ἀναθρέψαι χρόνῳ ἱκανῷ, ἴνα μὴ ἀποκτανθῇ, καὶ μετὰ χρόνον πολὺν πάλιν κατενηνοχέναι εἰς τόνδε τὸν κόσμον καὶ πνευματικὸν ἀπεργάσασθαι αὐτὸν καὶ † σωματικόν, εἰς τὸ μὴ κατισχύειν τόν τε > κατʼ αὐτοῦ καὶ τὰς ἄλλας ἐξουσιας καὶ ἀρχὰς τοῦ κοσμοποιοῦ θεοῦ.
hon kai Allogenē kalousi, kai anenēnochenai anō pou kai anathrepsai chronǭ hikanǭ, ina mē apoktanthę̄, kai meta chronon polyn palin katenēnochenai eis tonde ton kosmon kai pneumatikon apergasasthai auton kai † sōmatikon, eis to mē katischyein ton te > katʼ autou kai tas allas exousias kai archas tou kosmopoiou theou.
whom they also call Allogenes (the Stranger), carried him up somewhere above and nurtured him for a long time, so that he might not be killed; and after a long time brought him down again into this world and made him spiritual and … bodily, so that the … against him and the other authorities and principalities of the world-making God might not prevail.
40.7.3Holl GCS 25/31:88
μηκέτι δὲ αὐτόν φασι λελατρευκέναι τῷ τε ποιητῇ καὶ δημιουργῷ, ἐπεγνωκέναι δὲ τὴν ἀκατονόμαστον δύναμιν καὶ τὸν ἄνω ἀγαθὸν θεόν, τούτῳ > λελατρευκέναι καὶ κατὰ τοῦ ποιητοῦ τοῦ κόσμου καὶ ἀρχῶν καὶ ἐξουσιῶν πολλὰ ἀποκεκαλυφέναι. †ᾧ δὴ καὶ βίβλους τινὰς ἐξετύπωσαν εἰς ὄνομα αὐτοῦ τοῦ Σὴθ γεγραμμένας, παρʼ αὐτοῦ αὐτὰς δεδόσθαι λέγοντες, ἄλλας δὲ εἰς ὄνομα αὐτοῦ καὶ τῶν ἑπτὰ υἱῶν αὐτοῦ.
mēketi de auton phasi lelatreukenai tǭ te poiētę̄ kai dēmiourgǭ, epegnōkenai de tēn akatonomaston dynamin kai ton anō agathon theon, toutǭ > lelatreukenai kai kata tou poiētou tou kosmou kai archōn kai exousiōn polla apokekalyphenai. †hǭ dē kai biblous tinas exetypōsan eis onoma autou tou Sēth gegrammenas, parʼ autou autas dedosthai legontes, allas de eis onoma autou kai tōn hepta huiōn autou.
They say that he no longer worshipped the Maker and Creator, but recognized the unnameable power and the good God above and worshipped him, and revealed many things against the maker of the world and the principalities and authorities. … So they have also produced certain books written in the name of this Seth, saying they were given by him, and others in his name and that of his seven sons.
40.7.5Holl GCS 25/31:88
φασὶ γὰρ αὐτὸν ἑπτὰ γεγεννηκέναι > Ἀλλογενεῖς καλουμένους, ὡς καὶ ἐν ἄλλαις αἱρέσεσιν εἰρήκαμεν, Γνωστικῶν φημι καὶ Σηθιανῶν.
phasi gar auton hepta gegennēkenai > Allogeneis kaloumenous, hōs kai en allais hairesesin eirēkamen, Gnōstikōn phēmi kai Sēthianōn.
For they say that he begot seven sons, called Allogeneis, as we have said in other heresies too, I mean the Gnostics and the Sethians.
40.7.6Holl GCS 25/31:88
οὑτοι δὲ καὶ ἄλλους προφήτας φασὶν εἶναι, Μαρτιάδην τινὰ καὶ Μαρσιανόν, ἁρπαγέντας εἰς τοὺς οὐρανοὺς καὶ διὰ ἡμερῶν τριῶν καταβεβηκότας.
houtoi de kai allous prophētas phasin einai, Martiadēn tina kai Marsianon, harpagentas eis tous ouranous kai dia hēmerōn triōn katabebēkotas.
They also say there are other prophets, one Martiades and Marsianos, who were snatched up into the heavens and came down after three days.
40.7.7Holl GCS 25/31:88
καὶ πολλά ἐστιν ἃ μυθοποιοῦντες πλαστῶς ἐκτυποῦσι, βλάσφημά τε πλάττοντες κατὰ τοῦ ὄντος θεοῦ παντοκράτορος, πατρὸς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὡς ἄρχοντος ὄντος καὶ πονηρίας εὑρετοῦ, ὡς ἀπʼ αὐτῶν τῶν παρʼ αὐτοῖς λόγων ἀλίσκονται.
kai polla estin ha mythopoiountes plastōs ektypousi, blasphēma te plattontes kata tou ontos theou pantokratoros, patros tou kyriou hēmōn Iēsou Christou, hōs archontos ontos kai ponērias heuretou, hōs apʼ autōn tōn parʼ autois logōn aliskontai.
And there are many things they fabricate and set forth in their myth-making, forging blasphemies against the true God almighty, the Father of our Lord Jesus Christ, as though he were a ruler and inventor of wickedness, as they are caught out from their own words.
40.7.8Holl GCS 25/31:88
Εἰ γὰρ πονηρῶν ἐστιν εὑρετὴς καὶ κακοποιός, πῶς εὐθὺς οὐκ ἀγαθὸς εὑρεθείη, ὡς καὶ ἐν ταῖς ἄλλαις αἱρέσεσιν εἴπαμεν, κατὰ πορνείας καὶ μοιχείας καὶ ἁρπαγῆς καὶ πλεονεξίας νομοθετήσας; θεὸν γὰρ αὐτὸν τῶν Ἰουδαίων καὶ αὐτοὶ λέγουσι· τοῖς Ἰουδαίοις δὲ τὸν νόμον ἔδωκεν, ἐν ᾠ πάντα ταῦτα ἀπηγόρευσεν ὡν εὑρετὴν αὐτὸν λέγουσιν εἶναι. πῶς δὲ πατὴρ τοῦ Σατανᾶ κληθείη ὁ κατʼ αὐτοῦ τὰ τοσαῦτα ὑποδείξας;
Ei gar ponērōn estin heuretēs kai kakopoios, pōs euthys ouk agathos heuretheiē, hōs kai en tais allais hairesesin eipamen, kata porneias kai moicheias kai harpagēs kai pleonexias nomothetēsas? theon gar auton tōn Ioudaiōn kai autoi legousi; tois Ioudaiois de ton nomon edōken, en ǭ panta tauta apēgoreusen hōn heuretēn auton legousin einai. pōs de patēr tou Satana klētheiē ho katʼ autou ta tosauta hypodeixas?
For if he is the inventor of evils and an evildoer, how is he not at once found good, as we said in the other heresies too, since he legislated against sexual immorality, adultery, robbery, and greed? For they themselves call him the God of the Jews; and he gave the Jews the law, in which he forbade all the things they say he invented. And how could he be called the father of Satan who revealed so much against him?
40.7.9Holl GCS 25/31:88–89
καὶ εἰ ἀλλότριός ἐστι τοῦ ἄνω παρʼ αὐτοῖς λεγομένου θεοῦ καὶ οὐκ αὐτός ἐστιν ὁ θεὸς ὁ παντοκράτωρ, ὁ βασιλεὺς καὶ κύριος ἡμῶν, ὁ ἐν νόμῳ καὶ ἐν προφήταις καὶ ἐν εὐαγγελίοις καὶ ἀποστόλοις > αὐτὸς θεὸς κύριος, πατὴρ δὲ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, πῶς αὐτὸς σαφῶς ἡμᾶς διδάσκει ὁ κύριος ἐν εὐαγγελίῳ λέγων »εὐχαριστῶ σοι, πάτερ, κύριε οὐρανοῦ καὶ γῆς«. ἵνα δείξῃ τὸν αὐτοῦ πατέρα θεὸν τῶν πάντων.
kai ei allotrios esti tou anō parʼ autois legomenou theou kai ouk autos estin ho theos ho pantokratōr, ho basileus kai kyrios hēmōn, ho en nomǭ kai en prophētais kai en euangeliois kai apostolois > autos theos kyrios, patēr de tou kyriou hēmōn Iēsou Christou, pōs autos saphōs hēmas didaskei ho kyrios en euangeliǭ legōn »eucharistō soi, pater, kyrie ouranou kai gēs«. hina deixę̄ ton autou patera theon tōn pantōn.
And if he is alien to the God they speak of above, and is not himself God almighty, our King and Lord, the same Lord God in the law and in the prophets and in the Gospels and apostles, and Father of our Lord Jesus Christ, how does the Lord himself clearly teach us in the Gospel, saying, 'I thank you, Father, Lord of heaven and earth,' to show that his Father is God of all?
Haer. 40, chapter 8
40.8.1Holl GCS 25/31:89
8. Καὶ περὶ νεκρῶν ἀναστάσεως ὑποφαίνων ἔσεσθαι πάλιν φησὶν ὁ ἐξ αὐτοῦ υἱός »λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν«· ναὸν δὲ ἔλεγε τὸ ἴδιον σῶμα, λυόμενον μὲν διὰ χειρῶν ἀνθρώπων τουτέστιν ἀποκτεινόμενον.
8. Kai peri nekrōn anastaseōs hypophainōn esesthai palin phēsin ho ex autou huios »lysate ton naon touton, kai en trisin hēmerais egerō auton«; naon de elege to idion sōma, lyomenon men dia cheirōn anthrōpōn toutestin apokteinomenon.
And indicating again that there will be a resurrection of the dead, his Son says, 'Destroy this temple, and in three days I will raise it up'; and by 'temple' he meant his own body, destroyed by human hands, that is, killed.
40.8.2Holl GCS 25/31:89
τὸ δὲ μὴ δὲ σῶμα, ἀλλὰ δοκήσει φαινόμενον, ὡς οὑτοι πάλιν λέγουσιν, οὐκ ἂν ἠδύνατο εἰς χεῖρας ἔρχεσθαι ἐγείρεσθαί τε τῇ τρίτῃ ἡμέρᾳ, καθὼς ἐπηγγείλατο.
to de mē de sōma, alla dokēsei phainomenon, hōs houtoi palin legousin, ouk an ēdynato eis cheiras erchesthai egeiresthai te tę̄ tritę̄ hēmerą, kathōs epēngeilato.
But what is not even a body, but appears in semblance, as these people again say, could not have come into hands and been raised on the third day, as he promised.
40.8.3Holl GCS 25/31:89
δέδεικται τοίνυν σαφῶς διὰ τῆς τοιαύτης οἰκονομίας ἀναντίρρητος ἡ τῶν νεκρῶν ἀνάστασις καὶ <ὅτι> οὔτε χρεία ἐστὶν ἀπολογίας τῇ ἵνα λαλήσῃ πρὸς ἐκάστην ἐξουσίαν πλάττονται γὰρ καὶ τοῦτο, ὡς εἴρηται), ἀλλὰ τῆς τοῦ κυρίου εὐεργεσίας τῆς διὰ τῶν ἔργων καὶ τῆς πίστεως συνισταμένης, ὡς λέγει ὁ ἁγιώτατος Παῦλος,
dedeiktai toinyn saphōs dia tēs toiautēs oikonomias anantirrētos hē tōn nekrōn anastasis kai <hoti> oute chreia estin apologias tę̄ hina lalēsę̄ pros ekastēn exousian plattontai gar kai touto, hōs eirētai), alla tēs tou kyriou euergesias tēs dia tōn ergōn kai tēs pisteōs synistamenēs, hōs legei ho hagiōtatos Paulos,
So through this dispensation the resurrection of the dead has been clearly shown to be undeniable, and that there is no need of a defense for the soul to speak to each authority (for they fabricate this too, as has been said), but of the Lord's kindness, established through works and faith, as the most holy Paul says,
40.8.4Holl GCS 25/31:89
γράφων τῷ Τιμοθέῳ διὰ τούτων τῶν λόγων »ὅπως γινώσκοις πῶς δεῖ ἐν κυρίου περιπατεῖν, ἥτις ἐστὶν ἐκκλησία θεοῦ ζῶντος, στῦλος καὶ ἐδραίωμα τῆς ἀληθείας«, »ἣν οἱ πολλοὶ ἀφέντες εἰς μύθους καὶ εἰς μωρολογίας ἐξετράπησαν«, »μὴ νοοῦντες μήτε ἃ λέγουσι μήτε περὶ τίνων διαβεβαιοῦνται«· »ὧν ἐστι Φύγελος καὶ Ἑρμογένης«.
graphōn tǭ Timotheǭ dia toutōn tōn logōn »hopōs ginōskois pōs dei en kyriou peripatein, hētis estin ekklēsia theou zōntos, stylos kai edraiōma tēs alētheias«, »hēn hoi polloi aphentes eis mythous kai eis mōrologias exetrapēsan«, »mē noountes mēte ha legousi mēte peri tinōn diabebaiountai«; »hōn esti Phygelos kai Hermogenēs«.
writing to Timothy in these words: 'so that you may know how one ought to walk in the house of the Lord, which is the church of the living God, the pillar and bulwark of the truth'; 'which many have abandoned and turned aside to myths and foolish talk', 'understanding neither what they say nor the things about which they make assertions'; 'among whom are Phygelus and Hermogenes.'
40.8.5Holl GCS 25/31:89
ἀλλὰ καὶ ἐν τῇ δευτέρᾳ ἐπιστολῇ Υμέναιον καὶ Φιλητὸν περὶ τὴν ἀλήθειαν ἠστοχηκέναι λέγει, οἵτινες καὶ αὐτοὶ ταύτῃ τῇ αἱρέσει ἐξηκολούθησαν, ἄλλον θεὸν καταγγέλοντες καὶ γενεαλογίας ἀπεράντους, καὶ πλάνην ἐπισπείροντες τοῖς ἀνθρώποις καὶ λέγοντες μὴ ἐκ θεοῦ γεγενήσθαι τὸν κόσμον, ἀλλὰ ὑπὸ ἀρχῶν καὶ ἐξουσιῶν, τὴν δὲ ἀνάστασιν ἤδη γεγενῆσθαι διὰ τῶν γεννωμένων τέκνων ὑπὸ ἑκάστου τῶν γεννώντων, τὴν δὲ τῶν νεκρῶν οὐ λέγουσιν ἔσεσθαι.
alla kai en tę̄ deuterą epistolę̄ Ymenaion kai Philēton peri tēn alētheian ēstochēkenai legei, hoitines kai autoi tautę̄ tę̄ hairesei exēkolouthēsan, allon theon katangelontes kai genealogias aperantous, kai planēn epispeirontes tois anthrōpois kai legontes mē ek theou gegenēsthai ton kosmon, alla hypo archōn kai exousiōn, tēn de anastasin ēdē gegenēsthai dia tōn gennōmenōn teknōn hypo hekastou tōn gennōntōn, tēn de tōn nekrōn ou legousin esesthai.
And in the second letter he says that Hymenaeus and Philetus have swerved from the truth; they too followed this heresy, proclaiming another God and endless genealogies, sowing error among people and saying that the world was not made by God but by principalities and authorities, and that the resurrection has already happened through the children born of each parent, while they say that there will be no resurrection of the dead.
40.8.6Holl GCS 25/31:89
καὶ ὁρᾶτε, ἀδελφοί, τὸν χαρακτῆρα τῆς ἀληθείας καὶ τὸν ἔλεγχον τούτων παρανομίας.
kai horate, adelphoi, ton charaktēra tēs alētheias kai ton elenchon toutōn paranomias.
And see, brothers, the character of the truth and the refutation of their lawlessness.
40.8.7Holl GCS 25/31:89–90
Ὑπολαμβάνω δὲ καὶ περὶ τούτων ἱκανῶς εἰρῆσθαι· ὅθεν ταύτην παραλιπὼν ἐπὶ τὰς ἐξῆς τὴν πορείαν ποιήσομαι, ἐκεῖνο μόνον εἰπών, ὡς πάνυ φαίνεται ἐοικυῖα αὓτη διὰ τῆς πολυωνύμου ἀρχοντικῆς ὀνομασίας τῇ πολυπλόκῳ ἑρπετῶν κακοηθείᾳ.
Hypolambanō de kai peri toutōn hikanōs eirēsthai; hothen tautēn paralipōn epi tas exēs tēn poreian poiēsomai, ekeino monon eipōn, hōs pany phainetai eoikuia hautē dia tēs polyōnymou archontikēs onomasias tę̄ polyplokǭ herpetōn kakoētheią.
I suppose enough has been said about these too; so, leaving this one, I will make my way to the next, saying only this: that by its many-named nomenclature of archons it seems very like the intricate malice of reptiles.
40.8.8Holl GCS 25/31:90
τρόπον γάρ τινα ἐκ πολλῶν ἑρπετῶν ἀναμίξ τῆς αὐτῶν πλάνης συνηγμένη ἐστὶν ἡ ἰοβολία, οἷον τὸ θρασὺ ἔχουσα τοῦ δράκοντος, τὸ δολερὸν τοῦ φυσάλου, τὴν ἀνθέλκυσιν τῆς πνοῆς τοῦ βαί[τ]ωνος, τὸ γαῦρον τοῦ ἀκοντίου, τὸ προπετὲς τοῦ ὀστρακίτου.
tropon gar tina ek pollōn herpetōn anamix tēs autōn planēs synēgmenē estin hē iobolia, hoion to thrasy echousa tou drakontos, to doleron tou physalou, tēn anthelkysin tēs pnoēs tou bai[t]ōnos, to gauron tou akontiou, to propetes tou ostrakitou.
For in a way the venom of their error is gathered from many reptiles mixed together, having the boldness of the dragon, the craftiness of the physalos, the breath-drawing of the boa, the arrogance of the dart-snake, the rashness of the ostrakites.
40.8.9Holl GCS 25/31:90
τούτων δὲ πάντων τὴν κεφαλὴν καταπατήσαντες τῇ τῆς ἀληθείας ὑποθέσει ἐπὶ τὰς λοιπὰς διέλθωμεν, ἐπιπόθητοι, τὴν ἑκάστης πλάνην ἀποκαλύψαι ἐν θεῷ πειρώμενοι.
toutōn de pantōn tēn kephalēn katapatēsantes tę̄ tēs alētheias hypothesei epi tas loipas dielthōmen, epipothētoi, tēn hekastēs planēn apokalypsai en theǭ peirōmenoi.
Having trampled on the head of all these with the foundation of the truth, let us go through the rest, beloved, trying in God to uncover the error of each.
Haer. 41, chapter 1
41.1.1Holl GCS 25/31:90
Κέρδων τις τούτους καὶ τὸν Ἠρακλέωνα διαδέχεται ἐκ τῆς αὐτῆς ὢν σχολῆς, ἀπὸ Σίμωνός τε καὶ Σατορνίλου λαβὼν τὰς προφάσεις. οὑτος μετανάστης γίνεται ἀπὸ τῆς Συρίας καὶ ἐπὶ τὴν Ῥώμην ἐλθὼν λυμεών τις πέφηνεν ἑαυτῷ τε καὶ τοῖς αὐτῷ πειθομένοις, ὁ ἐλεεινότατος.
Kerdōn tis toutous kai ton Ērakleōna diadechetai ek tēs autēs ōn scholēs, apo Simōnos te kai Satornilou labōn tas prophaseis. houtos metanastēs ginetai apo tēs Syrias kai epi tēn Rhōmēn elthōn lymeōn tis pephēnen heautǭ te kai tois autǭ peithomenois, ho eleeinotatos.
A certain Cerdo succeeds these and Heracleon, being of the same school and taking his pretexts from Simon and Saturnilus. He emigrated from Syria, came to Rome, and proved a ruin to himself and to those who believed him, most wretched man.
41.1.2Holl GCS 25/31:90
ἐλεεινὴ γὰρ ἡ φύσις τῶν ἀνθρώπων, ὅταν καταλείψασα τὴν τοῦ θεοῦ ὁδὸν πλανᾶται, καὶ ἀπόλωλεν ἀπὸ τῆς τοῦ θεοῦ κλήσεως ἑαυτὴν ἀφορίσασα.
eleeinē gar hē physis tōn anthrōpōn, hotan kataleipsasa tēn tou theou hodon planatai, kai apolōlen apo tēs tou theou klēseōs heautēn aphorisasa.
For human nature is wretched when it abandons the way of God and wanders, and it perishes, having cut itself off from God's calling.
41.1.3Holl GCS 25/31:90
συμβέβηκε γὰρ τοῖς τοιούτοις ἧ τοῦ κυνὸς παροιμία, ὃς τῇ σκιᾷ προσέχων οὑ κατεῖχεν ἐν τῷ στόματι *, ἐμβλέπων εἰς ὕδωρ καὶ νομίσας τὴν ἐν τῷ ὕδατι σκιὰν μείζονα εἶναι τῆς ἐν τῷ στόματι αὐτοῦ ἐδωδῆς, ἀνοίξας τὸ στόμα καὶ τὴν οὖσαν ἀπώλεσεν.
symbebēke gar tois toioutois hē tou kynos paroimia, hos tę̄ skią prosechōn hou kateichen en tǭ stomati *, emblepōn eis hydōr kai nomisas tēn en tǭ hydati skian meizona einai tēs en tǭ stomati autou edōdēs, anoixas to stoma kai tēn ousan apōlesen.
For the proverb of the dog has befallen such people: attending to the shadow of what he held in his mouth …, looking into water and thinking the shadow in the water larger than the food in his mouth, he opened his mouth and lost what he had.
41.1.4Holl GCS 25/31:90–91
οὕτω καὶ οὗτοι τὴν ὁδὸν εὑρόντες καὶ βουλόμενοι σκιᾶς περιγενέσθαι τῆς ἐν τῇ ὑπονοίᾳ αὐτῶν γενομένης τὴν οὐσαν ἐν τῷ στόματι αὐτῶν ὡς εἰπεῖν ἐκ θεοῦ τροφὴν κεχαρισμένην οὐ μόνον ἀπώλεσαν, ἀλλὰ καὶ ὄλεθρον ἑαυτοῖς ἐπεσπάσαντο.
houtō kai houtoi tēn hodon heurontes kai boulomenoi skias perigenesthai tēs en tę̄ hyponoią autōn genomenēs tēn ousan en tǭ stomati autōn hōs eipein ek theou trophēn kecharismenēn ou monon apōlesan, alla kai olethron heautois epespasanto.
So these too, having found the way and wishing to grasp the shadow that arose in their fancy, not only lost the food given them by God, which was, so to speak, in their mouth, but brought destruction on themselves.
41.1.5Holl GCS 25/31:91
Οὗτος τοίνυν ὁ Κέρδων ἐν χρόνοις Ὑγίνου γέγονεν ἐπισκόπου, τοῦ ἔνατον κλῆρον ἄγοντος ἀπὸ τῆς τῶν περὶ Ἰάκωβον καὶ Πέτρον καὶ Παῦλον ἀποστόλων διαδοχῆς. τὸ δὲ κήρυγμα αὐτοῦ τῆς τῶν προειρημένων αἱρεσιαρχῶν φλυαρίας μετέχον τὸ αὐτὸ μὲν εἶναι δοκεῖ, παρήλλακται δὲ παρʼ αὐτῷ τοῦτον ἔχον τὸν τρόπον·
Houtos toinyn ho Kerdōn en chronois Hyginou gegonen episkopou, tou enaton klēron agontos apo tēs tōn peri Iakōbon kai Petron kai Paulon apostolōn diadochēs. to de kērygma autou tēs tōn proeirēmenōn hairesiarchōn phlyarias metechon to auto men einai dokei, parēllaktai de parʼ autǭ touton echon ton tropon;
This Cerdo lived in the time of Hyginus the bishop, who held the ninth place in the succession from the apostles James, Peter, and Paul. His preaching, sharing in the nonsense of the heresiarchs mentioned before, seems to be the same, but is altered in him in this way:
41.1.6Holl GCS 25/31:91
Δύο καὶ οὑτος ἀρχὰς κεκήρυχεν τῷ βίῳ καὶ δύο δῆθεν θεούς, ἕνα ἀγαθὸν καὶ [ἕνα] ἄγνωστον τοῖς ἅπασιν, ὃν καὶ πατέρα τοῦ Ἰησοῦ κέκληκεν, καὶ ἕνα τὸν Δημιουργόν, πονηρὸν ὄντα καὶ γνωστόν, λαλήσαντα ἐν τῷ νόμῳ καὶ ἐν] τοῖς προφήταις φανέντα καὶ ὁρατὸν πολλάκις γενόμενον.
Dyo kai houtos archas kekērychen tǭ biǭ kai dyo dēthen theous, hena agathon kai [hena] agnōston tois hapasin, hon kai patera tou Iēsou keklēken, kai hena ton Dēmiourgon, ponēron onta kai gnōston, lalēsanta en tǭ nomǭ kai en] tois prophētais phanenta kai horaton pollakis genomenon.
He too proclaimed two principles to the world and supposedly two gods: one good and unknown to all, whom he called the Father of Jesus; and one the Demiurge, who is evil and known, who spoke in the law, appeared in the prophets, and was often seen.
41.1.7Holl GCS 25/31:91
μὴ εἶναι δὲ τὸν Χριστὸν γεγεννημένον ἐκ Μαρίας μηδὲ ἐν σαρκὶ πεφηνέναι, ἀλλὰ δοκήσει ὄντα καὶ δοκήσει πεφηνότα, δοκήσει δὲ τὰ ὅλα πεποιηκότα. καὶ αὐτὸς δὲ σαρκὸς ἀνάστασιν ἀπωθεῖται, παλαιὰν δὲ ἀπαγορεύει διαθήκην τήν τε] διὰ Μωυσέως καὶ τῶν προφητῶν, ὡς ἀλλοτρίαν οὐσαν θεοῦ.
mē einai de ton Christon gegennēmenon ek Marias mēde en sarki pephēnenai, alla dokēsei onta kai dokēsei pephēnota, dokēsei de ta hola pepoiēkota. kai autos de sarkos anastasin apōtheitai, palaian de apagoreuei diathēkēn tēn te] dia Mōyseōs kai tōn prophētōn, hōs allotrian ousan theou.
And that Christ was not born of Mary nor appeared in the flesh, but existed in semblance, appeared in semblance, and did everything in semblance. He too rejects the resurrection of the flesh, and repudiates the Old Testament, that through Moses and the prophets, as alien to God.
41.1.8Holl GCS 25/31:91–92
ἐληλυθέναι δὲ τὸν Χριστὸν ἀπὸ τῶν ἄνωθεν ἐκ τοῦ ἀγνώστου πατρός, εἰς ἀθέτησιν τῆς τοῦ κοσμοποιοῦ καὶ δημιουργοῦ ἐνταῦθα, φησίν, ἀρχῆς καὶ τυραννίδος, ὤσπερ ἀμέλει καὶ πολλαὶ τῶν αἱρέσεων ἐξεῖπαν.
elēlythenai de ton Christon apo tōn anōthen ek tou agnōstou patros, eis athetēsin tēs tou kosmopoiou kai dēmiourgou entautha, phēsin, archēs kai tyrannidos, ōsper amelei kai pollai tōn haireseōn exeipan.
And that Christ came from above, from the unknown Father, to overthrow the rule and tyranny here, he says, of the world-maker and Demiurge, as indeed many of the heresies have said.
41.1.9Holl GCS 25/31:92
ὀλίγῳ δὲ τῷ χρόνῳ οὑτος ἐν Ῥώμῃ γενόμενος μεταδέδωκεν αὐτοῦ τὸν ἰὸν Μαρκίωνι· διόπερ τοῦτον ὁ Μαρκίων διεδέξατο.
oligǭ de tǭ chronǭ houtos en Rhōmę̄ genomenos metadedōken autou ton ion Markiōni; dioper touton ho Markiōn diedexato.
Having been in Rome a short time, he passed on his venom to Marcion; and so Marcion succeeded him.
Haer. 41, chapter 2
41.2.1Holl GCS 25/31:92
2. Τῆς δὲ αἱρέσεως ὡσαύτως φωρατῆς οὔσης ἐν συντόμῳ περὶ ταύτης ἡμῖν ἔσται ὁ λόγος. ἀρξόμεθα δὲ πάλιν τῆς κατʼ αὐτοῦ ἀνατροπῆς ἀπʼ αὐτῶν τῶν παρʼ αὐτοῦ λεγομένων.
2. Tēs de haireseōs hōsautōs phōratēs ousēs en syntomǭ peri tautēs hēmin estai ho logos. arxometha de palin tēs katʼ autou anatropēs apʼ autōn tōn parʼ autou legomenōn.
Since the heresy is likewise easily detected, our discussion of it will be brief. We will again begin its refutation from the very things he says.
41.2.2Holl GCS 25/31:92
ὅτι μὲν γὰρ δύο ἀρχὰς ἐπὶ τὸ αὐτὸ εἶναι ἀδύνατον δῆλον. ἢ γὰρ αἱ δύο ἐκ μιᾶς εἰσί τινος ἢ ἡ μέν ἐστι δευτέρα ἡ δὲ τῆς δευτέρας αἰτία καὶ ἀρχή. ζητηθήσεται οὖν ἤτοι αἰτία τῶν δύο ἢ ὀποτέρα τούτων ἀρχὴ οὐσα τῆς ἑτέρας * ὡς ἔφην.
hoti men gar dyo archas epi to auto einai adynaton dēlon. ē gar hai dyo ek mias eisi tinos ē hē men esti deutera hē de tēs deuteras aitia kai archē. zētēthēsetai oun ētoi aitia tōn dyo ē opotera toutōn archē ousa tēs heteras * hōs ephēn.
That two first principles cannot exist together is plain. For either the two are from some one, or one is second and the other the cause and principle of the second. So there will be sought either a cause of the two or which of them is the principle of the other …, as I said.
41.2.3Holl GCS 25/31:92
καὶ οὕτως ἐκ παντὸς τρόπου ἐπὶ τὴν μίαν ἀνακτέον τὴν διάνοιαν, τὴν εὑρισκομένην πρώτην, ἐξ ἡς καὶ ἡ δευτέρα ἤτοι ἀμφότεραι, καθὼς δέδεικται, ὡς ἔφην].
kai houtōs ek pantos tropou epi tēn mian anakteon tēn dianoian, tēn heuriskomenēn prōtēn, ex hēs kai hē deutera ētoi amphoterai, kathōs dedeiktai, hōs ephēn].
And so in every way the mind must be brought back to the one which is found first, from which the second, or both, come, as has been shown.
41.2.4Holl GCS 25/31:92
ἐπὶ τὸ αὐτὸ δὲ ἀδύνατον τὰς δύο ἀρχὰς ὑπάρχειν, ἀλλʼ οὐδὲ διαφέρεσθαι τὴν μίαν πρὸς τὴν ἄλλην δυνατόν. εἰ γὰρ διαφέρονται, εἰσὶ μὲν δύο, τῷ δὲ δύο ἀριθμῷ εὑρίσκεσθαι τὸν ἕνα ἀριθμὸν ὑπερβεβήκασι· τοῦ δὲ ἑνὸς καὶ πρώτου ἀριθμοῦ ζητουμένου αἱ δύο τῷ ἐνὶ ἀριθμῷ καὶ ἀνωτέρῳ ὑπόκεινται, τῷ αἰτίῳ τῶν δύο ὄντι.
epi to auto de adynaton tas dyo archas hyparchein, allʼ oude diapheresthai tēn mian pros tēn allēn dynaton. ei gar diapherontai, eisi men dyo, tǭ de dyo arithmǭ heuriskesthai ton hena arithmon hyperbebēkasi; tou de henos kai prōtou arithmou zētoumenou hai dyo tǭ eni arithmǭ kai anōterǭ hypokeintai, tǭ aitiǭ tōn dyo onti.
It is impossible for the two principles to exist together, and it is not possible for one to be at odds with the other either. For if they differ, they are two, and by being found in the number two they have gone beyond the number one; but when the one and first number is sought, the two are subject to the one and higher number, which is the cause of the two.
41.2.5Holl GCS 25/31:92
οὐ γὰρ αἱ δύο, αἱ μετὰ τὸν ἕνα ἀριθμὸν ἢ τὴν μίαν ἀρχὴν καὶ πρώτην, αἰτίαι δύνανται εἶναι, τοῦ ἑνικοῦ ἀριθμοῦ καὶ ἀνωτάτου ἀεὶ ζητουμένου.
ou gar hai dyo, hai meta ton hena arithmon ē tēn mian archēn kai prōtēn, aitiai dynantai einai, tou henikou arithmou kai anōtatou aei zētoumenou.
For the two, which come after the number one or the one first principle, cannot be causes, since the single and highest number is always sought.
41.2.6Holl GCS 25/31:92
εἰ γὰρ αἱ δύο εὑρεθήσονται μιᾶς οὐσαι συμφωνίας καὶ συγχαίρουσαι καὶ συμφωνοῦσαι ἀλλήλαις, ἐν τῷ τὴν μὲν μίαν παραμένειν τῆς ἑτέρας εὐδοκούσης καὶ τῆς ἄλλης δὲ χαιρούσης τῇ τῆς ἑτέρας συζυγίᾳ, ἡ στάσις τίς ἐστιν ἀνὰ μέσον ἀμφοτέρων;
ei gar hai dyo heurethēsontai mias ousai symphōnias kai synchairousai kai symphōnousai allēlais, en tǭ tēn men mian paramenein tēs heteras eudokousēs kai tēs allēs de chairousēs tę̄ tēs heteras syzygią, hē stasis tis estin ana meson amphoterōn?
For if the two are found to be of one accord, rejoicing together and agreeing with each other, the one remaining with the other's consent, and the other rejoicing in the partnership of the first, what strife is there between the two?
41.2.7Holl GCS 25/31:92–93
εἰ δὲ στασιάζουσι καὶ ἰσχύουσιν ἅμα ἀμφότεραι πρὸς ἀλλήλας ἐπʼ ἴσης, οὐκέτι Χριστὸς ὁ ἐλθὼν διὰ τὴν ἀθέτησιν τῆς μιᾶς δυνήσεται καταλῦσαι τὴν ταύτης τυραννίδα, αὐτῆς ἀντεχούσης καὶ δυναμένης πρὸς τὴν ἄνω ἀόρατον καὶ ἀκατονόμαστον ἀγωνίζεσθαι ἀντέχειν τε καὶ μηδέποτε δυναμένης καταλύεσθαι.
ei de stasiazousi kai ischyousin hama amphoterai pros allēlas epʼ isēs, ouketi Christos ho elthōn dia tēn athetēsin tēs mias dynēsetai katalysai tēn tautēs tyrannida, autēs antechousēs kai dynamenēs pros tēn anō aoraton kai akatonomaston agōnizesthai antechein te kai mēdepote dynamenēs katalyesthai.
But if they are at strife and both are equally strong against each other, then Christ, who came to overthrow the one, will no longer be able to destroy its tyranny, since it resists and is able to contend with and withstand the invisible and unnameable one above, and can never be destroyed.
Haer. 41, chapter 3
41.3.1Holl GCS 25/31:93
3. Λέγει δὲ ὁ ἠλίθιος καὶ τὸν νόμον καὶ τοὺς προφήτας τῆς φαύλης καὶ ἐναντίος εἶναι ἀρχῆς, τὸν δὲ Χριστὸν τῆς ἀγαθῆς.
3. Legei de ho ēlithios kai ton nomon kai tous prophētas tēs phaulēs kai enantios einai archēs, ton de Christon tēs agathēs.
The fool also says that the law and the prophets belong to the evil and opposing principle, and Christ to the good.
41.3.2Holl GCS 25/31:93
πόθεν οὖν οἱ προφῆται τὰ εἰς Χριστὸν τετυπωμένα προανεφώνησαν, εἰ μὴ μία ἦν καὶ ἡ αὐτὴ δύναμις ἡ λαλήσασα ἐν νόμῳ καὶ ἐν προφήταις καὶ εὐαγγελίοις; καθάπερ λέγει »ὁ λαλῶν ἐν τοῖς προφήταις ἰδοὺ πάρειμι« καὶ τὰ ἑξῆς.
pothen oun hoi prophētai ta eis Christon tetypōmena proanephōnēsan, ei mē mia ēn kai hē autē dynamis hē lalēsasa en nomǭ kai en prophētais kai euangeliois? kathaper legei »ho lalōn en tois prophētais idou pareimi« kai ta hexēs.
How then did the prophets proclaim beforehand the things foreshadowed about Christ, unless it was one and the same power that spoke in the law, in the prophets, and in the Gospels? As he says, 'I who speak in the prophets, behold, I am here,' and so on.
41.3.3Holl GCS 25/31:93
πόθεν δὲ καὶ ὁ κύριος ἐν τῷ εὐαγγελίῳ † προανεφώνει λέγων »εἰ Μωυσῇ ἐπιστεύετε, καὶ ἐμοὶ ἂν ἐπιστεύετε. ἐκεῖνος γὰρ περὶ ἐμοῦ ἔγραψε«.
pothen de kai ho kyrios en tǭ euangeliǭ † proanephōnei legōn »ei Mōysę̄ episteuete, kai emoi an episteuete. ekeinos gar peri emou egrapse«.
And how did the Lord in the Gospel … proclaim, saying, 'If you believed Moses, you would believe me too; for he wrote about me'?
41.3.4Holl GCS 25/31:93
καὶ πολλά μοι ἔστι περὶ μαρτυριῶν λέγειν, καθὼς συναγείρας σχολὴν ἐαυτῷ ἐποίησεν ὁ ἐπὶ συγκυρήματι πονηρῷ τῷ κόσμῳ ἐπιβλαστήσας καὶ πλανήσας τοὺς ὑπʼ αὐτοῦ πεπλανημένους.
kai polla moi esti peri martyriōn legein, kathōs synageiras scholēn eautǭ epoiēsen ho epi synkyrēmati ponērǭ tǭ kosmǭ epiblastēsas kai planēsas tous hypʼ autou peplanēmenous.
I could say much about testimonies, and about how he gathered a school and made it his own, he who sprouted up in the world by an evil chance and led astray those he has deceived.
41.3.5Holl GCS 25/31:93
παρελεύσομαι δὲ καὶ ταύτην, ὡσεὶ βέμβικος καὶ πεμφρηδόνος τῶν ὀδυνοποιῶν ἐκ πετεινῶν κνωδάλων ὁρμωμένων ὑπὸ μίαν θῆξιν ἐκπετασθέντων τὴν ἀνάλωσιν ποιησάμενος διὰ τῆς τοῦ θεοῦ ἐναργεστάτης πίστεώς τε καὶ σωτηριώδους διδασκαλίας τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τοῦ εἰπόντος »βλέπετε μὴ πλανηθῆτε·
pareleusomai de kai tautēn, hōsei bembikos kai pemphrēdonos tōn odynopoiōn ek peteinōn knōdalōn hormōmenōn hypo mian thēxin ekpetasthentōn tēn analōsin poiēsamenos dia tēs tou theou enargestatēs pisteōs te kai sōtēriōdous didaskalias tou kyriou hēmōn Iēsou Christou tou eipontos »blepete mē planēthēte;
But I will pass this one by too, having destroyed it like a hornet or a wasp, among the stinging winged insects that rush out and fly with a single sting, by the most evident faith of God and the saving teaching of our Lord Jesus Christ, who said, 'See that you are not led astray;
41.3.6Holl GCS 25/31:93
πολλοὶ γὰρ ἐλεύσονται ψευδοπροφῆται« καὶ τοῦ ἀποστόλου <τοῦ> περὶ τῶν αὐτῶν καὶ ψευδοδιδασκάλων καὶ ψευδαδέλφων φήσαντος καὶ ἡμᾶς ἀσφαλισμένου· ἐπὶ τὰς ἑξῆς <τε> κατὰ τὴν ἀκολουθίαν τῶν ἄλλων ποιήσομαι τὴν ὑφήγησιν.
polloi gar eleusontai pseudoprophētai« kai tou apostolou <tou> peri tōn autōn kai pseudodidaskalōn kai pseudadelphōn phēsantos kai hēmas asphalismenou; epi tas hexēs <te> kata tēn akolouthian tōn allōn poiēsomai tēn hyphēgēsin.
for many false prophets will come'; and of the apostle, who spoke about these same people, false teachers and false brothers, and made us secure. And I will proceed to describe the next ones in the order of the others.
Haer. 42, chapter 1
42.1.1Holl GCS 25/31:93–94
Μαρκίων, ἀφʼ οὗπερ οἱ Μαρκιωνισταί, ἐκ τούτου τοῦ προειρημένου Κέρδωνος τὴν πρόφασιν εἰληφὼς καὶ αὐτὸς μέγας ὄφις προῆλθεν τῷ βίῳ, πολὺ δὲ πλῆθος ἐξαπατήσας ἔτι εἰς δεῦρο εἰς πολλοὺς τρόποις προεστήσατο διδασκαλεῖον.
Markiōn, aphʼ houper hoi Markiōnistai, ek toutou tou proeirēmenou Kerdōnos tēn prophasin eilēphōs kai autos megas ophis proēlthen tǭ biǭ, poly de plēthos exapatēsas eti eis deuro eis pollous tropois proestēsato didaskaleion.
Marcion, from whom the Marcionites come, took his starting point from this Cerdo whom I mentioned before. He too came forth into life as a great serpent, and having deceived a great multitude, he set up a school that has lasted to this day in many forms.
42.1.2Holl GCS 25/31:94
ἡ δὲ αἵρεσις ἔτι καὶ νῦν ἔν τε Ρώμῃ καὶ ἐν τῇ Ἰταλίᾳ, ἐν Αἰγύπτῳ τε καὶ ἐν Παλαιστίνῃ, ἐν Ἀραβίᾳ τε καὶ ἐν τῇ Συρίᾳ, ἐν Κύπρῳ τε καὶ Θηβαΐδι, οὐ μὴν ἀλλὰ καὶ ἐν τῇ Περσίδι καὶ ἐν ἄλλοις τόποις εὑρίσκεται. μεγάλως γὰρ ὁ πονηρὸς ἐν αὐτῷ κατίσχυσε τὴν ἀπάτην.
hē de hairesis eti kai nyn en te Rōmę̄ kai en tę̄ Italią, en Aigyptǭ te kai en Palaistinę̄, en Arabią te kai en tę̄ Syrią, en Kyprǭ te kai Thēbaïdi, ou mēn alla kai en tę̄ Persidi kai en allois topois heurisketai. megalōs gar ho ponēros en autǭ katischyse tēn apatēn.
The sect is still found even now in Rome and in Italy, in Egypt and in Palestine, in Arabia and in Syria, in Cyprus and the Thebaid, and indeed also in Persia and in other places. For the evil one has greatly strengthened the deception in him.
42.1.3Holl GCS 25/31:94
Οὗτος τὸ γένος Ποντικὸς ὑπῆρχεν, Ἑλενοπόντου δὲ φημι, Σινώπης δὲ πόλεως, ὡς πολὺς περὶ αὐτοῦ ᾄδεται λόγος.
Houtos to genos Pontikos hypērchen, Helenopontou de phēmi, Sinōpēs de poleōs, hōs polys peri autou ądetai logos.
He was by birth from Pontus, I mean Helenopontus, from the city of Sinope, as much report sings of him.
42.1.4Holl GCS 25/31:94
τὸν δὲ πρῶτον αὐτοῦ βίον παρθενίαν δῆθεν ἤσκει· μονάζων γὰρ ὑπῆρχεν καὶ ἐπισκόπου τῆς ἡμετέρας ἁγίας καθολικῆς ἐκκλησίας. χρόνου δὲ προϊόντος προσφθείρεται παρθένῳ τινὶ καὶ ἐξαπατήσας τὴν παρθένον ἀπὸ τῆς ἐλπίδος αὐτήν τε καὶ ἑαυτὸν κατέσπασε καὶ τὴν φθορὰν ἀπεργασάμενος ἐξεοῦται τῆς ἐκκλησίας ὑπὸ τοῦ ἰδίου πατρός.
ton de prōton autou bion parthenian dēthen ēskei; monazōn gar hypērchen kai episkopou tēs hēmeteras hagias katholikēs ekklēsias. chronou de proïontos prosphtheiretai parthenǭ tini kai exapatēsas tēn parthenon apo tēs elpidos autēn te kai heauton katespase kai tēn phthoran apergasamenos exeoutai tēs ekklēsias hypo tou idiou patros.
In his early life he supposedly practised virginity, for he was a solitary and the son of a bishop of our holy catholic church. But as time went on he seduced a certain virgin; having deceived the virgin, he dragged both her and himself down from their hope, and after committing the seduction he was expelled from the church by his own father.
42.1.5Holl GCS 25/31:94
ἡν γὰρ αὐτοῦ ὁ πατὴρ διʼ ὑπερβολὴν εὐλαβείας τῶν διαφανῶν καὶ σφόδρα τὰ] τῆς ἐκκλησίας ἐπιμελομένων, διαπρέπων ἐν τῇ τῆς ἐπισκοπῆς λειτουργίᾳ.
hēn gar autou ho patēr diʼ hyperbolēn eulabeias tōn diaphanōn kai sphodra ta] tēs ekklēsias epimelomenōn, diaprepōn en tę̄ tēs episkopēs leitourgią.
For his father was, out of an extraordinary piety, one of the distinguished men who took very great care for the affairs of the church, and he was eminent in the ministry of the episcopate.
42.1.6Holl GCS 25/31:94
πολλὰ δὲ δῆθεν ὁ Μαρκίων καθικετεύσας καὶ αἰτήσας μετάνοιαν οὐκ εἴληφε παρὰ τοῦ ἰδίου πατρός. πόνος γὰρ εἶχε τὸν ἀξιόλογον γέροντα καὶ ἐπίσκοπον, ὅτι οὐ μόνον ἐξέπεσεν ἀλλʼ ὅτι καὶ αὐτῷ τὸ αἶσχος ἔφερεν.
polla de dēthen ho Markiōn kathiketeusas kai aitēsas metanoian ouk eilēphe para tou idiou patros. ponos gar eiche ton axiologon geronta kai episkopon, hoti ou monon exepesen allʼ hoti kai autǭ to aischos epheren.
Marcion, so the story goes, begged much and asked for penance, but did not receive it from his own father. For grief held the worthy old man and bishop, because Marcion had not only fallen but had also brought shame upon him.
42.1.7Holl GCS 25/31:94–95
ὡς τοίνυν οὐκ ἔτυχε παρʼ αὐτοῦ διὰ τῆς κολακείας ὡν ἐδέετο, μὴ φέρων τὴν ἀπὸ τῶν πολλῶν χλεύην ἀποδιδράσκει τῆς Πόλεως τῆς αὐτοῦ καὶ ἄνεισιν εἰς τὴν Ῥώμην αὐτήν, μετὰ τὸ τελευτῆσαι Ὑγῖνον τὸν ἐπίσκοπον Ρώμης οὗτος δὲ ἔνατος ἠν ἀπὸ Πέτρου καὶ Παύλου τῶν ἀποστόλων), καὶ τοῖς ἔτι πρεσβύταις περιοῦσι καὶ ἀπὸ τῶν μαθητῶν τῶν ἀποστόλων ὁρμωμένοις συμβαλὼν ᾔτει συναχθῆναι καὶ οὐδεὶς αὐτῷ συγκεχώρηκε.
hōs toinyn ouk etyche parʼ autou dia tēs kolakeias hōn edeeto, mē pherōn tēn apo tōn pollōn chleuēn apodidraskei tēs Poleōs tēs autou kai aneisin eis tēn Rhōmēn autēn, meta to teleutēsai Hyginon ton episkopon Rōmēs houtos de enatos ēn apo Petrou kai Paulou tōn apostolōn), kai tois eti presbytais periousi kai apo tōn mathētōn tōn apostolōn hormōmenois symbalōn ę̄tei synachthēnai kai oudeis autǭ synkechōrēke.
So, since he did not obtain from him by flattery what he was asking for, and could not bear the ridicule of the many, he ran away from his city and went up to Rome itself, after the death of Hyginus, bishop of Rome (he was the ninth from the apostles Peter and Paul). He met the presbyters who were still living, men who had come from the disciples of the apostles, and asked to be admitted to communion, and no one granted it to him.
42.1.8Holl GCS 25/31:95
ζήλῳ λοιπὸν ἐπαρθείς, ὡς οὐκ ἀπείληφε τὴν προεδρίαν τε καὶ τὴν εἴσδυσιν τῆς ἐκκλησίας, ἐπινοεῖ ἑαυτῷ καὶ προσφεύγει τῇ τοῦ ἀπατεῶνος Κέρδωνος αἱρέσει.
zēlǭ loipon epartheis, hōs ouk apeilēphe tēn proedrian te kai tēn eisdysin tēs ekklēsias, epinoei heautǭ kai prospheugei tę̄ tou apateōnos Kerdōnos hairesei.
Then, carried away by jealousy because he had not obtained the chief seat and entry into the church, he took thought for himself and took refuge in the sect of Cerdo the deceiver.
Haer. 42, chapter 2
42.2.1Holl GCS 25/31:95–96
2. Καὶ ἄρχεται ὡς εἰπεῖν ἐξ αὐτῆς τῆς ἀρχῆς καὶ ὡς ἀπὸ θυρῶν τῶν ζητημάτων προτείνειν τοῖς κατʼ ἐκεῖνο καιροῦ πρεσβυτέροις τοῦτο τὸ ζήτημα λέγων »εἴπατέ μοι, τί ἐστι τό· οὐ βάλλουσιν οἰνον νέον εἰς ἀσκοὺς παλαιοὺς οὐδὲ ἐπίβλημα ῥάκους ἀγνάφου ἐπὶ ἱματίῳ παλαιῷ εἰ δὲ μή γε, καὶ τὸ πλήρωμα αἴρει καὶ τῷ παλαιῷ οὐ συμφωνήσει.
2. Kai archetai hōs eipein ex autēs tēs archēs kai hōs apo thyrōn tōn zētēmatōn proteinein tois katʼ ekeino kairou presbyterois touto to zētēma legōn »eipate moi, ti esti to; ou ballousin oinon neon eis askous palaious oude epiblēma rhakous agnaphou epi himatiǭ palaiǭ ei de mē ge, kai to plērōma airei kai tǭ palaiǭ ou symphōnēsei.
And he began, so to speak, from the very beginning and, as it were, from the threshold of the questions, to put this question to the presbyters of that time, saying: “Tell me, what is the meaning of ‘They do not put new wine into old wineskins, nor a patch of unshrunk cloth on an old garment; otherwise it takes away the fullness and will not agree with the old,
42.2.2Holl GCS 25/31:96
μεῖζον γὰρ σχίσμα γενήσεται«. καὶ ὡς τοῦτο ἤκουσαν οἱ ἐπιεικεῖς καὶ πανάγιοι τῆς ἀγίας τοῦ θεοῦ ἐκκλησίας πρεσβύτεροι καὶ διδάσκαλοι, τὸν τῆς ἀκολουθίας τε καὶ ἁρμονίας ἀποδιδόντες λόγον καὶ φράζοντες αὐτῷ μετὰ ἐπιεικείας ἔλεγον·
meizon gar schisma genēsetai«. kai hōs touto ēkousan hoi epieikeis kai panagioi tēs agias tou theou ekklēsias presbyteroi kai didaskaloi, ton tēs akolouthias te kai harmonias apodidontes logon kai phrazontes autǭ meta epieikeias elegon;
for a greater tear will result’?” When the gentle and all-holy presbyters and teachers of God's holy church heard this, they gave him the meaning that follows from the context and agrees with the rest, and explaining it to him with gentleness they said:
42.2.3Holl GCS 25/31:96
τέκνον, τοῦτό ἐστιν ἀσκοὶ παλαιοί, αἱ τῶν Φαρισαίων καρδίαι καὶ γραμματέων, παλαιωθεῖσαι ἐν ἁμαρτήμασι καὶ μὴ δεξάμεναι τὸ κήρυγμα τοῦ εὐαγγελίου·
teknon, touto estin askoi palaioi, hai tōn Pharisaiōn kardiai kai grammateōn, palaiōtheisai en hamartēmasi kai mē dexamenai to kērygma tou euangeliou;
“Child, this is what the old wineskins are: the hearts of the Pharisees and scribes, grown old in sins and not having received the preaching of the gospel;
42.2.4Holl GCS 25/31:96
καὶ τὸ ἱμάτιον τὸ παλαιόν, ὡς ὁ Ἰούδας παλαιωθεὶς ἐν φιλαργυρίᾳ οὐκ ἐδέξατο τοῦ καινοῦ καὶ ἀγίου καὶ ἐπουρανίου τὸ τῆς ἐλπίδος κήρυγμα, καίτοι συναφθεὶς τοῖς ἕνδεκα ἀποστόλοις καὶ κληθεὶς ὑπʼ αὐτοῦ τοῦ κυρίου,
kai to himation to palaion, hōs ho Ioudas palaiōtheis en philargyrią ouk edexato tou kainou kai agiou kai epouraniou to tēs elpidos kērygma, kaitoi synaphtheis tois hendeka apostolois kai klētheis hypʼ autou tou kyriou,
and the old garment is like Judas, who, grown old in love of money, did not receive the preaching of the hope of the new, holy and heavenly [covenant], although he had been joined to the eleven apostles and called by the Lord himself.
42.2.5Holl GCS 25/31:96
περισσότερον σχίσμα ἴσχε διʼ ἐαυτοῦ, μηδενὸς αἰτίου αὐτῷ γενομένου, ἐπειδὴ ἡ διάνοια αὐτοῦ οὐ συμπεφώνηκε τῇ ἄνω ἐλπίδι καὶ ἐπουρανίῳ κλήσει τῶν μελλόντων ἀγαθῶν ἀντὶ τῶν ἐνταῦθα χρημάτων τε καὶ κόμπου καὶ φιλίας παρερχομένης ἐλπίδος τε καὶ ἡδονῆς.
perissoteron schisma ische diʼ eautou, mēdenos aitiou autǭ genomenou, epeidē hē dianoia autou ou sympephōnēke tę̄ anō elpidi kai epouraniǭ klēsei tōn mellontōn agathōn anti tōn entautha chrēmatōn te kai kompou kai philias parerchomenēs elpidos te kai hēdonēs.
He made a greater tear by his own doing, though no one else was the cause of it for him, because his mind did not agree with the hope above and the heavenly calling of the good things to come, preferring instead the money of this world, boasting, and a friendship, hope and pleasure that pass away.”
42.2.6Holl GCS 25/31:96
Ὀ δέ· οὐχ οὕτως. φησίν, ἀλλὰ ἄλλα ἐστὶ παρὰ ταῦτα, ἀντιλέγων ὁ Μαρκίων. ἐπειδὴ <δὲ> μὴ ἠθέλησαν αὐτὸν οὐν φανερῶς αὐτοῖς ἔλεγε· τί μὴ ἠθελήσατέ με ὑποδέξασθαι;
O de; ouch houtōs. phēsin, alla alla esti para tauta, antilegōn ho Markiōn. epeidē <de> mē ēthelēsan auton oun phanerōs autois elege; ti mē ēthelēsate me hypodexasthai?
But he said: “Not so; these things mean something else,” Marcion contradicting them. And since they would not receive him, he said to them openly: “Why would you not receive me?”
42.2.7Holl GCS 25/31:96
τῶν δὲ λεγόντων ὅτι οὐ δυνάμεθα ἄνευ τῆς ἐπιτροπῆς τοῦ τιμίου πατρός σου τοῦτο ποιῆσαι·
tōn de legontōn hoti ou dynametha aneu tēs epitropēs tou timiou patros sou touto poiēsai;
And when they said, “We cannot do this without the permission of your honourable father,
42.2.8Holl GCS 25/31:96
μία γάρ ἐστιν ἡ πίστις καὶ μία ἡ ὁμόνοια καὶ οὐ δυνάμεθα ἐναντιωθῆναι τῷ καλῷ συλλειτουργῷ πατρὶ δὲ σῷ, ζηλώσας λοιπὸν καὶ εἰς μέγαν ἀρθεὶς θυμὸν καὶ ὑπερηφανίαν τὸ σχίσμα ἐργάζεται ὁ τοιοῦτος, ἑαυτῷ τὴν αἵρεσιν προστησάμενος καὶ εἰπὼν ὅτι »ἐγὼ σχίσω τὴν ἐκκλησίαν ὑμῶν καὶ βαλῶ σχίσμα ἐν αὐτῇ εἰς τὸν αἰῶνα«, ὡς τὰ ἀληθῆ μὲν σχίσμα ἔβαλεν οὐ μικρόν, οὐ τὴν ἐκκλησίαν σχίσας ἀλλʼ ἑαυτὸν καὶ τοὺς αὐτῷ πεισθέντας.
mia gar estin hē pistis kai mia hē homonoia kai ou dynametha enantiōthēnai tǭ kalǭ sylleitourgǭ patri de sǭ, zēlōsas loipon kai eis megan artheis thymon kai hyperēphanian to schisma ergazetai ho toioutos, heautǭ tēn hairesin prostēsamenos kai eipōn hoti »egō schisō tēn ekklēsian hymōn kai balō schisma en autę̄ eis ton aiōna«, hōs ta alēthē men schisma ebalen ou mikron, ou tēn ekklēsian schisas allʼ heauton kai tous autǭ peisthentas.
for there is one faith and one concord, and we cannot oppose our excellent fellow minister, your father,” he became jealous, and, lifted up into great anger and arrogance, he made the schism, setting himself up as head of the sect and saying, “I will divide your church and cast a division into it for ever.” And in truth he did cast no small division, dividing not the church but himself and those persuaded by him.
Haer. 42, chapter 3
42.3.1Holl GCS 25/31:96–97
3. Ἔλαβε Τε τὴν πρόφασιν παρὰ τοῦ προειρημένου Κέρδωνος, γόητος καὶ ἀπατηλοῦ. καὶ αὐτὸς μὲν γὰρ δύο κηρύττει ἀρχάς, προσ- θεὶς δὲ πάλιν ἐκείνῳ, φημὶ τῷ Κέρδωνι, ἕτερόν τι παρʼ ἐκεῖνον δείκνυσι, λέγων τρεῖς εἶναι ἀρχάς, μίαν μὲν τὴν ἄνω ἀκατονόμαστον καὶ ἀόρατον, ἣν καὶ ἀγαθὸν θεὸν βούλεται λέγειν, μηδὲν δὲ τῶν ἐν τῷ κόσμῳ κτίσασαν·
3. Elabe Te tēn prophasin para tou proeirēmenou Kerdōnos, goētos kai apatēlou. kai autos men gar dyo kēryttei archas, pros- theis de palin ekeinǭ, phēmi tǭ Kerdōni, heteron ti parʼ ekeinon deiknysi, legōn treis einai archas, mian men tēn anō akatonomaston kai aoraton, hēn kai agathon theon bouletai legein, mēden de tōn en tǭ kosmǭ ktisasan;
He took his starting point from Cerdo, whom I mentioned before, a sorcerer and deceiver. For Cerdo proclaims two principles, but Marcion, adding again to him, I mean to Cerdo, sets forth something beyond him, saying that there are three principles: one above, unnameable and invisible, which he chooses to call the good God, who created nothing in the world;
42.3.2Holl GCS 25/31:97
ἄλλον δὲ εἶναι ὁρατὸν θεὸν καὶ κτιστὴν καὶ δημιουργόν· διάβολον δὲ τρίτον ὡς εἰπεῖν καὶ μέσον τῶν δύο τούτων, τοῦ τε ὁρατοῦ καὶ τοῦ ἀοράτου. τὸν δὲ κτιστὴν καὶ δημιουργὸν καὶ ὁρατὸν θεὸν εἶναι τῶν Ἰουδαίων, εἶναι δὲ αὐτὸν κριτήν.
allon de einai horaton theon kai ktistēn kai dēmiourgon; diabolon de triton hōs eipein kai meson tōn dyo toutōn, tou te horatou kai tou aoratou. ton de ktistēn kai dēmiourgon kai horaton theon einai tōn Ioudaiōn, einai de auton kritēn.
another, a visible God, creator and craftsman; and the devil as a third, so to speak, in the middle between these two, the visible and the invisible. The creator, craftsman and visible God, he says, is the God of the Jews, and he is a judge.
42.3.3Holl GCS 25/31:97–98
παρʼ αὐτῷ δὲ τῷ Μαρκίωνι καὶ παρθενία κηρύσσεται, νηστείαν δὲ κατὰ τὸ σάββατον κηρύττει. μυστήρια δὲ δῆθεν παρʼ αὐτῷ ἐπιτελεῖται τῶν κατηχουμένων ὁρώντων· ὕδατι δὲ οὗτος ἐν τοῖς μυστηρίοις χρῆται.
parʼ autǭ de tǭ Markiōni kai parthenia kēryssetai, nēsteian de kata to sabbaton kēryttei. mystēria de dēthen parʼ autǭ epiteleitai tōn katēchoumenōn horōntōn; hydati de houtos en tois mystēriois chrētai.
With Marcion himself virginity is also preached, and he preaches fasting on the sabbath. And what are supposedly mysteries are celebrated among them with catechumens looking on; and he uses water in the mysteries.
42.3.4Holl GCS 25/31:98
τὸ δὲ σάββατον νηστεύειν διὰ τοιαύτην αἰτίαν φάσκει· ἐπειδή, φησί, τοῦ θεοῦ τῶν Ἰουδαίων ἐστὶν ἡ ἀνάπαυσις τοῦ πεποιηκότος τὸν κόσμον καὶ ἐν τῇ ἑβδομῃ ἡμέρᾳ ἀναπαυσαμένου, ἡμεῖς νηστεύσωμεν ταύτην, ἵνα μὴ τὸ καθῆκον τοῦ θεοῦ τῶν Ἰουδαίων ἐργαζώμεθα.
to de sabbaton nēsteuein dia toiautēn aitian phaskei; epeidē, phēsi, tou theou tōn Ioudaiōn estin hē anapausis tou pepoiēkotos ton kosmon kai en tę̄ hebdomę̄ hēmerą anapausamenou, hēmeis nēsteusōmen tautēn, hina mē to kathēkon tou theou tōn Ioudaiōn ergazōmetha.
He says that one should fast on the sabbath for this reason: “Since,” he says, “the rest belongs to the God of the Jews, who made the world and rested on the seventh day, let us fast on this day, so that we may not do what is fitting to the God of the Jews.”
42.3.5Holl GCS 25/31:98
τὴν τῆς σαρκὸς δὲ ἀθετεῖ ἀνάστασιν, καθάπερ πολλαὶ τῶν αἱρέσεων· ψυχῆς δὲ ἀνάστασιν εἶναι λέγει καὶ ζωὴν καὶ σωτηρίαν μόνης.
tēn tēs sarkos de athetei anastasin, kathaper pollai tōn haireseōn; psychēs de anastasin einai legei kai zōēn kai sōtērian monēs.
He rejects the resurrection of the flesh, like many of the sects; he says there is a resurrection of the soul, and life and salvation for it alone.
42.3.6Holl GCS 25/31:98
οὐ μόνον δὲ παρʼ αὐτῷ ἓν λουτρὸν διδοται, ἀλλὰ καὶ ἕως τριῶν λουτρῶν καὶ ἐπέκεινα ἔξεστι διδόναι παρʼ αὐτοῖς τῷ βουλομένῳ, ὡς παρὰ πολλῶν ἀκήκοα.
ou monon de parʼ autǭ hen loutron didotai, alla kai heōs triōn loutrōn kai epekeina exesti didonai parʼ autois tǭ boulomenǭ, hōs para pollōn akēkoa.
And among them not only one washing is given; up to three washings and more may be given among them to anyone who wishes, as I have heard from many.
42.3.7Holl GCS 25/31:98
συμβέβηκε δὲ τοῦτο γενέσθαι αὐτῷ τὸ ἐφίεσθαι τρία ἢ καὶ πλείω λουτρὰ διδόσθαι, διʼ ἣν ὑπεῖχεν χλεύην παρὰ τῶν αὐτὸν ἐγνωκότων μαθητῶν αὐτοῦ ἐκ παραπτώματος τε καὶ φθορᾶς τῆς εἰς τὴν παρθένον γεγενημένης.
symbebēke de touto genesthai autǭ to ephiesthai tria ē kai pleiō loutra didosthai, diʼ hēn hypeichen chleuēn para tōn auton egnōkotōn mathētōn autou ek paraptōmatos te kai phthoras tēs eis tēn parthenon gegenēmenēs.
This practice of permitting three or even more washings to be given came about for him because of the ridicule he suffered from disciples of his who knew of his fall and of the seduction of the virgin.
42.3.8Holl GCS 25/31:98
ἐπειδὴ φθείρας ἐν τῇ ἑαυτοῦ πόλει τὴν παρθένον καὶ ἀποδράσας μὲν ἐν παραπτώματι μεγάλῳ εὑρέθη, ἐπενόησεν ὁ ἀγύρτης ἑαυτῷ δεύτερον λουτρόν, φήσας ὅτι ἔξεστιν ἕως τριῶν λουτρῶν τουτέστιν τριῶν βαπτισμῶν εἰς ἄφεσιν τῶν ἁμαρτιῶν δίδοσθαι, ἵνʼ εἴ τις παρέπεσεν εἰς τὸ πρῶτον, λάβῃ δεύτερον μετανοήσας καὶ τρίτον ὡσαύτως, ἐὰν ἐν παραπτώματι μετὰ τὸ δεύτερον γένηται.
epeidē phtheiras en tę̄ heautou polei tēn parthenon kai apodrasas men en paraptōmati megalǭ heurethē, epenoēsen ho agyrtēs heautǭ deuteron loutron, phēsas hoti exestin heōs triōn loutrōn toutestin triōn baptismōn eis aphesin tōn hamartiōn didosthai, hinʼ ei tis parepesen eis to prōton, labę̄ deuteron metanoēsas kai triton hōsautōs, ean en paraptōmati meta to deuteron genētai.
Since, having seduced the virgin in his own city and run away, he was found in a great fall, the charlatan devised for himself a second washing, saying that up to three washings, that is three baptisms, may be given for the forgiveness of sins, so that if anyone has fallen after the first, he may receive a second after repenting, and a third likewise if he falls after the second.
42.3.9Holl GCS 25/31:98–99
φέρει δὲ δῆθεν, ἵνα τὴν ἑαυτοῦ χλεύην ἀνασώσῃ, εἰς παράστασιν αὐτοῦ ὅτι [τὸ] μετὰ τὸ αὐτοῦ παράπτωμα πάλιν ἐκαθαρίσθη καὶ λοιπὸν ἐν ἀθῴοις ὑπάρχει, μαρτυρίαν περὶ τούτου ψευδηγορῶν ὡς πιθανήν, δυναμένην ἐξαπατῆσαι οὐ τοῦτο δὲ σημαίνουσαν ὃ αὐτὸς λέγει·
pherei de dēthen, hina tēn heautou chleuēn anasōsę̄, eis parastasin autou hoti [to] meta to autou paraptōma palin ekatharisthē kai loipon en athǭois hyparchei, martyrian peri toutou pseudēgorōn hōs pithanēn, dynamenēn exapatēsai ou touto de sēmainousan ho autos legei;
And, supposedly to rescue himself from the ridicule, he brings forward, to prove that after his fall he was cleansed again and is now among the innocent, a testimony on this, lying about it as though it were persuasive: it can deceive, but it does not mean what he says.
42.3.10Holl GCS 25/31:99
ὅτι, φησί, βαπτισθεὶς ὁ κύριος ὑπὸ τοῦ Ἰωάννου ἔλεγε τοῖς μαθηταῖς· »βάπτισμα ἔχω βαπτισθῆναι, καὶ τί θέλω εἰ ἤδη τετέλεκα αὐτο;« καὶ πάλιν »ποτήριον ἔχω πιεῖν, καὶ τί θέλω εἰ ἤδη πληρώσω αὐτό;« καὶ οὕτω τὸ διδόναι πλείω βαπτίσματα ἐδογμάτισεν.
hoti, phēsi, baptistheis ho kyrios hypo tou Iōannou elege tois mathētais; »baptisma echō baptisthēnai, kai ti thelō ei ēdē teteleka auto?« kai palin »potērion echō piein, kai ti thelō ei ēdē plērōsō auto?« kai houtō to didonai pleiō baptismata edogmatisen.
“For,” he says, “after the Lord had been baptized by John, he said to the disciples, ‘I have a baptism to be baptized with, and what do I wish, if I have already accomplished it?’ and again, ‘I have a cup to drink, and what do I wish, if I shall already fulfil it?’” And so he taught that more baptisms may be given.
Haer. 42, chapter 4
42.4.1Holl GCS 25/31:99
4. Οὐ μόνον δὲ τοῦτο, ἀλλὰ καὶ τὸν νόμον ἀποβάλλει καὶ πάντας προφήτας, λέγων ἐκ τοῦ ἄρχοντος τοῦ τὸν κόσμον πεποιηκότος τοὺς τοιούτους πεπροφητευκέναι.
4. Ou monon de touto, alla kai ton nomon apoballei kai pantas prophētas, legōn ek tou archontos tou ton kosmon pepoiēkotos tous toioutous peprophēteukenai.
Not only this, but he also rejects the Law and all the prophets, saying that such men prophesied from the ruler who made the world.
42.4.2Holl GCS 25/31:99
Χριστὸν δὲ λέγει ἄνωθεν ἀπὸ τοῦ ἀοράτου καὶ ἀκατονομάστου πατρὸς καταβεβηκέναι ἐπὶ σωτηρίᾳ τῶν ψυχῶν καὶ ἐπὶ ἐλέγχῳ τοῦ θεοῦ τῶν Ἰουδαίων καὶ νόμου καὶ προφητῶν καὶ τῶν τοιούτων.
Christon de legei anōthen apo tou aoratou kai akatonomastou patros katabebēkenai epi sōtērią tōn psychōn kai epi elenchǭ tou theou tōn Ioudaiōn kai nomou kai prophētōn kai tōn toioutōn.
He says that Christ came down from above, from the invisible and unnameable Father, for the salvation of souls and for the refutation of the God of the Jews and of the Law and the prophets and the like.
42.4.3Holl GCS 25/31:99
καὶ ἄχρι Ἅιδου καταβεβηκέναι τὸν κύριον, ἳνα σώσῃ τοὺς περὶ Κάϊν καὶ Κορὲ καὶ Δαθὰν καὶ Ἀβειρών, Ἠσαῦ τε καὶ πάντα τὰ ἔθνη τὰ μὴ ἐγνωκότα τὸν θεὸν τῶν Ἰουδαίων·
kai achri Haidou katabebēkenai ton kyrion, hina sōsę̄ tous peri Kaïn kai Kore kai Dathan kai Abeirōn, Ēsau te kai panta ta ethnē ta mē egnōkota ton theon tōn Ioudaiōn;
And he says that the Lord went down even to Hades to save those like Cain and Korah and Dathan and Abiram, and Esau, and all the nations that had not known the God of the Jews;
42.4.4Holl GCS 25/31:99–100
τοὺς δὲ περὶ Ἄβελ καὶ Ἐνὼχ καὶ Νῶε καὶ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ καὶ Μωυσέα, Δαυίδ τε καὶ Σολομῶντα ἐκεῖ καταλελοιπέναι, διότι ἐπέγνωσαν, φησί, τὸν θεὸν τῶν Ἰουδαίων, ὄντα ποιητὴν καὶ κτιστήν, καὶ τὰ καθήκοντα αὐτοῦ πεποιήκασι καὶ οὐχὶ τῷ θεῷ τῷ ἀοράτῳ ἑαυτοὺς προσανέθεντο.
tous de peri Abel kai Enōch kai Nōe kai Abraam kai Isaak kai Iakōb kai Mōysea, Dauid te kai Solomōnta ekei kataleloipenai, dioti epegnōsan, phēsi, ton theon tōn Ioudaiōn, onta poiētēn kai ktistēn, kai ta kathēkonta autou pepoiēkasi kai ouchi tǭ theǭ tǭ aoratǭ heautous prosanethento.
but that he left there those like Abel and Enoch and Noah and Abraham and Isaac and Jacob and Moses, and David and Solomon, because, he says, they acknowledged the God of the Jews, the maker and creator, and did what was fitting to him, and did not devote themselves to the invisible God.
42.4.5Holl GCS 25/31:100
δίδωσι καὶ ἐπιτροπὴν γυναιξὶ βάπτισμα διδόναι. παρʼ αὐτοῖς γὰρ πάντα χλεύης ἔμπλεα καὶ οὐδὲν ἕτερον, ὁπότε καὶ τὰ μυστήρια ἐνώπιον κατηχουμένων ἐπιτελεῖν τολμῶσιν.
didōsi kai epitropēn gynaixi baptisma didonai. parʼ autois gar panta chleuēs emplea kai ouden heteron, hopote kai ta mystēria enōpion katēchoumenōn epitelein tolmōsin.
He also gives women permission to baptize. For among them everything is full of absurdity and nothing else, seeing that they even dare to celebrate the mysteries in front of catechumens.
42.4.6Holl GCS 25/31:100
ἀνάστασιν δὲ ὡς εἶπον οὗτος λέγει οὐχὶ σωμάτων, ἀλλὰ ψυχῶν καὶ σωτηρίαν ταύταις ὁρίζεται, οὐχὶ τοῖς σώμασιν. καὶ μεταγγισμοὺς ὁμοίως τῶν ψυχῶν καὶ μετενσωματώσεις ἀπὸ σωμάτων εἰς σώματα φάσκει.
anastasin de hōs eipon houtos legei ouchi sōmatōn, alla psychōn kai sōtērian tautais horizetai, ouchi tois sōmasin. kai metangismous homoiōs tōn psychōn kai metensōmatōseis apo sōmatōn eis sōmata phaskei.
As I said, he speaks of a resurrection not of bodies but of souls, and he defines salvation as for these, not for bodies. And he likewise speaks of transmigrations of souls and re-embodiments from bodies into bodies.
Haer. 42, chapter 5
42.5.1Holl GCS 25/31:100
5. Πανταχόθεν δὲ πίπτει ἡ αὐτοῦ ματαία κενοφωνία, ὡς ἤδη μοι ἐν ἄλλαις αἱρέσεσι πεπραγμάτευται. πῶς γὰρ ἀναστήσεται ἡ μὴ πεπτωκυῖα ψυχή; ἀνάστασις δὲ πῶς αὐτῆς κληθήσεται, τῆς μὴ πεσούσης ψυχῆς;
5. Pantachothen de piptei hē autou mataia kenophōnia, hōs ēdē moi en allais hairesesi pepragmateutai. pōs gar anastēsetai hē mē peptōkuia psychē? anastasis de pōs autēs klēthēsetai, tēs mē pesousēs psychēs?
His vain, empty talk falls on every side, as I have already dealt with in other sects. For how will the soul, which has not fallen, rise? How will there be called a resurrection of it, the soul which has not fallen?
42.5.2Holl GCS 25/31:100
πᾶν γὰρ τὸ πῖπτον ἀναστάσεως δεῖται· πίπτει δὲ οὐχὶ ψυχή, ἀλλὰ σῶμα. ὅθεν καὶ δικαίως πτῶμα αὐτὸ ἡ συνήθεια εἴωθεν καλεῖν καὶ αὐτὸς ὁ κύριος εἰπὼν ὅτι »ὅπου πτῶμα, ἐκεῖ συναχθήσονται οἱ ἀετοί«.
pan gar to pipton anastaseōs deitai; piptei de ouchi psychē, alla sōma. hothen kai dikaiōs ptōma auto hē synētheia eiōthen kalein kai autos ho kyrios eipōn hoti »hopou ptōma, ekei synachthēsontai hoi aetoi«.
For everything that falls needs a resurrection; and it is not the soul that falls but the body. That is why common usage rightly calls it a ‘fallen thing’ (a corpse), and the Lord himself said, “Where the corpse is, there the eagles will be gathered.”
42.5.3Holl GCS 25/31:100
καὶ γὰρ ἐν τοῖς μνήμασιν οὐ κατακλείομεν ψυχάς, ἀλλὰ σώματα κατατιθέαμεν ἐν γῇ καταχώσαντες, ὧν ἡ ἀνάστασις εἰς ἐλπίδα ἔχει τὸ κήρυγμα, καθάπερ ὁ τοῦ σίτου κόκκος·
kai gar en tois mnēmasin ou katakleiomen psychas, alla sōmata katatitheamen en gę̄ katachōsantes, hōn hē anastasis eis elpida echei to kērygma, kathaper ho tou sitou kokkos;
For we do not shut up souls in tombs; we lay bodies in the earth and heap earth over them, and the preaching of their resurrection holds out hope, like the grain of wheat;
42.5.4Holl GCS 25/31:100
ὡς καὶ ὁ ἄγιος ἀπόστολος τὴν μαρτυρίαν ἤνεγκεν περὶ τοῦ κόκκου τοῦ σίτου καὶ τῶν ἄλλων σπερμάτων καὶ αὐτὸς δὲ ὁ κύριος ἐν τῷ εὐαγγελίῳ ὅτι ἐὰν μὴ πεσὼν ὁ κόκκος τοῦ σίτου ἀποθάνῃ,
hōs kai ho agios apostolos tēn martyrian ēnenken peri tou kokkou tou sitou kai tōn allōn spermatōn kai autos de ho kyrios en tǭ euangeliǭ hoti ean mē pesōn ho kokkos tou sitou apothanę̄,
as the holy apostle bore witness about the grain of wheat and the other seeds, and the Lord himself in the gospel, that “unless the grain of wheat falls and dies,
42.5.5Holl GCS 25/31:100–101
μόνος μένει« ὁ δὲ ἅγιος ἀπόστολός φησιν »ἄφρων« (ἄφρονα γὰρ καλεῖ τὸν ἄπιστον τὸν ὅλως ἀμφιβάλλοντα καὶ λέγοντα »πῶς ἡ ἀνάστασις γίνεται; ποίῳ δὲ σώματι ἔρχονται;« καὶ εὐθὺς πρὸς τοὺς τοιούτους φησίν) »ἄφρων, σὺ ὃ σπείρεις οὐ ζωογονεῖται, ἐὰν μὴ ἀποθάνῃ«.
monos menei« ho de hagios apostolos phēsin »aphrōn« (aphrona gar kalei ton apiston ton holōs amphiballonta kai legonta »pōs hē anastasis ginetai? poiǭ de sōmati erchontai?« kai euthys pros tous toioutous phēsin) »aphrōn, sy ho speireis ou zōogoneitai, ean mē apothanę̄«.
it remains alone.” And the holy apostle says, “Fool” (for he calls a fool the unbeliever who wholly doubts and says, “How does the resurrection happen? With what kind of body do they come?”, and at once he says to such people), “Fool, what you sow does not come to life unless it dies.”
42.5.6Holl GCS 25/31:101
καὶ ἔδειξεν ἐξ ἅπαντος ἡ γραφὴ τοῦ πεπτωκότος κόκκου τουτέστιν τοῦ σώματος τοῦ θαπτομένου καὶ οὐ ψυχῆς τὴν ἀνάστασιν γίνεσθαι.
kai edeixen ex hapantos hē graphē tou peptōkotos kokkou toutestin tou sōmatos tou thaptomenou kai ou psychēs tēn anastasin ginesthai.
And Scripture showed in every way that the resurrection belongs to the fallen grain, that is, to the body that is buried, and not to the soul.
42.5.7Holl GCS 25/31:101
πῶς δὲ ψυχὴ ἐλεύσεται μόνη; πῶς δὲ βασιλεύσει μόνη ἡ ὁμοῦ σὺν σώματι ἐργασαμένη τὸ δίκαιον ἢ τὸ φαῦλον; ἔσται γὰρ ἐναντία καὶ οὐ δικαία η κρίσις.
pōs de psychē eleusetai monē? pōs de basileusei monē hē homou syn sōmati ergasamenē to dikaion ē to phaulon? estai gar enantia kai ou dikaia ē krisis.
How will the soul come alone? How will the soul reign alone, when it did what was righteous or what was wicked together with the body? The judgment would be contrary and not just.
Haer. 42, chapter 6
42.6.1Holl GCS 25/31:101
6. Πῶς δὲ συσταθήσεται ὁ παρʼ αὐτῷ τῷ Μαρκίωνι τριῶν ἀρχῶν λόγος; πῶς δὲ ὁ] ἀγαθὸς εὑρεθήσεται <ὁ> ἐν τοῖς τοῦ φαύλου ἔργον ἐπιτελῶν ἢ σωτηρίας ἢ τῶν ἄλλων;
6. Pōs de systathēsetai ho parʼ autǭ tǭ Markiōni triōn archōn logos? pōs de ho] agathos heurethēsetai <ho> en tois tou phaulou ergon epitelōn ē sōtērias ē tōn allōn?
How will Marcion's doctrine of three principles hold together? How will the good one be found good, if he does the work of the bad one, whether of salvation or of anything else?
42.6.2Holl GCS 25/31:101
εἰ γὰρ οὐκ αὐτοῦ τυγχάνει ὁ κόσμος, ἀπέστειλεν δὲ αὐτοῦ τὸν μονογενῆ εἰς τὸν κόσμον λαβεῖν ἐκ τοῦ κόσμου τοῦ ἀλλοτρίου ἃ μὴ αὐτὸς ἔσπειρεν μηδὲ ἐποίησεν, εὑρεθήσεται ἢ τῶν ἀλλοτρίων ἐφιέμενος ἢ πενίαν ὑφιστάμενος καὶ ἴδια μὴ ἔχων, ἐπὶ τὰ ἀλλότρια ἑαυτὸν ἐπιδιδούς, ὅπως ἑαυτῷ προσπορίσηται ἃ μὴ πρότερον ἔχει.
ei gar ouk autou tynchanei ho kosmos, apesteilen de autou ton monogenē eis ton kosmon labein ek tou kosmou tou allotriou ha mē autos espeiren mēde epoiēsen, heurethēsetai ē tōn allotriōn ephiemenos ē penian hyphistamenos kai idia mē echōn, epi ta allotria heauton epididous, hopōs heautǭ prosporisētai ha mē proteron echei.
For if the world does not belong to him, but he sent his only-begotten into the world to take from a foreign world what he neither sowed nor made, he will be found either coveting what belongs to others, or suffering poverty and having nothing of his own, giving himself to what belongs to others in order to acquire for himself what he did not have before.
42.6.3Holl GCS 25/31:101
πῶς δὲ κριτὴς ἀνὰ μέσον ἀμφοτέρων γενήσεται ὁ δημιουργός; εἶτα τίνας ἔχει κρῖναι; εἰ γὰρ τῶν ἀπὸ τοῦ ἄνω σκευῶν δικαστὴς προκαθέζεται, ἰσχύει ὑπὲρ τὸν ἄνω, ἐπειδὴ φέρει εἰς μέσον τῶν αὐτοῦ κριτηρίων τὰ τοῦ ἄνω ὑπάρχοντα, ὡς τῷ Μαρκίωνι ἔδοξε.
pōs de kritēs ana meson amphoterōn genēsetai ho dēmiourgos? eita tinas echei krinai? ei gar tōn apo tou anō skeuōn dikastēs prokathezetai, ischyei hyper ton anō, epeidē pherei eis meson tōn autou kritēriōn ta tou anō hyparchonta, hōs tǭ Markiōni edoxe.
And how will the craftsman be a judge between both? Then whom does he have to judge? For if he presides as judge over the vessels that belong to the one above, he is stronger than the one above, since he brings into the midst of his own courts what belongs to the one above, as Marcion supposed.
42.6.4Holl GCS 25/31:101
καὶ εἰ ὅλως κριτὴς τυγχάνει, δίκαιός ἐστι. δείξομεν δὲ ἀπὸ τοῦ δικαίου ὀνόματος ὃτι ταὐτόν ἐστι τὸ ἀγαθὸν καὶ τὸ δίκαιον. πᾶν γὰρ ὃ δίκαιόν ἐστι, τοῦτο καὶ ἀγαθόν.
kai ei holōs kritēs tynchanei, dikaios esti. deixomen de apo tou dikaiou onomatos hoti tauton esti to agathon kai to dikaion. pan gar ho dikaion esti, touto kai agathon.
And if he is a judge at all, he is just. We shall show from the very name ‘just’ that the good and the just are the same thing. For everything that is just is also good.
42.6.5Holl GCS 25/31:101
ἀπὸ γὰρ τοῦ ἀγαθὸν εἶναι τὸ ἀγαθὸν χαρίζεται δικαίως μετὰ ἀληθείας τῷ ἀγαθὰ δράσαντι καὶ οὐκέτι ἔσται πρὸς τὸ ἀγαθὸν ἐναντίος τῷ ἀγαθῷ, κατὰ δικαιοσύνην τὸ ἀγαθὸν τῷ ἀγαθῷ παρέχων καὶ τῷ φαύλῳ τὴν ἐπιτιμίαν τῆς τιμωρίας.
apo gar tou agathon einai to agathon charizetai dikaiōs meta alētheias tǭ agatha drasanti kai ouketi estai pros to agathon enantios tǭ agathǭ, kata dikaiosynēn to agathon tǭ agathǭ parechōn kai tǭ phaulǭ tēn epitimian tēs timōrias.
For because he is good, he justly and truly bestows good on the one who has done good, and he will not be opposed to the good in bestowing good, giving good to the good according to justice, and to the wicked the sentence of punishment.
42.6.6Holl GCS 25/31:101
οὐδὲ πάλιν ἀγαθὸς ἂν εἴη ὁ τῷ πονηρῷ τὸν ἀγαθὸν μισθὸν ἐπὶ τῷ τέλει ἀποδιδοὺς μὴ μετανοοῦντι, εἰ καὶ ἐν τῷ παρόντι ἀνατέλλοι αὐτοῦ τὸν ἥλιον ἐπὶ ἀγαθοὺς καὶ φαύλους καὶ τὸν ὑετὸν αὐτοῦ παρέχοι διὰ τὸ νῦν αὐτεξούσιον τοῖς τε πονηροῖς καὶ ἀγαθοῖς ἀνθρώποις.
oude palin agathos an eiē ho tǭ ponērǭ ton agathon misthon epi tǭ telei apodidous mē metanoounti, ei kai en tǭ paronti anatelloi autou ton hēlion epi agathous kai phaulous kai ton hyeton autou parechoi dia to nyn autexousion tois te ponērois kai agathois anthrōpois.
Nor, again, would he be good who at the end gives the good reward to the wicked man who does not repent, even if in the present he makes his sun rise on good and bad and gives his rain to wicked and good men alike because of their present free will.
42.6.7Holl GCS 25/31:101
ἀγαθὴ γὰρ οὐκέτι ἔσται φύσις καὶ δικαία τοῦ τῷ πονηρῷ μισθὸν ἐν τῷ μέλλοντι αἰῶνι σωτηρίας παρέχοντος καὶ οὐ μᾶλλον μισοῦντος τὸ πονηρὸν καὶ φαῦλον.
agathē gar ouketi estai physis kai dikaia tou tǭ ponērǭ misthon en tǭ mellonti aiōni sōtērias parechontos kai ou mallon misountos to ponēron kai phaulon.
For a nature would no longer be good and just if it gave the wicked the reward of salvation in the age to come and did not rather hate what is wicked and bad.
42.6.8Holl GCS 25/31:101–102
ὁ δὲ τρίτος εὑρισκόμενος παρʼ αὐτῷ πονηρός, εἰ ἔχει τὴν ἐξουσίαν τὰ πονηρὰ ἐργάζεσθαι καὶ κατισχύειν τῶν ἐν τῷ κόσμῳ ἢ τῶν ἄνωθεν ἀγαθῶν ἢ τοῦ μέσου δικαίου, εὑρεθήσεται ἰσχυρότερος οὗτος τῶν δύο θεῶν τῶν παρὰ Μαρκίωνι λεγομένων, ἐπειδὴ ἐξουσιάζει ἁρπάζειν τὰ ἀλλότρια·
ho de tritos heuriskomenos parʼ autǭ ponēros, ei echei tēn exousian ta ponēra ergazesthai kai katischyein tōn en tǭ kosmǭ ē tōn anōthen agathōn ē tou mesou dikaiou, heurethēsetai ischyroteros houtos tōn dyo theōn tōn para Markiōni legomenōn, epeidē exousiazei harpazein ta allotria;
And the third, who in his system turns out to be the wicked one: if he has the power to do wicked things and to prevail over those in the world, whether over the good things from above or over the just one in the middle, he will be found stronger than the two gods spoken of by Marcion, since he has power to seize what belongs to others;
42.6.9Holl GCS 25/31:102
καὶ ἀδρανεῖς λοιπὸν καταψηφισθήσονται οἱ δύο παρὰ τὸν ἕνα πονηρόν. οἱ μὴ δυνάμενοι ἀντέχειν καὶ ῥύεσθαι ἀπὸ τοῦ ἁρπάςοντος τὰ αὐτῶν ὄντα καὶ εἰς πονηρίαν μεταβάλλοντος.
kai adraneis loipon katapsēphisthēsontai hoi dyo para ton hena ponēron. hoi mē dynamenoi antechein kai rhyesthai apo tou harpasontos ta autōn onta kai eis ponērian metaballontos.
and then the two will be condemned as powerless beside the one wicked one, since they cannot resist and rescue what is theirs from him who seizes it and turns it to wickedness.
Haer. 42, chapter 7
42.7.1Holl GCS 25/31:102
7. ἄλλως δὲ πάλιν νοήσωμεν, ἵνα τὴν χλεύην τοῦ ἀγύρτου φωράσωμεν τῆς ματαιοφροσύνης. εἰ γὰρ ὅλως ὁ πονηρὸς πονηρὸς ὑπάρχει, ἁρπάζει δὲ τοὺς ἀγαθοὺς ἀπὸ τοῦ ἀγαθοῦ καὶ τοὺς δικαίους ἀπὸ τοῦ δικαίου, ἰδίους δὲ οὐχ ἁρπάζει μόνους, εὑρεθήσεται ὁ πονηρὸς οὐκέτι πονηρός, τῶν ἀγαθῶν ὀρεγόμενος καὶ ἐπιδικαζόμενος ὡς βελτιόνων.
7. allōs de palin noēsōmen, hina tēn chleuēn tou agyrtou phōrasōmen tēs mataiophrosynēs. ei gar holōs ho ponēros ponēros hyparchei, harpazei de tous agathous apo tou agathou kai tous dikaious apo tou dikaiou, idious de ouch harpazei monous, heurethēsetai ho ponēros ouketi ponēros, tōn agathōn oregomenos kai epidikazomenos hōs beltionōn.
Let us consider it again another way, to expose the absurdity of the charlatan's folly. If the wicked one is wicked at all, and seizes the good from the good one and the just from the just one, and does not seize only his own, the wicked one will no longer be found wicked, since he longs for the good and lays claim to them as better.
42.7.2Holl GCS 25/31:102
εἰ δὲ καὶ τοὺς ἰδίους κρίνει τιμωρίαν τε τοὺς ἀδικήσαντας ἀπαιτεῖ, οὐκέτι πονηρὸς ἔσται ὁ πονηρῶν δικαστὴς ὑπάρχων. καὶ εὑρεθήσεται κατὰ πάντα τρόπον ἡ αὐτοῦ ὑπόθεσις ἑαυτὴν ἀνατρἐπουοα.
ei de kai tous idious krinei timōrian te tous adikēsantas apaitei, ouketi ponēros estai ho ponērōn dikastēs hyparchōn. kai heurethēsetai kata panta tropon hē autou hypothesis heautēn anatrepouoa.
And if he also judges his own and demands punishment from those who have done wrong, he who is judge of the wicked will no longer be wicked. And in every way his system will be found to overturn itself.
42.7.3Holl GCS 25/31:102
Πόθεν δὲ εἰλήφασι τὸ εἶναι αἱ τρεῖς ἀρχαί, πάλιν λέγε. τίς δὲ ὁ ταύταις ὁρισμὸν συστησάμενος; εἰ μὲν γὰρ ἕκαστος ἐν τῷ ἰδίῳ τόπῳ περιορίζεται, οὐκέτι τέλεια τὰ τρία εὑρεθήσεται ὁριζόμενα ἔν τισιν περιεκτικοῖς τόποις, εὑρεθήσεται δὲ τὸ ἑκάστου περιεκτικὸν μεῖζον τοῦ περιεχομένου καὶ οὐκέτι τὸ περιεχόμενον θεὸς ἂν κληρείη, ἀλλὰ μᾶλλον ἡ περιεκτικὴ ὁροθεσία.
Pothen de eilēphasi to einai hai treis archai, palin lege. tis de ho tautais horismon systēsamenos? ei men gar hekastos en tǭ idiǭ topǭ periorizetai, ouketi teleia ta tria heurethēsetai horizomena en tisin periektikois topois, heurethēsetai de to hekastou periektikon meizon tou periechomenou kai ouketi to periechomenon theos an klēreiē, alla mallon hē periektikē horothesia.
Tell me again: from where did the three principles receive their being? And who set a boundary for them? For if each is bounded in its own place, the three will no longer be found perfect, being bounded in certain containing places; and what contains each will be found greater than what is contained, and it would no longer be the contained that is called God, but rather the containing boundary.
42.7.4Holl GCS 25/31:102
εἰ δὲ καὶ εἰς ταὐτὸν ἀλλήλοις γενόμενοι ἕκαστος κατὰ όίεσιν τὸν )Λ́ιον ἐκληρώθη τόπον καὶ ἕκαστος ἐν τῷ ἰόίῳ ὼ)ν τῷ ὲτἐρῳ οὐκ ἐντρίβεται οὐΤε ἐπέρχεται, οὐκέτι αἱ ἀρχαὶ ἀλλήλαις ἐναντίαι οὐδέ τις αὐτῶν φαύλη εὑρεθήσεται, όιà τὸ κατὰ τὸ δίκαιον καὶ ἥσυχον καὶ εὐσταθὲς τῶν ἰδίων ἐπιμέλεσθαι καὶ μὴ περαιτέρω βαίνειν ἐπιβάλλεσθαι.
ei de kai eis tauton allēlois genomenoi hekastos kata oiesin ton )Lion eklērōthē topon kai hekastos en tǭ ioiǭ ō)n tǭ eterǭ ouk entribetai ouTe eperchetai, ouketi hai archai allēlais enantiai oude tis autōn phaulē heurethēsetai, oia to kata to dikaion kai hēsychon kai eustathes tōn idiōn epimelesthai kai mē peraiterō bainein epiballesthai.
And if, having come to an agreement with one another, each was allotted his own place by division, and each, being in his own, does not encroach on or invade the other, then the principles are no longer opposed to one another, nor will any of them be found bad, since each cares for its own justly, quietly and steadily and does not undertake to go further.
42.7.5Holl GCS 25/31:102
εἰ δὲ ὁ μὲν πονηρὸς ὑπὸ τοῦ ἄνω κατισχύεται καὶ βιάζεται καὶ καταπονεῖται, μεμερισμένος ὢν καὶ ἐν ἰδίῳ τόπῳ ὑπάρχων, οὗ τόπου τῷ ἄνω ἀγαθῷ οὐδὲν προσήκει, οὐδέ τι ὑπʼ αὐτοῦ κέκτισται τῶν ἐνταῦθα (λέγω ἐν τῷ τοῦ πονηροῦ τόπῳ), τυραννικώτερος μᾶλλον εὑρεθήσεται ὁ ἄνω καὶ οὐκέτι ἀγαθός, τὸν ἴδιον υἱὸν εἴτʼ οὖν Χριστὸν ἀποστείλας, ἵνα τὰ ἀλλότρια λάβῃ.
ei de ho men ponēros hypo tou anō katischyetai kai biazetai kai kataponeitai, memerismenos ōn kai en idiǭ topǭ hyparchōn, hou topou tǭ anō agathǭ ouden prosēkei, oude ti hypʼ autou kektistai tōn entautha (legō en tǭ tou ponērou topǭ), tyrannikōteros mallon heurethēsetai ho anō kai ouketi agathos, ton idion huion eitʼ oun Christon aposteilas, hina ta allotria labę̄.
But if the wicked one is overpowered, forced and worn down by the one above, though he is separate and exists in his own place, a place with which the good one above has nothing to do and in which nothing was created by him (I mean in the wicked one's place), the one above will rather be found more tyrannical and no longer good, having sent his own Son, or Christ, to take what belongs to others.
42.7.6Holl GCS 25/31:102–103
καὶ ποῦ ὁ ὅρος ὁ διρίζων τὰς τρεῖς ἀρχὰς κατὰ τὸν τοῦ ἀγύρ- του τῆς ὑποθέσεως λόγον; ζητηθήσεται γὰρ τέταρτός τις ἐπιεικέστατος καὶ τῶν τριῶν σοφώτερος, ὁριογνώμων τε καὶ ἐπιστήμων, ὃς τὰ μέτρα ἑκάστῳ διένειμέν τε καὶ τοὺς τρεῖς εἰρηνο. ποίησεν, ἵνα μὴ στασιάσαιεν πρὸς ἀλλήλους μηδὲ εἰς τὰ ἄλλου ἄλλος ἀποστέλλοι.
kai pou ho horos ho dirizōn tas treis archas kata ton tou agyr- tou tēs hypotheseōs logon? zētēthēsetai gar tetartos tis epieikestatos kai tōn triōn sophōteros, horiognōmōn te kai epistēmōn, hos ta metra hekastǭ dieneimen te kai tous treis eirēno. poiēsen, hina mē stasiasaien pros allēlous mēde eis ta allou allos apostelloi.
And where is the boundary that divides the three principles, according to the charlatan's system? For a fourth will have to be sought, very fair and wiser than the three, a surveyor and expert, who distributed the measures to each and made peace among the three, so that they would not quarrel with one another or one send into the domain of another.
42.7.7Holl GCS 25/31:103
καὶ οὑτος μὲν πείσας τὰς τρεῖς ἀρχὰς εὑρεθήσεται τέταρτος καὶ σοφώτερος καὶ ἐπιεικέστερος. καὶ αὐτὸς δὲ ἐν ἰδίῳ τόπῳ πάλιν ζητηθήσεται, ἀφ οὗπερ εἰς μέσον ἦλθεν τῶν τριῶν καὶ ἑκάστῳ τὸ μέρος σοφῶς διώρισεν, ἵνα μὴ ἀλλήλους ἀδικοῖεν.
kai houtos men peisas tas treis archas heurethēsetai tetartos kai sophōteros kai epieikesteros. kai autos de en idiǭ topǭ palin zētēthēsetai, aph houper eis meson ēlthen tōn triōn kai hekastǭ to meros sophōs diōrisen, hina mē allēlous adikoien.
And he who persuaded the three principles will be found a fourth, wiser and fairer. And he in turn will have to be sought in his own place, from which he came into the midst of the three and wisely marked out each one's portion, so that they would not wrong one another.
42.7.8Holl GCS 25/31:103
εἰ δὲ ἐν τοῖς τοῦ ἑνός, λέγω δὴ τοῦ δημιουργοῦ αἱ δύο ἀρχαί εἰσιν ἐμπολιτευόμεναι, ὅ τε πονηρὸς τοῖς τοῦ δημιουργοῦ † χώραις τε καὶ χώροις καὶ ὁ τοῦ ἀγαθοῦ Χριστὸς ἐπιδημήσας. οὐκέτι ἄρα κριτὴς καὶ δημιουργὸς μόνον ὁ κριτὴς εὑρεθήσεται, ἀλλὰ καὶ ἀγαθός, συγχωρῶν τοῖς δυσὶν εἰς τὰ ἴδια ποιεῖν ὃ βούλονται· ἢ ἀδρανὴς εὑρεθήσεται καὶ μὴ ἰσχύων κωλῦσαι τῶν ἰδίων τοὺς ἀλλοτρίους ἅρπαγας.
ei de en tois tou henos, legō dē tou dēmiourgou hai dyo archai eisin empoliteuomenai, ho te ponēros tois tou dēmiourgou † chōrais te kai chōrois kai ho tou agathou Christos epidēmēsas. ouketi ara kritēs kai dēmiourgos monon ho kritēs heurethēsetai, alla kai agathos, synchōrōn tois dysin eis ta idia poiein ho boulontai; ē adranēs heurethēsetai kai mē ischyōn kōlysai tōn idiōn tous allotrious harpagas.
But if the two principles live as citizens in the domain of the one, I mean the craftsman, both the wicked one in the craftsman's … lands and places, and the good one's Christ who came to stay there, then the judge will no longer be found only judge and craftsman, but also good, since he allows the two to do what they wish in his own domain; or else he will be found powerless and unable to stop those foreign robbers of his own.
42.7.9Holl GCS 25/31:103
εἰ δὲ καὶ ἥσσων τῇ δυνάμει ἐστίν, οὐκέτι εὑρεθήσεται ἡ δημιουργία συνεστῶσα, ἀλλʼ ἐξέλιπεν ἔκπαλαι, ἀναρπαζομένη καθʼ ἑκάστην ἡμέραν ὑπό τε τοῦ πονηροῦ εἰς τὸ ἴδιον μέρος καὶ ὑπὸ τοῦ ἀγαθοῦ εἰς τὰ ἄνω. καὶ πῶς ἔτι ἡ δημιουργία σταθήσεται;
ei de kai hēssōn tę̄ dynamei estin, ouketi heurethēsetai hē dēmiourgia synestōsa, allʼ exelipen ekpalai, anarpazomenē kathʼ hekastēn hēmeran hypo te tou ponērou eis to idion meros kai hypo tou agathou eis ta anō. kai pōs eti hē dēmiourgia stathēsetai?
And if he is inferior in power, the creation will no longer be found to stand; it would have failed long ago, snatched away every day by the wicked one into his own portion and by the good one to the realms above. And how will the creation still stand?
42.7.10Holl GCS 25/31:103
εἰ δὲ ὅτι χρόνω λήξει λέγεις καὶ δυνατὸν ταύτην ὅλως λήγειν διὰ τῆς τοῦ ἀγαθοῦ ἐπιμελείας, οὐκοῦν ὁ ἀγαθὸς αἴτιος τῆς βλάβης ἔσται ὁ μὴ πάλαι ποιήσας, ὅπερ ὕστερον ἀγαθὸν ἔδοξεν ἐπιτελεῖν, μήτε μὴν πεποιηκὼς ἀπὸ τῶν ἀνέκαθεν, πρὶν ἢ τοὺς πλείους ἀδικηθῆναι καὶ ἐν καθέζει αὐτοὺς γενέσθαι τοῦ κριτοῦ καὶ κάτω μεμενηκέναι;
ei de hoti chronō lēxei legeis kai dynaton tautēn holōs lēgein dia tēs tou agathou epimeleias, oukoun ho agathos aitios tēs blabēs estai ho mē palai poiēsas, hoper hysteron agathon edoxen epitelein, mēte mēn pepoiēkōs apo tōn anekathen, prin ē tous pleious adikēthēnai kai en kathezei autous genesthai tou kritou kai katō memenēkenai?
And if you say that it will cease in time, and that it can cease altogether through the good one's care, then the good one will be the cause of the harm, since he did not long ago do what later seemed good to him to accomplish, nor did it from the very beginning, before most people were wronged and came into the judge's custody and remained below.
Haer. 42, chapter 8
42.8.1Holl GCS 25/31:103
8. Πάλιν δὲ τὰ τῆς θείας γραφῆς οὐκ ὀρθῶς νοῶν προφέρει καὶ τοὺς ἀκεραίους ἐξαπατᾷ διαστρέφων τὸ τοῦ ἀποστόλου ῥητόν, ὅτι »Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου, γενόμενος ὑπὲρ ἡμῶν κατάρ« καί φησιν· εἰ ἦμεν αὐτοῦ, οὐκ ἂν τὸ ἠγόραζεν·
8. Palin de ta tēs theias graphēs ouk orthōs noōn propherei kai tous akeraious exapatą diastrephōn to tou apostolou rhēton, hoti »Christos hēmas exēgorasen ek tēs kataras tou nomou, genomenos hyper hēmōn katar« kai phēsin; ei ēmen autou, ouk an to ēgorazen;
Again, understanding the words of divine Scripture wrongly, he cites them and deceives the simple, twisting the apostle's saying, “Christ redeemed us from the curse of the law, having become a curse for us”; and he says: “If we were his, he would not have bought us;
42.8.2Holl GCS 25/31:103
ἀγοράσας δὲ εἰς ἀλλότριον κόσμον ἦλθεν ἡμᾶς ἐξαγοράσαι τοὺς οὐκ ὄντας αὐτοῦ. ποίημα γὰρ ἦμεν ἑτέρου καὶ διὰ τοῦτο ἡμᾶς αὐτὸς ἠγόραζεν εἰς τὴν ἑαυτοῦ ζωήν.
agorasas de eis allotrion kosmon ēlthen hēmas exagorasai tous ouk ontas autou. poiēma gar ēmen heterou kai dia touto hēmas autos ēgorazen eis tēn heautou zōēn.
but having bought us, he came into a foreign world to redeem us who were not his. For we were the work of another, and for this reason he bought us into his own life.”
42.8.3Holl GCS 25/31:103–104
ἀγνοεῖ δὲ ὅλως ὁ ἠλίθιος ὅτι οὔτε Χριστὸς κατάρα γεγένηται μὴ γένοιτο), ἀλλὰ τὴν κατάραν τὴν διὰ τὰς ἁμαρτίας ἡμῶν ἀφεῖλεν, ἑαυτὸν σταυρώσας καὶ γενόμε- νος θάνατος θανάτῳ διὰ τὰς ἁμαρτίας ἡμῶν] καὶ κατάρα αὐτὸς τῇ κατάρᾳ γενόμενος. διὸ οὐκ ἔστι Χριστὸς κατάρα, ἀλλὰ τῆς κατάρας λύσις, εὐλογία δὲ πᾶσι τοῖς εἰς αὐτὸν ἀληθῶς πεπιστευκόσιν.
agnoei de holōs ho ēlithios hoti oute Christos katara gegenētai mē genoito), alla tēn kataran tēn dia tas hamartias hēmōn apheilen, heauton staurōsas kai genome- nos thanatos thanatǭ dia tas hamartias hēmōn] kai katara autos tę̄ katarą genomenos. dio ouk esti Christos katara, alla tēs kataras lysis, eulogia de pasi tois eis auton alēthōs pepisteukosin.
But the fool does not know at all that Christ did not become a curse (God forbid!), but took away the curse that came through our sins, crucifying himself and becoming death to death because of our sins, and himself becoming a curse to the curse. So Christ is not a curse, but the undoing of the curse, and a blessing to all who have truly believed in him.
42.8.4Holl GCS 25/31:104
οὕτω καὶ τὸ »ἐξηγόρασεν« *. οὐκ εἶπεν »ἠγόρασεν«· οὔτε γὰρ εἰς ἀλλότριον ἦλθεν ἁρπάσαι ἢ ἀγοράσαι. εἰ γὰρ ἠγόρασεν, μὴ ἔχων ἠγόρασε καὶ ὡς πτωχὸς ἃ μὴ εἶχεν ἐκτήσατο.
houtō kai to »exēgorasen« *. ouk eipen »ēgorasen«; oute gar eis allotrion ēlthen harpasai ē agorasai. ei gar ēgorasen, mē echōn ēgorase kai hōs ptōchos ha mē eichen ektēsato.
So too with “redeemed” (ἐξηγόρασεν) … He did not say “bought” (ἠγόρασεν); for he did not come into what belonged to another in order to seize or buy it. If he had bought, he would have bought because he did not have, and like a poor man would have acquired what he did not possess.
42.8.5Holl GCS 25/31:104
καὶ εἰ ὁ κεκτημένος ἡμᾶς πέπρακεν, ἀπορήσας πέπραχεν. ἀπό τινος ἄρα δανειστοῦ ἐλαυνόμενος. ἀλλʼ οὐκ ἔχει οὕτως. οὔτε γὰρ εἶπεν »ἠγόρασεν«, ἀλλʼ »ἐξηγόρασεν«.
kai ei ho kektēmenos hēmas pepraken, aporēsas peprachen. apo tinos ara daneistou elaunomenos. allʼ ouk echei houtōs. oute gar eipen »ēgorasen«, allʼ »exēgorasen«.
And if the one who owned us sold us, he sold because he was in need, being hard pressed by some creditor. But it is not so. For he did not say “bought” but “redeemed.”
42.8.6Holl GCS 25/31:104
ὅμοιον δὲ τούτῳ ὁ αὐτὸς ἅγιος ἀπόστολός φησιν »ἐξαγοραζόμενοι τὸν ὅτι αἱ ἡμέραι πονηραί εἰσι«. καὶ οὐχ ἡμέρας ἀγοράζομεν, οὐδὲ τιμὴν ἡμερῶν δίδομεν, ἀλλὰ τὸ διʼ ὑπομονὴν * καὶ τὸ μελλητικὸν τῆς μακροθυμίας σημαίνων τοῦτο ἔφη.
homoion de toutǭ ho autos hagios apostolos phēsin »exagorazomenoi ton hoti hai hēmerai ponērai eisi«. kai ouch hēmeras agorazomen, oude timēn hēmerōn didomen, alla to diʼ hypomonēn * kai to mellētikon tēs makrothymias sēmainōn touto ephē.
Similarly the same holy apostle says, “redeeming the time, because the days are evil.” And we do not buy days or pay a price for days; he said this signifying what is done through endurance … and the waiting of patience.
42.8.7Holl GCS 25/31:104
ὥστε τὸ ἐξηγόρασε τὴν ὑπόθεσιν ὑπέφηνεν τῆς ὑπὲρ ἡμῶν ἀναδοχῆς ἐν κόσμῳ ἐνσάρκου παρουσίας <δι᾿> ἧς ἀνεδέξατο ὑπὲρ ἡμῶν παθεῖν ὁ ἀπαθὴς ὢν θεός, μένων τῇ ἰδίᾳ ἀπαθείᾳ τῆς αὐτοῦ θεότητος καὶ * αὐτὸ ὅ ἀνεδέξατο ὑπὲρ.. ἡμῶν παθεῖν. οὐκ ἀγοράζων ἡμᾶς ἀπʼ ἀλλοτρίων, ἀλλὰ τὴν | ὑπὸ θεσιν ὑπὲρ ἡμῶν τοῦ σταυροῦ ἀναδεξάμενος, προαιρέσει καὶ οὐ μετ ἀνάγκης. ὅθεν ἐλήλεγκται κατὰ πάντα τοῦ Μαρκίωνος ὁ λόγος.
hōste to exēgorase tēn hypothesin hypephēnen tēs hyper hēmōn anadochēs en kosmǭ ensarkou parousias <di᾿> hēs anedexato hyper hēmōn pathein ho apathēs ōn theos, menōn tę̄ idią apatheią tēs autou theotētos kai * auto ho anedexato hyper.. hēmōn pathein. ouk agorazōn hēmas apʼ allotriōn, alla tēn | hypo thesin hyper hēmōn tou staurou anadexamenos, proairesei kai ou met anankēs. hothen elēlenktai kata panta tou Markiōnos ho logos.
So “redeemed” indicated the purpose of his undertaking for our sake, of his coming in the flesh into the world, through which he who is God, being impassible, undertook to suffer for us, remaining in the impassibility proper to his Godhead and … that very thing which he undertook to suffer for us; not buying us from what belonged to others, but undertaking the purpose of the cross for us, by choice and not under compulsion. Hence Marcion's argument has been refuted on every point.
42.8.8Holl GCS 25/31:104
καὶ πολλά ἐστι τὰ πρὸς ἀνατροπὴν τῆς τούτου μηχανῆς καὶ τραγῳδίας ἐξ εὐσεβοῦς λογισμοῦ καὶ εὐλόγου ὁρμώμενα ἐμφάσεως ἐν τῇ πρὸς αὐτὸν ἀντιρρήσει.
kai polla esti ta pros anatropēn tēs toutou mēchanēs kai tragǭdias ex eusebous logismou kai eulogou hormōmena emphaseōs en tę̄ pros auton antirrēsei.
And there are many arguments for overturning his contrivance and theatrics, drawn from pious reasoning and sound interpretation, in the refutation of him.
Haer. 42, chapter 9
42.9.1Holl GCS 25/31:104
9. Ἐλεύσομαι δὲ εἰς τὰ ὑπʼ αἰ· τοῦ γεγραμμένα, μᾶλλον δὲ ἐρρᾳδιουργημέναι. οὑτος γὰρ ἔχει εὐαγγέλιον μόνον τὸ κατὰ Λουκᾶν, περικεκομμένον ἀπὸ τῆς ἀρχῆς διὰ τὴν τοῦ σωτῆρος σύλληψιν καὶ τὴν ἔνσαρκον αὐτοῦ παρουσίαν.
9. Eleusomai de eis ta hypʼ ai; tou gegrammena, mallon de errądiourgēmenai. houtos gar echei euangelion monon to kata Loukan, perikekommenon apo tēs archēs dia tēn tou sōtēros syllēpsin kai tēn ensarkon autou parousian.
I shall now come to what he has written, or rather, what he has tampered with. He has only the Gospel according to Luke, mutilated at the beginning because of the Saviour's conception and his coming in the flesh.
42.9.2Holl GCS 25/31:104–105
οὐ μόνον δὲ τὴν ἀρχὴν ἀπέτεμεν ὁ λυμηνάμενος ἐαυτὸν <μᾶλλον> ἤπερ τὸ εὐαγγέλιον, ἀλλὰ καὶ τέλους καὶ τῶν μέσων πολλὰ περιέκοψε τῶν τῆς ἀληθείας λόγων ἄλλα δὲ παρὰ τὰ γεγραμμένα προστέθεικεν, μόνῳ δὲ κέχρηται τούτω τῷ χαρακτῆρι, τῷ κατὰ Λουκᾶν εὐαγγελίῳ.
ou monon de tēn archēn apetemen ho lymēnamenos eauton <mallon> ēper to euangelion, alla kai telous kai tōn mesōn polla periekopse tōn tēs alētheias logōn alla de para ta gegrammena prostetheiken, monǭ de kechrētai toutō tǭ charaktēri, tǭ kata Loukan euangeliǭ.
And this man, who harmed himself rather than the gospel, cut off not only the beginning, but also cut away many of the words of truth from the end and from the middle, and added other things beside what is written; and he uses only this form, the Gospel according to Luke.
42.9.3Holl GCS 25/31:105
ἔχει δὲ καὶ ἐπιστολὰς παρʼ αὐτῷ τοῦ ἁγίου ἀποστόλου δέκα, αἷς μόναις κέχρηται, οὐ πᾶσι δὲ τοῖς ἐν αὐταῖς γεγραμμένοις, ἀλλὰ τινὰ αὐτῶν περιτέμνων, τινὰ δὲ ἀλλοιώσας κεφάλαια. ταύταις δὲ ταῖς δυσὶ βίβλοις κέχρηται· ἄλλα δὲ συντάγματα ἀφʼ ἐαυτοῦ συνέταξε τοῖς ὑπʼ αὐτοῦ πλανωμένοις.
echei de kai epistolas parʼ autǭ tou hagiou apostolou deka, hais monais kechrētai, ou pasi de tois en autais gegrammenois, alla tina autōn peritemnōn, tina de alloiōsas kephalaia. tautais de tais dysi biblois kechrētai; alla de syntagmata aphʼ eautou synetaxe tois hypʼ autou planōmenois.
He also has ten letters of the holy apostle, which alone he uses, and not everything written in them, but he cuts away some parts and has altered some chapters. He uses these two books; and he composed other treatises of his own for those led astray by him.
42.9.4Holl GCS 25/31:105
αἱ δὲ ἐπιστολαὶ αἱ παρʼ αὐτῷ λεγόμεναί εἰσι· πρώτη μὲν πρὸς Γαλάτας, δευτέρα δὲ πρὸς Κορινθίους, τρίτη πρὸς Κορινθίους δευτέρα, τετάρτη πρὸς Ῥωμαίους, πέμπτη πρὸς Θεσσαλονικεῖς, ἔκτη πρὸς Θεσσαλονικεῖς δευτέρα, ἑβδόμη πρὸς Ἐφεσίους, ὀγδόη πρὸς Κολασσαεῖς, ἐνάτη πρὸς Φιλήμονα, δεκάτη πρὸς Φιλιππησίους· ἔχει δὲ καὶ τῆς πρὸς Λαοδικέας λεγομένης μέρη.
hai de epistolai hai parʼ autǭ legomenai eisi; prōtē men pros Galatas, deutera de pros Korinthious, tritē pros Korinthious deutera, tetartē pros Rhōmaious, pemptē pros Thessalonikeis, ektē pros Thessalonikeis deutera, hebdomē pros Ephesious, ogdoē pros Kolassaeis, enatē pros Philēmona, dekatē pros Philippēsious; echei de kai tēs pros Laodikeas legomenēs merē.
The letters named among them are: first, to the Galatians; second, to the Corinthians; third, the second to the Corinthians; fourth, to the Romans; fifth, to the Thessalonians; sixth, the second to the Thessalonians; seventh, to the Ephesians; eighth, to the Colossians; ninth, to Philemon; tenth, to the Philippians. He also has parts of the so-called letter to the Laodiceans.
42.9.5Holl GCS 25/31:105
ἐξ οὑπερ χαρακτῆρος τοῦ παρʼ αὐτῷ σῳζομένου, τοῦ τε εὐαγγελίου καὶ τῶν ἐπιστολῶν τοῦ ἀποστόλου, δεῖξαι αὐτὸν σὺν θεῷ ἔχομεν ἀπατεῶνα καὶ πεπλανημένον καὶ ἀκρότατα διελέγξαι.
ex houper charaktēros tou parʼ autǭ sǭzomenou, tou te euangeliou kai tōn epistolōn tou apostolou, deixai auton syn theǭ echomen apateōna kai peplanēmenon kai akrotata dielenxai.
From the very form preserved by him, of the gospel and of the apostle's letters, we are able, with God, to show that he is a deceiver and in error, and to refute him to the utmost.
42.9.6Holl GCS 25/31:105–106
ἐξ αὐτῶν γὰρ ἀναμφιβόλως τῶν παρʼ αὐτοῦ ὁμολογουμένων ἀνατραπήσεται. ἐκ γὰρ τῶν αὐτῶν ἔτι παρʼ αὐτῷ λειψάνων τοῦ τε εὐαγγελίου καὶ τῶν ἐπιστολῶν εὑρισκομένων δειχθήσεται ὁ Χριστὸς τοῖς συνετοῖς μὴ ἀλλότριος εἶναι παλαιᾶς διαθήκης καὶ οἱ προφῆται οὖν οὐκ ἀλλότριοι ὄντες τῆς τοῦ κυρίου ἐνδημίας
ex autōn gar anamphibolōs tōn parʼ autou homologoumenōn anatrapēsetai. ek gar tōn autōn eti parʼ autǭ leipsanōn tou te euangeliou kai tōn epistolōn heuriskomenōn deichthēsetai ho Christos tois synetois mē allotrios einai palaias diathēkēs kai hoi prophētai oun ouk allotrioi ontes tēs tou kyriou endēmias
For he will be overthrown beyond doubt by the very things he acknowledges. From the remnants of the gospel and the letters still found with him it will be shown to the intelligent that Christ is not foreign to the old covenant, and that the prophets therefore are not foreign to the Lord's coming,
42.9.7Holl GCS 25/31:106
καὶ ὅτι ἀνάστασιν σαρκὸς ὁ ἀπόστολος κηρύττει καὶ δικαίους τοὺς προφήτας ὀνομάζει καὶ ἐν σῳζομένοις ὑπάρχοντας τοὺς περὶ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ καὶ πάντα ὅσα ἐστὶ τῆς ἁγίας τοῦ θεοῦ ἐκκλησίας σωτήριά τε καὶ ἅγια καὶ ἐκ θεοῦ ἐστηριγμένα ἔν τε τῇ πίστει καὶ ἐν τῇ γνώσει καὶ ἐν ἐλπίδι καὶ διδασκαλίᾳ.
kai hoti anastasin sarkos ho apostolos kēryttei kai dikaious tous prophētas onomazei kai en sǭzomenois hyparchontas tous peri Abraam kai Isaak kai Iakōb kai panta hosa esti tēs hagias tou theou ekklēsias sōtēria te kai hagia kai ek theou estērigmena en te tę̄ pistei kai en tę̄ gnōsei kai en elpidi kai didaskalią.
and that the apostle preaches the resurrection of the flesh, calls the prophets righteous, and counts Abraham, Isaac and Jacob among the saved, together with everything in God's holy church that is saving and holy and established by God in faith, knowledge, hope and teaching.
Haer. 42, chapter 10
42.10.1Holl GCS 25/31:106
10. Παραθήσομαι δὲ καὶ ἣν ἐποιησάμην κατʼ αὐτοῦ πραγματείαν πρὶν τοῦ ταύτην μου τὴν σύνταξιν ἐσπουδακέναι διὰ τῆς ὑμῶν τῶν ἀδελφῶν προτροπῆς ποιήσασθαι.
10. Parathēsomai de kai hēn epoiēsamēn katʼ autou pragmateian prin tou tautēn mou tēn syntaxin espoudakenai dia tēs hymōn tōn adelphōn protropēs poiēsasthai.
I shall also set out the treatise I composed against him before I undertook to write this work of mine at the urging of you, the brothers.
42.10.2Holl GCS 25/31:106
ἀπὸ ἐτῶν ἱκανῶν, ἀνερευνῶν τὴν τούτου τοῦ Μαρκίωνος ἐπινενοημένην ψευδηγορίαν καὶ ληρώδη διδασκαλίαν, αὐτὰς δὴ τὰς τοῦ προειρημένου βίβλους ἃς † κέκτηται μετὰ χεῖρας λαβών, τό τε παρʼ αὐτῷ λεγόμενον εὐαγγέλιον καὶ <τὸ> ἀποστολικὸν καλούμενον παρʼ αὐτῷ ἐξανθισάμενος καὶ ἀναλεξάμενος καθʼ εἱρμὸν ἀπὸ τῶν προειρημένων δύο βιβλίων τὰ ἐλέγξαι αὐτὸν δυνάμενα, ἐδάφιόν τι συντάξεως ἐποιησάμην, ἀκολούθως τάξας κεφάλαια καὶ ἐπιγράψας ἑκάστῃ ῥήσει αݲ βݲ γݲ.
apo etōn hikanōn, anereunōn tēn toutou tou Markiōnos epinenoēmenēn pseudēgorian kai lērōdē didaskalian, autas dē tas tou proeirēmenou biblous has † kektētai meta cheiras labōn, to te parʼ autǭ legomenon euangelion kai <to> apostolikon kaloumenon parʼ autǭ exanthisamenos kai analexamenos kathʼ heirmon apo tōn proeirēmenōn dyo bibliōn ta elenxai auton dynamena, edaphion ti syntaxeōs epoiēsamēn, akolouthōs taxas kephalaia kai epigrapsas hekastę̄ rhēsei aݲ bݲ gݲ.
Some years ago, while investigating the invented falsehood and silly teaching of this Marcion, I took in hand the very books which … he possesses, both what he calls a gospel and what he calls the Apostolikon. I culled and gathered from these two books, in order, the passages able to refute him, and made a sort of foundation for a treatise, arranging the chapters in sequence and heading each saying 1, 2, 3,
42.10.3Holl GCS 25/31:106
καὶ οὕτως ἕως τέλους διεξῆλθον, ἐν οἷς φαίνεται ἠλιθίως καθʼ ἑαυτοῦ ἔτι ταύτας τὰς παραμεινάσας τοῦ τε σωτῆρος καὶ τοῦ ἀποστόλου λέξεις φυλάττων.
kai houtōs heōs telous diexēlthon, en hois phainetai ēlithiōs kathʼ heautou eti tautas tas parameinasas tou te sōtēros kai tou apostolou lexeis phylattōn.
and so I went through to the end. In these he evidently keeps, foolishly and against himself, these words of the Saviour and of the apostle that still remain.
42.10.4Holl GCS 25/31:106
αἱ μὲν γὰρ αὐτῶν παρηλλαγμένως ὑπʼ αὐτοῦ ἐρρᾳδιουργήθησαν καὶ ὡς οὐκ εἶχεν τοῦ κατὰ Λουκᾶν εὐαγγελίου τὸ ἀντίγραφον οὔτε ἡ τοῦ ἀποστολικοῦ χαρακτῆρος ἔμφασις·
hai men gar autōn parēllagmenōs hypʼ autou errądiourgēthēsan kai hōs ouk eichen tou kata Loukan euangeliou to antigraphon oute hē tou apostolikou charaktēros emphasis;
For some of them were tampered with and altered by him, so that neither did the copy of the Gospel according to Luke keep its form, nor the apostolic text its sense;
42.10.5Holl GCS 25/31:106
ἄλλα δὲ φύσει ὡς ἔχει καὶ τὸ εὐαγγέλιον καὶ ὁ ἀπόστολος, μὴ ἀλλαγέντα ὑπʼ αὐτοῦ, δυνάμενα δὲ αὐτὸν διελέγχειν, διʼ ὧν δείκνυται <ἡ> παλαιὰ διαθήκη συμφωνοῦσα πρὸς τὴν νέαν καὶ ἡ καινὴ πρὸς τὴν παλαιὰν διαθήκην·
alla de physei hōs echei kai to euangelion kai ho apostolos, mē allagenta hypʼ autou, dynamena de auton dielenchein, diʼ hōn deiknytai <hē> palaia diathēkē symphōnousa pros tēn nean kai hē kainē pros tēn palaian diathēkēn;
but others stand as the gospel and the apostle naturally have them, not changed by him, and they are able to refute him: by them the old covenant is shown to agree with the new, and the new with the old covenant;
42.10.6Holl GCS 25/31:106
ἄλλαι δὲ πάλιν λέξεις τῶν αὐτὼν βιβλίων ὑποφαίνουσαι Χριστὸν ἐν σαρκὶ ἐληλυθέναι καὶ ἐν ἡμῖν τελείως ἐνηνθρωπηκέναι·
allai de palin lexeis tōn autōn bibliōn hypophainousai Christon en sarki elēlythenai kai en hēmin teleiōs enēnthrōpēkenai;
and again other sayings of the same books indicate that Christ came in the flesh and became fully man among us;
42.10.7Holl GCS 25/31:106–107
ἀλλὰ καὶ ἄλλαι πάλιν ὁμολογοῦσαι τὴν τῶν νεκρῶν ἀνάστασιν καὶ τὸν θεὸν ἕνα ὄντα κύριον πάντων παντοκράτορα, αὐτὸν ποιητὴν οὐρανοῦ καὶ γῆς καὶ πάντων τῶν ἐπὶ τῆς γῆς γενομένων, καὶ οὔτε παραχαράσσουσαι τοῦ εὐαγγελίου τὴν κλῆσιν οὔτε μὴν ἀρνούμεναι τὸν ποιητὴν καὶ δημιουργὸν τῶν πάντων, ἀλλὰ δηλοῦσαι τὸν σαφῶς ὡμολογημένον ὑπὸ τοῦ χαρακτῆρος τοῦ ἀποστολικοῦ καὶ τοῦ εὐαγγελικοῦ κηρύγματος.
alla kai allai palin homologousai tēn tōn nekrōn anastasin kai ton theon hena onta kyrion pantōn pantokratora, auton poiētēn ouranou kai gēs kai pantōn tōn epi tēs gēs genomenōn, kai oute paracharassousai tou euangeliou tēn klēsin oute mēn arnoumenai ton poiētēn kai dēmiourgon tōn pantōn, alla dēlousai ton saphōs hōmologēmenon hypo tou charaktēros tou apostolikou kai tou euangelikou kērygmatos.
and yet others confess the resurrection of the dead, and God, who is one, Lord of all, the Almighty, himself maker of heaven and earth and of all that has come to be on earth; they neither falsify the calling of the gospel nor deny the maker and craftsman of all things, but make known him who is clearly confessed by the form of the apostolic and gospel preaching.
42.10.8Holl GCS 25/31:107
καὶ ἔστιν τὰ ἡμῖν πεπραγματευμένα ἐν ὑποκειμένοις παρατιθέμενα, ἅτινά ἐστι τάδε· Προοίμιον τῆς περὶ τῶν Μαρκίωνος βιβλίων ὑποθέσεώς τε καὶ ἐλέγχου.
kai estin ta hēmin pepragmateumena en hypokeimenois paratithemena, hatina esti tade; Prooimion tēs peri tōn Markiōnos bibliōn hypotheseōs te kai elenchou.
And what we have worked out is set out below, as follows: Preface to the account and refutation of Marcion's books.
Haer. 42, chapter 11
42.11.1Holl GCS 25/31:107
Ὅτῳ φίλον ἐστὶ τὰς τοῦ ἀπατηλοῦ Μαρκίωνος νόθους ἐπινοίας ἀκριβοῦν καὶ τὰς ἐπιπλάστους τοῦ αὐτοῦ βοσκήματος μηχανὰς διαγινώσκειν, τούτῳ τῷ συλλελεγμένῳ πονήματι ἐντυχεῖν μὴ κατοκνείτω.
Hotǭ philon esti tas tou apatēlou Markiōnos nothous epinoias akriboun kai tas epiplastous tou autou boskēmatos mēchanas diaginōskein, toutǭ tǭ syllelegmenǭ ponēmati entychein mē katokneitō.
Whoever wishes to examine closely the spurious inventions of the deceiver Marcion and to recognize the fabricated devices of this beast, let him not hesitate to read this collected work.
42.11.2Holl GCS 25/31:107
ἐκ γὰρ τοῦ παρʼ αὐτῷ εὐαγγελίου τὰ πρὸς ἀντίρρησιν τῆς πανούργου αὐτοῦ ῥᾳδιουργίας σπουδάσαντες παρεθέμεθα, ἵνʼ οἱ τῷ πονήματι ἐντυχεῖν ἐθέλοντες ἔχωσι τοῦτο γυμνάσιον ὀξύτητος, πρὸς ἔλεγχον τῶν ὑπʼ αὐτοῦ ἐπινενοημένων ξενολεξιῶν.
ek gar tou parʼ autǭ euangeliou ta pros antirrēsin tēs panourgou autou rhądiourgias spoudasantes parethemetha, hinʼ hoi tǭ ponēmati entychein ethelontes echōsi touto gymnasion oxytētos, pros elenchon tōn hypʼ autou epinenoēmenōn xenolexiōn.
For from his gospel we have diligently set out what serves to refute his crafty tampering, so that those who wish to read the work may have this as an exercise in sharpness, for the refutation of the strange sayings he has devised.
42.11.3Holl GCS 25/31:107
ὁ μὲν γὰρ χαρακτὴρ τοῦ κατὰ Λουκᾶν † σημαίνει τὸ εὐαγγέλιον· ὡς δὲ ἠκρωτηρίασται μήτε ἀρχὴν ἔχον μήτε μέσα μήτε τέλος, ἱματίου βεβρωμένου ὑπὸ πολλῶν σητῶν ἐπέχει | τὸν τρόπον.
ho men gar charaktēr tou kata Loukan † sēmainei to euangelion; hōs de ēkrōtēriastai mēte archēn echon mēte mesa mēte telos, himatiou bebrōmenou hypo pollōn sētōn epechei | ton tropon.
For the form of the gospel … signifies that according to Luke; but as it has been mutilated, having neither beginning nor middle nor end, it resembles a garment eaten by many moths.
42.11.4Holl GCS 25/31:107
εὐθὺς μὲν γὰρ έν τῇ ἀρχῇ πάντα τὰ ἀπʼ ἀρχῆς τῷ Λουκᾷ πεπραγματευμένα τουτέστιν ὡς λέγει »ἐπειδήπερ πολλοὶ ἐπεχείρησαν« καὶ τὰ ἑξῆς καὶ τὰ περὶ τῆς Ἐλισάβετ καὶ τοῦ ἀγγέλου εὐαγγελιζομένου Μαρίαν τὴν παρθένον, Ἰωάννου τε καὶ Ζαχαρίου καὶ τῆς ἐν Βηθλεὲμ γεννήσεως, γενεαλογίας καὶ τῆς τοῦ βαπτίσματος ὑποθέσεως —
euthys men gar en tę̄ archę̄ panta ta apʼ archēs tǭ Louką pepragmateumena toutestin hōs legei »epeidēper polloi epecheirēsan« kai ta hexēs kai ta peri tēs Elisabet kai tou angelou euangelizomenou Marian tēn parthenon, Iōannou te kai Zachariou kai tēs en Bēthleem gennēseōs, genealogias kai tēs tou baptismatos hypotheseōs —
For right at the beginning, everything Luke wrote from the beginning, that is, where he says, “Since many have undertaken,” and so on, and the account of Elizabeth and of the angel bringing the good news to Mary the virgin, of John and Zechariah and the birth in Bethlehem, the genealogy and the account of the baptism —
42.11.5Holl GCS 25/31:107–108
ταῦτα πάντα περικόψας ἀπεπήδησεν καὶ ἀρχὴν τοῦ εὐαγγελίου ἔταξε ταύτην »ἐν τῷ πεντεκαιδεκάτῳ ἔτει Τιβερίου Καίσαρος« καὶ τὰ ἑξῆς.
tauta panta perikopsas apepēdēsen kai archēn tou euangeliou etaxe tautēn »en tǭ pentekaidekatǭ etei Tiberiou Kaisaros« kai ta hexēs.
cutting away all these things, he leapt ahead and made this the beginning of the gospel: “In the fifteenth year of Tiberius Caesar,” and so on.
42.11.6Holl GCS 25/31:108–117
ἐντεῦθεν οὖν οὗτος ἄρχεται καὶ οὐ καθʼ εἱρμὸν πάλιν ἐπιμένει, ἀλλὰ τὰ μὲν ὡς προεῖπον παρακόπτει, τὰ δὲ προστίθησιν ἄνω κάτω, οὐκ ὀρθῶς βαδίζων ἀλλὰ ἐρραδιουργημένως τὰ πάντα περινοστεύων, καὶ ἔστιν· αݲ »Ἀπελθὼν δεῖξον σεαυτὸν τῷ ἱερεῖ καὶ προσένεγκε περὶ τοῦ καθαρισμοῦ σου. καθὼς προσέταξε Μωυσῆς«· »ἵνα ᾖ μαρτύριον τοῦτο ὑμῖν« ἀνθʼ οὗ εἶπεν ὁ σωτήρ εἰς μαρτύριον αὐτοῖς«. βݲ. »Ἵνα δε εἰδῆτε ὅτι ἐξουσίαν ἔχει ὁ υἱός τοῦ ἀνθρώπου ἀφιέναι ἁμαρτίας ἐπὶ τῆς γῆς«. γݲ. »Κύριός ἐστιν ὁ υἱὸς τοῦ ἀνθρώπου καὶ τοῦ σαββάτου«. δݲ. »Ἰούδαν Ἰσκαριώτην, ὃς ἐγένετο προδότης«. ἀντὶ δὲ τοῦ »κατέβη μετʼ αὐτῶν« ἔχει »κατέβη ἐν αὐτοῖς«. εݲ. »Καὶ πᾶς ὁ ὄχλος ἐζήτει ἄπτεσθαι αὐτοῦ. καὶ αὐτὸς ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ« καὶ τὰ ἑξῆς. ςݲ. »Κατὰ τὰ αὐτὰ ἐποίουν τοῖς προφήταις οἱ πατέρες ὑμῶν«. ζݲ. »Λέγω δὲ ὑμῖν, τοσαύτην πίστιν οὐδὲ ἐν τῷ Ἰσραὴλ εὑρον«. ηݲ. Παρηλλαγμένον τό »μακάριος ὅς οὐ μὴ σκανδαλισθῇ ἐν ἐμοί«· εἶχε γὰρ ὡς πρὸς Ἰωάννην. θݲ. »Αὐτός ἐστι περὶ οὗ γέγραπται· ἰδού, ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου«. ῑ. »Καὶ »Καὶ εἰσελθὼν εἰς τὸν οἶκον τοῦ Φαρισαίου κατεκλίθη. ἡ γυνὴ στᾶσα ὀπίσω ἡ ἁμαρτωλὸς παρὰ τοὺς πόδας ἔβρεξε τοῖς δάκρυσι τοὺς πόδας καὶ ἤλειψεν καὶ κατεφίλει«. | D316 ῑᾱ Καὶ πάλιν »αὕτη τοῖς δάκρυσιν ἔβρεξεν τοὺς πόδας μου καὶ ἤλειψεν καὶ κατεφίλει«. ιݲβݲ οὐκ εἶχεν »ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ αὐτοῦ«, ἀλλὰ »ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου«. ιݲγݲ Πλεόντων αὐτῶν ἀφύπνωσεν· ὁ δὲ ἐγερθεὶς ἐπετίμησε ἀνέμῳ καὶ τῇ θαλάσσῃ«. ιݲδݲ »Ἐγένετο δὲ ἐν τῷ ὑπάγειν αὐτούς, συνέπνιγον αὐτὸν ὄχλοι. | καὶ γυνὴ ἀψαμένη αὐτοῦ ἰάθη τοῦ αἵματος· καὶ εἶπεν ὁ κύριος· Ö572 τίς μου ἥψατο;« καὶ πάλιν· »ἥψατό μού τις. καὶ γὰρ ἔγνων δύναμιν ἐξελθοῦσαν ἀπʼ ἐμοῦ«. ιݲεݲ. »Ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν ἐπʼ αὐτούς«. ιݲς. ݲ »Λέγων, δεῖ τὸν υἱὸν τοῦ ἀνθρώπου πολλὰ παθεῖν καὶ καὶ μετὰ τρεῖς ἡμέρας ἐγερθῆναι«. ιݲζ. ݲ »Καὶ ἰδοὺ δύο ἄνδρες συνελάλουν αὐτῷ, Ἠλίας καὶ Μωυσῆς ἐν δόξῃ‘. ιݲη. ݲ »Ἐκ τῆς νεφέλης φωνή· οὖτός ἐστιν ὁ υἱός μου ὁ θησαν ἐκβαλεῖν αὐτό« »καὶ πρὸς αὐτούς· ὦ γενεὰ ἄπιστος, ἕως πότε ἀνέξομαι ὑμῶν;« κݲ. »Ὁ γὰρ υἱὸς τοῦ ἀνθρώπου μέλλει παραδίδοσθαι εἰς χεῖρας ἀνθρώπων«. κݲαݲ. »Οὐδὲ τοῦτο ἀνέγνωτε, τί ἐποίησε Δαυίδ· εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ«. κݲβݲ. »Ἐὐχαριστῶ σοι, κύριε τοῦ οὐρανοῦ«. οὐκ εἶχεν δέ »καὶ τῆς γῆς«, οὔτε »πάτερ« εἶχεν. ἐλέγχεται δέ· κάτω γὰρ εἶχεν »ναί, ὁ πατήρ«. κݲγݲ. Εἶπεν τῷ νομικῷ »ἐν τῷ νόμῳ τί γέγραπται;« καὶ ἀποκριθεὶς μετὰ τὴν ἀπόκρισιν τοῦ νομικοῦ εἶπεν »ὀρθῶς εἶπες. τοῦτο ποίει, καὶ ζήσῃ«. κݲδݲ. Καὶ εἶπεν »τίς ἐξ ὑμῶν ἕξει φίλον, καὶ πορεύσεται πρὸς αὐτὸν μεσονυκτίου, αἰτῶν τρεῖς ἄρτους;« καὶ λοιπόν »αἰτεῖτε καὶ δοθήσεται. τίνα γὰρ ἐξ ὑμῶν τὸν πατέρα υἱὸς αἰτήσει ἰχθὺν καὶ ἀντὶ ἰχθύος ὄφιν ἐπιδώσει αὐτῷ ἢ ἀντὶ ᾠοῦ σκορπίον; εἰ οὖν ὑμεῖς πονηροὶ οἴδατε δόματα ἀγαθά, πόσῳ μᾶλλον ὁ πατήρ;« κݲεݲ. Παρακέκοπται τὸ περὶ Ἰωνᾶ τοῦ προφήτου. εἶχεν γάρ »ἡ γενεὰ αὕτη, σημεῖον οὐ δοθήσεται αὐτῇ«. οὐκ εἶχεν δὲ περὶ Νινευὴ καὶ βασιλίσσης νότου καὶ Σαλομῶνος. κݲςݲ. Ἀντὶ τοῦ »παρέρχεσθε τὴν κρίσιν τοῦ θεοῦ« εἶχεν »παρέρχεσθε τὴν κλῆσιν τοῦ θεοῦ«. κݲζݲ. »Οὐαὶ ὑμῖν, ὅτι οἰκοδομεῖτε τὰ μνήματα τῶν προφητῶν καὶ οἱ πατέρες ὑμῶν ἀπέκτειναν αὐτούς«. κݲηݲ. Οὐκ εἶχεν »διὰ τοῦτο εἶπεν ἡ σοφία τοῦ θεοῦ· ἀποστέλλω αὐτοὺς προφήτας‘ καὶ περὶ αἵματος Ζαχαρίου καὶ Ἄβελ καὶ τῶν προφητῶν ὅτι ἐκζητηθήσεται ἐκ τῆς γενεᾶς ταύτης. κݲθݲ. »Λέγω τοῖς φίλοις μου· μὴ φοβηθῆτε ἀπὸ τῶν ἀποκτενόντων τὸ σῶμα, φοβήθητε δὲ τὸν μετὰ τὸ ἀποκτεῖναι ἔχοντα ἐξουσίαν | βαλεῖν εἰς γέενναν«. οὐκ εἶχεν δέ »οὐχὶ πέντε στρουθία ἀσσαρίων δύο πωλοῦνται καὶ ἓν ἐξ αὐτῶν οὐκ ἔστιν ἐπιλελησμένον τοῦ θεοῦ«. λݲ. Ἀντὶ τοῦ »ὁμολογήσει ἐνώπιον τῶν ἀγγέλων τοῦ θεοῦ« »ἐνώπιον τοῦ θεοῦ« λέγει. λݲαݲ. Οὐκ ἔχει τό »ὁ »θεὸς ἀμφιέννυσι τὸν χόρτον«. λݲβݲ. »Ὑμῶν δὲ ὁ πατὴρ οἶδεν ὅτι χρῄζετε τούτων«, τῶν δή. λݲγ. Ζητεῖτε δὲ τὴν βασιλείαν τοῦ θεοῦ καὶ ταῦτα πάντα προστεθήσεται ὑμῖν«. λݲδݲ. Ἀντὶ τοῦ »ὁ πατὴρ ὑμῶν« »ὁ πατήρ« εἶχεν λݲςݲ. »Ἥξει ὁ κύριος τοῦ δούλου ἐκείνου καὶ καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ἀπίστων θήσει«. λݲζݲ. »Μή ποτε κατασύρῃ σε πρὸς τὸν κριτὴν καὶ ὁ κριτὴς παραδώσει σε τῷ πράκτορι«. λݲηݲ. Ἦν παρακεκομμένον ἀπὸ τοῦ »ἠλθόν τινες ἀναγγέλλοντες αὐτῷ περὶ τῶν Γαλιλαίων, ων τὸ αἱμα συνέμιξε Πιλᾶτος μετὰ τῶν θυσιῶν αὐτῶν« ἕως ὅπου λέγει περὶ τῶν ἐν τῷ Σιλωὰμ δεκαοκτὼ ἀποθανόντων ἐν τῷ πύργῳ, καὶ τό »ἐὰν μὴ μετανοήσητε« καὶ <τὰ ἑξῆς> ἕως τῆς παραβολῆς τῆς συκῆς, περὶ ἧς εἶπεν ὁ γεωργὸς »σκάπτω καὶ βάλλω κόπρια καὶ ἐὰν μὴ ποιήσῃ, ἔκκοψον«. λݲθݲ. »Ταύτην δὲ θυγατέρα Ἀβραάμ, ἣν ἔδησεν ὁ Σατανᾶς«. μݲ. Παρέκοψε πάλιν τό »τότε ὄψεσθε Ἀβραὰμ καὶ Ἰσαὰκ καὶ καὶ πάντας τοὺς προφήτας ἐν τῇ βασιλείᾳ τοῦ θεοῦ«· ἀντὶ δὲ τούτου ἐποίησεν ὅτε πάντας τοὺς δικαίους ἴδητ4 ἐν τῇ βασιλείᾳ τοῦ θεοῦ, ὑμᾶς δὲ ἐκβαλλομένους« — ἐποίησε δέ »κρατουμένους« — »ἔξω«, »ἐκεῖ ἐσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων«. μݲαݲ. Παρέκοψε πάλιν τό »ἥξουσιν ἀπὸ ἀνατολῶν καὶ δυσμῶν ἀνακλιθήσονται ἐν τῇ βασιλείᾳ« καὶ τό »οἱ ἔσχατοι ἔσονται πρῶτοι« καὶ τό »προσῆλθον οἱ Φαρισαῖοι λέγοντες, ἔξελθε καὶ πορεύου, ὅτι Ἡρῴδης σε θέλει ἀποκτεῖναι« καὶ τό »εἶπεν· πορευθέντες εἴπατε τῇ ἀλώπεκι ταύτῃ« ἕως ὅπου εἶπεν »οὐκ ἐνδέχεται προφήτην ἀπολέσθαι λέσθαι ἔξω Ἱερουσαλήμ« καὶ τό »Ἱερουσαλήμ, Ἱερουσαλήμ, ἡ ἀποκτέ- νουσα τοὺς προφήτας καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους« καὶ τό »πολλάκις ἠθέλησα ἐπισυνάξαι ὡς ὄρνις τὰ τέκνα σου« καὶ τό »ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν« καὶ τό »οὐ μὴ ἴδητέ με, ἕως οὑ εἴπητε· εὐλογημένος«. | μݲβݲ. Πάλιν παρέκοψε πᾶσαν τὴν παραβολὴν τῶν δύο υἱῶν, τοῦ εἰληφότος τὸ μέρος τῶν ὑπαρχόντων καὶ ἀσώτως δαπανήσαντος καὶ τοῦ ἄλλου. μݲγ. ݲ »Ὁ νόμος καὶ οἱ προφῆται ἕως Ἰωάννου καὶ πᾶς βιάζεται«. μݲδݲ. Περὶ τοῦ πλουσίου καὶ Λαζάρου τοῦ πτωχοῦ, ὄτι ἀπηνέχθη ὑπὸ τῶν ἀγγέλων εἰς τὸν κόλπον τοῦ Ἀβραάμ. μݲεݲ. »Νῦν δὲ ὅδε παρακαλεῖται« ὁ αὐτὸς Αάξαρος. μݲςݲ. Εἶπεν Ἀβραάμ »ἔχουσι Μωυσέα καὶ τοὺς προφήτας, αὐτῶν, ἐπεὶ οὐδὲ τοῦ ἐγειρομένου ἐκ νεκρῶν ἀκούσουσιν«. μݲζݲ. Παρέκοψε τό »λέγετε ὅτι ἀχρεῖοι δοῦλοί ἐσμεν· ὃ ποιῆσαι πεποιήκαμεν«. μݲηݲ. Ὅτε συνήντησαν οἱ δέκα λεπροί. ἀπέκοψε δὲ ἐποίησεν »ἀπέστειλεν αὐτοὺς λέγων, δείξατε ἑαυτοὺς τοῖς ἱερεῦσι« καὶ ἄλλα ἀντὶ ἄλλων ἐποίησε, λέγων ὅτι »πολλοὶ λεπροὶ ἦσαν ἐν ἡ μέραις Ἐλισσαίου τοῦ προφήτου καὶ οὐκ ἐκαθαρίσθη εἰ μὴ Νεεμὰν ὁ Σύρος«. μݲθݲ. »Ἐλεύσονται ἡμέραι, ὅταν ἐπιθυμήσητε Ἱδεῖν μίαν τῶν ἡμερῶν τοῦ υἱοῦ τοῦ ἀνθρώπου«. νݲ. »Εἶπέ τις πρὸς αὐτόν· διδάσκαλε ἀγαθέ, τί ποιήσας ζωὴν αἰώνιον κληρονομήσω; ὁ δέ· μή με λέγε ἀγαθόν. εἷς ἐστιν ἀγαθός ὁ θεός«· προσέθετο ἐκεῖνος »ὁ πατήρ« καὶ ἀντὶ τοῦ »τὰς ἐντοὰς οἶδας« λέγει »τὰς ἐντολὰς οἶδα«. νݲαݲ. »Ἐγένετο δὲ ἐν τῷ ἐγγίζειν αὐτὸν τῇ Ἱεριχὼ τυφλὸς ἐβόα· Ἰησοῦ υἱὲ Δαυίδ, ἐλέησόν με. καὶ ὅτε ἰάθη, φησίν· ἡ πίστις σου σέσωκέν σε«. νݲβݲ. Παρέκοψε τό »παραλαβὼν τοὺς δώδεκα ἔλεγεν· ἰδού, ἀναβαίνομεν εἰς Ἱεροσόλυμα καὶ τελεσθήσεται πάντ τὰ γεγραμμένα ἐν τοῖς προφήταις περὶ τοῦ υἱοῦ τοῦ ἀνθρώπου. παραδοθήσεται γὰρ καὶ ἀποκτανθήσεται καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστήσεται«· ὅλα ταῦτα παρέκοψε. νݲγݲ. Παρέκοψεν τὸ κεφάλαιον τὸ περὶ τῆς ὄνου καὶ Βηθφαγὴ καὶ τὸ περὶ τῆς πόλεως καὶ τοῦ ἱεροῦ, ὅτι γεγραμμένον ἦν »ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται, καὶ ποιεῖτε αὐτὸν σπήλαιον ληστῶν«. νݲδݲ. »Καὶ ἐζήτησαν ἐπιβαλεῖν ἐπʼ αὐτὸν τὰς χεῖρας καὶ ἐφοβήθησαν«. νݲεݲ. Πάλιν ἀπέκοψε τὰ περὶ τοῦ ἀμπελῶνος τοῦ γεωργοῖς καὶ τό »τί οὖν ἐστι τό· λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομουντες;« νݲςݲ. Ἀπέκοψε τό »ὅτι δὲ ἐγείρονται οἱ νεκροὶ Μωυσῆς ἐμήνυσε ἐπὶ τῆς βάτου, καθὼς λέγει κύριον τὸν θεὸν Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ. θεὸς δέ ἐστι ζώντων καὶ οὐχὶ νεκρῶν«. νݲζݲ. Οὐκ εἶχε ταῦτα »ὅτι δὲ ἐγείρονται οἱ νεκροὶ καὶ Μωυσῆς ἐμήνυσε λέγων θεὸν Ἀβραὰμ καὶ θεὸν Ἰσαὰκ καὶ θεὸν Ἰακὼβ θεὸν ζώντων«. νݲηݲ. Πάλιν παρέκοψε τό »θρὶξ ἐκ τῆς κεφαλῆς ὑμῶν οὐ ἀπόληται«. νݲθݲ. Πάλιν παρέκοψε ταῦτα »τότε οἱ ἐν τῇ Ἰουδαίᾳ φευγέτωσαν εἰς τὰ ὄρη« καὶ τὰ ἑξῆς, διὰ τὰ ἐπιφερόμενα ἐν τῷ ῥητῷ »ἕως πληρωθῇ πάντα τὰ γεγραμμένα«. ξݲ. »Συνελάλησε τοῖς στρατηγοῖς τὸ πῶς αὐτὸν παραδῷ αὐτοῖς«. λݲαݲ. »Καὶ εἶπεν τῷ Πέτρῳ καὶ τοῖς λοιποῖς· ἀπελθόντες ἑτοιμάσατε ἴνα φάγωμεν τὸ Πάσχα«. ξݲβݲ. Καὶ ἀνέπεσε, καὶ οἱ δώδεκα ἀπόστολοι σὺν αὐτῷ καὶ εἶπεν· ἐπιθυμίᾳ ἐπεθύμησα τοῦτο τὸ Πάσχα φαγεῖν μαθʼ ὑμῶν πρὸ τοῦ με παθεῖν«. ξݲγݲ. Παρέκοψε τό »λέγω γὰρ ὑμῖν, οὐ μὴ φάγω αὐτὸ ἀπάρτι, ἂν πληρωθῇ ἐν τῇ βασιλείᾳ τοῦ θεοῦ«. ξݲεݲ. »Ἀπεσπάσθη ἀπʼ αὐτῶν ὡσεὶ Μου βολὴν καὶ θεὶς τὰ γόνατα προσηυχετο«. ξݲςݲ. »Καὶ ἤγγισε καταφιλῆσαι αὐτὸν Ἰούδας καὶ εἶπεν«. ξݲζݲ. Παρέκοψεν ὃ ἐποίησε Πέτρος, ὅτε ἐπάταξε καὶ ἀφείλετο οὐς τοῦ δούλου τοῦ ἀρχιερέως. ξݲηݲ. »Οἱ συνέχοντες ἐνέπαιζον δέροντες καὶ τύπτοντες καὶ λέγοντες· προφήτευσον τίς ἐστιν ὁ παίσας σε;« ξݲθݲ. Προσέθετο μετὰ τό τοῦτον εὕρομεν διαστρέφοντα τὸ ἔθνος« καὶ καταλύοντα τὸν νόμον καὶ τοὺς προφήτας«. οݲ. Προσθήκη μετὰ τό »κελεύοντα φόρους μὴ δοῦναι« »καὶ τὰς γυναῖκας καὶ τὰ τέκνα«. οݲαݲ. »Καὶ ἐλθὄντες εἰς τόπον λεγόμενον Κρανίου τόπος αὐτὸν καὶ διεμεδρίσαντο τὰ ἱμάτια αὐτοῦ καὶ ἐσκοτίσθη ὁ ἥλιος‘. οݲβݲ. Παρέκοψε τό σήμερον μετʼ ἐμοῦ ἴσῃ ἐν τῷ παραδείσῳ‘. οݲγݲ. »Καὶ φωνήσας φωνῇ μεγάλῃ ἐξέπνευσεν«. οݲδݲ. »Καὶ ἰδοὺ ἀνὴρ ὀνόματι Ἰωσήφ, καθελὼν τὸ σῶμα ἐνετύλιξε σινδόνι καὶ ἔθηκεν ἐν μνήματι λαξευτῷ«. οݲεݲ. »Καὶ ὑποστρέψασαι αἱ γυναῖκες ἡσύχασαν τὸ σάββατον τὸν νόμον«. | οݲςݲ. »Εἶπαν οἱ ἐν ἐσθῆτι λαμπρᾷ· τί ζητεῖτε τὸν ζῶντα τῶν νεκρῶν; ἠγέρθη, μνήσθητε ὅσα ἐλάλησεν ἔτι ὢν μεθʼ ὑμῶν, ὅτι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου παθεῖν καὶ παραδοθῆναι«. οݲζݲ. Παρέκοψε τὸ εἰρημένον πρὸς Κλεόπαν καὶ τὸν ἄλλον, ὅτε συνήντησεν αὐτοῖς, τό »ὠ ἀνόητοι καὶ βραδεῖς τοῦ πιστεύειν οἷς ἐλάλησαν οἱ προφῆται· οὐχὶ ταῦτα ἔδει παθεῖν;« καὶ ἀντὶ δὲ τοῦ »ἐφʼ οἷς ἐλάλησαν οἱ προφῆται« ἐποίησεν »ἐφʼ οἷς ἐλάλησα ὑμῖν‘. ἐλέγχεται δὲ ὅτι »ὅτε ἔκλασε τὸν ἄρτον, ἠνεῴχθησαν αὐτῶν οἱ ὀφθαλμοὶ καὶ ἐπέγνωσαν αὐτόν«. οݲηݲ. »Τί τεταραγμένοι ἐστέ; ἴδετε τὰς χεῖράς μου καὶ τοὺς πόδας μου, ὅτι πνεῦμα ὀστέα οὐκ ἔχει, καθὼς ἐμὲ θεωρεῖτε ἔχοντα«.
enteuthen oun houtos archetai kai ou kathʼ heirmon palin epimenei, alla ta men hōs proeipon parakoptei, ta de prostithēsin anō katō, ouk orthōs badizōn alla erradiourgēmenōs ta panta perinosteuōn, kai estin; aݲ »Apelthōn deixon seauton tǭ hierei kai prosenenke peri tou katharismou sou. kathōs prosetaxe Mōysēs«; »hina ę̄ martyrion touto hymin« anthʼ hou eipen ho sōtēr eis martyrion autois«. bݲ. »Hina de eidēte hoti exousian echei ho huios tou anthrōpou aphienai hamartias epi tēs gēs«. gݲ. »Kyrios estin ho huios tou anthrōpou kai tou sabbatou«. dݲ. »Ioudan Iskariōtēn, hos egeneto prodotēs«. anti de tou »katebē metʼ autōn« echei »katebē en autois«. eݲ. »Kai pas ho ochlos ezētei aptesthai autou. kai autos eparas tous ophthalmous autou« kai ta hexēs. sݲ. »Kata ta auta epoioun tois prophētais hoi pateres hymōn«. zݲ. »Legō de hymin, tosautēn pistin oude en tǭ Israēl heuron«. ēݲ. Parēllagmenon to »makarios hos ou mē skandalisthę̄ en emoi«; eiche gar hōs pros Iōannēn. thݲ. »Autos esti peri hou gegraptai; idou, apostellō ton angelon mou pro prosōpou sou«. i. »Kai »Kai eiselthōn eis ton oikon tou Pharisaiou kateklithē. hē gynē stasa opisō hē hamartōlos para tous podas ebrexe tois dakrysi tous podas kai ēleipsen kai katephilei«. | D316 ia Kai palin »hautē tois dakrysin ebrexen tous podas mou kai ēleipsen kai katephilei«. iݲbݲ ouk eichen »hē mētēr autou kai hoi adelphoi autou«, alla »hē mētēr sou kai hoi adelphoi sou«. iݲgݲ Pleontōn autōn aphypnōsen; ho de egertheis epetimēse anemǭ kai tę̄ thalassę̄«. iݲdݲ »Egeneto de en tǭ hypagein autous, synepnigon auton ochloi. | kai gynē apsamenē autou iathē tou haimatos; kai eipen ho kyrios; O572 tis mou hēpsato?« kai palin; »hēpsato mou tis. kai gar egnōn dynamin exelthousan apʼ emou«. iݲeݲ. »Anablepsas eis ton ouranon eulogēsen epʼ autous«. iݲs. ݲ »Legōn, dei ton huion tou anthrōpou polla pathein kai kai meta treis hēmeras egerthēnai«. iݲz. ݲ »Kai idou dyo andres synelaloun autǭ, Ēlias kai Mōysēs en doxę̄‘. iݲē. ݲ »Ek tēs nephelēs phōnē; outos estin ho huios mou ho thēsan ekbalein auto« »kai pros autous; ō genea apistos, heōs pote anexomai hymōn?« kݲ. »Ho gar huios tou anthrōpou mellei paradidosthai eis cheiras anthrōpōn«. kݲaݲ. »Oude touto anegnōte, ti epoiēse Dauid; eisēlthen eis ton oikon tou theou«. kݲbݲ. »Eucharistō soi, kyrie tou ouranou«. ouk eichen de »kai tēs gēs«, oute »pater« eichen. elenchetai de; katō gar eichen »nai, ho patēr«. kݲgݲ. Eipen tǭ nomikǭ »en tǭ nomǭ ti gegraptai?« kai apokritheis meta tēn apokrisin tou nomikou eipen »orthōs eipes. touto poiei, kai zēsę̄«. kݲdݲ. Kai eipen »tis ex hymōn hexei philon, kai poreusetai pros auton mesonyktiou, aitōn treis artous?« kai loipon »aiteite kai dothēsetai. tina gar ex hymōn ton patera huios aitēsei ichthyn kai anti ichthyos ophin epidōsei autǭ ē anti ǭou skorpion? ei oun hymeis ponēroi oidate domata agatha, posǭ mallon ho patēr?« kݲeݲ. Parakekoptai to peri Iōna tou prophētou. eichen gar »hē genea hautē, sēmeion ou dothēsetai autę̄«. ouk eichen de peri Nineuē kai basilissēs notou kai Salomōnos. kݲsݲ. Anti tou »parerchesthe tēn krisin tou theou« eichen »parerchesthe tēn klēsin tou theou«. kݲzݲ. »Ouai hymin, hoti oikodomeite ta mnēmata tōn prophētōn kai hoi pateres hymōn apekteinan autous«. kݲēݲ. Ouk eichen »dia touto eipen hē sophia tou theou; apostellō autous prophētas‘ kai peri haimatos Zachariou kai Abel kai tōn prophētōn hoti ekzētēthēsetai ek tēs geneas tautēs. kݲthݲ. »Legō tois philois mou; mē phobēthēte apo tōn apoktenontōn to sōma, phobēthēte de ton meta to apokteinai echonta exousian | balein eis geennan«. ouk eichen de »ouchi pente strouthia assariōn dyo pōlountai kai hen ex autōn ouk estin epilelēsmenon tou theou«. lݲ. Anti tou »homologēsei enōpion tōn angelōn tou theou« »enōpion tou theou« legei. lݲaݲ. Ouk echei to »ho »theos amphiennysi ton chorton«. lݲbݲ. »Hymōn de ho patēr oiden hoti chrę̄zete toutōn«, tōn dē. lݲg. Zēteite de tēn basileian tou theou kai tauta panta prostethēsetai hymin«. lݲdݲ. Anti tou »ho patēr hymōn« »ho patēr« eichen lݲsݲ. »Hēxei ho kyrios tou doulou ekeinou kai kai to meros autou meta tōn apistōn thēsei«. lݲzݲ. »Mē pote katasyrę̄ se pros ton kritēn kai ho kritēs paradōsei se tǭ praktori«. lݲēݲ. Ēn parakekommenon apo tou »ēlthon tines anangellontes autǭ peri tōn Galilaiōn, ōn to haima synemixe Pilatos meta tōn thysiōn autōn« heōs hopou legei peri tōn en tǭ Silōam dekaoktō apothanontōn en tǭ pyrgǭ, kai to »ean mē metanoēsēte« kai <ta hexēs> heōs tēs parabolēs tēs sykēs, peri hēs eipen ho geōrgos »skaptō kai ballō kopria kai ean mē poiēsę̄, ekkopson«. lݲthݲ. »Tautēn de thygatera Abraam, hēn edēsen ho Satanas«. mݲ. Parekopse palin to »tote opsesthe Abraam kai Isaak kai kai pantas tous prophētas en tę̄ basileią tou theou«; anti de toutou epoiēsen hote pantas tous dikaious idēt4 en tę̄ basileią tou theou, hymas de ekballomenous« — epoiēse de »kratoumenous« — »exō«, »ekei estai ho klauthmos kai ho brygmos tōn odontōn«. mݲaݲ. Parekopse palin to »hēxousin apo anatolōn kai dysmōn anaklithēsontai en tę̄ basileią« kai to »hoi eschatoi esontai prōtoi« kai to »prosēlthon hoi Pharisaioi legontes, exelthe kai poreuou, hoti Hērǭdēs se thelei apokteinai« kai to »eipen; poreuthentes eipate tę̄ alōpeki tautę̄« heōs hopou eipen »ouk endechetai prophētēn apolesthai lesthai exō Hierousalēm« kai to »Hierousalēm, Hierousalēm, hē apokte- nousa tous prophētas kai lithobolousa tous apestalmenous« kai to »pollakis ēthelēsa episynaxai hōs ornis ta tekna sou« kai to »aphietai hymin ho oikos hymōn« kai to »ou mē idēte me, heōs hou eipēte; eulogēmenos«. | mݲbݲ. Palin parekopse pasan tēn parabolēn tōn dyo huiōn, tou eilēphotos to meros tōn hyparchontōn kai asōtōs dapanēsantos kai tou allou. mݲg. ݲ »Ho nomos kai hoi prophētai heōs Iōannou kai pas biazetai«. mݲdݲ. Peri tou plousiou kai Lazarou tou ptōchou, oti apēnechthē hypo tōn angelōn eis ton kolpon tou Abraam. mݲeݲ. »Nyn de hode parakaleitai« ho autos Aaxaros. mݲsݲ. Eipen Abraam »echousi Mōysea kai tous prophētas, autōn, epei oude tou egeiromenou ek nekrōn akousousin«. mݲzݲ. Parekopse to »legete hoti achreioi douloi esmen; ho poiēsai pepoiēkamen«. mݲēݲ. Hote synēntēsan hoi deka leproi. apekopse de epoiēsen »apesteilen autous legōn, deixate heautous tois hiereusi« kai alla anti allōn epoiēse, legōn hoti »polloi leproi ēsan en hē merais Elissaiou tou prophētou kai ouk ekatharisthē ei mē Neeman ho Syros«. mݲthݲ. »Eleusontai hēmerai, hotan epithymēsēte Hidein mian tōn hēmerōn tou huiou tou anthrōpou«. nݲ. »Eipe tis pros auton; didaskale agathe, ti poiēsas zōēn aiōnion klēronomēsō? ho de; mē me lege agathon. heis estin agathos ho theos«; prosetheto ekeinos »ho patēr« kai anti tou »tas entoas oidas« legei »tas entolas oida«. nݲaݲ. »Egeneto de en tǭ engizein auton tę̄ Hierichō typhlos eboa; Iēsou huie Dauid, eleēson me. kai hote iathē, phēsin; hē pistis sou sesōken se«. nݲbݲ. Parekopse to »paralabōn tous dōdeka elegen; idou, anabainomen eis Hierosolyma kai telesthēsetai pant ta gegrammena en tois prophētais peri tou huiou tou anthrōpou. paradothēsetai gar kai apoktanthēsetai kai tę̄ tritę̄ hēmerą anastēsetai«; hola tauta parekopse. nݲgݲ. Parekopsen to kephalaion to peri tēs onou kai Bēthphagē kai to peri tēs poleōs kai tou hierou, hoti gegrammenon ēn »ho oikos mou oikos proseuchēs klēthēsetai, kai poieite auton spēlaion lēstōn«. nݲdݲ. »Kai ezētēsan epibalein epʼ auton tas cheiras kai ephobēthēsan«. nݲeݲ. Palin apekopse ta peri tou ampelōnos tou geōrgois kai to »ti oun esti to; lithon hon apedokimasan hoi oikodomountes?« nݲsݲ. Apekopse to »hoti de egeirontai hoi nekroi Mōysēs emēnyse epi tēs batou, kathōs legei kyrion ton theon Abraam kai Isaak kai Iakōb. theos de esti zōntōn kai ouchi nekrōn«. nݲzݲ. Ouk eiche tauta »hoti de egeirontai hoi nekroi kai Mōysēs emēnyse legōn theon Abraam kai theon Isaak kai theon Iakōb theon zōntōn«. nݲēݲ. Palin parekopse to »thrix ek tēs kephalēs hymōn ou apolētai«. nݲthݲ. Palin parekopse tauta »tote hoi en tę̄ Ioudaią pheugetōsan eis ta orē« kai ta hexēs, dia ta epipheromena en tǭ rhētǭ »heōs plērōthę̄ panta ta gegrammena«. xݲ. »Synelalēse tois stratēgois to pōs auton paradǭ autois«. lݲaݲ. »Kai eipen tǭ Petrǭ kai tois loipois; apelthontes hetoimasate ina phagōmen to Pascha«. xݲbݲ. Kai anepese, kai hoi dōdeka apostoloi syn autǭ kai eipen; epithymią epethymēsa touto to Pascha phagein mathʼ hymōn pro tou me pathein«. xݲgݲ. Parekopse to »legō gar hymin, ou mē phagō auto aparti, an plērōthę̄ en tę̄ basileią tou theou«. xݲeݲ. »Apespasthē apʼ autōn hōsei Mou bolēn kai theis ta gonata prosēucheto«. xݲsݲ. »Kai ēngise kataphilēsai auton Ioudas kai eipen«. xݲzݲ. Parekopsen ho epoiēse Petros, hote epataxe kai apheileto ous tou doulou tou archiereōs. xݲēݲ. »Hoi synechontes enepaizon derontes kai typtontes kai legontes; prophēteuson tis estin ho paisas se?« xݲthݲ. Prosetheto meta to touton heuromen diastrephonta to ethnos« kai katalyonta ton nomon kai tous prophētas«. oݲ. Prosthēkē meta to »keleuonta phorous mē dounai« »kai tas gynaikas kai ta tekna«. oݲaݲ. »Kai elthontes eis topon legomenon Kraniou topos auton kai diemedrisanto ta himatia autou kai eskotisthē ho hēlios‘. oݲbݲ. Parekopse to sēmeron metʼ emou isę̄ en tǭ paradeisǭ‘. oݲgݲ. »Kai phōnēsas phōnę̄ megalę̄ exepneusen«. oݲdݲ. »Kai idou anēr onomati Iōsēph, kathelōn to sōma enetylixe sindoni kai ethēken en mnēmati laxeutǭ«. oݲeݲ. »Kai hypostrepsasai hai gynaikes hēsychasan to sabbaton ton nomon«. | oݲsݲ. »Eipan hoi en esthēti lamprą; ti zēteite ton zōnta tōn nekrōn? ēgerthē, mnēsthēte hosa elalēsen eti ōn methʼ hymōn, hoti dei ton huion tou anthrōpou pathein kai paradothēnai«. oݲzݲ. Parekopse to eirēmenon pros Kleopan kai ton allon, hote synēntēsen autois, to »ō anoētoi kai bradeis tou pisteuein hois elalēsan hoi prophētai; ouchi tauta edei pathein?« kai anti de tou »ephʼ hois elalēsan hoi prophētai« epoiēsen »ephʼ hois elalēsa hymin‘. elenchetai de hoti »hote eklase ton arton, ēneǭchthēsan autōn hoi ophthalmoi kai epegnōsan auton«. oݲēݲ. »Ti tetaragmenoi este? idete tas cheiras mou kai tous podas mou, hoti pneuma ostea ouk echei, kathōs eme theōreite echonta«.
From here, then, he begins, and again he does not keep to the order, but cuts some things away, as I said before, and adds others here and there, not walking straight but wandering through everything by tampering. And it is this: 1. “Go, show yourself to the priest, and offer for your cleansing as Moses commanded” — “that this may be a testimony to you,” instead of the Saviour's words, “for a testimony to them.” 2. “But that you may know that the Son of Man has authority on earth to forgive sins.” 3. “The Son of Man is Lord also of the sabbath.” 4. “Judas Iscariot, who became a traitor.” And instead of “he came down with them,” he has “he came down among them.” 5. “And all the crowd sought to touch him. And he lifted up his eyes,” and so on. 6. “In the same way your fathers did to the prophets.” 7. “I tell you, not even in Israel have I found such faith.” 8. “Blessed is he who is not offended in me” is altered; for he had it as though addressed to John. 9. “This is he of whom it is written, ‘Behold, I send my messenger before your face.’” 10. “And having entered the house of the Pharisee, he reclined. The woman who was a sinner, standing behind at his feet, wet his feet with her tears, and anointed and kissed them.” 11. And again: “She wet my feet with her tears, and anointed and kissed them.” 12. He did not have “his mother and his brothers,” but “your mother and your brothers.” 13. “As they sailed he fell asleep; and he awoke and rebuked the wind and the sea.” 14. “And as they went, the crowds pressed him. And a woman touched him and was healed of her flow of blood; and the Lord said, ‘Who touched me?’” And again: “Someone touched me; for I perceived power going out from me.” 15. “Looking up to heaven he blessed them.” 16. “Saying, ‘The Son of Man must suffer many things, and after three days be raised.’” 17. “And behold, two men were talking with him, Elijah and Moses, in glory.” 18. “From the cloud a voice: ‘This is my Son, the …’” … “were not able to cast it out,” “and [he said] to them, ‘O faithless generation, how long shall I bear with you?’” 20. “For the Son of Man is about to be delivered into the hands of men.” 21. “Have you not even read this, what David did? He went into the house of God.” 22. “I thank you, Lord of heaven.” But he did not have “and of the earth,” nor did he have “Father.” But he is refuted, for below he had “Yes, Father.” 23. He said to the lawyer, “What is written in the law?” And after the lawyer's answer he answered, “You have spoken rightly; do this, and you will live.” 24. And he said, “Which of you will have a friend, and go to him at midnight asking for three loaves?” And further: “Ask, and it will be given. For which of you, if his son asks his father for a fish, will give him a serpent instead of a fish, or a scorpion instead of an egg? If then you, being evil, know how to give good gifts, how much more the Father?” 25. The passage about Jonah the prophet has been cut away. For he had, “This generation — no sign will be given to it,” but he did not have the passage about Nineveh and the queen of the south and Solomon. 26. Instead of “you pass over the judgment of God,” he had “you pass over the calling of God.” 27. “Woe to you, because you build the tombs of the prophets, and your fathers killed them.” 28. He did not have “Therefore the Wisdom of God said, ‘I send them prophets,’” nor the passage about the blood of Zechariah and Abel and the prophets, that it will be required of this generation. 29. “I say to my friends, do not be afraid of those who kill the body; but fear him who, after killing, has authority to cast into Gehenna.” But he did not have, “Are not five sparrows sold for two pennies, and not one of them is forgotten by God?” 30. Instead of “will confess before the angels of God,” he says “before God.” 31. He does not have “God clothes the grass.” 32. “But your Father knows that you need these things,” these very things. 33. “But seek the kingdom of God, and all these things will be added to you.” 34. Instead of “your Father,” he had “the Father.” 36. “The master of that servant will come and will put his portion with the unbelievers.” 37. “Lest he drag you to the judge, and the judge hand you over to the officer.” 38. It was cut away from “Some came telling him about the Galileans, whose blood Pilate had mixed with their sacrifices,” to where he speaks of the eighteen who died at the tower in Siloam, and “unless you repent,” and what follows, to the parable of the fig tree, of which the vinedresser said, “I dig and put on manure, and if it does not bear, cut it down.” 39. “This daughter of Abraham, whom Satan bound.” 40. Again he cut away, “Then you will see Abraham and Isaac and Jacob and all the prophets in the kingdom of God,” and instead of this he made, “when you see all the righteous in the kingdom of God, and yourselves cast” — he made it “held” — “outside; there will be weeping and gnashing of teeth.” 41. Again he cut away, “They will come from east and west and recline in the kingdom,” and “the last will be first,” and “The Pharisees came, saying, ‘Get away from here, for Herod wants to kill you,’” and “He said, ‘Go and tell that fox,’” as far as where he said, “it cannot be that a prophet should perish outside Jerusalem,” and “Jerusalem, Jerusalem, that kills the prophets and stones those sent,” and “How often I wanted to gather your children as a bird,” and “your house is left to you,” and “you will not see me until you say, ‘Blessed.’” 42. Again he cut away the whole parable of the two sons, the one who took his share of the property and spent it wastefully, and the other. 43. “The law and the prophets until John, and everyone forces his way.” 44. About the rich man and Lazarus the poor man, that he was carried away by the angels into Abraham's bosom. 45. “But now he is comforted here,” this same Lazarus. 46. Abraham said, “They have Moses and the prophets, [let them hear] them, since they will not listen even to one raised from the dead.” 47. He cut away, “Say, ‘We are worthless servants; we have done what we ought to do.’” 48. When the ten lepers met him. He cut this away, and made it, “He sent them away, saying, ‘Show yourselves to the priests,’” and he put other things in place of others, saying, “There were many lepers in the days of Elisha the prophet, and none was cleansed except Naaman the Syrian.” 49. “Days will come when you will desire to see one of the days of the Son of Man.” 50. “Someone said to him, ‘Good teacher, what shall I do to inherit eternal life?’ And he said, ‘Do not call me good. One is good, God.’” He added “the Father,” and instead of “you know the commandments” he says “I know the commandments.” 51. “And as he drew near to Jericho, a blind man cried out, ‘Jesus, Son of David, have mercy on me.’ And when he was healed he said, ‘Your faith has saved you.’” 52. He cut away, “Taking the Twelve he said, ‘Behold, we are going up to Jerusalem, and everything written in the prophets about the Son of Man will be fulfilled. For he will be delivered and killed, and on the third day he will rise.’” All this he cut away. 53. He cut away the chapter about the donkey and Bethphage, and the one about the city and the temple, because it was written, “My house shall be called a house of prayer, and you are making it a den of robbers.” 54. “And they sought to lay hands on him, and they were afraid.” 55. Again he cut away the passage about the vineyard and the tenants, and “What then is this: ‘The stone which the builders rejected’?” 56. He cut away, “That the dead are raised Moses showed at the bush, as he calls the Lord the God of Abraham and Isaac and Jacob. And he is God of the living and not of the dead.” 57. He did not have this: “That the dead are raised Moses also showed, saying, God of Abraham and God of Isaac and God of Jacob, God of the living.” 58. Again he cut away, “Not a hair of your head will perish.” 59. Again he cut away, “Then let those in Judea flee to the mountains,” and what follows, because of what comes next in the passage, “until everything written is fulfilled.” 60. “He conferred with the captains how he might hand him over to them.” 61. “And he said to Peter and the rest, ‘Go and prepare, that we may eat the Passover.’” 62. “And he reclined, and the twelve apostles with him, and he said, ‘I have earnestly desired to eat this Passover with you before I suffer.’” 63. He cut away, “For I tell you, I will not eat it from now on until it is fulfilled in the kingdom of God.” 65. “He withdrew from them about a stone's throw, and knelt down and prayed.” 66. “And Judas drew near to kiss him, and said.” 67. He cut away what Peter did when he struck and cut off the ear of the high priest's servant. 68. “Those who held him mocked him, beating and striking him and saying, ‘Prophesy, who is it that struck you?’” 69. He added, after “We found this man perverting the nation,” “and destroying the law and the prophets.” 70. An addition after “forbidding to pay tribute”: “and [leading astray] the women and the children.” 71. “And having come to the place called Place of the Skull, [they crucified] him, and divided his garments, and the sun was darkened.” 72. He cut away, “Today you will be with me in paradise.” 73. “And crying out with a loud voice he breathed his last.” 74. “And behold, a man named Joseph, taking down the body, wrapped it in a linen cloth and laid it in a tomb hewn out of rock.” 75. “And the women, having returned, rested on the sabbath according to the law.” 76. “Those in shining clothing said, ‘Why do you seek the living among the dead? He has been raised. Remember what he told you while he was still with you, that the Son of Man must suffer and be delivered.’” 77. He cut away what was said to Cleopas and the other when he met them: “O foolish and slow to believe what the prophets spoke! Was it not necessary for him to suffer these things?” And instead of “in what the prophets spoke,” he made it “in what I spoke to you.” But he is refuted, since “when he broke the bread, their eyes were opened and they recognized him.” 78. “Why are you troubled? See my hands and my feet, for a spirit does not have bones, as you see that I have.”
42.11.7Holl GCS 25/31:117
Ἑτι δὲ καὶ ταῦτα συνάπτομεν κατὰ τοῦ προειρημένου αἱρεσιάρχου ταύτῃ τῇ <παρ᾿> ἡμῶν κατʼ αὐτοῦ αὐτοῦ πεπραγματευμένῃ σχέσει, παρʼ αὐτῷ πάλιν ἐφεύρομεν, ὡς ἐν ἐθελοδοκήσει τῶν τοῦ ἀποστόλου Παύλου ἐπιστολῶν, οὐχ ὄλων ἀλλʼ ἐνίων ὡν ἐν τῷ τέλει τῆς πάσης πραγματείας αἱ ὀνομασίαι ὑφʼ ἡμῶν ἐνετάχθησαν, ὡς παρʼ αὐτῷ τὸ ἀποστολικὸν ἐμφέρεται) καὶ αὐτῶν δὲ ἠκρωτηριασμένων συνήθως τῇ
Heti de kai tauta synaptomen kata tou proeirēmenou hairesiarchou tautę̄ tę̄ <par᾿> hēmōn katʼ autou autou pepragmateumenę̄ schesei, parʼ autǭ palin epheuromen, hōs en ethelodokēsei tōn tou apostolou Paulou epistolōn, ouch olōn allʼ eniōn hōn en tǭ telei tēs pasēs pragmateias hai onomasiai hyphʼ hēmōn enetachthēsan, hōs parʼ autǭ to apostolikon empheretai) kai autōn de ēkrōtēriasmenōn synēthōs tę̄
Further, we append these things against the aforementioned heresiarch to this treatise of ours composed against him. We found again in his possession, as in a selection of his own choosing, some of the letters of the apostle Paul, not all of them but certain ones (their names are listed by us at the end of the whole treatise, as the Apostolikon is presented among them); and these too are mutilated in keeping with
42.11.8Holl GCS 25/31:117–123
αὐτοῦ ῥᾳδιουργίᾳ, *, ὡς καὶ ἐν τῷ προταχθέντι ὀνόματι εὐαγγελίῳ λείψανα μὲν τοῦ ἀληθινοῦ εὐαγγελίου *, εἰ δεῖ τὰ ἀληθῆ λέγειν, ὅμως δὲ τὰ πάντα δεινῶς μηχανευσάμενος ἐνόθευσεν. Τῆς πρὸς Ῥωμαίους, παρʼ αὐτῷ δ, ἐν δὲ τῷ ἀποστολικῷ ᾱ. ᾱ (κݲηݲ). »Ὅσοι ἀνόμως ἥμαρτον, ἀνόμως καὶ ἀπολοῦνται, καὶ ὅσοι ἐν νόμῳ ἥμαρτον, διὰ νόμου κριθήσονται. οὐ γὰρ οἱ ἀκροαταὶ τοῦ νόμου δίκαιοι παρὰ τῷ θεῷ, ἀλλʼ οἱ ποιηταὶ τοῦ νόμου δικαιωθήσονται«. βݲ (κݲθݲ). Περιτομὴ μὲν γὰρ ὠφελεῖ, ἐὰν νόμον πράσσῃς· ἐὰν δὲ παραβάτης νόμου ᾖς, ἡ περιτομή σου ἀκροβυστία γέγονεν«. γݲ (λݲ). »ἔχοντα τὴν μόρφωσιν τῆς γνώσεως καὶ τῆς ἀληθείας ἐν τῶ νόμω«. δݲ (λݲαݲ). »Ἔτι γὰρ Χριστὸς ὄντων ἡμῶν ἀσθενῶν ἔτι κατὰ καιρὸν ὑπὲρ ἀσεβῶν ἀπέθανεν«. εݲ (λݲβݲ). »Ὥστε ὁ μὲν νόμος ἅγιος καὶ ἡ ἐντολὴ ἀγία καὶ δικαία καὶ ἀγαθή«. ςݲ (λݲγݲ). »Ἵνα τὸ δικαίωμα τοῦ νόμου πληρωθῇ ἐν ἡμῖν«. ζݲ (λݲδݲ). »Τέλος γὰρ νόμου Χριστὸς εἰς δικαιοσύνην παντὶ τῷ πιστεύοντι«. ηݲ (λݲεݲ). »Ὀ γὰρ ἀγαπῶν τὸν πλησίον νόμον πεπλήρωκε«. Πρὸς Θεσσαλονικεῖς ᾱ, <παρʼ αὐτῷ εݲ> παρʼ ἡμῖν δὲ ηݲ Πρὸς Θεσσαλονικεῖς β, <παρʼ αὐτῷ ς>, παρʼ ἡμῖν δὲ θݲ. Τῆς πρὸς Ἐφεσίους, <παρʼ αὐτῷ> ζݲ, παρʼ ἡμῖν δὲ εݲ. ᾱ (λݲςݲ). »Μνημονεύοντες ὑμεῖς ποτε τὰ ἔθνη, οἱ λεγόμενοι ὑπὸ τῆς λεγομένης περιτομῆς ἐν σαρκὶ χειροποιήτου, ὅτι ἦτε τῷ καιρῷ ἐκείνῳ χωρὶς Χριστοῦ, ἀπηλλοτριωμένοι τῆς πολιτείας τοῦ Ἰσραὴλ καὶ ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας, ἐλπίδα μὴ ἔχοντες καὶ ἄθεοι ἐν τῷ κόσμῳ· νυνὶ δὲ ἐν Χριστῷ Ἰησοῦ ὑμεῖς οἱ ποτὲ ὄντες μακρὰν ἐγενήθητε ἐγγὺς ἐν τῷ αἵματι αὐτοῦ. αὐτὸς γὰρ ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἔν« καὶ τὰ ἑξῆς. βݲ (λζݲ). »Διὸ λέγει· ἔγειρε ὁ καθεύδων καὶ ἀνάστα ἐκ νεκρῶν <καὶ> ἐπιφαύσει σοὶ ὁ Χριστός«. γݲ (λݲηݲ). »Ἀντὶ τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα καὶ κολληθήσεται τῇ γυναῖκὶ καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν« παρὰ τό »τῇ γυναικί«. <Τῆς> πρὸς Κολασσαεῖς, <παρʼ αὐτῷ> ηݲ, παρʼ ἡμῖν δὲ ζݲ. ᾱ (λݲθݲ). »Μὴ οὐν τις ὑμᾶς κρινέτω ἐν βρώσει ἢ ἐν πόσει ἢ ἐν μέρει ἑορτῆς ἢ νεομηνίας καὶ σαββάτων, ὅ ἐστι σκιὰ τῶν μελλόντων«. Πρὸς Φιλιππησίους, <παρʼ αὐτῷ> θݲ, παρʼ ἡμῖν δὲ ιݲγݲ ἢ καὶ ιݲδݲ. Πρὸς Φιλιππησίους <παρʼ αὐτῷ> ιݲ, παρʼ ἡμῖν δὲ ςݲ. <Τῆς> πρὸς Λαοδικεῖς <παρʼ αὐτῷ> ᾱ <μ>. »Εἱς κύριος, μία πίστις, ἓν βάπτισμα, εἷς θεὸς καὶ πατὴρ πάντων, ὁ ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν«. Ἀπὸ τῆς πρὸς Γαλάτας, <παρʼ αὐτῷ> ᾱ, παρʼ ἡμῖν δὲ δݲ. ᾱ. »Μάθετε ὅτι ὁ δίκαιος ἐκ πίστεως ζήσεται. ὁσοι γὰρ ὑπὸ ὑπὸ κατάραν εἰσίν· ὁ δὲ ποιήσας αὐτὰ ζήσεται ἐν αὐτοῖς«. βݲ. »Ἐπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου«. ὁ δὲ ἐκ ἐπαγγελίας, διὰ τῆς ἐλευθέρας«. | γݲ. »Μαρτύρομαι δὲ πάλιν ὅτι ἄνθρωπος περιτετμημένος ὀφειλέτης ἐστὶν ὅλον τὸν νόμον πληρῶσαι«. <δ.> Ἀντὶ τοῦ »μικρὰ ζύμη ὅλον τὸ φύραμα ζυμοῖ‘ »δολοῖ«. <εݲ.> »Ὀ γὰρ πᾶς νόμος ὑμῖν πεπλήρωται· ἀγαπήσεις τὸν σου ὡς σεαυτόν«. <ςݲ.> »Φανερὰ δέ ἐστι τὰ ἔργα τῆς σαρκός, ἅτινά ἐστι ἀκαθαρσία ἀσέλγεια εἰδωλολατρεία φαρμακεία ἔχθραι ἔρεις ζῆλοι θυμοὶ ἐριθεῖαι διχοστασίαι αἱρέσεις φθόνοι μέθαι κῶμοι, ἃ προλέγω ὑμῖν, καθὼς καὶ προεῖπον, ὅτι οἱ τὰ τοιαῦτα πράσσοντες βασιλείαν θεοῦ οὐ κληρονομήσουσιν‘. ζ. »Οἱ δὲ τοῦ Χριστοῦ τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθήμασις«. ηݲ. »Οὐδὲ γὰρ οἱ περιτεμνόμενοι αὐτοὶ νόμον φυλάσσουσιν«. <Τῆς> πρὸς Κορινθίους ᾱ ᾱ, παρʼ αὐτῷ δὲ Μαρκίωνι βݲ καὶ παρʼ ἡμῖν βݲ. ݲᾱ (θݲ). »Γέγραπται γάρ· ἀπολῶ τὴν σοφίαν τῶν σοφῶν καὶ τὴν σύνεσιν τῶν συνετῶν ἀθετήσω«. βݲ (ιݲ). »Ἴνα, καθὼς γέγραπται, ὁ καυχώμενος ἐν κυρίῳ καυχάσθω«. γݲ (ιݲαݲ). »Τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων«. δݲ (ιݲβݲ). Γέγραπται γάρ· ὁ δρασσόμενος τοὺς σοφοὺς ἐν τῇ πανουγίᾳ αὐτῶν. καὶ πάλιν· κύριος γινώσκει τοὺς διαλογισμοὺς τῶν ἀνθρώπων, ὅτι εἰσὶ μάταιοι«. εݲ (ιݲγݲ). Καὶ (ιγݲ). »Καὶ γὰρ τὸ Πάσχα ἡμῶν ἐτύθη Χριστός«. ςݲ (ιݲδݲ). »Οὐκ οἴδατε ὅτι ὀ κολλώμενος τῇ πόρνῃ ἓν σῶμά ἐστιν; ἔσοντα γάρ, φησίν, οἱ δύο εἰς σάρκα μίαν«. ζݲ (ιݲεݲ). Μετηλλαγμένως· ἀντὶ γὰρ τοῦ ἐν τῷ νόμῳ« λέγει τῷ Μωυσέως νόμῳ«, λέγει δὲ πρὸ τούτου· »ἢ καὶ ὁ νόμος ταῦτα οὐ λέγει;«. ηݲ (ιݲςݲ). »Μὴ τῶν βοῶν μέλει τῷ θεῷ;« θݲ (ιݲζݲ). »Οὐ θέλω γὰρ ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὅτι οἱ πατέρες ἡμῶν ὑπὸ τὴν νεφέλην ἡσαν καὶ πάντες διὰ τῆς θαλάσσης διῆλθον καὶ πάντες τὸ αὐτὸ πνευματικὸν ἔφαγον βρῶμα καὶ πάντες τὸ αὐτὸ πνευματικὸν ἔπιον πόμα. ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας· ἡ δὲ πέτρα ἦν ὁ Χριστός. ἀλλʼ οὐκ ἐν τοῖς πλείοσιν αὐτῶν ηὐδόκησε. ταῦτα δὲ τύποι ἡμῶν ἐγενήθησαν, πρὸς τὸ μὴ εἶναι ἡμᾶς ἐπιθυμητὰς κακῶν, καθὼς κἀκεῖνοι ἐπεθύμησαν. μηδὲ εἰδωλολάτραι γίνεσθε, καθώς τινες αὐτῶν, ὡς γέγραπται· ἐκάθισεν ὁ λαὸς φαγεῖν καὶ πιεῖν καὶ ἀνέστησαν παίζειν. μηδὲ ἐκπειράζωμεν τὸν Χριστόν«, ἕως ὅπου λέγει »ταῦτα δὲ τυπικῶς συνέβαινεν ἐκείνοις, ἐκείνοις, ἐγράφη δὲ ἡμῖν‘ καὶ τὰ ἑξῆς. ιݲ (ιݲηݲ). »Τί οὖν φημι; ὅτι ἱερόθυτον τί ἐστιν ἢ εἰδωλόθυτον τί ἐστιν; ἀλλʼ ὅτι ἃ θύουσι, δαιμονίοις καὶ οὐ θεῷ«. προσέθετο δὲ ὁ Μαρκίων τὸ ἱερόθυτον. ιݲαݲ (ιݲθݲ). »Ἀνὴρ οὐκ ὀφείλει κομᾶν, δόξα καὶ εἰκὼν θεοῦ ὑπάρχων«. ιݲβݲ (κݲ). »Ἀλλὰ ὁ θεὸς συνεκέρασε τὸ σῶμα«. ιݲγݲ (κݲαݲ). Πεπλανημένως ὁ Μαρκίων <μετὰ τό> »ἀλλὰ ἐν ἐκκλησίᾳ θέλω πέντε λόγους τῷ νοΐ μου λαλῆσαι« προσέθετο »διὰ τὸν νόμον«. ιݲδݲ (κݲβݲ). »Ἐν τῷ νόμῳ γέγραπται ὅτι ἐν ἐτερογλώσσοις καὶ ἐν χείλεσιν ἐτέροις λαλήσω πρὸς τὸν λαὸν τοῦτον‘. ιݲεݲ (κݲγݲ). »Αἱ γυναῖκες ἐν ἐκκλησίᾳ σιγάτωσαν· οὐ γὰρ ἐπιτέτραπται αὐταῖς λαλεῖν· ἀλλʼ ὑποτασσέσθωσαν, καθὼς καὶ ὁ νόμος λέγει«. ιݲςݲ (κݲδݲ). Περὶ ἀναστάσεως νεκρῶν· »γνωρίζω δὲ ὑμῖν, ἀδελφοί, τὸ εὐαγγέλιον, ὃ εὐηγγελισάμην ὑμῖν«. καὶ ὅτι »εἰ Χριστὸς ἐγήγερται, μάταιον« καὶ τὰ ἐξῆς. »οὕτως κηρύσσομεν καὶ οὕτως ἐπιστεύσατε«, »ὅτι Χριστὸς ἀπέθανε καὶ ἐτάφη καὶ ἐγήγερται τῇ τρίτῃ ἡμέρᾳ«. »ὅταν δὲ τὸ θνητὸν τοῦτο ἐνδύσηται ἀθανασίαν, τότε γενήσεται ὁ λόγος ὁ γεγραμμένος· κατεπόθη ὁ θάνατος εἰς νῖκος«. Τῆς πρὸς Κορινθίους β, παρʼ αὐτῷ δὲ καὶ παρʼ ἡμῖν γݲ. αݲ (κݲεݲ). »Ὄσαι γὰρ ἐπαγγελίαι θεοῦ, ἐν αὐτῷ τὸ ναί· διὸ καὶ δι αὐτοῦ τὸ ἀμὴν τῷ θεῷ«. βݲ (κݲςݲ). »Οὐ γὰρ ἑαυτοὺς κηρύσσομεν, ἀλλὰ Χριστὸν Ἰησοῦν κύριον, ἐαυτοὺς δὲ δούλους ὑμῶν διὰ Ἰησοῦ, ὅτι ὁ θεὸς ὁ εἰπὼν ἐκ σκότους φῶς λάμψει«. γݲ (κݲζݲ). »Ἔχοντες δὲ τὸ αὐτὸ πνεῦμα τῆς πίστεως καὶ ἡμεῖς πιστεύομεν, διὸ καὶ λαλοῦμεν«. ἐξέκοψεν δὲ τό κατὰ τὸ γεγραμμένον«.
autou rhądiourgią, *, hōs kai en tǭ protachthenti onomati euangeliǭ leipsana men tou alēthinou euangeliou *, ei dei ta alēthē legein, homōs de ta panta deinōs mēchaneusamenos enotheusen. Tēs pros Rhōmaious, parʼ autǭ d, en de tǭ apostolikǭ a. a (kݲēݲ). »Hosoi anomōs hēmarton, anomōs kai apolountai, kai hosoi en nomǭ hēmarton, dia nomou krithēsontai. ou gar hoi akroatai tou nomou dikaioi para tǭ theǭ, allʼ hoi poiētai tou nomou dikaiōthēsontai«. bݲ (kݲthݲ). Peritomē men gar ōphelei, ean nomon prassę̄s; ean de parabatēs nomou ę̄s, hē peritomē sou akrobystia gegonen«. gݲ (lݲ). »echonta tēn morphōsin tēs gnōseōs kai tēs alētheias en tō nomō«. dݲ (lݲaݲ). »Eti gar Christos ontōn hēmōn asthenōn eti kata kairon hyper asebōn apethanen«. eݲ (lݲbݲ). »Hōste ho men nomos hagios kai hē entolē agia kai dikaia kai agathē«. sݲ (lݲgݲ). »Hina to dikaiōma tou nomou plērōthę̄ en hēmin«. zݲ (lݲdݲ). »Telos gar nomou Christos eis dikaiosynēn panti tǭ pisteuonti«. ēݲ (lݲeݲ). »O gar agapōn ton plēsion nomon peplērōke«. Pros Thessalonikeis a, <parʼ autǭ eݲ> parʼ hēmin de ēݲ Pros Thessalonikeis b, <parʼ autǭ s>, parʼ hēmin de thݲ. Tēs pros Ephesious, <parʼ autǭ> zݲ, parʼ hēmin de eݲ. a (lݲsݲ). »Mnēmoneuontes hymeis pote ta ethnē, hoi legomenoi hypo tēs legomenēs peritomēs en sarki cheiropoiētou, hoti ēte tǭ kairǭ ekeinǭ chōris Christou, apēllotriōmenoi tēs politeias tou Israēl kai xenoi tōn diathēkōn tēs epangelias, elpida mē echontes kai atheoi en tǭ kosmǭ; nyni de en Christǭ Iēsou hymeis hoi pote ontes makran egenēthēte engys en tǭ haimati autou. autos gar estin hē eirēnē hēmōn, ho poiēsas ta amphotera en« kai ta hexēs. bݲ (lzݲ). »Dio legei; egeire ho katheudōn kai anasta ek nekrōn <kai> epiphausei soi ho Christos«. gݲ (lݲēݲ). »Anti toutou kataleipsei anthrōpos ton patera autou kai tēn mētera kai kollēthēsetai tę̄ gynaiki kai esontai hoi dyo eis sarka mian« para to »tę̄ gynaiki«. <Tēs> pros Kolassaeis, <parʼ autǭ> ēݲ, parʼ hēmin de zݲ. a (lݲthݲ). »Mē oun tis hymas krinetō en brōsei ē en posei ē en merei heortēs ē neomēnias kai sabbatōn, ho esti skia tōn mellontōn«. Pros Philippēsious, <parʼ autǭ> thݲ, parʼ hēmin de iݲgݲ ē kai iݲdݲ. Pros Philippēsious <parʼ autǭ> iݲ, parʼ hēmin de sݲ. <Tēs> pros Laodikeis <parʼ autǭ> a <m>. »Heis kyrios, mia pistis, hen baptisma, heis theos kai patēr pantōn, ho epi pantōn kai dia pantōn kai en pasin«. Apo tēs pros Galatas, <parʼ autǭ> a, parʼ hēmin de dݲ. a. »Mathete hoti ho dikaios ek pisteōs zēsetai. hosoi gar hypo hypo kataran eisin; ho de poiēsas auta zēsetai en autois«. bݲ. »Epikataratos pas ho kremamenos epi xylou«. ho de ek epangelias, dia tēs eleutheras«. | gݲ. »Martyromai de palin hoti anthrōpos peritetmēmenos opheiletēs estin holon ton nomon plērōsai«. <d.> Anti tou »mikra zymē holon to phyrama zymoi‘ »doloi«. <eݲ.> »O gar pas nomos hymin peplērōtai; agapēseis ton sou hōs seauton«. <sݲ.> »Phanera de esti ta erga tēs sarkos, hatina esti akatharsia aselgeia eidōlolatreia pharmakeia echthrai ereis zēloi thymoi eritheiai dichostasiai haireseis phthonoi methai kōmoi, ha prolegō hymin, kathōs kai proeipon, hoti hoi ta toiauta prassontes basileian theou ou klēronomēsousin‘. z. »Hoi de tou Christou tēn sarka estaurōsan syn tois pathēmasis«. ēݲ. »Oude gar hoi peritemnomenoi autoi nomon phylassousin«. <Tēs> pros Korinthious a a, parʼ autǭ de Markiōni bݲ kai parʼ hēmin bݲ. ݲa (thݲ). »Gegraptai gar; apolō tēn sophian tōn sophōn kai tēn synesin tōn synetōn athetēsō«. bݲ (iݲ). »Ina, kathōs gegraptai, ho kauchōmenos en kyriǭ kauchasthō«. gݲ (iݲaݲ). »Tōn archontōn tou aiōnos toutou tōn katargoumenōn«. dݲ (iݲbݲ). Gegraptai gar; ho drassomenos tous sophous en tę̄ panougią autōn. kai palin; kyrios ginōskei tous dialogismous tōn anthrōpōn, hoti eisi mataioi«. eݲ (iݲgݲ). Kai (igݲ). »Kai gar to Pascha hēmōn etythē Christos«. sݲ (iݲdݲ). »Ouk oidate hoti o kollōmenos tę̄ pornę̄ hen sōma estin? esonta gar, phēsin, hoi dyo eis sarka mian«. zݲ (iݲeݲ). Metēllagmenōs; anti gar tou en tǭ nomǭ« legei tǭ Mōyseōs nomǭ«, legei de pro toutou; »ē kai ho nomos tauta ou legei?«. ēݲ (iݲsݲ). »Mē tōn boōn melei tǭ theǭ?« thݲ (iݲzݲ). »Ou thelō gar hymas agnoein, adelphoi, hoti hoi pateres hēmōn hypo tēn nephelēn hēsan kai pantes dia tēs thalassēs diēlthon kai pantes to auto pneumatikon ephagon brōma kai pantes to auto pneumatikon epion poma. epinon gar ek pneumatikēs akolouthousēs petras; hē de petra ēn ho Christos. allʼ ouk en tois pleiosin autōn ēudokēse. tauta de typoi hēmōn egenēthēsan, pros to mē einai hēmas epithymētas kakōn, kathōs kakeinoi epethymēsan. mēde eidōlolatrai ginesthe, kathōs tines autōn, hōs gegraptai; ekathisen ho laos phagein kai piein kai anestēsan paizein. mēde ekpeirazōmen ton Christon«, heōs hopou legei »tauta de typikōs synebainen ekeinois, ekeinois, egraphē de hēmin‘ kai ta hexēs. iݲ (iݲēݲ). »Ti oun phēmi? hoti hierothyton ti estin ē eidōlothyton ti estin? allʼ hoti ha thyousi, daimoniois kai ou theǭ«. prosetheto de ho Markiōn to hierothyton. iݲaݲ (iݲthݲ). »Anēr ouk opheilei koman, doxa kai eikōn theou hyparchōn«. iݲbݲ (kݲ). »Alla ho theos synekerase to sōma«. iݲgݲ (kݲaݲ). Peplanēmenōs ho Markiōn <meta to> »alla en ekklēsią thelō pente logous tǭ noï mou lalēsai« prosetheto »dia ton nomon«. iݲdݲ (kݲbݲ). »En tǭ nomǭ gegraptai hoti en eteroglōssois kai en cheilesin eterois lalēsō pros ton laon touton‘. iݲeݲ (kݲgݲ). »Hai gynaikes en ekklēsią sigatōsan; ou gar epitetraptai autais lalein; allʼ hypotassesthōsan, kathōs kai ho nomos legei«. iݲsݲ (kݲdݲ). Peri anastaseōs nekrōn; »gnōrizō de hymin, adelphoi, to euangelion, ho euēngelisamēn hymin«. kai hoti »ei Christos egēgertai, mataion« kai ta exēs. »houtōs kēryssomen kai houtōs episteusate«, »hoti Christos apethane kai etaphē kai egēgertai tę̄ tritę̄ hēmerą«. »hotan de to thnēton touto endysētai athanasian, tote genēsetai ho logos ho gegrammenos; katepothē ho thanatos eis nikos«. Tēs pros Korinthious b, parʼ autǭ de kai parʼ hēmin gݲ. aݲ (kݲeݲ). »Osai gar epangeliai theou, en autǭ to nai; dio kai di autou to amēn tǭ theǭ«. bݲ (kݲsݲ). »Ou gar heautous kēryssomen, alla Christon Iēsoun kyrion, eautous de doulous hymōn dia Iēsou, hoti ho theos ho eipōn ek skotous phōs lampsei«. gݲ (kݲzݲ). »Echontes de to auto pneuma tēs pisteōs kai hēmeis pisteuomen, dio kai laloumen«. exekopsen de to kata to gegrammenon«.
his tampering … just as in the gospel he placed first under that name there are remnants of the true gospel …, if one must tell the truth, yet he falsified everything by his terrible contriving. The letter to the Romans: fourth in his collection, but first in the Apostle. 1 (28). “As many as have sinned without law will also perish without law, and as many as have sinned under law will be judged by law. For it is not the hearers of the law who are righteous before God, but the doers of the law will be justified.” 2 (29). “For circumcision is of value if you practise the law; but if you are a transgressor of the law, your circumcision has become uncircumcision.” 3 (30). “Having the embodiment of knowledge and truth in the law.” 4 (31). “For while we were still weak, at the right time Christ died for the ungodly.” 5 (32). “So the law is holy, and the commandment holy and just and good.” 6 (33). “That the just requirement of the law might be fulfilled in us.” 7 (34). “For Christ is the end of the law for righteousness to everyone who believes.” 8 (35). “For he who loves his neighbour has fulfilled the law.” To the Thessalonians 1: fifth in his collection, eighth in ours. To the Thessalonians 2: sixth in his, ninth in ours. The letter to the Ephesians: seventh in his, fifth in ours. 1 (36). “Remember that you were once Gentiles, called uncircumcision by what is called the circumcision, made in the flesh by hands, that you were at that time without Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and godless in the world. But now in Christ Jesus you who were once far off have been brought near by his blood. For he is our peace, who has made both one,” and so on. 2 (37). “Therefore it says, ‘Awake, O sleeper, and arise from the dead, and Christ will shine on you.’” 3 (38). “For this reason a man shall leave his father and mother and be joined to the wife, and the two shall become one flesh” — against “to the wife.” The letter to the Colossians: eighth in his, seventh in ours. 1 (39). “Let no one then judge you in food or in drink or in respect of a festival or new moon or sabbaths, which is a shadow of things to come.” To the Philippians: ninth in his, thirteenth or fourteenth in ours. To the Philippians: tenth in his, sixth in ours. The letter to the Laodiceans: first in his collection, (40). “One Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all.” From the letter to the Galatians: first in his, fourth in ours. 1. “Learn that the righteous shall live by faith. For as many as [are of works of the law] are under a curse; but he who does them shall live by them.” 2. “Cursed is everyone who hangs on a tree.” … “but the one from the promise, through the free woman.” 3. “And I testify again that a man who is circumcised is bound to keep the whole law.” 4. Instead of “a little leaven leavens the whole lump,” “corrupts.” 5. “For the whole law is fulfilled for you: ‘You shall love your [neighbour] as yourself.’” 6. “Now the works of the flesh are plain, which are: impurity, licentiousness, idolatry, sorcery, enmities, strife, jealousy, anger, rivalries, dissensions, factions, envy, drunkenness, carousing; I warn you of these, as I warned you before, that those who do such things will not inherit the kingdom of God.” 7. “And those who are Christ's have crucified the flesh with its passions.” 8. “For even those who are circumcised do not themselves keep the law.” The first letter to the Corinthians: second in Marcion's own collection, and second in ours. 1 (9). “For it is written, ‘I will destroy the wisdom of the wise, and the understanding of the understanding I will set aside.’” 2 (10). “So that, as it is written, ‘Let him who boasts, boast in the Lord.’” 3 (11). “Of the rulers of this age, who are passing away.” 4 (12). “For it is written, ‘He who catches the wise in their craftiness,’ and again, ‘The Lord knows the thoughts of men, that they are futile.’” 5 (13). “For Christ our Passover has been sacrificed.” 6 (14). “Do you not know that he who is joined to a prostitute is one body with her? For ‘the two,’ it says, ‘shall become one flesh.’” 7 (15). Altered: for instead of “in the law” he says “in the law of Moses,” and before this he says, “Or does not the law say these things?” 8 (16). “Is it for oxen that God is concerned?” 9 (17). “For I do not want you to be ignorant, brothers, that our fathers were all under the cloud, and all passed through the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from a spiritual rock that followed, and the rock was Christ. But with most of them he was not pleased. Now these things became examples for us, that we might not desire evil as they did. Do not become idolaters, as some of them did, as it is written, ‘The people sat down to eat and drink and rose up to play.’ Let us not put Christ to the test,” as far as where he says, “These things happened to them as types, but were written for us,” and so on. 10 (18). “What then do I say? That a sacred offering is anything, or that an idol offering is anything? But that what they sacrifice, they sacrifice to demons and not to God.” Marcion added “sacred offering.” 11 (19). “A man ought not to wear long hair, since he is the glory and image of God.” 12 (20). “But God has blended the body together.” 13 (21). Marcion, in error, added after “but in church I would rather speak five words with my mind,” the words “because of the law.” 14 (22). “In the law it is written, ‘By people of other tongues and by other lips I will speak to this people.’” 15 (23). “Let the women keep silent in church; for they are not permitted to speak, but let them be subject, as the law also says.” 16 (24). On the resurrection of the dead: “Now I make known to you, brothers, the gospel which I preached to you,” and that “if Christ has not been raised, [our preaching] is in vain,” and so on; “so we preach and so you believed,” “that Christ died and was buried and has been raised on the third day”; “and when this mortal puts on immortality, then shall come to pass the saying that is written, ‘Death is swallowed up in victory.’” The second letter to the Corinthians: third in his collection and in ours. 1 (25). “For all the promises of God find their Yes in him; that is why through him [we utter] the Amen to God.” 2 (26). “For we do not preach ourselves but Christ Jesus as Lord, and ourselves your servants for Jesus' sake; because God, who said, ‘Out of darkness light shall shine.’” 3 (27). “Having the same spirit of faith, we too believe, and so we speak.” But he cut out “according to what is written.”
42.11.9Holl GCS 25/31:123
Αὔτη ἡ νενοθευμένη τοῦ Μαρκίωνος σύνταξις, ἔχουσα μὲν χαρακτῆρα καὶ τύπον τοῦ κατὰ Λουκᾶν εὐαγγελίου, καὶ Παύλου τοῦ ἀποστόλου οὐχ
Autē hē nenotheumenē tou Markiōnos syntaxis, echousa men charaktēra kai typon tou kata Loukan euangeliou, kai Paulou tou apostolou ouch
This is Marcion's falsified compilation, which has the form and outline of the Gospel according to Luke, and of Paul the apostle not
42.11.10Holl GCS 25/31:123–124
ὅλον, οὐ πασῶν τῶν αὐτοῦ ἐπιστολῶν, ἀλλὰ μόνον τῆς πρὸς Ῥωμαίους καὶ τῆς πρὸς Ἐφεσίους καὶ <τῆς> πρὸς καὶ τῆς πρὸς Λαοδικεῖς καὶ ἀπὸ] τῆς πρὸς Γαλάτας καὶ τῆς πρὸς Κορινθίους πρώτης καὶ δευτέρας καὶ τῆς πρὸς Θεσσαλονικεῖς πρώτης καὶ δευτέρας καὶ τῆς πρὸς Φιλήμονα καὶ <τῆς> πρὸς Φιλεπ- πησίους·
holon, ou pasōn tōn autou epistolōn, alla monon tēs pros Rhōmaious kai tēs pros Ephesious kai <tēs> pros kai tēs pros Laodikeis kai apo] tēs pros Galatas kai tēs pros Korinthious prōtēs kai deuteras kai tēs pros Thessalonikeis prōtēs kai deuteras kai tēs pros Philēmona kai <tēs> pros Philep- pēsious;
the whole, not all his letters, but only those to the Romans and to the Ephesians and to the … and to the Laodiceans and to the Galatians, and the first and second to the Corinthians, and the first and second to the Thessalonians, and to Philemon and to the Philippians;
42.11.11Holl GCS 25/31:124
καὶ τῆς πρὸς Τιμόθεον πρώτης καὶ δευτέρας καὶ <τῆς> πρὸς Τίτον καὶ τῆς πρὸς Ἑβραίους * τῶν ἐμφερομένων παρʼ αὐτῷ, ὡς οὐ πληρεστάτων οὐσῶν, ἀλλὰ ὡς ἐν παραχαράξει.
kai tēs pros Timotheon prōtēs kai deuteras kai <tēs> pros Titon kai tēs pros Hebraious * tōn empheromenōn parʼ autǭ, hōs ou plērestatōn ousōn, alla hōs en paracharaxei.
and the first and second to Timothy and to Titus and to the Hebrews … of those presented by him, since they are not complete but as though counterfeited.
42.11.12Holl GCS 25/31:124
πανταχόθεν δὲ τὴν αὐτὴν σύνταξιν * ἐρρᾳδιουργημένην καὶ ἔν τισι λέξεσιν ἐπιποιήτως προσθήκην ἔχουσαν, οὐκ εἰς ὠφέλειαν, ἀλλὰ εἰς ἥσσονας καὶ ἐπιβλαβεῖς ξενολεξίας κατὰ τῆς ὑγιοῦς πίστεως ἐκ τοῦ αὐτοῦ ἐμβεβροντημένου νοῦ † βοσκήματος.
pantachothen de tēn autēn syntaxin * errądiourgēmenēn kai en tisi lexesin epipoiētōs prosthēkēn echousan, ouk eis ōpheleian, alla eis hēssonas kai epiblabeis xenolexias kata tēs hygious pisteōs ek tou autou embebrontēmenou nou † boskēmatos.
And this same compilation … is tampered with on every side, and in certain words has additions made up, not for benefit, but for inferior and harmful strange sayings against the sound faith, from the thunderstruck mind of this same … beast.
42.11.13Holl GCS 25/31:124
Τοῦτα δὲ ἡμῖν πεπόνηται καὶ πεπολυπραγμόνηται ἐκ τῆς παρʼ αὐτῷ προλελεγμένης γραφῆς, ἀποστόλου τε καὶ τοῦ κατὰ Λουκᾶν εὐαγγελίου, <ὅπως> εἰδέναι ἔχοιεν πάντες οἱ πειρώμενοι ἀντιλέγειν τῇ αὐτοῦ πλάνῃ, ὅτι τὰ μὲν παρηλλαγμένα ῥήματα κατὰ ῥᾳδιουργίαν ἐντέτακται,
Touta de hēmin peponētai kai pepolypragmonētai ek tēs parʼ autǭ prolelegmenēs graphēs, apostolou te kai tou kata Loukan euangeliou, <hopōs> eidenai echoien pantes hoi peirōmenoi antilegein tę̄ autou planę̄, hoti ta men parēllagmena rhēmata kata rhądiourgian entetaktai,
We have laboured and taken pains over these things from the scripture he uses, mentioned above, the Apostle and the Gospel according to Luke, so that all who try to answer his error may know that the altered words were inserted by tampering,
42.11.14Holl GCS 25/31:124
ὅσα δὲ οὐκ ἐμφέρεται ἐν τοῖς οἰκείοις τόποις συληθέντα ὑπάρχει ὑπὸ τῆς αὐτοῦ τόλμης· ταῦτα γὰρ ἐδόκει ὁ κτηνώδης μόνα ἐναντία εἶναι [ἀντιλέγειν] τῇ αὐτοῦ ἐπιπλάστῳ διανοίᾳ.
hosa de ouk empheretai en tois oikeiois topois sylēthenta hyparchei hypo tēs autou tolmēs; tauta gar edokei ho ktēnōdēs mona enantia einai [antilegein] tę̄ autou epiplastǭ dianoią.
and that whatever is not found in its proper places has been stolen by his audacity; for the brute thought that these alone were opposed to his fabricated opinion.
42.11.15Holl GCS 25/31:124
Ἔστιν δὲ τρίτον ἡμῶν τῆς φιλοκαλίας * τὸ συναγαγεῖν ὅσα παρʼ αὐτῷ τε καὶ παρʼ ἡμῖν ηὕρηται συνᾴδοντα καὶ ἔχοντα ἔμφασιν ἐνσάρκου παρουσίας τῆς τοῦ σωτῆρος καὶ μαρτυρίας συμφωνίας τῆς καινῆς πρὸς παλαιὰν διαθήκην καὶ ὁμολογίας τοῦ υἱοῦ τοῦ θεοῦ ἐν τῷ εὐαγγελίῳ ὁμολογοῦντος τὸν θεὸν ποιητὴν οὐρανοῦ τε καὶ γῆς, αὐτόν τε λαλήσαντα ἐν νόμῳ καὶ ἐν προφήταις, ἴδιον δὲ τοῦτον εἶναι πατέρα αὐτοῦ.
Estin de triton hēmōn tēs philokalias * to synagagein hosa parʼ autǭ te kai parʼ hēmin hēurētai synądonta kai echonta emphasin ensarkou parousias tēs tou sōtēros kai martyrias symphōnias tēs kainēs pros palaian diathēkēn kai homologias tou huiou tou theou en tǭ euangeliǭ homologountos ton theon poiētēn ouranou te kai gēs, auton te lalēsanta en nomǭ kai en prophētais, idion de touton einai patera autou.
The third aim of our careful work … is to gather whatever has been found both in his text and in ours that agrees and indicates the Saviour's coming in the flesh, bears witness to the agreement of the new covenant with the old, and to the confession of the Son of God in the gospel, who confesses God as maker of heaven and earth, and that he himself spoke in the Law and in the prophets, and that he is his own Father.
42.11.16Holl GCS 25/31:124
καὶ αὕτη μὲν τῆς προειρημένης ἡμῶν ὑποθέσεως ἡ σχολιοποιηθεῖσα σύντομος ὑπομνηματικὴ ἐξ ἀντιγράφων τοῦ Μαρκίωνος σύνταξις προς ἔπος ὡς ἐδάφιον ἡμῖν γεγραμμένη.
kai hautē men tēs proeirēmenēs hēmōn hypotheseōs hē scholiopoiētheisa syntomos hypomnēmatikē ex antigraphōn tou Markiōnos syntaxis pros epos hōs edaphion hēmin gegrammenē.
And this is the brief compilation of our aforementioned treatise, set out as scholia and memoranda from copies of Marcion, written word for word by us as a sort of foundation.
42.11.17Holl GCS 25/31:124–155
ἵνα δὲ μὴ τὰ ἐν αὐτῇ δυσνότηα παρά τισι σκοτεινῶς ἀγνοούμενα ἐμφέρηται, αὖτθις πάλιν τοὺς ἀριθμοὺς τῶν ἐπιγραφῶν, πρώτου φημὶ καὶ δευτέρου καὶ τρίτου κεφαλαίου, καθʼ εἱρμὸν ἐπιλύσω, διʼ ἣν αἰτίαν ἑκάστη λέξις ἀνελέχθη καὶ ἐνταῦθα μετεβλήθη. ἄρξομαι δὲ τοῦ λέγειν οὕτως· Σχόλιον <αݲ> ἀπὸ τοῦ εὐαγγελίου τοῦ παρʼ αὐτῷ τῷ Μαρκίνι. [αݲ.] »Ἀπελθὼν δεῖξον σεαυτὸν τῷ ἱερεῖ καὶ προσένεγκε περὶ τοῦ καθαρισμοῦ σοῦ, καθὼς προσέταξε Μωυσῆς«· »ἵνα ᾖ μαρτύριον τοῦτο ὑμῖν« ἀνθʼ οὗ εἶπεν ὁ σωτήρη »εἰς μαρτύριον αὐτοῖς«. Ἔλεγχος αݲ. Πῶς ἠδύνατο ὁ κύριος ὁ κατὰ τοῦ νόμου καὶ κατὰ τοῦ θεοῦ τοῦ νόμου ἔχων τὴν αὐτοῦ διδασκαλίαν, ὡς σὺ φῄς, λέγειν τοῖς ὑπʼ αὐτοῦ θεραπευομένοις, φημὶ δὲ τῷ λεπρῴ· »ἀπελθὼν δεῖξον σεαυτὸν τῷ ἱερεῖ«; »ἱερεῖ« γὰρ λέγων οὐκ ἀθετεῖ τὴν τοῦ νόμου ἱερωσύνην· »καὶ προσένεγκε περὶ τοῦ καθαρισμοῦ σοῦ« κἄν τε ἀποκόψῃς »τὸ δῶρον, φανήσεται ἐκ τοῦ προσένεγκε ὅτι περὶ δώρου λέγει· »περὶ τοῦ καθαρισμοῦ σου, καθὼς προσέταξε Μωυσῆς«· εἰ γὰρ τοῦ Μωυσέως τὸ πρόσταγμα συμβουλεύει ενέσθαι, οὐκ ἀθετεῖ οὐδὲ βλασφημεῖ τὸν θεὸν τοῦ νόμου, ἀλλὰ ὁμολγεῖ καὶ ἑαυτὸν καὶ τὸν αὐτοῦ πατέρα θεὸν τὸν νόμον τῷ Μωυσῇ δεδωκέναι. διέστρεψας δὲ τὸ ῥητόν, ὦ Μαρκίων, ἀντὶ τοῦ εἰπεῖν »εἰς μαρτύριον αὐτοῖς« »μαρτύριον« λέγων »ὑμῖν«. καὶ τοῦτο σαφῶς ἐφεύσω κατὰ τῆς σαυτοῦ κεφαλῆς. εἰ γὰρ μαρτύριον ὑμῖν ἔλεγεν, ἐμμάρτυρον αὐτὸν ἐποίει ὄτι »οὐκ ἦλθον καταλῦσαι τὸν νόμον ἢ τοὺς προφήτας, ἀλλὰ πληρῶσαι«. Σχόλιον βݲ. »Ἵνα δὲ εἰδῆτε ὅτι ἐξουσίαν ἔχει ὁ υἱὸς τοῦ ἀνθρώπου ἀφιέναι ἁμαρτίας ἐπὶ τῆς γῆς«. Ἔλεγχος βݲ. Εἰ οὖν υἱὸν ἀνθρώπου ἑαυτὸν καλεῖ, οὐκ ἀρνεῖται τὴν ἐνανθρώπησιν ὁ μονογενὴς καὶ μάτην παρὰ σοὶ ᾄδεται τὸ δοκήσει πεφηνέναι. καὶ εἰ ἔχει ἐξουσίαν ἐπὶ τῆς γῆς, οὐκ ἀλλοτρία ἡ γῆ τῶν αὐτοῦ ποιημάτων καὶ τοῦ αὐτοῦ πατρός. Σχόλιον γݲ. »Κύριός ἐστιν ὁ υἱὸς τοῦ ἀνθρώπου καὶ τοῦ σαββάτου«. Ἔλεγχος γݲ. Δύο εὐθὺς ἐν ταὐτῷ, καὶ υἱὸν ἀνθρώπου καὶ κύριον σαββάτου ἑαυτὸν ὁ σωτὴρ ὁμολογεῖ διδάσκων, ἵνα μὴ τὸ σάββατον ἀλλότριον τῆς αὐτοῦ ποιήσεως * νομίζηται, κἄν τε <τὸ> ἔσχατον υἱὸς ἀνθρώπου ἀπὸ τῆς ἐνασάρκου παρουσίας κληθῇ. Σχόλιον δݲ. »Ἰούδαν Ἰσκαριώτην, ὃς ἐγένετο προδότης«. ἀντὶ δὲ τοῦ »κατέβη μετʼ αὐτῷ« ἔχει »κατέβη ἐν αὐτοῖς«. Ἔλεγχος δݲ. Ἰούδας Ἰσκαριώτης, »ὃς ἐγένετο προδότης«. τίνος, λέγε. πάντως τοῦ συλληφθέντος, ναὶ μὴν καὶ ἐσταυρωμένου καὶ πολλὰ πεπονθότος. πῶς οὖν συλληφθεὶς σταυροῦται ὁ μὴ ὑπὸ ἁφὴν ὑποπίπτων κατὰ τὸν σὸν λόγον, ὦ Μαρκίων; δόκησιν γὰρ εἶναι λέγεις. ἐλεγχθήσεται δὲ ἡ ὑπόνοιά σου ἀπὸ τοῦ γεγράφθαι Ἰούδαν προδότην. προέδωκε γὰρ καὶ παρέδωκεν εἰς χεῖρας ἀνθρώπων τὸν ἑαυτοῦ δεσπότην. οὐδὲν δέ σε ὤνησε τὸ »κατέβη ἐν αὐτοῖς« λέγειν ἀντὶ τοῦ »μετʼ αὐτῶν«. οὐ γὰρ δύνασαι φαντασίαν ὁρίζειν τὸν παρὰ σοὶ καὶ ἀκοντὶ ὕστερον ὑπὸ ἁφὴν πίπτοντα δεικνύμενον. Σχόλιον εݲ. »Καὶ πᾶς ὁ ὄχλος ἐζήτει ἅπτεσθαι αὐτοῦ. καὶ αὐτὸς ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ« καὶ τὰ ἑξῆς. Ἔλεγχος εݲ. Πῶς πάλιν ὁ ὄχλος ἠδύνατο ἃψασθαι τοῦ ἁφὴν μὴ ἔχοντος; ποίους δὲ ὀφθαλμοὺς ἐπῆρεν εἰς οὐρανοὺς ὁ ἐκ σαρκὸς μὴ ἡρμοσμένος; ἀλλʼ ἵνα δείξῃ ὅτι μεσίτης θεοῦ καὶ ἀνθρώπων ἄνθρωπος Χριστὸς Ἰησοῦς, ἔχων τὰ ἀμφότερα, ἐξ ἀνθρώπων μὲν τὴν σάρκα, ἐκ δὲ θεοῦ πατρὸς τὴν ἀόρατον οὐσίαν. Σχόλιον ςݲ. »Κατὰ τὰ αὐτὰ ἐποίουν τοῖς πορφήταις οἱ πατέρες ὑμῶν«. Ἔλεγχος ςݲ. Εἰ προφητῶν μέμνηται, οὐκ ἀρνεῖται προφήτας· εἰ ἐκδικεῖ τὸν τῶν προφητῶν φόνον καὶ ὀνειδίζει τοὺς πεφονευκότας τε καὶ διώξαντας οὐκ ἀλλότριος προφητῶν τυγχάνει, ἀλλὰ θεὸς αὐτῶν ὑπάρχει, ὁ τὴν σύστασιν αὐτῶν ποιούμενος. Σχόλιον ζݲ. »Λέγω δὲ ὑμῖν, τοσαύτην πίστιν οὐδὲ ἐν τῷ Ἰσραὴλ ηἧρον«. Ἔλεγχος ζݲ. Εἰ οὐδὲ ἐν τῷ Ἰσραὴλ τοιαύτην πίστιν εὗρεν ὡς ἐν τῷ ἀπὸ ἐθνῶν ἐλθόντι ἑκατοντάρχῃ, ἄρα οὐ φέγει τὴν τοῦ Ἰσραὴλ πίστιν. εἰ γὰρ ἀλλοτρίου θεοῦ ὑπῆρχεν καὶ οὐκ αὐτοῦ [καὶ] τοῦ αὐτοῦ πατρός, οὐκ ἂν ταύτης ἐποιεῖτο τὸν ἔπαινον. Σχόλιον ηݲ. Παρηλλαγμένον τὸ »μακάριος ὃς οὐ μὴ σκανδαλισθῇ ἐν ἐμοί«· εἶχε γὰρ ὡς πρὸς Ἰωάννην. Ἔλεγχος ηݲ. Κἄν τε πρὸς Ἰωάννην ἔχοι, κἄν τε πρὸς αὐτὸν τὸν σωτῆρα, μακαρίζει τοὺς μὴ σκανδαλιζοένους, ἤτοι ἐν αὐτῷ ἤτοι ἐν Ἰωάννῃ, ἵνα μὴ ἃ μὴ ἀκούωσι παρʼ αὐτοῦ ἑατοῦ ἑαυτοῖς πλάσσωνται. ἔχει δὲ μείζονα θεωρίαν, διʼ ἣν φύσει εἴρηκεν ὁ σωτήρ· ἵνα μή τις τὸν μείζονα ἐν γεννητοῖς γυναικῶν ὑπʼ αὐτοῦ ταχθέντα Ἰωάννην, καὶ αὐτοῦ τοῦ σωτῆρος μείζονα νομίσῃ διὰ τὸ καὶ αὐτὸν ἐκ γυναικὸς γεγεννῆσθαι, ἀσφαλίζεται καὶ λέγει τό »καὶ μακάριος ὃς ἐὰν μὴ σκανδαλισθῇ ἐν ἐμοί«. ὅθεν λέγει »ὁ δὲ μικρότερος ἐν τῇ βασιλείᾳ μείζων αὐτοῦ ἐστιν«. ἦν γὰρ ὁ σωτὴρ τῷ χρόνῳ κατὰ τὴν ἀπὸ σαρκὸς γέννησιν μικρότερος αὐτοῦ ἑξαμηνιαίῳ χρόνῳ, μείζων δὲ ἐν τῇ βασιλείᾳ, δῆλον ὡς θεὸς αὐτοῦ. οὐδὲν γὰρ ἦλθεν ὁ μονογενὴς ἐν κρυφῇ λαλῆσαι ἢ καταφεύσασθαί τι τοῦ ἰδίου κηρύγματος. φάσκει | γὰρ ἐστιν, ὡς λέγει »ἐγὼ ἡ ὁδὸς καὶ ἡ ἀλήθεια«. οὐδὲ τοίνυν ἡ ὁδὸς πλάνην ἔχει οὔτε ἡ ἀλήθεια κρύπτουσα ἑαυὴν λαλεῖ τὸ ψεῦδος. Σχόλιον θݲ. »Αὐτός ἐστι περὶ οὗ γέγραπται· ἰδού, ἀποστέλλω τὸν ἄγγελόν μου πρὸς προσώπου σου«. Ἔλεγχος θݲ. Εἰ ἐπιγινώσκει ὁ μονογενὴς υἱὸς τοῦ θεοῦ τὸν Ἰωάννην καὶ προγινώσκει, προγινώσκων δὲ ὑποδείκνυσι τοῖς βουλομένοις εἰδέναι τὴν ἀλήθειανὅτι οὗτός ἐστι περὶ οὗ γέγραπται »ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου«, ἄρα ὁ γράψας καὶ εἰπών »ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου«, ὁ θεὸς ὁ αἰώνιος, ὁ ἐν τοῖς προφήταις λαλήσας καὶ ἐν νόμῳ, οὐκ ἀλλότριος ἦν τοῦ ἰδίου υἱοῦ Ἰησοῦ χριστοῦ. ἀποστέλλει γὰρ αὐτοῦ τὸν ἄγγελον πρὸ προσώπου αὐτοῦ, πρὸ προσώπου υἱοῦ ἐκ πατρὸς τιμωένου. οὐ γὰρ ἀπέστελλε τὸν αὐτοῦ ἄγγελον ἀλλοτρίῳ ἐξυπηρετησόμενον, ᾧπερ καὶ ἀντίθετος ἦν [αὐτῷ] κατὰ τὸν σοῦ, ὦ Μαρκίων, λόγον. Σχόλιον ῑ. »Καὶ εἰσελθὼν εἰς τὸν οἶκον τοῦ Φαρισαίου κατεκλίθη. ἡ δὲ γυνὴ στᾶσα ὀπίσω ἡ ἁμαρτωλὸς παρὰ τοὺς πόδας ἔβρεξε τοῖς δάκρυσι τοὺς πόδας, καὶ ἤλειψεν καὶ κατεφίλει«. Ἔλεγχος ῑ. Τό »εἰσελθών« σῶμα δείκνυσιν· οἶκον γὰρ δείκνυσι καὶ μέρον σώματος. καὶ τὸ κατακλιθῆναι οὐδενός ἐστιν γὰρ δείκνυσι <ἔχοντος> ὀγκηρὸν τὸ κατακείμενον· καὶ τὸ τὴν γυναῖκα βρέξαι τοῖς δάκρυσι τοὺς πόδας οὐ φαντασίας πόδας, οὐδὲ δοκήσεως· ἤλειψε γὰρ καὶ ἔβρεξε καὶ κατεφίλει, τῆς ἁφῆς τοῦ σώματος αἰσθανομένη. Σχόλιον ιݲαݲ. Καὶ πάλιν· »αὕτη τοῖς δάκρυσιν ἔβρεξε τοὺς πόδας μου καὶ ἤλειψε καὶ κατεφίλει«. Ἔλεγχος ιݲαݲ. Ἵνα μὴ νομίσῃς, ὦ Μαρκίων, μόνον νομίζεσθαι παρὰ ἀνθρώποις τὴν ἀμαρτωλὸν γυναῖκα τοὺς πόδας τοῦ σωτῆρος βρέξαι τε καὶ ἀλεῖψαι καὶ καταπεφιληκέναι, αὐτὸς ὁ σωτὴρ ἐπιβεβαιοῖ οὐ κατὰ δόκησιν ταῦτα γεγενῆσθαι διδάσκων, ἀλλὰ ἐξ ἀληθείας, πρὸς ἔλεγχον τοῦ Φαρισαίου καὶ σοῦ τοῦ Μαρκίωνος καὶ τῶν κατὰ σέ, διισχυριζόμενος καὶ λέγων »αὕτη τοὺς πρόδας μου ἤλειψε καὶ κατεφίλει«. πόδας δὲ ποίους ἀλλὰ τοὺς ἐκ σαρκὸς καὶ ὀστέων καὶ τῶν ἄλλων ὑπάρχοντας; Σχόλιον ιݲβݲ. Οὐκ εἶχεν »ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ αὐτοῦ«, ἀλλὰ μόνον »ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου«. Ἔλεγχος ιݲβݲ. Κἄν τε ἀνωτέρω παρακόψῃς, ὦ Μαρκίων, τὸ ῥητὸν τοῦ εὐαγγελίου, ἵνα ποιήσῃς τὸν εὐαγγελιστὴν μὴ συντιθέμνον τῇ ὑπό τινων ῥηθείῃ λέξει ὅτι »ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου«, οὐ δύνασαι ὑπερβαίνειν τὴν ἀλήθειαν. διὰ τί γὰρ μὴ πολλὰς ἐκάλεσε μητέρας; διὰ τί μὴ πολλὰς εἶπε πατρίδας; πόσοι πόσα λέγουσι περὶ Ὁμήρου; ἄλλοι μὲν Αἰγύπτιον φάσκοντες, ἄλλοι δὲ Χῖον, ἄλλοι Κολοφώνιον, ἄλλοι Φρύγα, ἄλλοι Σμυρναῖον, Μέλητος καὶ Κριθηΐδος· Ἀθηναῖον δὲ αὐτον οἱ περὶ Ἀρίσταρχον ἀπεφήναντο· ἄλλοι δὲ Λυδὸν Μαίονος, ἄλλοι δὲ Κύπριον Προποδιάδος περιοικίδος τῆς Σαλαμινίων περιμέτρου, καίτοι γε ἄνθρωπον. διὰ δὲ τὸ ἐν παλλαῖς πατρίσι γεγενῆσθαι πολλοὺς εἰς διάφορον ὑφήγησιν ἐλήλακεν. ὧδε δὲ περὶ δεοῦ λέγοντες καὶ Χριστοῦ οὐ πολλὰς ὑπέλαβον μητέρας, ἀλλὰ τὴν μίαν τὴν ὄντως αὐτὸν γεγεννηκυῖαν, καὶ οὐ πολλοὺς ἀδελφούς, ἀλλὰ τοὺς υἱοὺς Ἰωσὴφ ἐκ τῆς ὄντως αὐτοῦ ἄλλης γυναικός· καὶ οὐ δύνασαι κατὰ τῆς ἀληθείας ὁπλίζεσθαι. καὶ μή σε πλανάτω ὁ λόγος, ὃς εἶπεν ὁ κύριος »τίς μου ἡ μήτηρ καὶ οἱ ἀδελφοί;« οὐ γὰρ ἀρνούμενος τὴν μητέρα ταῦτʼ ἔφη, ἀλλὰ τὸ ἄκαιρον ἀνατρέπων τοῦ εἰπόντος, τοσούτου ὄχλου περιεστῶτος καὶ τῆς αὐτοῦ σωτρηριώδους διδασκαλίας προχεομένης καὶ αὐτοῦ ἐπὶ τὰς ἰάσεις καὶ τὸ κήρυγμα αὐτὸν διὰ τοῦ εἰπεῖν »ἰδοὺ ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου«. καὶ εἰ μὴ ὅτι διὰ χαρᾶς ἔαχεν (οὐχ ὡς ἀγνοῶν ὅτι ᾔκασι πρὸ τοῦ ἀκηκοέναι, ἀλλὰ παογινώσκων ὅτι ἔξω ἑστήκασιν), ἐπεὶ ἂν μετʼ ἐπιτιμίας τὴν ἄκαιρον τοῦ εἰπόντος φωνὴν ἀνέτρεψεν, ὡς καὶ τῷ Πέτρῳ ποτὲ ἔφη »ἀπόστα ἀπʼ ἐμοῦ, Σατανᾶ, ὅτι οὐ φρονεῖς τὰ τοῦ θεοῦ, ἀλλὰ τὰ τῶν ἀνθρώπων«. Σχόλιον ιݲγݲ. »Πλεόντων αὐτῶν ἀφύπνωσεν· ὁ δὲ ἐγερθεὶς ἐπετίμησε τῷ ἀνέμῳ καὶ τῇ θαλάσσῃ«. Ἔλεγχος ιݲγݲ. Τίς ὕπνωσεν, λέγε. περὶ τῆς θεότητος οὐ τολμήσεις λέγειν· εἰ δὲ κἂν εἴποις, κατὰ τῆς σαυτοῦ κεφαλῆς, θεήλατε, βλασφημήσεις. παντὶ δέ τῳ δῆλόν ἐστιν ὅτι ὁ ἐν ἀληθείᾳ ἐνανθρωπήσας ὕπνου χρήζων διὰ τὸ σωματικὸν ὕπνωσεν. οἱ γὰρ αὐτὸν διυπνίσαντες οὐ δόκησιν εἶδον, ἀλλὰ ἐνανθρώπησιν ἀληθινήν. ἀμέλει χερςὶ κινοῦντες καὶ φωνήσαντες μαρτυροῦσιν ὅτι ἥγειραν. »ἀναστὰς γάρ«, φησίν, ὁ κοιμηθεὶς θεὸς σαρκοφόρος, ὁ ἀπʼ οὐρανοῦ κατελθὼν καὶ σάρκα διʼ ἡμᾶς ἀμφιαςάμενος, »ἠγέρθη« μὲν ὡς ἄνθρωπος, »ἐπετίμησε« δὲ ὡς θεὸς τῇ θαλάσσῃ καὶ ἐποίησεν <γαλήνην>. Σχόλιον ιݲδݲ. »Ἐγένετο δὲ ἐν τῷ ὑπάειν αὐτοῦς, συνέπνιγον αὐτὸν οἱ ὄχλοι. καὶ γυνὴ ἁψαμένη αὐτοῦ ἰάθη τοῦ αἵματος, καὶ εἶπεν ὁ κύριος, τίς μου ἥψατο;« καὶ πάλιν »ἥψατό μού τις. καὶ γὰρ ἔγνων δύναμιν ἐξελθοῦσαν ἀπʼ ἐμοῦ«. Ἔλεγχος ιݲδ. ݲ »Ἐν τῷ ὑπάγειν αὐτούς«, καὶ οὐκ εἶπεν »ἐν τῷ ὑπάγειν αὐτόν«, ἵνα μὴ ἑτέρως αὐτὸν σχηματίσῃ παρὰ τὴν τῶν ὁδοιπορούντων ἀκολουθίαν. τὸ δέ »συνέπνιγον αὐτὸν οἱ ὅχλοι«, πνεῦμα οὐκ ἠδύναντο συμπνίγειν οἱ ὅχλοι. γυνὴ δὲ ἁψαμένη καὶ ἰαθεῖσα οὐκ ἀέρος ἥψατο, ἀλλὰ ἁφῆς ἀνθρωπείας. ἵνα γὰρ δείξῃ ὅτι οὐχὶ δοκήσει μόνον ἡ ἁφὴ τοῦ σώματος αὐτοῦ ὑπὸ τῆς γυναικὸς γεγένηται, διδάσκει γέγων »τίς μου ἥψατο; καὶ γὰρ ἔγνων δύναμιν ἐξελθοῦσαν ἀπʼ ἐμοῦ«. Σχόλιον ιݲεݲ. »Ἀναβλέψας εἰς τοὺς οὐρανοὺς ηὐλόγησεν ἐπʼ αὐτούς«. Ἔλεγχος ιݲεݲ. Εἰ ἀνέβλεψεν εἰς οὐρανοὺς καὶ ηὐλόγησεν ἐπʼ αὐτούς, οὐ δοκήσει εἶχε τῶν τε ὀφθαλμῶν καὶ τὼν ἄλλων μελῶν τὰ σχήματα. Σχόλιον ιݲςݲ. »Λέγων, δεῖ τὸν υἱὸν τοῦ ἀνθρώπου πολλὰ παθεῖν καὶ ἀποκτανθῆναι καὶ μετὰ τρεῖς ἠμέρας ἐγερθῆναι«. Ἔλεγχος ιݲςݲ. Εἰ υἱὸν ἀνθρώπου καὶ παθεῖν καὶ ἀποκτανθῆναι * ἑαυτὸν ὁμολογεῖ ὁ μονογενὴς υἱὸς τοῦ θεοῦ, κατὰ σοῦ ἀξίνη ἐστὶν αὕτη ἐκτέμνουςά σου πᾶσαν τὴν ῥίζαν, ὦ ἐξ ἀκανθῶν γεγεννημένε Μαρκίῶν καὶ νεφέλη ἄνυδρε, δένθρον τε ἄκαρπον καὶ φθινοπωρινόν. καὶ γάρ φησι πάλιν »καὶ μετὰ τρεῖς ἡμέρας ἐγερθῆναι«. τί δὲ τὸ ἐγερθέν, ἀλλὰ αὐτὸ τὸ πεπονθὸς καὶ ταφὲν ἐν τῷ μνημείῳ; δόκησις δὲ ἢ ἄνεμος ἢ πνεῦμα ἢ φανταςία κηδείαν καὶ ταφὴν οὐκ ἐνεθέχετο καὶ ἀνάστασιν. Σχόλιον ιݲςݲ. »Καὶ ἰδού, δύο ἄνδρες συνελάλουν αὐτῷ, Ἠλίας καὶ Μωυςῆς ἐν δόξῃ«. Ἔλεγχος ιݲςݲ. Τάχα, οἶμαι, διὰ τῶν λόγων τούτων τὸ παρὰ τῷ ἁγίῳ Ζαχαρίᾳ δρέπανον κατὰ σοῦ, ὦ Μαρκίων, ἀνατετύπωνται ἐκ- τέμνον σου πᾶσαν τὴν κατὰ νόμου καὶ προφητῶν ἐπινενοημένην ψευδηγορίαν. ἐπειδὴ γὰρ ἔμελλες ἀθετεῖν νόμον καὶ προφήτας, ἀλλοτρίους αὐτοὺς φάσκων τοῦ σωτῆρος καὶ τῆς αὐτοῦ δόξης καὶ τῆς αὐτοῦ ἐνθέου διδασκαλίας, ἀμφοτέρους ἤγαγεν μεθʼ ἑαυτοῦ ἐν τῇ ἰδίᾳ αὐτοῦ δόξῃ καὶ ἔδειξε τοῖς μαθηταῖς αὐτοῦ, καὶ οἱ μαθηταὶ ἡμῖν καὶ τῷ κόσμῳ τουτέστιν παντὶ ἀνθρώπῳ βουλομένῳ ζῆν, ἵνα διὰ μὲν τοῦ πρώτου ὡς ἐν ἀξίνῃ σου τέμῃ τὰς ῥίζας, διὰ δὲ τοῦ δευτέρου ὡς διὰ δρεπάνου τοὺ λόγου τῆς ἀληθείας ἐκτέμῃ σου τοὺς κλάδους, τοὺς τὸ κώνειον καὶ θανάσιμον τοῖς ἀνθρώποις ἐκποιοῦντας, γλοιώδη ὀπὸν βλασφημίας. εἰ γὰρ ἀλλότριος ἦν Μωυςῆς ὁ ὑπὸ τοῦ Χριστοῦ πάλαι πιστευθεὶς τὸν νόμον καὶ οἱ προφῆται ἦσαν ἀλλότριοι, οὐκ ἂν αὐτοῦς σὺν αὐτῷ ἐν τῇ ἰδίᾳ αὐτοὺ δόξῃ ἀπεκάλυπτεν. βλέπε γὰρ τὸ θαῦμα, ὅτι οὐδὲ ἐν τῷ μνήματι τούτους ἔδειξεν οὐδὲ παρὰ τὸν σταυρόν, ἀλλὰ ὅτε τὸ μέρος τῆς αὐτοῦ δόξεης ὡς εἰς ἀρραβῶνα ἡμῖν ἀπεκάλυπτε, τότε τοὺς ἁγίους, Μωυςέα τέ φημι καὶ Ἠλίαν, ἅμα αὐτῷ ἤγαγεν, ὅπως συγκληρονόμους τῆς αὐτοῦ βασιλείας τοῦς αὐτοὺς ὑποδείξῃ. Σχόλιον ιݲηݲ. »Ἐκ τῆς νεφέλης φωνή· οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός«. Ἔλεγχος ιݲηݲ. Παντί τῳ δῆλόν ἐστιν ὅτι ἡ νεφέλη οὐκ ἔστιν ἀνωτάτη οὔτε ὑπὲρ οὐρανὸν ὑπάρχει, ἀλλὰ ἐν τῇ καθʼ ἡμᾶς κτίσει, ὅθεν ἡ φωνὴ πρὸς τὸν σωτῆρα ἠνέχθη. εἰ τοίνυν ὁ πατὴρ καὶ ἐν νεφέλῃ λαλεῖ, ὑποδεικνύων τοῖς μαθηταῖς τὸν αὐτοῦ υἱόν, οὐκ ἄλλος ἐστὶν ὁ δημιουργός, ἀλλὰ ὁ αὐτός, ὁ καὶ διὰ νεφέλης | τῷ ἰδίῳ υἱῷ μαρτυρήσας καὶ οὐ τῶν ὑπὲρ οὐρανὸν μόνων δεσπόξων, ὡς αὐτὸς φάσκεις. Σχόλιον ιݲθݲ. »Ἐδεήθην τῶν μαθητῶν σου«. εἶχε δὲ παρὰ τό »οὐκ ἠδυνήθησαν ἐκβαλεῖν αὐτό« »καὶ πρὸς αὐτούς· ὠ γενεὰ ἄπιστος, ἕως πότε ἀνέξομαι ὑμῶν;« Ἔλεγχος ιݲθݲ. Τό »ἕως πότε« ἐνςάρκου παρουςίας χρόνου ἐστὶν σημαντικὸν καὶ τό »ὦ γενεὰ ἄπιστος«, ὡς τῶν προφητῶν ἐπὶ τῷ ὀνόματι αὐτοῦ θεοςήμεια ἐργασαμένων καὶ πεπιστευκότων, ὡς ὁ Ἠλίας εὑρίσκεται ποιῶν καὶ Ἐλισσαῖος καὶ οἱ ἄλλοι. Σχόλιον κݲ. »Ὁ γὰρ υἱὸς τοῦ ἀνθρώπου μέλλει παραδίδοσθαι εἰς χεῖρας ἀνθρώπων«. Ἔλεγχος κݲ. Υἰοῦ ἀνθρώπου καὶ παραδοθησομένου εἰς χεῖρας ἀνθρώπων οὐ δοκήσεως ἡ ἔμφασις οὐδὲ φανταςίας, ἀλλὰ σώματος καὶ μελῶν θεωρία. Σχόλιον κݲαݲ. »Οὐδὲ τοῦτο ἀνέγνωτε, τί ἐποίησε Δαυίδ; εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ«. Ἔλεγχος κݲ. α κݲ. Εἰ οἶκον θεοῦ φάσκει τὸν οἶκον τῆς παρὰ Μωυσέως γενομένης σκηνοπηγίας, οὐκ ἀθετεῖ τὸν νόμον οὐδὲ τὸν θεὸν τὸν λαγήσντα ἐν τῷ νόμῳ. θεὸν γὰρ αὐτὸν φάσκει, ὅς ἐστιν αὐτοῦ πατήρ, * ἢ αὐτὸς ὁ μονογενής. εἴωθεν γὰρ τριάς, πατὴρ καὶ υἱὸς καὶ ἅγιον πνεῦμα, ἐνεργεῖν ἔν τε νόμῳ καὶ προφήταις καὶ εὐαγγελίοις καὶ ἐν ἀποστόλοις. Σχόλιον κݲβݲ. »Εὐχαριστῶ σοι, κύριε τοῦ οὐρανοῦ«. οὐκ εἶχε δέ »καὶ τῆς γῆς« οὔτε »πάτερ« εἶχεν. ἐλέγχεται δέ· κάτω γὰρ εἶχεν »ναί, ὁ πατήρ«. Ἔλεγχος κݲβݲ. Εὐχαριστεῖ κυρίῳ τοῦ οὐρανοῦ, κἂν περιέλῃς<τό> »<καὶ> τῆς γῆς« κἄν <τε> παρακόψῆς τό »πάτερ«, ἵνα μὴ πατέρα αὐτοῦ ὑποδείξῃς, Μαρκίων, τὸν Χριστὸν λέγοντα τὸν δημιουργόν. μένει γὰρ τῆς ἀληθείας τὰ μέλη ζῶντα. ὥσπερ γὰρ ἐν λειφάνῳ κατὰ λήθην εἴασας, ὦ Μαρκίων, τό »ναί, ὁ πατήρ«, *. ἀποδέδεικται τοίνυν ἐξ ἅπαντος τῷ ἰδίῳ πατρὶ εὐχαριστεῖν τὸν Χριστὸν καὶ οὐρανοῦ κύριον αὐτὸν ἀνομάειν. καὶ πολλή σου φρενοβλάβεια, μὴ κατανοοῦσα τῆς ἀληθείας τὴν ὁδοιπορίαν. Σχόλιον κݲγݲ. Εἶπεν τῷ νομικῷ »ἐν τῷ νόμῳ τί γέγραπται;« καὶ ἀποκριθεὶς μετὰ τὴν ἀπόκρισιν τοῦ νομικοῦ εἶπεν »ὀρθῶν εἶπες. τοῦτο ποίει. καὶ ζήσῃ«. Ἔλεγχος κݲγݲ. Ἀλήθεια ὢν ὁ ὑἱὸς τοῦ θεοῦ οὐδένα ἐπλάν τῶν περὶ ζωῆς ἐρωτώντων· διὰ γὰρ τὴν τῶν ἀνρώπων ζωὴν ἐλήλυθεν. ζωῆς τοίνυν ἐπιμελομένου αὐτοῦ καὶ ὑποδεικνύντος τὸν νόμον τῷ φυλάττοντι [ποιήσαντι] ζωὴν ὑπάρχειν καὶ τῷ κατὰ νόμον ἀποκρι- θέντι φήσαντος ὀρθῶς λελαληκέναι καὶ »οὕτως ποίει καὶ ζήσῃ«, τίς οὕτως ἐμβρόντητος ἂν εἴη ὡς πείθεσθαι μὲν τῷ Μαρκίωνι, βλασφημοῦντι εἰς τὸν θεὸν τὸν καὶ τὸν νόμον καὶ τὴν χάριν τοῦ εὐαγγελίου τοῖς ἀνθρώποις κεχαρισμένον, αὐτῷ δὲ συναπάγεσθαι τῷ μήτε ἐκ νόμου μήτε ἀπὸ πνεύματος ἁγίου ἔχοντί τι τῆς διδασκαλίας. Σχόλιον κݲδݲ. Καὶ εἶπεν »τίς ἐξ ὑμῶν ἕξει φίλον, καὶ πορεύσεται πρὸς αὐτ]ν μεσονυκτίου, αἰτῶν τρεῖς ἔρτους;᾿« καὶ λοιπόν »αἰτεῖτε, καὶ δοθήσεται. τίνα γὰρ ἐξ ὑμῶν τὸν πατέρα υἱὸς αἰτήσει ἰχθὺν καὶ ἀντὶ ἰχθύος ὄφιν ἐπιδώσει αὐτῷ ἢ ἀντὶ ᾠοῦ σκορπίον; εἰ οὖν ὑμεῖς πονηροὶ οἴδατε δόματα ἀγαθά, πόσῳ πᾶλλον ὁ πατήρ;« Ἔλεγχος κݲδݲ. Ἐλήλεγκται δὲ τοῦ ἀπατηλοῦ ἡ ἐθελοθρῃσεία τῆς πολιτείας ἀπὸ τούτου τοῦ ῥητοῦ. οὐ γὰρ παρʼ αὐτῷ διʼ ἐγκράτειαν ἡ πολιτεία οὐδὲ διὰ μισθὸν ἀγαθὸν καὶ ἐλπίδα ἀγῶνος, ἀλλὰ διὰ ἀδέβειαν καὶ κακοτροπίαν κακῆς ὑπονοίας. διδάσκει γὰρ οὗτος ἐμψύχων μὴ μεταλαμβάνειν, φάσκων ἐνόχους εἶναι τῇ κρίσει τοῦς τῶν κρεῶν μεταλήπτορας, ὡς ἂν ψυχὰς ἐσθίοντας. ἠλίθιον δέ ἐστι τὸ πᾶν. οὐ γὰρ τὰ κρέα ἡ ψυχὴ ἀλλʼ ἐν τοῖς κρέασιν ἡ ψυχή, καὶ οὔτε ψυχὴν φαμὲν εἶναι τὴν ἐν τοῖς ζῴοις ὡς τὴν τῶν ἀνθρώπων τιμίαν, ἀλλὰ ψυχὴν εἰς τὸ ζῇν μόνον τὸ ζῷον. νομίζει δὲ ὁ ἐλεεινὸς οὗτος ἅμα τοῖς οὕτω φρονοῦσιν ὅτι ἡ αὐτὴ ψυχὴ ἐν τοῖς ἀνθρώποις καὶ ζωοις ὑπάρχει. τοῦτο γὰρ παρὰ πολλαῖς τῶν πεπλανημένων αἱρέσεων μάτην ὑπολαμβάνεται. καὶ γὰρ καὶ Οὐαλεντῖνος καὶ Κολόρβασος, Γνωστικοί τε πάντες καὶ Μανιχαῖοι καὶ μεταγγισμὸν εἶναι ψυχῶν φάσκουσι καὶ μετ ενσωματώσεις τῆς ψυχῆς τῶν ἐν ἀγνωςίᾳ ἀνθρώπων, ὡς αὐτοί φασιν κατά τινα μυθοποιίαν· ταύτην φαςὶν ἐπιστρέφειν καὶ μετενσωματοῦσθαι εἰς ἕκαστον τῶν ζῴων, ἕως ἂν ἐπιγνῷ καὶ οὕτων καθαρθεῖσα καὶ ἀναλυθεῖσα μεταστῇ εἰς τὰ ἐπουράνια. Καὶ πρῶτον μὲν ἐλήλεγκται αὐτοῦ ἡ μάταιος πᾶσα τοῦ μύθου κατασκευή. τούτων γὰρ τὴν ἀκρίβειαν οὐδεὶς ἄλλος δύναται εἰδέναι ὑπὲρ τὸν κύριον ἠμῶν Ἰησοῦν Χριστόν, τὸν ἐλθόντα διὰ τὸ πρόβατον τὸ πεπλανημένον τουτέστιν διὰ τὰς ψυχὰ τῶν ἀνθρώπων· ὅς τῶν αὐτῶν ἐπιμελόμενος ἐθεράπευσε σωματικῶς καὶ ψυχικῶς, <ὡς> σώματός τε καὶ ψυχῆς δεσπόζων καὶ τῆς ἐνταῦθα ζωῆς παρεκτικὸς ὥν καὶ τῆς μελλούσης· τοῦς μὲν τελευτήσαντας, φημὶ δὲ Λάζαρον καὶ τὸν υἱὸν τῆς χήρας καὶ τὴν θυγατέρα τοῦ ἀρχισυναγώγου ἀπὸ νεκρῶν ἐγείρας, οὐκ εἰς πονηρὸν αὐτοῦς φέρων, ὠς αὐτοὶ τὸ σῶμα φαυλακὴν εἶναι δογματίζουσιν, ἀλλὰ ἀγαθὸν ποιῶν καὶ γινώσκων ὅτι καὶ ἡ ἐνταῦθα ἐν σαρκὶ παραμονὴ ὑπʼ αὐτοῦ ὥρισται καὶ ἡ μέλλουσα σαρκὸς καὶ ψυκῆς ἀνάστασις. καὶ εἰ πάλιν ᾔδει ὅτι μία ψυχή ἐστιν ἡ ἐν ζῴοις καὶ ἐν ἀνθρώποις, ψυχῆς δὲ ἦλθεν ποιήσασθαι τὴν σωτηρίαν, οὐκ ἔδει αὐτόν, ἔνα καθαρίσαντα δαιμονιῶντα (λέγω δὴ τὸν ἀπὸ τῶν μνημρίων ἐξερχόμενον) κελεῦσαι τοῖς δαίμοσιν ἀπελθεῖν καὶ ἀποκτεῖναι δισκιλίους χοίρους, εἰ ἴσαι ἦσαν αἱ ψυχαὶ τῶν ἀνθρώπων καὶ τῶν χοίρων. πῶς γὰρ μιᾶς ἐπιμελόμενος δισχιλίων ἐποίει ὄλεθρον; εἰ δὲ πάλιν ὡς ὄφις σκολιεύῃ, μηχανώμενος καὶ λέγων ὅτι ἔλυσεν αὐτὰς ἀπὸ τῶν σωμάτων, ἴνα ἀνέλθωσιν, ἔδει τὸν Λάζαρον λυθέντα τοῦ σώματος μὴ ἐπιστρέψαι πάλιν εἰς τὸ σῶμα, μᾶλλον δὲ καὶ αὐτὸν τὸν δαιμονιῶτα λῦσαι τοῦ δεσμοῦ τοῦ σώματος. ἀλλʼ αὐκ ἐποίησεν οὔτως· προενόει δὲ μᾶλλον οὕτω τοῦ σώματος εἰδὼς τὸ συμφέρον. Διέπεσεν ὁ περὶ ψυχῆς σου λόγος, ὦ Μαρκίων, καὶ τῶν ἀπὸ σοῦ καὶ τῶν ἄλλων αἱρέσεων ὁμωμένων. καὶ περὶ τῆς προσποιητῆς σου πολιτείας αὖθις ἐρῶ, διὰ τὸ λέγειν σε πονηρὸν εἶναι καὶ ἀθέμιτον τὸ σαρκῶν μεταλαμβάνειν. ἐλέγχει δέ σε ὁ σωτήρ, πλέον σου ἐπιστάμενος καὶ διδάσκων τὸ κάλλιον ἀπὸ τοῦ τοιούτου ῥητοῦ· λέγε γάρ »τίνα ὁ υἰὸς αἰτήσει ἰχθύν, μὴ ὄφιν αὐτῷ ἐπιδώσει ἤ ἀντὶ ᾠοῦ σκορπίον;« καὶ ὔστερόν φησιν »εἰ οὖν ὐμεῖς πονηροῖ ἤντες οἴδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν, πόσῳ μάλλον ὁ πατὴρ ὑμῶν ὁ ἐπουράνιος;« εἰ τοίνυν δόματα ἀγαθὰ κέκληκεν ἰχθὺν καὶ ᾠόν, οὐ πονηρὸν τὸ μετὰ εὐκαριστίας ἐκ θεοῦ καρισθὲν μεταλαμβανόμενον, καὶ ἐλήλεγκταί σου πανταχόμεν ἡ κακοτροπία. Σχόλιον κݲεݲ. Παρακέκοπται τὸ περὶ Ἰωνᾶ τοῦ προφήτου. εἶχεν γάρ »ἡ γενεὰ αὔτη, σημεῖο0ν οὐ δοθήσεται αὐτῇ«. οὐκ εἶχεν δὲ περὶ Νινευὴ καὶ βασιλίσσης νότου καὶ Σαλομῶνος. Ἔλεγκος κݲεݲ. Καὶ ἐν αὐτοῖς οἶς δοκεῖς παρακόπτειν οὐ δύνασαι, ὦ Μαρκίων, λαθεῖν τὴν ἀλάθειαν. κἄν ἀφέλῃς γὰρ <τὸ> περὶ Ἰωνᾶ τοῦ προφίων, ὅ τὴν οἰκονομίαν σημαίνει τοῦ σωτῆρος, ἀφέλῆς δὲ καῖ τὸ περὶ τὴς βασιλίσσης τοῦ νότου καὶ Σαλομπωνος καὶ τῆς Νινευὴ τὴν σωτηριώδη ὑπόθεσιν καὶ τοῦ Ἰωνᾶ τὸ κήρυγμα, αὐτὸς ὁ προκείμενος λόγος τοῦ σωτῆρός <σε> ἐλέγκει. | λέγει γάρ »ἡ γενεὰ αὔτη σημεῖον αἰτεῖ, καὶ σημεῖον οὐ δοθήσται αὐτῇ«, ὡς τῶν πρὸ ταύτης τῆς γενεᾶς καταξιωθεισῶν σημείων παρὰ θεοῦ ἀπʼ οὐρανοῦ· ὡς ὁ μὲν Ἠλίας σημεῖον ἐποίει διὰ τοῦ ἀπʼ οὐρανοῦ πυρὸς καταβεβηκότος καὶ λαβόντος τὴν θυσίαν, καὶ Μωυσῆς τέμνει τὴν θάλασσαν καὶ τὴν Ἰησοῦς ὁ τοῦ Ναυῆ ἴστησι τὸν ἥλιον καὶ τὴν σελήνην. καὶ καταὶ πάντα τρόπον, κἄν κρύψῃ τὰ γεγραμμένα ὁ ἀπατεών, οὐδὲν βλάψει τὴν ἀλήθειαν, ἀλλὰ ἐαυτὸν ἀπαλλοτριοῖ τῆς ἀληθείας. Σχόλιον κݲςݲ. Ἀντὶ τοῦ »παρέρχεσθε τὴν κρίσιν τοῦ θεοῦ« εἶχεν »παρέρχεσθε τὴν κλῆσιν τοῦ θεοῦ«. Ἔέγλπς κݲςݲ. Πόθεν οὐκ ἐλέγχῃ, πόθεν δὲ <οὐ> κατὰ σοῦ συναχθῇ ἡ μαρτυρία; τὰ πρῶτα γὰρ συνᾴδει τοῖς μετέπειτα, ἐλεγχομένης τῆς παρὰ σοῦ ῥᾳδιουργίας. ἐὰν γὰρ εἴπῃ »κατέκετε τὰς παραδόσεις τῶν πρεσβυτέρων ὑμῶν καὶ παρέρκεσθε τὸ ἔλεος καὶ τὴν κρίσιν τοῦ θεοῦ«, μάθε ἀπὸ ποίου χρόνου αιτιᾶται αὐτοὺς τοῦτο ἐπιτελοὺν- τας, πότε δὲ ἡ παράδοσις αὐτοῖς γέγονε τῶν πρεσβυτέρων, καὶ εὐρήσεις ὅτι τοῦ μὲν Ἀδδᾶ μετὰ τὴν ἐκ Βαβυλῶνος ἐπάνοδον, τοῦ δὲ Ἀκίβα καὶ πρὸ τῶν Βαβυλωνικῶν αἰχμαλωσιῶν γεγένηται, τῶν δὲ υἱῶν Ἀσαμωναίοθυ ἐν χρόνοις Ἀλεθάνδρου καὶ Ἀντιόχου, πρὸ τῆς τοῦ Χριστοῦ ἐνδημίας ἐκατὸν ἐνενήκοντα ἔτεσιν. ἄρα γοῦν καὶ ἔκτοτε διὰ νόμου ἦν ἡ κρίσις καὶ διὰ διὰ προφητῶν τὸ ἔλεος, καὶ πᾶνταχόθεν ἐκπίπτει ὁ ἀγυ ρτώδης σου λόγος. Σκόλιον κݲςݲ. »Οὐαὶ ὑμῖν, ὅτι οἰκοδομεὶτε τὰ μνημεὶα τῶν προφητῶν, καὶ πἰ πατέρες ὑμῶν ἀπέκτειναν αὐτούς«. Ἔλεγκος κݲζݲ Εἰ τῶν προφητῶν ποιε[ται τὴν φροντίδα, τοῦς ἀποκτείναντας ὀνειδίζων, οὐκ ἀλλότριοι αὐτοῦ ἦσαν οἱ προφῆται, ἀλλὰ δοῦλοι καὶ ὑπʼ αὐτοῦ καὶ τοῦ πατρὸς καὶ τοῦ ἁγίου πνεύματος προαποσταλέντες προετοιμασταὶ τῆς ἐνσάρκου αὐτοῦ παρουσίας, οἴ καὶ ἐμαρτύρησαν ατῇ καινῇ διαθήκῃ· Μωυςῆς μὲν λέγων »προφήτην ὑμῖν ἀναστήσει κύριος ὁ θεὸς ἐκ τῶν ἀδελφῶν ὑμῶν, ὡς ἐμέ«, καὶ πρὸ αὐτοῦ Ἰακὼβ λέγων »ἐκ βλαστοῦ υἱέ μου Ἰούδα ἀνέβης, ἄναπεςὼν ἐκοιμήθης· οὐκ ἐκλείψει ἄρκων ἐκ Ἰοὔδα « καὶ μετʼ ὀλίγα »ἔως ἔλθῃ ᾦ τὰ ἀποκείμενα, καὶ αὐτὸς προσδοκία ἐθνῶν, καὶ ἐπʼ αὐτὸν ἔθνη ἐλπιοῦσιν» Ἠσαΐας δέ »ἰδού, ἡ παρθένος ἐν γαστρὶ ἔξει«, Ἰερεμίας δέ »καὶ ἄνθρωπός ἐστιν, καὶ τίς γνώσεται αὐτόν;«, Μιχαίας »καὶ σὺ Βηθλεέμ« καὶ μεθʼ ἔτερα »ἐκ σοῦ μοι ἐξελεύσεται ἡγούμενος« καὶ τὰ ἐξῆς, ὁ δὲ Μαλαχιας »ἐξαίφνης εἰς »ἐξαίφνης εἰς τὸν ναὸν ἥζει κύριος«, ὁ δὲ Δαυίδ »εἶπεν ὁ κύριος τῷ κυρίῳ μου, κόθου ἐκ δεζιῶν μου« καὶ τὰ ἑξῆς. καὶ πολλὰ ἔστιν λέγειν, καὶ αὐτοῦ λέγοντος τοῦ σωτῆρος »εἰ Μωυςῇ ἐπιστεύετε, ἐπιστεύετε ἄν καὶ ἐμοί. ἐκεῖνος γὰρ περὶ ἐμοῦ ἐγραψεν«. Σχόλιον κݲηݲ. Οὑκ εἶχεν »διὰ τοῦτο εἶπεν ἡ σοφίᾳ τοῦ θεοῦ, ἀποστέλλω εἰς αὐτοὺς προφήτας« καὶ περὶ αἴματος Ζαχαρίου καὶ Ἄβελ καὶ τῶν προφητῶν ὅτι ἐκζητηθήσεται ἐκ τῆς γενεᾶς ταύτης. Ἔλεγκος κݲηݲ. Καὶ ἐν τούτῳ σοι πολλὴ αἰσκύνη, ὦ Μαρκίων, τοῦ χαρακτῆρος τῆς ἀληθείας σῳζομένου καὶ τῆς παρεκτομῆς τῶν κλεμμάτων σου, τῶν τόπων εὐρισκομένω καὶ τῶν παρὰ σοῶν ἀφαιρεθέντων ἐλεγχομένων. Σχόλιον κݲθݲ. »Λέγω τοῖς φίλοις μου, μὴ φβηθῆτε ἀπὸ τῶν ἀποχτενόντων τὸ σῶμα, φοβήθητε δὲ τὸν μετα τὸ ἀποκτεῖναι ἔχοντα ἐξουσίαν βαλεῖν εἰς γέενναν«. οὐκ εἶχεν δέ »οὐκὶ πέντε λελησμένον ἐνώπιον τοῦ θεοῦ;« Ἔλεγκος κݲ. θݲ. Τό »λέγω [ἐγὼ] τοῖς φίλοις μου, μὴ φοβηθῆτε ἀπὸ τῶν ἀποκτενόντων τὸ σῶμα, φοβήθητε δὲ τὸν ἔχοντα ἐξουσίαν τοῦ μετὰ τὸ ἀποκτεῖναι τὸ σῶνμα τὴν ψυκὴν γβαλεῖν εἰς γέενναν« ἀναγκάζει σε, ὦ Μαρκίων, καὶ τὰ ἐξῆς τῆς παραβολῆς ὀμολογῆςαικ. ἄνευ γὰρ τοῦ θεοῦ οὐδὲν γίνεται, κἄν ἀπάρῃς τὸ περὶ τῶν στρουθίων. ἀπολόγησαι οὖν περὶ τῶν ἐν τῷ ῥητῷ καταλειφρθέντων ὑπὸ σοῦ, ὦ Μαρκί9ων, καὶ ἀπόκριναι ἡμῖν τί διανοῇ περὶ τοῦ ἐξοθσίαν ἔκοντος. εἰ γὰρ φαίης αὐτὸν εῖναι τὸν πατέρα τοῦ χριστοῦ, τὸν παρὰ σοὶ ἀγαθὸν λεγόμενον θεόν, εἰ καὶ κακῶς διαισεῖς, ὄμως, ἐμοντα τὸ κατʼ ἀφίαν. εἰ δὲ οὐ τοῦτον λέγεις, ἀλλὰ τὸν δημιουργὸν τὸν παρὰ σοὶ φύσει κριτὴν ᾀδόμενον, λέγε μοι τίς τούτω δέδῳκε τὴν ἐξουσίαν; εἰ γὰρ ἀφʼ ἐαυτοῦ ἔχει, ἄρα μέγας ἐστὶ καὶ ἐξουσίαν ἔχει· εἰ δὲ τοῦ κρίνειν ἐξουσίαν ἔχει, καὶ τοῦ σῴζειν. ὁ γὰρ δυνάμενος κρίνειν δύναται καὶ ἀπολύειν. καὶ ἄλλως· εἰ τοῦ κριτοῦ βάλλοντος τος τὸς ψυχὰς εἰς γέενναν ὀθεὸς ἁ ἀγαθὸς οὐ ῤύεται ἀὐτάς, ὀ πανταχόθεν τακόθεν τῶν αὐτῶν ἐπιμελόμενος ψυχῶν, πᾶς ἄν εἤηἀγαθυός; ἤγὰρ ὄτι δύναται μέν, οὐ βούλεται δέ· δύναται ἐκ κειρὸς αὐτοῦ ῥ ϋ εσθαι, ἥ ὅτι δύναται μέν, οὐ βούλεται δέ· καὶ ποῦ ἡγαθό0της; εἰ δέ, ἐπειδὴ αὐτὸς ἔκτισεν, ἐξουσίαν ἔχει καὶ κρίνειν, πῶς ὁ ἄνω θεὸς ὁ ὑπὸ σοῦ μυθευόμενος τινὰς μερικῶς σῴζει; εἰ μὲν γὰρ ἀπὸ τῶν ἀλλοτρίων λαμβάνων σῴ ζει, τὸ εἰς ἀγαθὸν τὸ ἔργον γίνεσθαι καὶ σωτήριον, προσωπολήπτην αὐτὸν ποιεῖς, μὴ τὸ ἀγαθὸν ἴσως πᾶσιν, ἀλλὰ μερικῶς ποιοῦντα. Σχόλιον λݲ. Ἀντὶ τοῦ »ὁμνολογήσει ἐνώπιον τῶν ἀγγέλων τοῦ θεοῦ« »ἐνώπιον τοῦ θεοῦ« λέγει. Ἔλεγκος λݲ. Παντακόθεν ἐλέγχεται μὴ κατὰ θεὸν πορευόμενος, κἄν τε ἐν βρακυτάτῳ λόγῳ παραλλάξῃ τὴν ἀλήθειαν. ὁ τολμῶν γὰρ τι παραλλάσσειν τῶν γεγραμμένων ἀπʼ ἀρχῆς οὐκ ἐν ὁδῷ ἀληθείας ἵσταται. Σχόλιον λݲαݲ. Οὐκ ἔκει τό» ὀ θεὸς ἀμφιέννυσι τὸν κόρτον«. Ἔλεγκος λݲαݲ. Εἰ καὶ μὴ ἐᾷς τὰ γεγραμμένα, ὡς εἶχεν ὑπὸ τοῦ σωτῆρος εἰρημένα, ἀλλʼ οὖν γε σῴζονται οἱ τόποι ἐν τῷ εὐαγγελίῳ τῆς ἁγίας ἐκκλησίας, κἂν ἀρνήσῃ σὺ τὸν θεὸν τὸν πάντα πεπιηκότα καὶ πάντων ἐπιμελόμενον τῷ λόγῳ αὐτοῦ ἄχρι καὶ τοῦ χόρτου καὶ ὑπὸι τοῦ σωτῆρος ὁμολογούμενον. Σλόλιον λݲβݲ. »Ὑμῶν δὲ ὁ πατὴρ οἶδεν ὅτι χρῄζετε τούτων«, τῶν σαρκικῶν δή. Ἔλεγχος λݲβݲ. Οἶδεν | ὁ πατηρ ὄτι χρῄξουσιν οἱ μαθηταὶ τῶν σαρκικῶν χρειῶν καὶ προνεῖ τῶν τοιούτων. προνοεῖ δὲ οὐκ ἐν ἄλλῳ αἰῶνι ἀλλʼ ἀλλʼ ἐνταῦθα, οὐκ ἐντοῖς ἀλλοτρίοις τὴν πρόνοιαν τῶν ἐαυ τοῦ δούλων ποιούμενος ἀλλὰ ἐν τοῖς ὑπʼ αὐτοῦ ἐκτισμένοις. Σχόλιον λݲγݲ. Ζητεῖτε δὲ τὴν βασιλείαν τοῦ θεοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν. Ἕλεγχος λݲγݲ. Εἰ τῶν ἄλλου τρεφόμεθα καὶ ἄλλος θεὸς τῆς βασιλείας τῶν ούρανῶν ὑπάρχει, πῶς ἔτι ὁ λόγος συμφωνήσει; ἤ γὰρ αὐτοῦ ἐστι τὰ ἐνταῦθα καὶ αὐτοῦ ἐστιν ἡ βασιλεία· διὸ προστίθησι πάντα τὰ ἐνταῦθα, ὄντα αὐτοῦ, διὰ τὸν κάματον τοῦ πόθου τῆς αὐτοῦ βασιλείας· ἢ αὐτοῦ μὲν ἡ βασιλεία καὶ ὁ ἐκεῖ αἰών, τοῦ δὲ δημιουργοῦ τὰ ἐνταῦθα, καὶ συνεθδοκεῖ ὁ δημιουργὸς τῇ τοῦ ἄνω βασιλείᾳ, ἀντιλαμβανόμενος τῶν τὴν δικαιοςύνην τοῦ ἄνω καὶ βασιλείας ζητούντων. μιᾶς δὲ οὔσης εὐδοκίας καὶ οὐχὶ διαφερομένης οὐκέτι δύοἀρχαὶ ἤ τρεῖς· τῷ γὰρ ὄντι εἷς ἐστιν ὁ θεός, ὁ τὰ πάντα ποιήσας, ποιήσας δὲ καλῶς καὶ οὐκ ἐναντίως. ἡμῶν δέ ἐστι τὸ ἁμαρτάνειν καὶ σφάλλεσθαι ἐν τῷ θέλειν καὶ ἐν τῷ μὴ θέλειν. Σχόλιον λ ݲδݲ. Ἀντὶ τοῦ ὁ πατὴρ ὑμῶν ὁ πατήρ εἶχεν. Ἔλεγχος λݲδݲ. Καὶ ἐν τούτῳ οὐδὲν ἡμπας ἀδικήσεις, ἀλλὰ ἐτι ἐπιβεβαιώσεις. | τὸν γὰρ αὐτοῦ πατέρα προνοεῖν τῶν ἐνταῦθα ὡμολόγησας τὸν σωτῆρα εἰρηκέναι. Σχόλιον λݲεݲ. Ἀντὶ τοῦ δευτέρᾳ ὴ τρίτῃ φυλακῇ εἶχεν ἐσπερινῇ φυλακῇ. Ἔλεγχος λݲεݲ. Ἐλήλεγκται ὁ κτηνώδης μεταστρέψας τοὺς θείους λόγους ἐνοήτως πρὸς τὴν ἑαυτοῦ ὑπόνοιαν. Οὐ γὰρ ἡμεριναὶ γίνονται φυλακαὶ ἀλλὰ νυκτεριναί, ἀπὸ ἑσπέρας εἰς τὴν πρώτην τὴν προκοπὴν [ψυλακὴν] τῆς ἐπεκτάσεως ἔχουσαι καὶ οὐκ ἀπὸ τῆς ἕω εἰς τὴν ἑσπέραν, ὡς οὗτος ἀλίσκεται ῥᾳδιουργήσας. Σχόλιον λݲςݲ. Τίς ὁ δικοτομξῶν τὸν δοῦλον; λέγε. Εἰ μὲν ὁ δημιουργὸς καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ἀπίστων θήσει. Ἔλεγχος λݲςݲ Παρὰ σοῦ λεγόμενος θεός ὁ τοῦτο μέλλων πράσσειν, ἄρα αὐτοῦ εἰσιν οἱ πιστοί· ἐπιτιμῶν γὰρ τῷ μὴ καλῶς πράττοντι δούλῳ τὸ μέρος αὐτοῦ μετὰ τῶν ἀπίστων τίθησιν. Εἰ δὲ ὁ πατὴρ τοῦ Χριστοῦ ἐστιν ἤ αὐτὸς ὀ Χριστὸς ὁ μέλλων τοῦτο ἐπι- τελεῖν, σαφῶς τὴν μαρτυρίαν παρὰ σαυτῷ ψυλάττεις κατὰ σοῦ οὖσαν, ὁμολογῶν γὰρ ἤ Χριστὸν ὴ τὸν αὐτοῦ πατέρα τοῦτο πράττειν μέλλοντα ἀναμφιβόλως ὠμολόγησας τὸν αὐτὸν κριτὴν τὸν αὐτὸν ἀγαθὸν καὶ ἕνα ὄνατ [τὸν τῶν καὶ τῶν ἐκεῖ προνοούμενον. Σχόλιον λݲςݲ. Μή ποτε καταςύρῃ σε πρὸς τὸν κριτὴν καὶ ὁ κριτὴς παραδώσει σε τῷ πράκτορι. Ἔλεγχος λݲξݲ. Κριτὴν λέγεις τὸν δημιουργόν, πράκτορα δὲ ἕκαστον τῶν αὐτοῦ ἀγγέλων, μέλλοντας ἀπαιτεῖν τοὺς ἁμορτωλοὺς τὰ πεπραγμένα. Ποῖα δὲ ἀλλʼ ὴ τὰ σφάλματα καὶ ἁμαρτήματα, ἀ καὶ ὁ Ἰησοῦς βδελύσσεται, ἇ καὶ σὺ ἀπαγορεύειν λέγεις; Εἰ τοίνυν ὰ ὁ ἄγαθὸς b θεὸς βδελύσσεται, καὶ ὁ κριτὴς καὶ δημιουργὸς τὰ αὑτὰ βδελύσσεται, εἶς ἐστιι καὶ ὁ αὐτὸς ἀπὸ τοῦ ἔργου δεικνύμενος καὶ τῆς μιᾶς εὐσοκίας. Σχόλιον λݲηݲ. Ἦν παρακεκομμένον ἀπὸ τοῦ ἦλθόν τινες ἀναυγέλλοντες αὐτῷ περὶ τῶν Γαλιλαίων, ὦν τὸ αἷμα συνέμιξε Πιλᾶτος σετὰ τῶν θυσιῶν αὐτῶν ἕως ὅπου λέγει περὶ τῶν ἐν τῷ Σιλωὰμ δέκα καὶ ὀκτὼ ἀποθανόντων ἐν τῷ πύργῳ, καὶ τό ἐὰν μὴ μετανοήΣητε καὶ τὰ ἐξῆς ἕως τῆς παραβολῆς τῆς συκῆς, περὶ ἧς εἷπεν ὁ γεωργὸς ὅτι σκάπτω καὶ βάλλω κόπρια καὶ ἐὰν μὴ ποιήσῃ, ἔκκοψον. Ἔλεγχος λݲηݲ. Τούτων πάνων ἐποιήσατο τὴν ἀφαίρεσιν ὁ συλητής, κρύψας ἀφʼ ἑαυτοῦ τὴν ἀλήθειαν, διὰ τὸ τὸν κύριον συμπεφωνηκέναι τῷ καλῶς δικάσαντι τοὺς τοιούτους Πιλάτῳ καὶ ὅτι καλῶς οἰ ἐν τῷ Σιλωὰμ ἀπέθανον ἁμαρτωλοὶ ὄντες καὶ ὑπὸ θεοῦ οὕτως τιμωρηθέντες. ὅταν δὲ ῥᾳδιουργήσωςίν τινες βασιλικὰ προστάγματα. ἀπὸ τῶν ἀρχείων τὰ ἀντίγραφα προφερόμενα ἠσφαλισμένως ἔχοντα ἐλέγγει τοὺς ἄφρονας. Οὕτως καὶ ἀπὸ τοῦ βασιλικοῦ οἴκου τουτέστιν τῆς ἁγίας τοῦ θεοῦ ἐκκληςίας προφερόμενον τὸ εὐαγγέλιον ἐλέγχει τοὺς ἀφανιστὰς τῶν καλῶν ἐνδυμάτων μύας. Σχόλιον λݲθݲ. Ταύτην δὲ θυγατέρα Ἀβραάμ, ἧν ἐδησεν ὁ Σατγανᾶς. Ἔλεγχος λݲθݲ. Εἰ τῆς θυγατρὸς τοῦ Ἀβραὰμ ἐπιμελεῖται ἐλθὼν ὁ κύριος, οὐκ ἀλλότριος αὐτοῦ ἐστιν ὁ Ἀβαάμ. ὁμολογεῖ γὰρ Αὐτὸν αὐτῷ εὐηρεστηκέναι, οἶκτον εἰς τὴν αὐτοῦ θυγατέρα ἐνδεικνύμενος. Σχόλιον μݲ. Παρέκοψε πάλιν τό τότε ὄψεσθε Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ καὶ πάντας τοὺς προφήτας ἀν τῇ βασιλείᾳ τοῦ θεοῦς ἀντὶ δὲ τούτου ἐποίησεν ὅτε πάντας τοὺς δικαίους ἴδητε ἐν τῇ βασιλείᾳ τοῦ θεοῦ, ὑμᾶς δὲ ἐκβαλλομένους — ἐποίησε δέ κρατουμένους — »ἔξω«, ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόνρτων. Ἐλεγχος μݲ. Πῶς τὰ ἴχνη τῆς ἀληθείας φαίνεται. Οὐ γάρ τις ὁδὸν δύνται ἀποκρύψαι. Πλανῆσαι μὲν γὰρ ἀνθρώπους δύναται ἐξ αὐτῆς καὶ ἀποκρύψαι αὐτὴν ἀπὸ τῶν ἀγνοούντων, ἀπὸ δὲ τῶν ἐν πείρῳ αὐτῆς γεγονότων ἀδύντον. Οὐ γὰρ δύναται τὴν γῆν, ἔνθα ἦν ἡ ὁδός, ἀφανίσαι. Κἄν τε αὐτὴν ἀμαυρώσῃ, τοῦ δὲ τόπου παραμένοντος τῆς ὁδοῦ ὑπὸ τῶν γινωσκόντων ἐλέγχεται ὁ τὴν ὁδὸν ῥᾳσιουργήσας. ὅρα δὴ τὰ ἴχνη τῆς ἀκολουθίας. Τὸν γὰρ λόγον τοῦτον πρὸς τίνα ἔλεγεν ἀλλʼ ἤ πρὸς τοὺς Ἰουδαίους; Καὶ εἰ πρὸς τοὺς Ἰουδαίους, ἤδη ἔδειξεν αὐτοὺς ἔνδον καὶ ἐκβαλλομένους ἀπὸ τῶν δικαίων. Τίνες δʼ ἄν εἶεν οὖτοι ἀλλʼ ἤ οἱ αὐτῶν πατέρες, Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἴακὼβ καὶ οἱ προφῆται; Οὐ γὰρ εἶπεν ὄψεσθς, Ἀβραὰμ εἰσερχομένους καὶ ὑμᾶς μὴ εἰσερχομένους, ἀλλά ὄψεθε τοὺς δικαίους ἐν τῇ βασιλείᾳ, ὑμᾶς δὲ ἐκβαλλομένους. Καὶ περὶ μὲν τοῦ ἐκβαλλομένους μελλητικῶς ἀπεφήνατο, τοὺς δὲ δικαίους ἤδη ὄντας ἀπέδειξεν οὐκ ἀλλοτρίους τούτων κατὰ τὴν σάρκα οὐδὲ κατὰ τὴν κλῆσιν, ἀλλὰ μετὰ τούτων κληθέντας, ἤδη δὲ δεδικαιωμξένους πρὸ τῆς ἐνςάρκου αὐτοῦ παρουςίας. Εἰ δὲ καὶ ἔξω μένοντας *, ὠς τῶν Πατέρων ἔσω ὄντων· πόθεν δὲ βρυγμὸς ὀδόντων γίνεται ἐν τῇ κρίσει, ὦ ἠλίθιε, ἐὰν μὴ ἀνάστασις σωμάτων γένηται; Σχόλιον μݲαݲ. Παρέκοψε πάλιν τό ἥξουσιν ἀπὸ ἀνατολῶν καὶ δυσμῶν καὶ ἀνακλιθήσονται ἐν τῇ βασιλείᾳ καὶ τό οἱ ἔσχατοι ἔσονται πρῶτοι καὶ τό προςῆλθον οἱ φαρισαῖοι λέγοντες, ἔξελθε καὶ πορεύου, ὅτι Ἠρῴδης σε θέλει ἀποκτεῖναι καὶ τό εἶπεν· πορευθέντες εἴπατε τῇ ἀλώπεκι ταύτῃ ἕως ὅπου εἶπεν οὐκ ἐνδέχεται προφήτην ἐπολέσθαι ἔξω Ἱερουσαλήμ καὶ τό Ἱερουσαλήμ, Ἱερου σαλήμ, ἡ ἀποκτένουσα τοὺς προφήτας καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους καὶ τό πολλάκις ἠθέλησα ἐπισυνάξαι ὡς ὅρνις τὰ τέκνα σου καὶ τό ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν καὶ τό οὐ μὴ ἴδητέ με, ἕως οὗ εἴπητε, εὐλογημένος. Ἔλεγχος μݲαݲ. Ὅρα τὴν τοσαύτην τόλμαν· πόσην ποιεῖται ἀφαίρεσιν τοῦ εὐαγγελίου; ὡς εἴ τις λάβῃ ζῷον καὶ ἐκτέμῃ αὐτοῦ τὸ ἥμισυ τοῦ σώματος καὶ ἐν τῷ ἡμίσει τοὺς ἀγνοοῦντας πειράσεται πείθειν, τοιοῦτο εἶναι τὸ ζῷον λέγων καὶ μηδὲν ἐπʼ αὐτοῦ ἀφαιρεῖσθαι. Σσχόλιον μݲβݲ. Πάλιν παρέκοψε πᾶσαν τὴν παραβλολὴν τῶν δύο θἱῶν, τοῦ εἰληφότος τὸ μέρος τῶν ὑπαρχόντων καὶ ἀσώτως δαπανήσαντος καὶ τοῦ ἄλλου. Ἔλεγχος μݲβݲ. Οὐδὲν διοίσει τὸ ἀκόλουθον τῆς ῥᾳδιουργίας ἀπὸ τῶν πρότερον ἑαυτῷ τετολμημένων· ἑαυτῷ δὲ τὸ ἐπιζήμιον ἐπάγεται, σενούσης τῆς κατὰ θεὸν ἀληθείας. Σχόλιον μݲγݲ. ὁ νόμος καὶ οἰ προφῆται ἕως Ἰωάννου καὶ πᾶς εἰς αὐτὴν βιάζεται. Ἔλεγχος μݲγݲ. Εἰ νόμον τάσσει καὶ προφήτας ἀποκαλεῖ καὶ οὐκ ἀνομίαν δηλοῖ τὸν νόμον οὐδὲ ψευδοπροφήτας φάσκει τοὺς προφήτας, σαφῶς ὁμολογεῖται μεμαρτυρηκέναι τὸν σωτῆρα τοῖς ροφήταις καὶ δέδεικται ὡς περὶ αὐτοῦ προεφήτευσαν. Σχόλιον μݲδݲ. Περὶ τοῦ πλουςίου καὶ Λαζάρου τοῦ πτωχοῦ, ὅτι ἀπηνέχθη ὑπὸ τῶν ἀγγέλων εἰ τὸν κόλπον τοῦ Ἀβραάμ. Ἔλεγχος μݲδݲ. Ἰδού, καὶ ἐν ζῶσι καὶ μακαριζομένοις καὶ ἐν κληρονομίᾳ ἀναπαύσεως ὁ Ἀβραὰμ ὑπὸ τοῦ κυρέτι τοίνυν, Μαρκίων, τὸν Ἀβρὰμ βλασφήμει, τὸν ἐπιγνόντα τὸν ἐαυτοῦ δεσπότην καὶ εἰπόντα αὐτῷ κύριε ὁ κρίνων πᾶσαν τὴν γῆν. ἰδοὺ γὰρ ὑπʼ αὐτοῦ τοῦ κυρίου ἐμαρτυρήθη εἶναι δίκαιος καὶ οὐκ ἀλλότριος τῆς παρὰ τοῦ σωτῆρος ἐπανιουμένης ζωῆς. Σχόλιος μݲεݲ. Νῦν δὲ ὅδε παρακαλεῖται ὁ αὐτὸς Λάζαρος. Ἔλεγχον μݲεݲ. Εἰ παρακαλεῖται Λάζαρος ἐν κόλποις Ἀβραάμ, οὐκ ἐκτὸς τῆς παρακλήσεως τῆς ζωῆς ὑπάρχει ὁ Ἀβραάμ. Σχόλιον μݲςݲ. Εἶπεν Ἀβραάμ ἔχουσι Μωυςέα καὶ τοὺς προφήτας, ἀκουςάτωσαν αὐτῶν, ἐπεὶ οὐδὲ τοῦ ἐγειρομένου ἐκ νεκρῶν ἀκούσουσιν· Ἔλεγχος μݲςݲ. Οὐχ ὡς ἔτι ἐν τῷ κόσμῳ ὼν καὶ ὡς ἡπατημένος Ἀβραὰμ μαρτυρεῖ τῷ νόμῳ Μωυςέως καὶ τοῖς προφήταις οὐδὲ ὠς οὐκ εἰδὼς τὰ ἐκ τούτων ἀποβηςόμενα, ἀλλὰ μετὰ τὸ ἐν πείρᾳ γενέσθαι τῆς ἐκεῖ ἀναπαύσεως. Μετὰ γὰρ τελευτὴν μαρτυρεῖται ὑπὸ κτοῦ σωτῆρος ἐν τῇ παραβολῇ τοῖς τοῦ νόμου δόγμασι καὶ προφητῶν τὴν σωτηρίαν κτηςάμενος καὶ ταῦτα πρὸ τοῦ νόμου πράξας. ὁμοίως δὲ καὶ τοὺς μετὰ ταῦτα τὸν νόμον φυλάξαντας καὶ προφήταις ὑπακούσαντας εἰς τὸν κόλπον αὐτοῦ εἶναι καὶ εἰς τὴν ζωὴν μετ ᾿ αὐτοῦ ἀπιέναι· ὧν εἷς ἧν Λάζαρος, ὁ διὰ νόμους καὶ προφητῶ καταξιωθεὶς ζωτικοῦ κόλπου τῆς τοῦ Ἀβραὰμ μακαριότητος. Σχόλιον μݲξݲ. Παρέκοφε τό λέγετε ὅτι ἀχρεῖοι δοῦλοί ἐσμεν· ὅ ὠφείλομεν ποιῆσαι πεποιήκαμεν. Ἔλεγχος μݲξݲ. Καὶ τὸ ἀσφαλὲς τῆς τοῦ κυρίου διδασκαλίας οὐ παραδέχεται. ἐπασφαλιζόμενος γὰρ τοὺς ἑαυτοῦ μαθητάς, ἵνα μὴ διὰ τῆς ὑπερηφανίας ἀπολέσωσι τὸν μισθὸν τοῦ ἔργου, ταπεινοφρονεῖν ἐνουθέτει. Οὗτος δὲ οὐ παραδέχεται· τύφῳ γὰρ κατὰ πάντα ἐπήρθη καὶ οὐκ ἀληθείᾳ. Σχόλιον μݲηݲ. Ὅτε συνήντησαν οἱ δέκα λεπροί. ἀπέκοφε δὲ πολλὰ καὶ ἐποίησεν ἀπέστειλεν αὐτοὺς λέγων, δείξατε ἑαυτοὺς τοῖς ἱερεῦσι καὶ ἄλλα ἀντὶ ἄλλων ἐποίησε, λέγων ὅτι πολλοὶ λεπροὶ ἦσαν ἐν Ἡμέραις Ἐλισσαίου τοῦ προφήτου καὶ οὐκ ἐκαθαρίσθη εἰ μὴ Νεεμὰν ὁ Σύρος. Ἔλεγχος μݲνݲ. Καὶ ἐνταῦθα προφήτην τὸν Ἐλισσαῖον καλεῖ ὁ κύριος καὶ ἑαυτὸν πληροῦντα τὰ ἱσοτύπως παρ᾿ἐκείνου προγεγενημένα, ἵνα ἐλέγξῃ Μαρκίωνα καὶ πάντας τοὺς ἀθετοῆντας θεοῦ προφήτας. Σχόλιον μݲθݲ. »Ἐλεύσονται ἡμέραι, ὅταν ἐπιθυμήσητε ἱδεῖν μίαν τῶν ἡμιρῶν τοῦ υἱοῦ ἀνθρώπου«. Ἔλεγχο μݲθݲ Ελ ἡμίρας ἀριθμεῖ καὶ χρόνων σημαίνει καὶ υἱὸν ἀνθρώπου λέγει ἑαυτόν, ἄρα καὶ μέτρον ἡλικίας ὑπέδειξε καὶ ἡμερῶν τοῦ κηρύγματος † ὑπόδειγμα. οὐκ ἄσαρκος οὖν ὁ Δόγος, ἀλλ᾿ἐν σώμαται ἡ εὐδοκία. Σχόλιον νݲ. »Εἶπέν τις αὐτόν. διδάσκαλε ἀγαθέ, τί ποιήσας ζωὴν αἰώνιον κληρονομήσω; ὁ δέ. μή με λέγε ἀγαθόν. εἶς ἐστιν ἀγαθὸς ὁ θεός«. προσέθετο ἐκεῖνος »ὁ πατήρ« καὶ ἀντὶ τοῦ »τὰς ἐντολὰς οἶδας« λέγει »τὰς ἐντολὰς οἶδα«. Ἔλεγχος νݲ. Ἵνα μὴ δείξῃ τὰς ἐντολὰς ἤδη προγεγραμμένας, λέγει »τὰς ἐντολὰς οἶδα«. τὸ δὲ ὅλον κεφάλαιον φανερὸν ὑπάρχει ἀπὸ τῆς ἀκολουθίας. καὶ εἰ πατέρα ἀγαθὸν φάσκει καὶ θεὸν ὀνομάζει, καλῶς ἀπὸ τοῦ νόμου τοῦ πατρὸς αὐτοῦ διδάσκει τὸν βουλόμενον τὴν ζωὴνκληρονομὴσαι καὶ οὐκ ἀθετεῖ οὐδἒ ἀπωθεῖται, ἀλλὰ μᾶλλον ἐπιμαρτυρεῖ τοὺς ἐν νόμῳ πολιτευσαμένους ζωὴν αἰώνιον κεκληρονομηκέναι, Μωσυέα τε καὶ τοὺς ἄλλους προφήτας. Σχόλιον νݲαݲ. »Ἐγένετο δὲ ἐν τῷ ἐγγίξειν αὐτὸν τῇ Ἱεριχὼ τυφλὸς ἐβόα. Ἰησοῦ υἱὲ Δαυίδ, ἐλέησόν με. καὶ ὅτε ἰαθη, φησίν. ἠ πίστις σου σέσωκέν σε«. Ἔλεγχος νݲαݲ. Ἐν πίστει οὐκ ἔνι ψεῦδος. εἰ γὰρ ψεύδεται, οὐ πίστις. λέγει γοῦν. υἱὲ Δαυίδ, καὶ ἐπαινεῖται καὶ κομίζεται τὸ αἴτημα ὁ τὸ ὄνμα ὁμολογήσας καὶ οὐκ ἐπετιμήθη ὡς ψεύστης, ἀλλὰ ὡς πιστὸς ἐμακαρίσθη. οὐκ ἄραἄσαρκος ὁ διὰ τὴν ἐπίκλησιν τοῦ ὀνόματος χαρισάμενος τῷ τυφλῷ τὸ βλέπειν. ἀληθινῶς γὰρ ἦν καὶ οὐ δοκήσει, ἐκκ τοῦ σπέρματος Δαυὶδ κατὰ σάρκα ἀπὸ Μαρίας τῆς ἁρίας παρθένου καὶ διὰ πνεύματος ἁγίου γεγεννημένος. Σχόλιον νݲβݲ. Παρέκοψε τό »παραλαβὼν τοὺς δώδεκα ἔλεγεν. ἱδού, ἀναβαίνομέν εἰς Ἱεροσόλυμα καὶ τελεσθήσεται πάντα τὰ γεγραμμένα ἐν τοῖς προφήταις περὶ τοῦ υἱοῦ τοῦ ἀνθρώπου. παραδοθήσεται γὰρ καὶ ἀποκτανθήσεται καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστήσεται«. ὅλα ταῦτα παρέκοωεν. Εόγχπς μݲβݲ Ἴνα ἐν μηδενὶ ὀρθοποδήσῃ, μὴ δὲ ἐλέγχηται ῥᾳδιουργῶν κατὰ πάντα τρόπον. ἔκρυψε γὰρ τὰ ἡητά, ἴνα δῆθεν τὰ περὶ τοῦ πάθους ἀρνήσηται. ὕστερον δὲ ὁμολογοῦντι αὐτὸν ἐσταυρῶσθαι εἰς μάταιον αὐτῷ ὁ πόνος τῆς ῤᾳδιουργίας ἔσται. Σχόλιον νݲγݲ. Παρέκοψεν τὸ κεφάλαιον τὸ περὶ τῆς ὄνου καὶ Βηθφαγὴ καὶ τὸ περὶ τῆς πόλεως καὶ τοῦ ἱεροῦ, διότι γεγραμμένον ἦν »ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται, καὶ ποιεῖτε αὐτὸν σπήλαιον λῃστῶν«. Ἔλεγχος νݲγݲ. Τὸν ἔλεγχον ἑαυτῆς ἡ κακία οὐχ ὁρᾷ, τυφλώττει γάρ. οἴεται δὲ δύνασθαι ἀποκρύπτειν τὴν τῆς ἀληθείας ὁδόν, ὅπερ ἐστὶν ἀδύνατον. εὐθὺς γὰρ ἀνεπήδησε, παραλιπὼν ὅλα τὰ κεφάλαια λαια τὰ προειρημένα διὰ τὸν μαρτυρηθέντα τόπον τοῦ ναοῦ ὅντα αὐτοῦ ἵδιον καὶ εἰς ὅνομα αὐτοῦ ᾠκοδομημένον καὶ ἀπὸ τῆς Ἱεριχὼ καταλιπὼν πὰσαν τὴν ἀκοκουθίαν τῆς ὀδοιπορίας, πῶς τε ἦλθεν εἰς Βηθφαγή. φύσει γὰρ λεωφόρος ἦν παλαιά, ἄγουσα εἰς Ἱερουσαλὴμ διὰ τοῦ ὄρους τῶν ἐλαιῶν, οὐκ ἄγνωστος οῦσα τοῖς καὶ τὸν τόπον ἱστοροῦσιν. ἴνα δὲ ἐλεγχθῇ ἀπὸ τοῦ ἰδίου στόματος, φησίν »ἐγένετο ἐ μιᾷ τῶν ἡμερῶν διδάσκοντος αὐτοῦ ἐν τῷ ἱερῷ, ἐζήτησαν ἐπιβαλεῖν ἐπ᾿αὐτὸν τὰς χεῖρας καὶ ἐφοβήθησαν«, ὡς ἔχει τὸ μετὰ τοῦτο κεφάλαιον νݲδݲ. πῶς οὖν ἀπὸ Ἱεριχὼ ἐγένετο ἐν τῷ ἱερῷ, ἀπὸ τῆς αὐτῆς ὀδοιπορίας γνωσθήσεται καὶ τοῦ τῆς ὁδοῦ διαστήματος. ἀλλὰ ἵνα ὀφθῇ ὁ ῥᾳδιουργὸς παρακρύψας τὰ ἐν τῇ ὁδῷ γενόμενα καὶ ἐν τῷ ἱερῷ ῥηθέντα ὑπ᾿αὐτοῦ τοῦ σωτῆρος πρὸ τούτου τοῦ λόγου, λέγω δὴ<τό> »ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται« καὶ τὰ ἐξῆς ὡς ἔχει ἡ προφητεία. Σχόλιον νݲδݲ. »Καὶ ἐζήτησαν ἐπιβαλεῖν ἐπ᾿αὐτὸν τὰς χεῖρας καὶ ἐφοβήθησαν«. Ἔλεγχος νݲδݲ. Ἐθεωρήθη καὶ ἡρμηνεύθη ἐν τῷ πρὸ τούτου ἐλέγχῳ σὺν τῇ φράσει μετ᾿ἐπιτομῆς τῆς προσηκούσης. Σχόλιον νݲεݲ. Πάλιν ἀπέκοψε τὰ περὶ τοῦ ἀμπελῶνος τοῦ ἐκδεδομένου γεωργοῖς καὶ τό »τί οὖν ἐστι τό. λίθον ὅν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες;« Ἔλεγχος νݲεݲ. Οὐδὲν ἡμᾶς ἀδικήσει τοῦτο. κἄν τε γὰρ αὐτὸ περικόψῃ, οὐκ ἀφ᾿ἡμῶν ἀπέκοψεν, ἀλλὰ ἐαυτὸν καὶ τοὺς αὐτοῦ ἐζημίωσεν. ἱκανὸς γὰρ ὁ κατʼ αὐτοῦ ἔλεγχός ἐστι διὰ πλειόνων μαρτυριῶν. Σχόλιον νݲςݲ. Ἀπέκοψε τό »ὅτι δὲ ἐγείρονται οἱ νεκροί, Μωυσῆς ἐμήνυσε ἐπὶ τῆς βάτου, καθὼς λέγει κύριον τὸν θεὸν Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ. θεὸς δέ ἐστι ζώντων καὶ οὐχὶ νεκρῶν«. Ἔλεγχος νݲςݲ. Θαυμάσαι ἔστιν ἐπὶ τῇ ἀνοίᾳ τοῦ ματαιόφρονος, πῶς οὑχὶ νοεῖ ὅτι ἵση αὕτη ἡ μαρτυρία τυγχάνει τῇ τοῦ Δαζάρου τοῦ πτωχοῦ καὶ τῇ παραβολῇ τῶν μὴ συγχωρουμένων εἰς τὴν βασιλέίαν λείαν εἰσελθεὶν· ὧν παραβολῶν τὰ λείψανα εἴασε καὶ οὐ παρέκοψεν, ἀλλὰ ἐπὶ τῇ αὐτοῦ αἰσχύνῃ καταλέλοιπεν τό »ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων«. δακτύλου δὲ ἐμβρεχομένου εἰς ὕδωρ μετὰ τὴν ἐντεῦθεν ἀπαλλαγὴν διὰ τὸν Λάζαρον, καὶ βρυγμοῦ ὀδόντων ὁ πλούσιος ἔφη τῷ Ἀβραὰμ διὰ τὸν Δάζαρον, καὶ βρυγμοῦ ὀδόντων καὶ κλαυθμοῦ γινομένου, ἀναστάσεως σωμάτων ἐστὶ σημεῖον, κἂν παρακόψῃ ὁ κτηνώδης τὰ ὐπὸ κυρίου περὶ ἀναστάσεως νεκρῶν ἀληθῶς εἰρημένα. Σχόλιον νݲςݲ. Οὐκ εἶχε ταῦτα »ὅτι δὲ ἐγείρονται οἱ νεκροὶ καὶ Μωυσῆς ἐμήνυσε λέγων θεὸν Ἀβραὰμ καὶ θεὸν Ἰσαὰκ καὶ θεὸν Ἰακὼβ θεὸν ξώντων«. Ἐλεγχος νݲζݲ. Διὰ τὸ δευτερῶσαι τὸν σωτῆρα τὴν παραβολήν, διττῶς παρʼ ἡμῶν ἐντέψωμέν τι τῶν γεγεραμμένων. ἥδη <δὲ>ἐ τῷ ἀνωτέρῳ ἐλέγχῳ γεγένηται ἡ κατὰ τῆς αὑτοῦ ῥᾳδιουργίας ἀντίρρησις. Σχόλιον νݲηݲ. Πάλιν παρέκοψε τό »θρὶξ ἐκ τῆς κεφαλῆς ὑμῶν οὐ μὴ ἀπόληται«. <Ἔλεγχος νݲηݲ>.............................. Σχόλιον νݲθݲ. Πάλιν παρέκοψε ταῦτα »τότε οἱ ἐν τῇ Ἰουδαίᾳ φευγέτωσαν εἰς τὰ ὄρη« καὶ τὰ ἐξῆς, διὰ τὰ ἐπιφερόμενα ἐν τῷ ῥμτῷ »ἔως πληρωθῇ πάντα τὰ γεγραμμένα«. Ἔλεγχος νݲθݲ. Δοκεῖ λήθην κεκτημένος τοὺς ἅπαντας ἴσως αὐτῷ ἀνοήτους εἶναι καὶ οὐκ οἶδεν ὅτι κἂν μικρὸν ῥητὸν ὑπ᾿αὐτοῦ καταλειφθῇ ἔλεγχον ποιεῖται καὶ πολλῶν ἔκαστον ῥητῶν ὑπ᾿αὐτοῦ παρακοπέντων. οὐδὲν τοίνυν κωλύσει τὸν βουλόμενον ἀντιπαραθεῖναι ταύταις ταῖς παρακεκομμέναις μαρτυρίαις τὰ παρʼ αὐτοῦ ὁμολογηθέντα. δειχθήσεται γὰρ σύμφωνα ὅντα τούτοις τοῖς ὑπʼ ἐπκείνου περικοπεῖσιν* ἐν οἶς ἔλεγεν ὁ Ἀβραὰμ μετὰ τὴν τελευτήν, ὅτι »ἔχουσι Μωυσέα καὶ τοὺς προφήτας, ἀκουσάτωσαν αὐτῶν«. ἃ ἔλεγον γὰρ οἱ προφῆται καὶ Μωυσῆς, ἐκ θεοῦ πατρὸς ἦν καὶ ἐξ αὐτοῦ τοῦ κυρίου υἱοῦ κυρίου υἰοῦ τοῦ θεοῦ καὶ τοῦ ἁγίου πνεύματος, ἃ ἔδει γεγραμμένα ὄντα πληροῦσθαι. Σχόλιον ξݲ. »Συνελάλησε τοῖς στρατηγοῖς τὸ πῶς αὐτὸν παραδῷ αὐτοῖς«. Ἔλεγχος ξݲ Ὦ φρενοβλάβεια τοῦ Μαρκίωνος. »συνελάλησεν«, τίς ἀλλ᾿ἢ Ἰούδας; τὸ τί ποιῆσαι ἀλλ᾿ἢ παραδοῦναι τὸν σωτῆρα; παραδιδομένου δὲ τοῦ σωτῆρος οὐκέτι δόκησις ὁ παραδιδόμενος, ἀλλὰ ἀλήθεια. εἰ γὰρ πνεῦμα ἦν μόνον, σαρκικοῖς ἀνθρώποις οὐ παρεδίδοτο. ἀλλὰ ἄνθρωπος ὣν ὑπὸ ἀφὴν γέγονεν, σάρκα<τε> ἐνδυσάμενος εἰς χεῖρας ἀνθρωπίνης φύσεως ἑαυτὸν ἑκὼν παρεδίδου. τἀναντία δὲ ἐαυτοῖς ὑπὸ ἀνοίας φθέγγονται. καὶ γὰρ καί ποτε διαλεγόμενός τιαι τῶν αὐτοῦ μαθητῶν Μαρκιωνιστῇ τινι καὶ λέγων ὡς ἐν τῷ εὐαγ- γελίῳ ἔχει ὅτι παρέλαβεν αὐτὸν τὸ πνεῦμα εἰς τὴν ἔρημον πειρασθῆναι ὑπὸ τοῦ διαβόλου, ἤκουσα παρ᾿αὐτοῦ ὅτι πῶς ἠδύνατο <ὁ>Σατανᾶς τὸν ὄντα θεὸν καὶ μείξονα αὐτοῦ ὑπάρχοντα καὶ κύριον αὐτοῦ (ὠς ὑμεῖς λέγετε) πειράσαι, τὸν Ἰησοῦν τὸν αὐτοῦ δεσπότην; ἐγὼ δὲ ἐν τῇ τοῦ θεοῦ βοηθείᾳ ἐξ ὑπογύου λαβὼν σύνεσιν ἀπεκρινάμην αὐτῷ λέγων. οὐ πιστεύετε ὅτι ἐσταυρώθη ὁ Χριστός; ὁ δὲ ἔφη. ναί, καὶ οὐκ ἠρνήσατο. τίνες οὖ αὐτὸν ἐσταύρωσαν; ὁ δὲ ἔφη. ἄνθρωποι. εἶτα ἔφην αὐτῷ. τίς δυνατώτερος, ἄνθρωποι ἢ ὁ διάβολος; ὁ δὲ ἔφη. ὁ διάβολος. ὅτε δὲ τοῦτο εἶπεν, ἀπεκρινάμην. εἰ ὁ διάβολος ἰσχυρότερος ἀνδρώπων ὑπάρχει, ἄνθρωποι δὲ οἱ ἀσθενέστεροι Χριστὸν ἐσταύρωσαν, οὐ θαῦμα εἰ καὶ ὑπὸ τοῦ διαβόλου ἐπειράσθη. πάντα γὰρ θέλων καὶ οὐ μετὰ ἀνάγκης ὑπὲρ ἡμῶν ἑαυτὸν δέδωκεν ὁ Χριστός, πάσχων ἐν ἀληθείᾳ, οὐ κατὰ ἀσθένειαν ἀλλὰ κατὰ προαίρεσιν, εἰς ὑπογραμμμόν ἡμῶνκαὶ τὰ πρὸς τὸν διάβολον [καὶ]εἰς σωτηρίαν ἡμῶν ἐν τῷ πάθει τοῦ σταυροῦ *, εἰς κατάκρισιν ἁμαρτίας καὶ ἀθέτησιν τοῦ θανάτου. Σχόλιονξݲαݲ. »Καὶ εἶπεν τῷ Πέτρῳ καὶ τοῖς λοιποῖς. ἀπελθόντες ἑτοιμάσατε ἵνα φάγωμεν τὸ Πάσχα«. Ἐλεγχος ξݲαݲ. Νέφος βελῶν κατὰ σοῦ ἐν μιᾷ μαρτυρίᾳ τὸ ῥητὸν περιέχει, ὦ Μαρκίων. εἰ γὰρ προστάσσει ἑτοιμάξεσθαι αὐτῷ φαγεῖν τὸ Πάσχα, Πάσχα δὲ πρὸ τοῦ παθεῖν τὸν Χριστὸν ἐπετελεῖτο, πάντως ὅτι ἀπὸ νόμου τῆν σύστασιν εἶχεν. κατὰ νόμον δὲ τοῦ Χριστοῦ πολιτευομένου σαφὲς ἦν ὅτι οὐ νόμον ἦλθεν καταλῦσαι, ἀλλὰ πληρῶσαι. εἰ δὲ νόμον βασιλεὺς οὐ καταλύει, οὐκ ἀκαθοσίωτος ἡ ἐν τῷ νόμῳ διάταξις οὐδὲ τῷ βασιλεῖ ἀπειρημένη. λ εὐκαθοσιώτου δὲ ὄντος τοῦ νόμου καὶ τῆς διατάξεως ὁμολογουμένης, εἴ τι προσθείη βασιλεὺς τῇ διατάξει ἐπὶ μείζονι δωρεᾷ, κατʼ ἐξουσίαν ἡ φαιδρότης γίνεται τῆς προσθήκης. ἑνὸς δὲ καὶ τοῦ αὐτοῦ τῆς νομοθεσίς οὔσης καὶ τῆς κατὰ προσθήκην δωρεᾶς, παντί τῳ δῆλόν ἐστι καὶ σαφὲς ὡς οὐκ ἐναντιοῦται τῷ νόμῳ ὁ τὴν προσθήκην ποιησάμενος. ἀποδέδεικται τοίνυν οὐκ ἐναντία τις οὖσα ἡ παλαιὰ διαθήκη τοῦ εὐαγγε- λίου οὐδὲ τῆς τῶν προφητῶν ἀκολουθίας. κατὰ σαυτοῦ δέ, ὦ Μαρκίων, ἐπήγαγες πολυτρόπως τὸν ἔλεγχον, μᾶλλον δὲ ὑπʼ αὐτῆς τῆς ἀληθείας ἀναγκαζόμενος. Πάσχα γὰρ τὸ παλαιὸν οὐδὲν ἦν ἀλλὰ προβάτου θῦμα καὶ κρεῶν ἐδωδή, ἐμψύχου τε μετάληψις μετὰ ἀζύμων. καὶ τίς σε ἠνάγκασεν μὴ ἀφανίσαι τέλεον τὸν κατὰ σοῦ ἔλεγχον ἢ (ὡς εἶπον) αὐτὴ ἡ ἀλήθεια; ἣν γὰρ σὺ βδελύττῃ σαρκοφαγίαν, ὁ κύριος Ἰησοῦς μετὰ τῶν ἑαυτοῦ μαθητῶν βέβρωκεν, ἐπιτελῶν τὸ Πάσχα τὸ κατὰ νόμον. καὶ μὴ λέγε ὅτε ὃ ἔμελλε μυστήριον ἐπιτελεῖν, τελεῖν, τοῦτο προωνόμαζε λέγων· θέλω μεθʼ ὑμῶν φαγεῖν τὸ Πάσχα. ἵνα γὰρ κατὰ πάντα τρόπον καταισχύνῃ σε ἡ ἀλήθεια, οὐκ ἐν τῇ ἀρχῇ ποιεῖ τὸ μυστήριον, ἵνα μὴ ἀρνήσῃ, ἀλλά φησι· μετὰ τὸ δειπνῆσαι λαβὼν τάδε καὶ τάδε, [καὶ] εἶπεν, τοῦτό ἐστι τάδε καὶ τάδε, καὶ οὐκ εἴασεν οὐ<δένα> τόπον τῇ ῥᾳδιουργίᾳ. ἔδειξε γὰρ ὅτι μετὰ τὸ βεβρωκέναι τὸ Πάσχα τὸ κατὰ τοὺς Ἰουδαίους τουτέστιν μετὰ τὸ δειπνῆσαι, ἧκεν ἐπὶ τὸ μυστήριον. Σχόλιον ξݲβ. ݲ »Καὶ ἀνέπεσε καὶ οἱ δώδεκα ἀπόστολοι σὺν αὐτῷ, καὶ εἶπεν· ἐπιθυμίᾳ ἐπεθύμησα τοῦτο τὸ Πάσχα φαψεῖν μεθʼ ὑμῶν πρὸ τοῦ με παθεῖν«. Ἔλεγχος ξݲβ. ݲ Ἀνέπεσεν ὁ σωτήρ, ὦ Μαρκίων, καὶ οἱ δώδεκα ἀπόστολοι μετʼ αὐτοῦ. εἰ ἀνέπεσε καὶ συνανέπεσον, οὐ δύναται μία λέξις τὴν σημασίαν ἔχειν ἑτέραν καὶ ἑτέραν, κἄν τε τῇ ἀξίᾳ καὶ τῷ τρόπῳ ἔχοι τὴν διαφοράν. ἢ γὰρ δώσεις καὶ τοὺς δώδεκα δοκήσει ἀνπεπτωκέναι ἢ καὶ αὐτὸν ἀληθείᾳ σάρκα ἔχοντα ἀληθινῶς ἀναπεπτωκέναι. καί »ἐπιθυμίᾳ ἐπεθύμησα τοῦτο τὸ Πάσχα φαγεῖν μεθʼ ὑμῶν πρὸ τοῦ με παθεῖν«, ἵνα δείξῃ Πάσχα πρὸ τοῦ πάθους αὐτοῦ ἐν τῷ νόμῳ προτυπούμενον καὶ γινόμενον τὸ βέβαιον αὐτοῦ τοῦ πάθους καὶ ἐντελέστερον προσκαλούμενον· καὶ ὑποδεικνύων, ὡς καὶ ὁ ἅγιος ἀπόστολός φησι <ὅτι> »παιδαγωγὸς ἡμῖν γέγονεν ὁ νόμος εἰς χριστόν«. εἰ δὲ παιδαγωγὸς ὁ νόμος εἰς χριστόν, οὐκ ἀλλότριος χριστοῦ ὁ νόμος. Σχόλιον ξݲγݲ. Παρέκοψε τό »λέγω γὰρ ὑμῖν, οὐ μὴ φάφω αὐτὸ ἀπάρτι, ἕως ἂν πληρωθῇ ἐν τῇ βασιλείᾳ τοῦ θεοῦ«. | Ἔλεγχος ξݲγݲ. Τοῦτο περιεῖλεν καὶ ἐρρᾳδιούργησεν, ἵνα δῆθεν μὴ ποιήσῃ ἐν βασιλείᾳ τοῦ θεοῦ βρωτὰ ἢ ποτά· οὐκ εἰδὼς ὁ κτηνώδης ὅτι ἀντιμίμημα τῶν ἐπιγείων δύναται εἶναι πνευματικὰ καὶ ἐπουράνια, μεταλαμβανόμενα ὡς ἡμεῖς οὐκ οἴδαμεν· μαρτυρεῖ γὰρ πάλιν Ὁ σωτὴρ καὶ λέγει ὅτι »καθήσεσθε ἐπὶ τῆς τραπέζης μου, ἐσθίοντες καὶ πίνοντες ἐν τῇ βασιλείᾳ τῶν οὐρανῶν«. ἢ παρέκοψε πάλιν ταῦτα, ἵνα δῆθεν ποιήσῃ τὰ ἐν τῷ νόμῳ μὴ ἔχοντα τόπον ἐν τῇ βασιλείᾳ τῶν οὐπανῶν. πόθεν οὖν Ἠλίας καὶ Μωυσῆς ὤφθησαν μετʼ αὐτοῦ ἐν τῷ ὄρει ἐν δόξῃ; ἀλλʼ οὐδὲν δυνήσεταί τις πρὸς τὴν ἀλήθειαν. Σχόλιον ξݲδݲ. Παρέκοψε τό »ὅτε ἀπέστειλα ὑμᾶς, μή τινος ὑστερήσατε;« καὶ τὰ ἑξῆς διὰ τό »καὶ τοῦτο τὸ γεγραμμένον δεῖ τελεσθῆναι, τό· καὶ μετὰ ἀνόμων συνελογίσθη«. Ἔλεγχος ξݲδݲ. Κἂν παρακόψῃς τὰ ῥήματα, ἀπὸ τοῦ ἔργου φαίνονται αὐτῶν οἱ τόποι, προάγοντος τοῦ νόμου καὶ προκηρυττόντων τῶν προφητῶν καὶ κυρίου πληροῦντος. Σχόλιον ξݲεݲ. »Ἀπεσπάσθη ἀπʼ αὐτῶν ὡσεὶ λίθου βολὴν καὶ θεὶς τὰ γόνατα προσηύχετο«. Ἔλεγχος ξݲεݲ. Θεὶς τὰ γόνατα ὁρατῶς ἔθηκε καὶ αἰσθητῶς ἐπετέλεσεν. εἰ δὲ αἰσθητῶς, κατὰ τὸ εἶδος * τὸ ἔργον ἐποίησε τῆς γονυκλισίας· οὐκ ἄρα ἄνευ σαρκὸς ἐνεδήμησεν ὁ μονογενής. αὐτῷ γὰρ »κάμψει πᾶν γόνυ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων«, ἐπουρανίων πνευματικῶς, ἐπιγείων αἰσθητῶς, καταχθονίων τῷ ἰδίῳ εἴδει. ὧδε δὲ τὰ πάντα ἐν ἀληθείᾳ ἐπετέλει, ὁρώμενος καὶ ὑπὸ ἁφὴν τοῖς μαθηταῖς εὑρισκόμενος καὶ μὴ φαντάζων. ὧδε δὲ τὰ πάντα ἐν ἀληθείᾳ ἐπετέλει, ὁρώμενος καὶ ὑπὸ ἁφὴν τοῖς μαθηταῖς εὑρισκόμενος καὶ μὴ φαντάζων. Σχόλιον ξݲζݲ. »Καὶ ἤγγισε καταφιλῆσαι αὐτὸν Ἰούδασ καὶ εἶπεν«. Ἔλεγχος ξݲζ. ݲ Ἤγγισε σαρκὶ ὄντι δεσπότῃ καὶ θεῷ σῶμα λαβόντι, καταφιλῆσαι ἀληθινὰ χείλη καὶ οὐ δοκήσει ὄντα καὶ φαντάζοντα. Σχόλιον ξݲζ. ݲ Παρέκοψεν ὃ ἐποίησε Πέτρος, ὅτε ἐπάταξε καὶ ἀφείλετο τὸ οὖς τοῦ δούλου τοῦ ἀρχιερέως. | Ἔλεγχος ξݲζ. ݲ Δοκῶν εἰς τιμὴν Πέτρου ὁἀπατεὼν κρύπτειν τὸ ἐν ἀληθείᾳ γενόμενον τῆς δοξολογίας τοῦ σωτῆρος τὸ ῥητὸν τεμών, ἀπέκρυψεν. ἀλλὰ οὐδὲν ὠφελήσει· κἄν τε γὰρ αὐτὸς ἀποκόψῃ, ἡμεῖς οἴδαμεν τὰ θεοσήμεια. μετὰ γὰρ τὸ ἀποκόψαι τὸ ὠτίον ὁ κύριος πάλιν λαβὼν ἰάσατο, ἵνα ἀποδειχθῇ ὅτι θεός ἐστι καὶ θεοῦ ἔργον ἐπετέλεσεν. Σχόλιον ξݲ. ηݲ »Οἱ συνέχοντες ἐνέπαιζον δέροντες καὶ τύπτοντες καὶ λέγοντες· προφήτευσον, τίς ἐστιν ὁπαίσας σε;« Ἔλεγχος ξݲη. ݲ ὅτι τὸ συνέχοντες καὶ τὸ ἐνέπαιζον καὶ τὸ δεῖραι καὶ τὸ τύψαι καὶ τὸ προφήτευσον τίς ἐστιν ὁ παίσας σε, τοῦτο οὐ δόκησις ἦν, ἀλλὰ ἁφῆς ἐστι σωματικῆς καὶ ἐνσάρκου ὑποστάσεως δηλωτικόν, καὶ παντί τῳ δῆλόν ἐστι, κἄν τε σὺ τυφλωθείς, Μαρκίων, μὴ θέλοις ὁμολογεῖν τὴν ἐναργῆ θεοῦ ἀλήθειαν. Σχόλιον ξݲθ. ݲ Προσέθετο μετὰ τό »τοῦτον ηὕραμεν διαστρέφοντα τὸ ἔθνος« »καὶ καταλύοντα τὸν νόμον καὶ τοὺς προφήτας«. Ἔλεγχος ξݲθ. ݲ Πόθεν οὐ φωραθήσῃ, πόθεν οὐκ ἐλεγχθήσῃ διαστρέφων τὴν ὁδὸν κυρίου; ὅταν γὰρ ἐνταῦθα προσθείης τὸ μὴ γεγραμμένον, συκοφαντῶν σεαυτὸν — οὐ γὰρ ἂν εἴποιμι τὸν κύριον—<καὶ> λέγων ὅτι τοῦτον ηὕραμεν καταλύοντα τὸν νόμον καὶ τοὺς προφήτας, τὸ ἀντίζυγον τούτου ἐλέγζει σε, ὦ ματαιόπονε, αὐτοῦ τοῦ σωτῆρος λέγοντος »οὐκ ἦλθον καταλῦσαι τὸν νόμον καὶ τοὺς προφήτας, ἀλλὰ πληρῶσαι«. οὐ δύναται τοίνυν ὁ αὐτὸς <ὁ> λέγων »οὐκ ἦλθον καταλῦσαι« διὰ τὸ καταλύειν κατηγορεῖσθαι. οὐ γὰρ εἶχεν οὕτως τὸ ῥητόν, ἀλλά· »ηὕρομεν τοῦτον διαστρέφοντα τὸν λαόν, λέγοντα ἑαυτὸν χριστὸν βασιλέα«. Σχόλιον ο. ݲ Προσθήκη μετὰ τό »κελεύοντα φόρους μὴ δοῦναι« »καὶ ἀποστρέφοντα τὰς γυναῖκας καὶ τὰ τέκνα«. Ἔλεγχος ο. ݲ Τίς αὑτῷ κρημνὸν περιποιεῖ, πληρῶν τὸ γεγραμμένον, τό· »ὁ ἑαυτῷ πονηρὸς τίνι ἀγαθὸς ἔσται;« πάσης γὰρ τόλυης καὶ πονηρίας ὑπόδειγμά ἐστι καὶ κινδυνώδους ὁδοιπορίας τὸ τὰ μὲν γεγραμμένα παρακόπτειν, ἃ δὲ μὴ γέγραπται προστιθέναι, μάλιστα ἐν εὐαγγελίῳ ἀκαταλύτῳ ὄντι εἰς τοὺς αἰῶνας. καὶ αὐτὰ δὲ τὰ τῆς προσθήκης οὔτε τόπον ἔχει οὔτε αἴνιγμα. οὐ γὰρ ἀπέστρεψε ν Ἰησοῦς γυναῖκας ἢ τέκνα· αὐτὸς γὰρ ἔφη »τίμα τὸν πατέρα καὶ τὴν μητέρα« καί »ἃ ὁ θεὸς συνέζευξεν, ἄνθρωπος μὴ χωριζώτω«. ἀλλὰ κἂν εἴπῃ »ἐὰν μή τις καταλείψῃ πατέρα καὶ μητέρα καὶ ἀδελφοὺς καὶ γυναῖκα καὶ τέκνα καὶ τὰ ἑξῆς, οὐκ ἔστι μου μαθητής«, οὐχ ἵνα μισῶμεν πατέρας, ἀλλʼ ἵνα μὴ ὑπαγώμεθα πατέρων καὶ μητέρων ἐπιταγῇ * ἑτέρας πίστεως ἢ τρόπῳ παρὰ τὴν τοῦ σωτῆρος διδασκαλίαν. Σχόλιον οݲα. ݲ »Καὶ ἐλθόντες εἰς τόπον λεγόμενον Κρανίου τόπος ἐσταύρωσαν αὐτὸν καὶ διεμερίσαντο τὰ ἱμάτια αὐτοῦ καὶ ἐσκοτίσθη ὁ ἥλιος«. Ἔλεγχος οݲαݲ Δόξα τῷ ἐλεήμονι θεῷ, τῷ συνδήσαντί σου τὰ ἅρματα, ὦ Φαραὼ Μαρκίων, καὶ βουλομένου σου ἀποδρᾶσαι καταποντώσαντι αὐτὰ ἐν τῇ θαλάσσῃ. προφασιζόμενος γὰρ τὰ πάντα οὐχ ἕξεις ἐνταῦθα οὐδεμίαν πρόφασιν. ὁ γὰρ μὴ σάρακα ἔχων οὔτε σταυρωθῆναι δύναται. πῶς οὐκ ἔφυγες τὸ μέγα τοῦτο ῥητόν; πῶς οὐκ ἐπεχείρησας χρύψαι τὴν μεγάλην ταύτην πραγματείαν, τὴν λύσασάν σου πᾶσαν τὴν ἐξ ἀρχῆς μεμηχανημένην κακοτροπίαν; εἰ γὰρ ὅλως ἐσταυρώθη, πῶς οὐ βλέπεις τὸν ἐσταυρωμένον ἁφὴν ἔχοντα καὶ ἥλοις τὰς χεῖρας πηγνύμενον καὶ πόδας; οὐκ ἂν δὲ ἠδύνατο δόκησις τοῦτο εἶναι ἢ φάντασμα, ὡς σὺ λέγεις, ἀλλὰ σῶμα ἀληθῶς, ὃ ἐκ Μαρίας εἴληφεν ὁ κύριος (σάρκα φύσει τὴν ἡμετέραν καὶ ὀστέα καὶ τὰ ἄλλα), ἐπειδὴ ὁμολογεῖται καὶ παρὰ σοὶ σταυρῷ προσπαγεὶς ὁ κύριος. Σχόλιον οβ. Παρέκοψε τό "σήμερον μετʼ ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ". Ἔλεγχος οβ. Καλῶς τοῦτο καὶ ἁρμοδίως παρέκοψας, ὦ Μαρκίων· ἀπῆρες γὰρ ἀπὸ σεαυτοῦ τὴν εἴσοδον τοῦ παραδείσου. οὔτε γὰρ σὺ εἰσελεύσῃ οὔτε τοὺς σὺν σοὶ ἐάσεις. φύσει γὰρ τῷ ὄντι μισοῦσι τὸ ἀγαθὸν οἱ πλανῶντες καὶ πεπλανημένοι. Σχόλιον ογ. "Καὶ φωνήσας φωνῇ μεγάλῃ ἐξέπνευσεν". Ἔλεγχος ογ. Εἰ ἐξέπνευσεν, ὦ Μαρκίων, καὶ φωνὴν μεγάλην ἀπέδωκεν, πόθεν ἐξέπνεεν ἢ τί τὸ ἐκπνέον; δῆλον δέ ἐστι, κἂν σὺ μὴ λέγῃς· ψυχὴ σὺν τῇ θεότητι ἀπὸ σώματος ἐκπορευθεῖσα, τοῦ σώματος ἄπνου μείναντος, ὡς ἔχει ἡ ἀλήθεια. Σχόλιον οδ. "Καὶ ἰδού, ἀνὴρ ὀνόματι Ἰωσὴφ καθελὼν τὸ σῶμαἐνετύλιξε σινδόνι καὶ ἔθηκεν ἐν μνήματι λαξευτῷ". Ἔλεγχος οδ. Εἰ τὸ καθελὼν καὶ ἐντυλίξας καὶ τὸ θεῖναι ἐν μνήματι λαξευτῷ οὐ πείθει σέ, ὦ Μαρκίων, τίς σου ἠλιθιώτερος; τί δὲ ἄλλο σαφέστερον ἡ γραφὴ εἶχεν δεῖξαι, ὁπότε καὶ τὸ μνῆμα καὶ τὸν τόπον καὶ τὸ εἶδος ἔδειξε καὶ τοῦ σώματος τὴν θέσιν τὴν τριήμερον καὶ τὸ εἴλημα τῆς σινδόνος, ἵνα δείξῃ τὴν πᾶσαν ἀλήθειαν; Σχόλιον οε. "Καὶ ὑποστρέψασαι αἱ γυναῖκες ἡσύχασαν τὸ σάββατον κατὰ τὸν νόμον". Ἔλεγχος οε. Πόθεν ὑπέστρεψαν αἱ γυναῖκες; διὰ τί δὲ καὶ τὸ ἡσύχασαν γέγραπται, ἀλλʼ ἵνα δείξῃ ἡ γραφὴ τὴν αὐτῶν μαρτυρίαν, ἐλέγχουσάν σου τὴν ἄνοιαν, ὦ Μαρκίων; ἰδοὺ γὰρ καὶ γυναῖκες μαρτυροῦσι καὶ ἀπόστολοι καὶ Ἰουδαῖοι καὶ ἄγγελοι καὶ Ἰωσήφ, ὁ ψηλαφητὸν ὄντως σῶμα καθελὼν καὶ ἐνειλήσας. τίς δὲ κοσμήσει τὸν αὐτοκατακρίτως ἑαυτὸν διαστρέφοντα ὡς ἔστι γεγραμμένον. Σχόλιον ος. "Εἶπαν οἱ ἐν ἐσθῆτι λαμπρᾷ· τί ζητεῖτε τὸν ζῶντα μετὰ τῶν νεκρῶν; ἠγέρθη, μνήσθητε ὅσα ἐλάλησεν ἔτι ὢν μεθʼ ὑμῶν, ὅτι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου παθεῖν καὶ παραδοθῆναι". Ἔλεγχος οݲϛݲ. Οὐδὲ οὗτοί σε πείθουσιν οἱ ἅγιοι ἄγγελοι, ὦ Μαρκίων, ὁμολογοῦντες μὲν αὐτὸν τὸ τριήμερον μεταξὺ νεκρῶν γεγενῆσθαι, ζῶντα δὲ λοιπὸν καὶ οὐκέτι νεκρόν, ἀεὶ μὲν ζωντα ἐν τῇ θεότητι καὶ μηδʼ ὅλως νεκρωθέντα, νεκρωθέντα δὲ κατὰ σύρκα τὸ τριήμερον και πάλιν ζῶντα. λέγουσι γὰρ αὐταῖς· »ἀνέστη, οὐκ ἔστιν ὧδε«. τὸ δὲ ἀνέστη τί ἐστιν, εἰ μὴ ὅτι καὶ ἐκοιμήθη; σαφέστερον γὰρ αὐτὸ διηγοῦνται· »μνήσθητε γάρ, φηςίν, ὅτι ἔτι περιὼν ταῦτα ἔλεγεν ὑμῖν, ὅτι δεῖ παθεῖν τὸν υἱὸν τοῦν ἀνθρώπου«. Σχόλιον οݲζݲ. Παρέκοψε τὸ εἰρημένον πρὸς Κλεόπαν καὶ τὸν ἄλλον, ὅτε συνήνητσεν αὐτοῖς, τό »ὦ ἀνόητοι καὶ βραδεῖς τοῦ πιστεύειν πᾶσιν οἷς ἐλάλησαν οἱ προφῆται· οὐχὶ ταῦτα ἔδει αθεῖν;« καὶ ἀντὶ δὲ τοῦ »ἐφʼ εἷς ἐλάλησαν οἱ προφῆται« ἐποίησεν »ἐπʼ οἷς ἐλάλησα ὑμῖν«. ἐλέγκχεται δὲ ὅτι »ὅτε ἔκλασε τὸ ἄρτον, ἠνοίχθησαν αὐτῶν οἱ ὀφθαλμοὶ καὶ ἐπέγνωσαν αὐτόν«. Ἔλεγχος οݲζݲ. Πόθν ἡ κλάσις τοῦ ἄτρου ἐγένετο; λέγε, ὦ Μαρκίων. ἀπὸ φανταςίας ἢ ἀπὸ σώματος ἐνεργοῦντος ὀγκηροῦ κατὰ ἀλήθειαν; ἀναστὰς γὰρ ἐκ τῶν νεκρῶν ἐν αὐτῷ ἁγίῳ σώματι ἀνέστη ἐν ἀληθεία. ἐποίησας δέ. ὦ Μαρκίων, ἀντὶ τοῦ »οὐ ταῦτά ἐστιν ἃ ἐλάλησαν οἱ προφῆται;« »οὐ ταῦτά ἐστιν ἃ ἐλάλησα ὑμῖν;« εἰ δὲ εἶπεν αὐτοῖς »ἐλάλησα ὑμῖν«, πάντῃ ἐγίνωσκον αὐτὸν ἂν ἀπὸ τοῦ λόγου τοῦ »ἐλάλησα ὑμῖν«. πῶς οὖν ἐν τῇ κλάσει τοῦ ἄρτου λέγει »ἠνοίχθησαν αὐτῶν οἱ ὀφθαλμοὶ καὶ ἐπέγνωσαν αὐτὸν καὶ ἄφαντος ἐγένετο«; ἔπρεπεν γὰρ αὐτῷ θεῷ ὄντι καὶ μεταβάλλοντι αὐτοῦ τὸ σῶμα εἰς πνευματικὸν δεικνύναι μὲν αὐτὸ σῶμα κἀληθινόν, ἀφαντοῦσθαι δὲ ὅτε ἐβούλετο, ὅτι πάντα αὐτῷ δυνατά. καὶ γὰρ καὶ Ἐλισσαῖος, προφήτης ὢν και ἐκ θεοῦ λαβὼν τὴν χάριν, ᾔτησε παρὰ θεοῦ τοὺς αὐτὸν ζητοῦντας παταχθῆναι ἀοραςίᾳ, καὶ ἐπατάχθησαν καὶ οὐκ ἔβλεπον αὐτὸν τοιοῦτον ὄντα οἷος ἦν. ἀλλὰ καὶ ἐν Σοδόμοις τὴν θύραν τοῦ Λὼτ ἀπέκρυψαν οἱ ἄγγελοι καὶ οὐκ ἔβλεπον αὐτὴν οἱ Σοδομῖται. μὴ καὶ ἡ θύρα τοῦ Λὼτ δόκησις ἦν, ὦ Μαρκίων; οὐχ ὑπολείπεται δέ σοι ἀντιλογία οὐδεμία. ἔκλασε γὰρ τὸν ἄρτον σαφῶς καὶ διέδωκε τοῖς αὐτοῦ μαθηταῖς. Σχόλιον οݲηݲ. »Τί τεταραγμένοι ἐστέ; ἴδετε τὰς χεῖράς μου καὶ τοὺς πόδας μου, ὅτι πνεῦμα ὀστᾶ οὐκ ἔχει, καθὼς ἐμὲ θεωρεῖτε ἔχοντα«. Ἔλεγχος οݲηݲ. Τίς οὐκ ἂν καταγελάσῃ τοῦ λήρου, ἐν ἀφροςύνῃ ἑαυτὸν καὶ ἑτέρων ψυχὰς καταστσπάσαντος εἰς Ἅιδην; εἰ μὲν γὰρ οὐχ ὡμολόγητο παρʼ αὐτοῦ ταῦτα, πιθανὴν ἦν αὐτοῦ ἡ πλάνη καὶ συγγνώμην εἶχον οἱ ὑπʼ αὐτοῦ ἠπατημένοι· νὺν δὲ ἐπειδὴ ἐκεῖνος ὡμολόγησε καὶ οὐ περιῆρε τὰ ῥητὰ ταῦτα, ἀναγινώσκουσι δὲ αὐτὰ καὶ οἱ αὐτοῦ, ἡ ἁμαρτία αὐιτοῦ καὶ αὐτῶν μένει, καὶ ἀπαραίτητον τὸ αὐτοῦ καὶ τὸ αὐτῶν πῦρ ἀναπολογήτοις οὖσι, σαφῶς τοῦσ σωτῆρος διδάξαντος ὅτι καὶ μετὰ ἀνάστασιν ὀστᾶ καὶ σάρκα ἔχει, ὡς αὐτὸς ἐμαρτύρησε λέγων »ὡς ἐμὲ ὁρὰτε ἔχοντα«.
hina de mē ta en autę̄ dysnotēa para tisi skoteinōs agnooumena empherētai, autthis palin tous arithmous tōn epigraphōn, prōtou phēmi kai deuterou kai tritou kephalaiou, kathʼ heirmon epilysō, diʼ hēn aitian hekastē lexis anelechthē kai entautha meteblēthē. arxomai de tou legein houtōs; Scholion <aݲ> apo tou euangeliou tou parʼ autǭ tǭ Markini. [aݲ.] »Apelthōn deixon seauton tǭ hierei kai prosenenke peri tou katharismou sou, kathōs prosetaxe Mōysēs«; »hina ę̄ martyrion touto hymin« anthʼ hou eipen ho sōtērē »eis martyrion autois«. Elenchos aݲ. Pōs ēdynato ho kyrios ho kata tou nomou kai kata tou theou tou nomou echōn tēn autou didaskalian, hōs sy phę̄s, legein tois hypʼ autou therapeuomenois, phēmi de tǭ leprǭ; »apelthōn deixon seauton tǭ hierei«? »hierei« gar legōn ouk athetei tēn tou nomou hierōsynēn; »kai prosenenke peri tou katharismou sou« kan te apokopsę̄s »to dōron, phanēsetai ek tou prosenenke hoti peri dōrou legei; »peri tou katharismou sou, kathōs prosetaxe Mōysēs«; ei gar tou Mōyseōs to prostagma symbouleuei enesthai, ouk athetei oude blasphēmei ton theon tou nomou, alla homolgei kai heauton kai ton autou patera theon ton nomon tǭ Mōysę̄ dedōkenai. diestrepsas de to rhēton, ō Markiōn, anti tou eipein »eis martyrion autois« »martyrion« legōn »hymin«. kai touto saphōs epheusō kata tēs sautou kephalēs. ei gar martyrion hymin elegen, emmartyron auton epoiei oti »ouk ēlthon katalysai ton nomon ē tous prophētas, alla plērōsai«. Scholion bݲ. »Hina de eidēte hoti exousian echei ho huios tou anthrōpou aphienai hamartias epi tēs gēs«. Elenchos bݲ. Ei oun huion anthrōpou heauton kalei, ouk arneitai tēn enanthrōpēsin ho monogenēs kai matēn para soi ądetai to dokēsei pephēnenai. kai ei echei exousian epi tēs gēs, ouk allotria hē gē tōn autou poiēmatōn kai tou autou patros. Scholion gݲ. »Kyrios estin ho huios tou anthrōpou kai tou sabbatou«. Elenchos gݲ. Dyo euthys en tautǭ, kai huion anthrōpou kai kyrion sabbatou heauton ho sōtēr homologei didaskōn, hina mē to sabbaton allotrion tēs autou poiēseōs * nomizētai, kan te <to> eschaton huios anthrōpou apo tēs enasarkou parousias klēthę̄. Scholion dݲ. »Ioudan Iskariōtēn, hos egeneto prodotēs«. anti de tou »katebē metʼ autǭ« echei »katebē en autois«. Elenchos dݲ. Ioudas Iskariōtēs, »hos egeneto prodotēs«. tinos, lege. pantōs tou syllēphthentos, nai mēn kai estaurōmenou kai polla peponthotos. pōs oun syllēphtheis stauroutai ho mē hypo haphēn hypopiptōn kata ton son logon, ō Markiōn? dokēsin gar einai legeis. elenchthēsetai de hē hyponoia sou apo tou gegraphthai Ioudan prodotēn. proedōke gar kai paredōken eis cheiras anthrōpōn ton heautou despotēn. ouden de se ōnēse to »katebē en autois« legein anti tou »metʼ autōn«. ou gar dynasai phantasian horizein ton para soi kai akonti hysteron hypo haphēn piptonta deiknymenon. Scholion eݲ. »Kai pas ho ochlos ezētei haptesthai autou. kai autos eparas tous ophthalmous autou« kai ta hexēs. Elenchos eݲ. Pōs palin ho ochlos ēdynato hapsasthai tou haphēn mē echontos? poious de ophthalmous epēren eis ouranous ho ek sarkos mē hērmosmenos? allʼ hina deixę̄ hoti mesitēs theou kai anthrōpōn anthrōpos Christos Iēsous, echōn ta amphotera, ex anthrōpōn men tēn sarka, ek de theou patros tēn aoraton ousian. Scholion sݲ. »Kata ta auta epoioun tois porphētais hoi pateres hymōn«. Elenchos sݲ. Ei prophētōn memnētai, ouk arneitai prophētas; ei ekdikei ton tōn prophētōn phonon kai oneidizei tous pephoneukotas te kai diōxantas ouk allotrios prophētōn tynchanei, alla theos autōn hyparchei, ho tēn systasin autōn poioumenos. Scholion zݲ. »Legō de hymin, tosautēn pistin oude en tǭ Israēl hēēron«. Elenchos zݲ. Ei oude en tǭ Israēl toiautēn pistin heuren hōs en tǭ apo ethnōn elthonti hekatontarchę̄, ara ou phegei tēn tou Israēl pistin. ei gar allotriou theou hypērchen kai ouk autou [kai] tou autou patros, ouk an tautēs epoieito ton epainon. Scholion ēݲ. Parēllagmenon to »makarios hos ou mē skandalisthę̄ en emoi«; eiche gar hōs pros Iōannēn. Elenchos ēݲ. Kan te pros Iōannēn echoi, kan te pros auton ton sōtēra, makarizei tous mē skandalizoenous, ētoi en autǭ ētoi en Iōannę̄, hina mē ha mē akouōsi parʼ autou heatou heautois plassōntai. echei de meizona theōrian, diʼ hēn physei eirēken ho sōtēr; hina mē tis ton meizona en gennētois gynaikōn hypʼ autou tachthenta Iōannēn, kai autou tou sōtēros meizona nomisę̄ dia to kai auton ek gynaikos gegennēsthai, asphalizetai kai legei to »kai makarios hos ean mē skandalisthę̄ en emoi«. hothen legei »ho de mikroteros en tę̄ basileią meizōn autou estin«. ēn gar ho sōtēr tǭ chronǭ kata tēn apo sarkos gennēsin mikroteros autou hexamēniaiǭ chronǭ, meizōn de en tę̄ basileią, dēlon hōs theos autou. ouden gar ēlthen ho monogenēs en kryphę̄ lalēsai ē katapheusasthai ti tou idiou kērygmatos. phaskei | gar estin, hōs legei »egō hē hodos kai hē alētheia«. oude toinyn hē hodos planēn echei oute hē alētheia kryptousa heauēn lalei to pseudos. Scholion thݲ. »Autos esti peri hou gegraptai; idou, apostellō ton angelon mou pros prosōpou sou«. Elenchos thݲ. Ei epiginōskei ho monogenēs huios tou theou ton Iōannēn kai proginōskei, proginōskōn de hypodeiknysi tois boulomenois eidenai tēn alētheianoti houtos esti peri hou gegraptai »apostellō ton angelon mou pro prosōpou sou«, ara ho grapsas kai eipōn »apostellō ton angelon mou pro prosōpou sou«, ho theos ho aiōnios, ho en tois prophētais lalēsas kai en nomǭ, ouk allotrios ēn tou idiou huiou Iēsou christou. apostellei gar autou ton angelon pro prosōpou autou, pro prosōpou huiou ek patros timōenou. ou gar apestelle ton autou angelon allotriǭ exypēretēsomenon, hǭper kai antithetos ēn [autǭ] kata ton sou, ō Markiōn, logon. Scholion i. »Kai eiselthōn eis ton oikon tou Pharisaiou kateklithē. hē de gynē stasa opisō hē hamartōlos para tous podas ebrexe tois dakrysi tous podas, kai ēleipsen kai katephilei«. Elenchos i. To »eiselthōn« sōma deiknysin; oikon gar deiknysi kai meron sōmatos. kai to kataklithēnai oudenos estin gar deiknysi <echontos> onkēron to katakeimenon; kai to tēn gynaika brexai tois dakrysi tous podas ou phantasias podas, oude dokēseōs; ēleipse gar kai ebrexe kai katephilei, tēs haphēs tou sōmatos aisthanomenē. Scholion iݲaݲ. Kai palin; »hautē tois dakrysin ebrexe tous podas mou kai ēleipse kai katephilei«. Elenchos iݲaݲ. Hina mē nomisę̄s, ō Markiōn, monon nomizesthai para anthrōpois tēn amartōlon gynaika tous podas tou sōtēros brexai te kai aleipsai kai katapephilēkenai, autos ho sōtēr epibebaioi ou kata dokēsin tauta gegenēsthai didaskōn, alla ex alētheias, pros elenchon tou Pharisaiou kai sou tou Markiōnos kai tōn kata se, diischyrizomenos kai legōn »hautē tous prodas mou ēleipse kai katephilei«. podas de poious alla tous ek sarkos kai osteōn kai tōn allōn hyparchontas? Scholion iݲbݲ. Ouk eichen »hē mētēr autou kai hoi adelphoi autou«, alla monon »hē mētēr sou kai hoi adelphoi sou«. Elenchos iݲbݲ. Kan te anōterō parakopsę̄s, ō Markiōn, to rhēton tou euangeliou, hina poiēsę̄s ton euangelistēn mē syntithemnon tę̄ hypo tinōn rhētheię̄ lexei hoti »hē mētēr sou kai hoi adelphoi sou«, ou dynasai hyperbainein tēn alētheian. dia ti gar mē pollas ekalese mēteras? dia ti mē pollas eipe patridas? posoi posa legousi peri Homērou? alloi men Aigyption phaskontes, alloi de Chion, alloi Kolophōnion, alloi Phryga, alloi Smyrnaion, Melētos kai Krithēïdos; Athēnaion de auton hoi peri Aristarchon apephēnanto; alloi de Lydon Maionos, alloi de Kyprion Propodiados perioikidos tēs Salaminiōn perimetrou, kaitoi ge anthrōpon. dia de to en pallais patrisi gegenēsthai pollous eis diaphoron hyphēgēsin elēlaken. hōde de peri deou legontes kai Christou ou pollas hypelabon mēteras, alla tēn mian tēn ontōs auton gegennēkuian, kai ou pollous adelphous, alla tous huious Iōsēph ek tēs ontōs autou allēs gynaikos; kai ou dynasai kata tēs alētheias hoplizesthai. kai mē se planatō ho logos, hos eipen ho kyrios »tis mou hē mētēr kai hoi adelphoi?« ou gar arnoumenos tēn mētera tautʼ ephē, alla to akairon anatrepōn tou eipontos, tosoutou ochlou periestōtos kai tēs autou sōtrēriōdous didaskalias procheomenēs kai autou epi tas iaseis kai to kērygma auton dia tou eipein »idou hē mētēr sou kai hoi adelphoi sou«. kai ei mē hoti dia charas eachen (ouch hōs agnoōn hoti ę̄kasi pro tou akēkoenai, alla paoginōskōn hoti exō hestēkasin), epei an metʼ epitimias tēn akairon tou eipontos phōnēn anetrepsen, hōs kai tǭ Petrǭ pote ephē »aposta apʼ emou, Satana, hoti ou phroneis ta tou theou, alla ta tōn anthrōpōn«. Scholion iݲgݲ. »Pleontōn autōn aphypnōsen; ho de egertheis epetimēse tǭ anemǭ kai tę̄ thalassę̄«. Elenchos iݲgݲ. Tis hypnōsen, lege. peri tēs theotētos ou tolmēseis legein; ei de kan eipois, kata tēs sautou kephalēs, theēlate, blasphēmēseis. panti de tǭ dēlon estin hoti ho en alētheią enanthrōpēsas hypnou chrēzōn dia to sōmatikon hypnōsen. hoi gar auton diypnisantes ou dokēsin eidon, alla enanthrōpēsin alēthinēn. amelei chersi kinountes kai phōnēsantes martyrousin hoti hēgeiran. »anastas gar«, phēsin, ho koimētheis theos sarkophoros, ho apʼ ouranou katelthōn kai sarka diʼ hēmas amphiasamenos, »ēgerthē« men hōs anthrōpos, »epetimēse« de hōs theos tę̄ thalassę̄ kai epoiēsen <galēnēn>. Scholion iݲdݲ. »Egeneto de en tǭ hypaein autous, synepnigon auton hoi ochloi. kai gynē hapsamenē autou iathē tou haimatos, kai eipen ho kyrios, tis mou hēpsato?« kai palin »hēpsato mou tis. kai gar egnōn dynamin exelthousan apʼ emou«. Elenchos iݲd. ݲ »En tǭ hypagein autous«, kai ouk eipen »en tǭ hypagein auton«, hina mē heterōs auton schēmatisę̄ para tēn tōn hodoiporountōn akolouthian. to de »synepnigon auton hoi hochloi«, pneuma ouk ēdynanto sympnigein hoi hochloi. gynē de hapsamenē kai iatheisa ouk aeros hēpsato, alla haphēs anthrōpeias. hina gar deixę̄ hoti ouchi dokēsei monon hē haphē tou sōmatos autou hypo tēs gynaikos gegenētai, didaskei gegōn »tis mou hēpsato? kai gar egnōn dynamin exelthousan apʼ emou«. Scholion iݲeݲ. »Anablepsas eis tous ouranous ēulogēsen epʼ autous«. Elenchos iݲeݲ. Ei aneblepsen eis ouranous kai ēulogēsen epʼ autous, ou dokēsei eiche tōn te ophthalmōn kai tōn allōn melōn ta schēmata. Scholion iݲsݲ. »Legōn, dei ton huion tou anthrōpou polla pathein kai apoktanthēnai kai meta treis ēmeras egerthēnai«. Elenchos iݲsݲ. Ei huion anthrōpou kai pathein kai apoktanthēnai * heauton homologei ho monogenēs huios tou theou, kata sou axinē estin hautē ektemnousa sou pasan tēn rhizan, ō ex akanthōn gegennēmene Markiōn kai nephelē anydre, denthron te akarpon kai phthinopōrinon. kai gar phēsi palin »kai meta treis hēmeras egerthēnai«. ti de to egerthen, alla auto to peponthos kai taphen en tǭ mnēmeiǭ? dokēsis de ē anemos ē pneuma ē phantasia kēdeian kai taphēn ouk enethecheto kai anastasin. Scholion iݲsݲ. »Kai idou, dyo andres synelaloun autǭ, Ēlias kai Mōysēs en doxę̄«. Elenchos iݲsݲ. Tacha, oimai, dia tōn logōn toutōn to para tǭ hagiǭ Zacharią drepanon kata sou, ō Markiōn, anatetypōntai ek- temnon sou pasan tēn kata nomou kai prophētōn epinenoēmenēn pseudēgorian. epeidē gar emelles athetein nomon kai prophētas, allotrious autous phaskōn tou sōtēros kai tēs autou doxēs kai tēs autou entheou didaskalias, amphoterous ēgagen methʼ heautou en tę̄ idią autou doxę̄ kai edeixe tois mathētais autou, kai hoi mathētai hēmin kai tǭ kosmǭ toutestin panti anthrōpǭ boulomenǭ zēn, hina dia men tou prōtou hōs en axinę̄ sou temę̄ tas rhizas, dia de tou deuterou hōs dia drepanou tou logou tēs alētheias ektemę̄ sou tous kladous, tous to kōneion kai thanasimon tois anthrōpois ekpoiountas, gloiōdē opon blasphēmias. ei gar allotrios ēn Mōysēs ho hypo tou Christou palai pisteutheis ton nomon kai hoi prophētai ēsan allotrioi, ouk an autous syn autǭ en tę̄ idią autou doxę̄ apekalypten. blepe gar to thauma, hoti oude en tǭ mnēmati toutous edeixen oude para ton stauron, alla hote to meros tēs autou doxeēs hōs eis arrabōna hēmin apekalypte, tote tous hagious, Mōysea te phēmi kai Ēlian, hama autǭ ēgagen, hopōs synklēronomous tēs autou basileias tous autous hypodeixę̄. Scholion iݲēݲ. »Ek tēs nephelēs phōnē; houtos estin ho huios mou ho agapētos«. Elenchos iݲēݲ. Panti tǭ dēlon estin hoti hē nephelē ouk estin anōtatē oute hyper ouranon hyparchei, alla en tę̄ kathʼ hēmas ktisei, hothen hē phōnē pros ton sōtēra ēnechthē. ei toinyn ho patēr kai en nephelę̄ lalei, hypodeiknyōn tois mathētais ton autou huion, ouk allos estin ho dēmiourgos, alla ho autos, ho kai dia nephelēs | tǭ idiǭ huiǭ martyrēsas kai ou tōn hyper ouranon monōn despoxōn, hōs autos phaskeis. Scholion iݲthݲ. »Edeēthēn tōn mathētōn sou«. eiche de para to »ouk ēdynēthēsan ekbalein auto« »kai pros autous; ō genea apistos, heōs pote anexomai hymōn?« Elenchos iݲthݲ. To »heōs pote« ensarkou parousias chronou estin sēmantikon kai to »ō genea apistos«, hōs tōn prophētōn epi tǭ onomati autou theosēmeia ergasamenōn kai pepisteukotōn, hōs ho Ēlias heurisketai poiōn kai Elissaios kai hoi alloi. Scholion kݲ. »Ho gar huios tou anthrōpou mellei paradidosthai eis cheiras anthrōpōn«. Elenchos kݲ. Uiou anthrōpou kai paradothēsomenou eis cheiras anthrōpōn ou dokēseōs hē emphasis oude phantasias, alla sōmatos kai melōn theōria. Scholion kݲaݲ. »Oude touto anegnōte, ti epoiēse Dauid? eisēlthen eis ton oikon tou theou«. Elenchos kݲ. a kݲ. Ei oikon theou phaskei ton oikon tēs para Mōyseōs genomenēs skēnopēgias, ouk athetei ton nomon oude ton theon ton lagēsnta en tǭ nomǭ. theon gar auton phaskei, hos estin autou patēr, * ē autos ho monogenēs. eiōthen gar trias, patēr kai huios kai hagion pneuma, energein en te nomǭ kai prophētais kai euangeliois kai en apostolois. Scholion kݲbݲ. »Eucharistō soi, kyrie tou ouranou«. ouk eiche de »kai tēs gēs« oute »pater« eichen. elenchetai de; katō gar eichen »nai, ho patēr«. Elenchos kݲbݲ. Eucharistei kyriǭ tou ouranou, kan perielę̄s<to> »<kai> tēs gēs« kan <te> parakopsēs to »pater«, hina mē patera autou hypodeixę̄s, Markiōn, ton Christon legonta ton dēmiourgon. menei gar tēs alētheias ta melē zōnta. hōsper gar en leiphanǭ kata lēthēn eiasas, ō Markiōn, to »nai, ho patēr«, *. apodedeiktai toinyn ex hapantos tǭ idiǭ patri eucharistein ton Christon kai ouranou kyrion auton anomaein. kai pollē sou phrenoblabeia, mē katanoousa tēs alētheias tēn hodoiporian. Scholion kݲgݲ. Eipen tǭ nomikǭ »en tǭ nomǭ ti gegraptai?« kai apokritheis meta tēn apokrisin tou nomikou eipen »orthōn eipes. touto poiei. kai zēsę̄«. Elenchos kݲgݲ. Alētheia ōn ho huios tou theou oudena eplan tōn peri zōēs erōtōntōn; dia gar tēn tōn anrōpōn zōēn elēlythen. zōēs toinyn epimelomenou autou kai hypodeiknyntos ton nomon tǭ phylattonti [poiēsanti] zōēn hyparchein kai tǭ kata nomon apokri- thenti phēsantos orthōs lelalēkenai kai »houtōs poiei kai zēsę̄«, tis houtōs embrontētos an eiē hōs peithesthai men tǭ Markiōni, blasphēmounti eis ton theon ton kai ton nomon kai tēn charin tou euangeliou tois anthrōpois kecharismenon, autǭ de synapagesthai tǭ mēte ek nomou mēte apo pneumatos hagiou echonti ti tēs didaskalias. Scholion kݲdݲ. Kai eipen »tis ex hymōn hexei philon, kai poreusetai pros aut]n mesonyktiou, aitōn treis ertous?᾿« kai loipon »aiteite, kai dothēsetai. tina gar ex hymōn ton patera huios aitēsei ichthyn kai anti ichthyos ophin epidōsei autǭ ē anti ǭou skorpion? ei oun hymeis ponēroi oidate domata agatha, posǭ pallon ho patēr?« Elenchos kݲdݲ. Elēlenktai de tou apatēlou hē ethelothrę̄seia tēs politeias apo toutou tou rhētou. ou gar parʼ autǭ diʼ enkrateian hē politeia oude dia misthon agathon kai elpida agōnos, alla dia adebeian kai kakotropian kakēs hyponoias. didaskei gar houtos empsychōn mē metalambanein, phaskōn enochous einai tę̄ krisei tous tōn kreōn metalēptoras, hōs an psychas esthiontas. ēlithion de esti to pan. ou gar ta krea hē psychē allʼ en tois kreasin hē psychē, kai oute psychēn phamen einai tēn en tois zǭois hōs tēn tōn anthrōpōn timian, alla psychēn eis to zę̄n monon to zǭon. nomizei de ho eleeinos houtos hama tois houtō phronousin hoti hē autē psychē en tois anthrōpois kai zōois hyparchei. touto gar para pollais tōn peplanēmenōn haireseōn matēn hypolambanetai. kai gar kai Oualentinos kai Kolorbasos, Gnōstikoi te pantes kai Manichaioi kai metangismon einai psychōn phaskousi kai met ensōmatōseis tēs psychēs tōn en agnōsią anthrōpōn, hōs autoi phasin kata tina mythopoiian; tautēn phasin epistrephein kai metensōmatousthai eis hekaston tōn zǭōn, heōs an epignǭ kai houtōn kathartheisa kai analytheisa metastę̄ eis ta epourania. Kai prōton men elēlenktai autou hē mataios pasa tou mythou kataskeuē. toutōn gar tēn akribeian oudeis allos dynatai eidenai hyper ton kyrion ēmōn Iēsoun Christon, ton elthonta dia to probaton to peplanēmenon toutestin dia tas psycha tōn anthrōpōn; hos tōn autōn epimelomenos etherapeuse sōmatikōs kai psychikōs, <hōs> sōmatos te kai psychēs despozōn kai tēs entautha zōēs parektikos hōn kai tēs mellousēs; tous men teleutēsantas, phēmi de Lazaron kai ton huion tēs chēras kai tēn thygatera tou archisynagōgou apo nekrōn egeiras, ouk eis ponēron autous pherōn, ōs autoi to sōma phaulakēn einai dogmatizousin, alla agathon poiōn kai ginōskōn hoti kai hē entautha en sarki paramonē hypʼ autou hōristai kai hē mellousa sarkos kai psykēs anastasis. kai ei palin ę̄dei hoti mia psychē estin hē en zǭois kai en anthrōpois, psychēs de ēlthen poiēsasthai tēn sōtērian, ouk edei auton, ena katharisanta daimoniōnta (legō dē ton apo tōn mnēmriōn exerchomenon) keleusai tois daimosin apelthein kai apokteinai diskilious choirous, ei isai ēsan hai psychai tōn anthrōpōn kai tōn choirōn. pōs gar mias epimelomenos dischiliōn epoiei olethron? ei de palin hōs ophis skolieuę̄, mēchanōmenos kai legōn hoti elysen autas apo tōn sōmatōn, ina anelthōsin, edei ton Lazaron lythenta tou sōmatos mē epistrepsai palin eis to sōma, mallon de kai auton ton daimoniōta lysai tou desmou tou sōmatos. allʼ auk epoiēsen outōs; proenoei de mallon houtō tou sōmatos eidōs to sympheron. Diepesen ho peri psychēs sou logos, ō Markiōn, kai tōn apo sou kai tōn allōn haireseōn homōmenōn. kai peri tēs prospoiētēs sou politeias authis erō, dia to legein se ponēron einai kai athemiton to sarkōn metalambanein. elenchei de se ho sōtēr, pleon sou epistamenos kai didaskōn to kallion apo tou toioutou rhētou; lege gar »tina ho uios aitēsei ichthyn, mē ophin autǭ epidōsei ē anti ǭou skorpion?« kai ysteron phēsin »ei oun ymeis ponēroi ēntes oidate domata agatha didonai tois teknois hymōn, posǭ mallon ho patēr hymōn ho epouranios?« ei toinyn domata agatha keklēken ichthyn kai ǭon, ou ponēron to meta eukaristias ek theou karisthen metalambanomenon, kai elēlenktai sou pantachomen hē kakotropia. Scholion kݲeݲ. Parakekoptai to peri Iōna tou prophētou. eichen gar »hē genea autē, sēmeio0n ou dothēsetai autę̄«. ouk eichen de peri Nineuē kai basilissēs notou kai Salomōnos. Elenkos kݲeݲ. Kai en autois ois dokeis parakoptein ou dynasai, ō Markiōn, lathein tēn alatheian. kan aphelę̄s gar <to> peri Iōna tou prophiōn, ho tēn oikonomian sēmainei tou sōtēros, aphelēs de kai to peri tēs basilissēs tou notou kai Salompōnos kai tēs Nineuē tēn sōtēriōdē hypothesin kai tou Iōna to kērygma, autos ho prokeimenos logos tou sōtēros <se> elenkei. | legei gar »hē genea autē sēmeion aitei, kai sēmeion ou dothēstai autę̄«, hōs tōn pro tautēs tēs geneas kataxiōtheisōn sēmeiōn para theou apʼ ouranou; hōs ho men Ēlias sēmeion epoiei dia tou apʼ ouranou pyros katabebēkotos kai labontos tēn thysian, kai Mōysēs temnei tēn thalassan kai tēn Iēsous ho tou Nauē istēsi ton hēlion kai tēn selēnēn. kai katai panta tropon, kan krypsę̄ ta gegrammena ho apateōn, ouden blapsei tēn alētheian, alla eauton apallotrioi tēs alētheias. Scholion kݲsݲ. Anti tou »parerchesthe tēn krisin tou theou« eichen »parerchesthe tēn klēsin tou theou«. Eeglps kݲsݲ. Pothen ouk elenchę̄, pothen de <ou> kata sou synachthę̄ hē martyria? ta prōta gar synądei tois metepeita, elenchomenēs tēs para sou rhądiourgias. ean gar eipę̄ »katekete tas paradoseis tōn presbyterōn hymōn kai parerkesthe to eleos kai tēn krisin tou theou«, mathe apo poiou chronou aitiatai autous touto epiteloun- tas, pote de hē paradosis autois gegone tōn presbyterōn, kai eurēseis hoti tou men Adda meta tēn ek Babylōnos epanodon, tou de Akiba kai pro tōn Babylōnikōn aichmalōsiōn gegenētai, tōn de huiōn Asamōnaiothy en chronois Alethandrou kai Antiochou, pro tēs tou Christou endēmias ekaton enenēkonta etesin. ara goun kai ektote dia nomou ēn hē krisis kai dia dia prophētōn to eleos, kai pantachothen ekpiptei ho agy rtōdēs sou logos. Skolion kݲsݲ. »Ouai hymin, hoti oikodomeite ta mnēmeia tōn prophētōn, kai pi pateres hymōn apekteinan autous«. Elenkos kݲzݲ Ei tōn prophētōn poie[tai tēn phrontida, tous apokteinantas oneidizōn, ouk allotrioi autou ēsan hoi prophētai, alla douloi kai hypʼ autou kai tou patros kai tou hagiou pneumatos proapostalentes proetoimastai tēs ensarkou autou parousias, oi kai emartyrēsan atę̄ kainę̄ diathēkę̄; Mōysēs men legōn »prophētēn hymin anastēsei kyrios ho theos ek tōn adelphōn hymōn, hōs eme«, kai pro autou Iakōb legōn »ek blastou huie mou Iouda anebēs, anapesōn ekoimēthēs; ouk ekleipsei arkōn ek Iouda « kai metʼ oliga »eōs elthę̄ ǭ ta apokeimena, kai autos prosdokia ethnōn, kai epʼ auton ethnē elpiousin» Ēsaïas de »idou, hē parthenos en gastri exei«, Ieremias de »kai anthrōpos estin, kai tis gnōsetai auton?«, Michaias »kai sy Bēthleem« kai methʼ etera »ek sou moi exeleusetai hēgoumenos« kai ta exēs, ho de Malachias »exaiphnēs eis »exaiphnēs eis ton naon hēzei kyrios«, ho de Dauid »eipen ho kyrios tǭ kyriǭ mou, kothou ek deziōn mou« kai ta hexēs. kai polla estin legein, kai autou legontos tou sōtēros »ei Mōysę̄ episteuete, episteuete an kai emoi. ekeinos gar peri emou egrapsen«. Scholion kݲēݲ. Houk eichen »dia touto eipen hē sophią tou theou, apostellō eis autous prophētas« kai peri aimatos Zachariou kai Abel kai tōn prophētōn hoti ekzētēthēsetai ek tēs geneas tautēs. Elenkos kݲēݲ. Kai en toutǭ soi pollē aiskynē, ō Markiōn, tou charaktēros tēs alētheias sǭzomenou kai tēs parektomēs tōn klemmatōn sou, tōn topōn euriskomenō kai tōn para soōn aphairethentōn elenchomenōn. Scholion kݲthݲ. »Legō tois philois mou, mē phbēthēte apo tōn apochtenontōn to sōma, phobēthēte de ton meta to apokteinai echonta exousian balein eis geennan«. ouk eichen de »ouki pente lelēsmenon enōpion tou theou?« Elenkos kݲ. thݲ. To »legō [egō] tois philois mou, mē phobēthēte apo tōn apoktenontōn to sōma, phobēthēte de ton echonta exousian tou meta to apokteinai to sōnma tēn psykēn gbalein eis geennan« anankazei se, ō Markiōn, kai ta exēs tēs parabolēs omologēsaik. aneu gar tou theou ouden ginetai, kan aparę̄s to peri tōn strouthiōn. apologēsai oun peri tōn en tǭ rhētǭ kataleiphrthentōn hypo sou, ō Marki9ōn, kai apokrinai hēmin ti dianoę̄ peri tou exothsian ekontos. ei gar phaiēs auton einai ton patera tou christou, ton para soi agathon legomenon theon, ei kai kakōs diaiseis, omōs, emonta to katʼ aphian. ei de ou touton legeis, alla ton dēmiourgon ton para soi physei kritēn ądomenon, lege moi tis toutō dedǭke tēn exousian? ei gar aphʼ eautou echei, ara megas esti kai exousian echei; ei de tou krinein exousian echei, kai tou sǭzein. ho gar dynamenos krinein dynatai kai apolyein. kai allōs; ei tou kritou ballontos tos tos psychas eis geennan otheos ha agathos ou ryetai autas, o pantachothen takothen tōn autōn epimelomenos psychōn, pas an eēēagathyos? ēgar oti dynatai men, ou bouletai de; dynatai ek keiros autou rh ÿ esthai, hē hoti dynatai men, ou bouletai de; kai pou hēgatho0tēs? ei de, epeidē autos ektisen, exousian echei kai krinein, pōs ho anō theos ho hypo sou mytheuomenos tinas merikōs sǭzei? ei men gar apo tōn allotriōn lambanōn sǭ zei, to eis agathon to ergon ginesthai kai sōtērion, prosōpolēptēn auton poieis, mē to agathon isōs pasin, alla merikōs poiounta. Scholion lݲ. Anti tou »homnologēsei enōpion tōn angelōn tou theou« »enōpion tou theou« legei. Elenkos lݲ. Pantakothen elenchetai mē kata theon poreuomenos, kan te en brakytatǭ logǭ parallaxę̄ tēn alētheian. ho tolmōn gar ti parallassein tōn gegrammenōn apʼ archēs ouk en hodǭ alētheias histatai. Scholion lݲaݲ. Ouk ekei to» o theos amphiennysi ton korton«. Elenkos lݲaݲ. Ei kai mē eąs ta gegrammena, hōs eichen hypo tou sōtēros eirēmena, allʼ oun ge sǭzontai hoi topoi en tǭ euangeliǭ tēs hagias ekklēsias, kan arnēsę̄ sy ton theon ton panta pepiēkota kai pantōn epimelomenon tǭ logǭ autou achri kai tou chortou kai hypoi tou sōtēros homologoumenon. Slolion lݲbݲ. »Hymōn de ho patēr oiden hoti chrę̄zete toutōn«, tōn sarkikōn dē. Elenchos lݲbݲ. Oiden | ho patēr oti chrę̄xousin hoi mathētai tōn sarkikōn chreiōn kai pronei tōn toioutōn. pronoei de ouk en allǭ aiōni allʼ allʼ entautha, ouk entois allotriois tēn pronoian tōn eau tou doulōn poioumenos alla en tois hypʼ autou ektismenois. Scholion lݲgݲ. Zēteite de tēn basileian tou theou, kai tauta panta prostethēsetai hymin. Helenchos lݲgݲ. Ei tōn allou trephometha kai allos theos tēs basileias tōn ouranōn hyparchei, pōs eti ho logos symphōnēsei? ē gar autou esti ta entautha kai autou estin hē basileia; dio prostithēsi panta ta entautha, onta autou, dia ton kamaton tou pothou tēs autou basileias; ē autou men hē basileia kai ho ekei aiōn, tou de dēmiourgou ta entautha, kai synethdokei ho dēmiourgos tę̄ tou anō basileią, antilambanomenos tōn tēn dikaiosynēn tou anō kai basileias zētountōn. mias de ousēs eudokias kai ouchi diapheromenēs ouketi dyoarchai ē treis; tǭ gar onti heis estin ho theos, ho ta panta poiēsas, poiēsas de kalōs kai ouk enantiōs. hēmōn de esti to hamartanein kai sphallesthai en tǭ thelein kai en tǭ mē thelein. Scholion l ݲdݲ. Anti tou ho patēr hymōn ho patēr eichen. Elenchos lݲdݲ. Kai en toutǭ ouden hēmpas adikēseis, alla eti epibebaiōseis. | ton gar autou patera pronoein tōn entautha hōmologēsas ton sōtēra eirēkenai. Scholion lݲeݲ. Anti tou deuterą ē tritę̄ phylakę̄ eichen esperinę̄ phylakę̄. Elenchos lݲeݲ. Elēlenktai ho ktēnōdēs metastrepsas tous theious logous enoētōs pros tēn heautou hyponoian. Ou gar hēmerinai ginontai phylakai alla nykterinai, apo hesperas eis tēn prōtēn tēn prokopēn [psylakēn] tēs epektaseōs echousai kai ouk apo tēs heō eis tēn hesperan, hōs houtos alisketai rhądiourgēsas. Scholion lݲsݲ. Tis ho dikotomxōn ton doulon? lege. Ei men ho dēmiourgos kai to meros autou meta tōn apistōn thēsei. Elenchos lݲsݲ Para sou legomenos theos ho touto mellōn prassein, ara autou eisin hoi pistoi; epitimōn gar tǭ mē kalōs prattonti doulǭ to meros autou meta tōn apistōn tithēsin. Ei de ho patēr tou Christou estin ē autos o Christos ho mellōn touto epi- telein, saphōs tēn martyrian para sautǭ psylatteis kata sou ousan, homologōn gar ē Christon ē ton autou patera touto prattein mellonta anamphibolōs ōmologēsas ton auton kritēn ton auton agathon kai hena onat [ton tōn kai tōn ekei pronooumenon. Scholion lݲsݲ. Mē pote katasyrę̄ se pros ton kritēn kai ho kritēs paradōsei se tǭ praktori. Elenchos lݲxݲ. Kritēn legeis ton dēmiourgon, praktora de hekaston tōn autou angelōn, mellontas apaitein tous hamortōlous ta pepragmena. Poia de allʼ ē ta sphalmata kai hamartēmata, a kai ho Iēsous bdelyssetai, ha kai sy apagoreuein legeis? Ei toinyn a ho agathos b theos bdelyssetai, kai ho kritēs kai dēmiourgos ta hauta bdelyssetai, eis estii kai ho autos apo tou ergou deiknymenos kai tēs mias eusokias. Scholion lݲēݲ. Ēn parakekommenon apo tou ēlthon tines anaugellontes autǭ peri tōn Galilaiōn, ōn to haima synemixe Pilatos seta tōn thysiōn autōn heōs hopou legei peri tōn en tǭ Silōam deka kai oktō apothanontōn en tǭ pyrgǭ, kai to ean mē metanoēSēte kai ta exēs heōs tēs parabolēs tēs sykēs, peri hēs heipen ho geōrgos hoti skaptō kai ballō kopria kai ean mē poiēsę̄, ekkopson. Elenchos lݲēݲ. Toutōn panōn epoiēsato tēn aphairesin ho sylētēs, krypsas aphʼ heautou tēn alētheian, dia to ton kyrion sympephōnēkenai tǭ kalōs dikasanti tous toioutous Pilatǭ kai hoti kalōs oi en tǭ Silōam apethanon hamartōloi ontes kai hypo theou houtōs timōrēthentes. hotan de rhądiourgēsōsin tines basilika prostagmata. apo tōn archeiōn ta antigrapha propheromena ēsphalismenōs echonta elengei tous aphronas. Houtōs kai apo tou basilikou oikou toutestin tēs hagias tou theou ekklēsias propheromenon to euangelion elenchei tous aphanistas tōn kalōn endymatōn myas. Scholion lݲthݲ. Tautēn de thygatera Abraam, hēn edēsen ho Satganas. Elenchos lݲthݲ. Ei tēs thygatros tou Abraam epimeleitai elthōn ho kyrios, ouk allotrios autou estin ho Abaam. homologei gar Auton autǭ euērestēkenai, oikton eis tēn autou thygatera endeiknymenos. Scholion mݲ. Parekopse palin to tote opsesthe Abraam kai Isaak kai Iakōb kai pantas tous prophētas an tę̄ basileią tou theous anti de toutou epoiēsen hote pantas tous dikaious idēte en tę̄ basileią tou theou, hymas de ekballomenous — epoiēse de kratoumenous — »exō«, ekei estai ho klauthmos kai ho brygmos tōn odonrtōn. Elenchos mݲ. Pōs ta ichnē tēs alētheias phainetai. Ou gar tis hodon dyntai apokrypsai. Planēsai men gar anthrōpous dynatai ex autēs kai apokrypsai autēn apo tōn agnoountōn, apo de tōn en peirǭ autēs gegonotōn adynton. Ou gar dynatai tēn gēn, entha ēn hē hodos, aphanisai. Kan te autēn amaurōsę̄, tou de topou paramenontos tēs hodou hypo tōn ginōskontōn elenchetai ho tēn hodon rhąsiourgēsas. hora dē ta ichnē tēs akolouthias. Ton gar logon touton pros tina elegen allʼ ē pros tous Ioudaious? Kai ei pros tous Ioudaious, ēdē edeixen autous endon kai ekballomenous apo tōn dikaiōn. Tines dʼ an eien outoi allʼ ē hoi autōn pateres, Abraam kai Isaak kai Iakōb kai hoi prophētai? Ou gar eipen opsesths, Abraam eiserchomenous kai hymas mē eiserchomenous, alla opsethe tous dikaious en tę̄ basileią, hymas de ekballomenous. Kai peri men tou ekballomenous mellētikōs apephēnato, tous de dikaious ēdē ontas apedeixen ouk allotrious toutōn kata tēn sarka oude kata tēn klēsin, alla meta toutōn klēthentas, ēdē de dedikaiōmxenous pro tēs ensarkou autou parousias. Ei de kai exō menontas *, ōs tōn Paterōn esō ontōn; pothen de brygmos odontōn ginetai en tę̄ krisei, ō ēlithie, ean mē anastasis sōmatōn genētai? Scholion mݲaݲ. Parekopse palin to hēxousin apo anatolōn kai dysmōn kai anaklithēsontai en tę̄ basileią kai to hoi eschatoi esontai prōtoi kai to prosēlthon hoi pharisaioi legontes, exelthe kai poreuou, hoti Ērǭdēs se thelei apokteinai kai to eipen; poreuthentes eipate tę̄ alōpeki tautę̄ heōs hopou eipen ouk endechetai prophētēn epolesthai exō Hierousalēm kai to Hierousalēm, Hierou salēm, hē apoktenousa tous prophētas kai lithobolousa tous apestalmenous kai to pollakis ēthelēsa episynaxai hōs hornis ta tekna sou kai to aphietai hymin ho oikos hymōn kai to ou mē idēte me, heōs hou eipēte, eulogēmenos. Elenchos mݲaݲ. Hora tēn tosautēn tolman; posēn poieitai aphairesin tou euangeliou? hōs ei tis labę̄ zǭon kai ektemę̄ autou to hēmisy tou sōmatos kai en tǭ hēmisei tous agnoountas peirasetai peithein, toiouto einai to zǭon legōn kai mēden epʼ autou aphaireisthai. Sscholion mݲbݲ. Palin parekopse pasan tēn parablolēn tōn dyo thiōn, tou eilēphotos to meros tōn hyparchontōn kai asōtōs dapanēsantos kai tou allou. Elenchos mݲbݲ. Ouden dioisei to akolouthon tēs rhądiourgias apo tōn proteron heautǭ tetolmēmenōn; heautǭ de to epizēmion epagetai, senousēs tēs kata theon alētheias. Scholion mݲgݲ. ho nomos kai oi prophētai heōs Iōannou kai pas eis autēn biazetai. Elenchos mݲgݲ. Ei nomon tassei kai prophētas apokalei kai ouk anomian dēloi ton nomon oude pseudoprophētas phaskei tous prophētas, saphōs homologeitai memartyrēkenai ton sōtēra tois rophētais kai dedeiktai hōs peri autou proephēteusan. Scholion mݲdݲ. Peri tou plousiou kai Lazarou tou ptōchou, hoti apēnechthē hypo tōn angelōn ei ton kolpon tou Abraam. Elenchos mݲdݲ. Idou, kai en zōsi kai makarizomenois kai en klēronomią anapauseōs ho Abraam hypo tou kyreti toinyn, Markiōn, ton Abram blasphēmei, ton epignonta ton eautou despotēn kai eiponta autǭ kyrie ho krinōn pasan tēn gēn. idou gar hypʼ autou tou kyriou emartyrēthē einai dikaios kai ouk allotrios tēs para tou sōtēros epanioumenēs zōēs. Scholios mݲeݲ. Nyn de hode parakaleitai ho autos Lazaros. Elenchon mݲeݲ. Ei parakaleitai Lazaros en kolpois Abraam, ouk ektos tēs paraklēseōs tēs zōēs hyparchei ho Abraam. Scholion mݲsݲ. Eipen Abraam echousi Mōysea kai tous prophētas, akousatōsan autōn, epei oude tou egeiromenou ek nekrōn akousousin; Elenchos mݲsݲ. Ouch hōs eti en tǭ kosmǭ ōn kai hōs hēpatēmenos Abraam martyrei tǭ nomǭ Mōyseōs kai tois prophētais oude ōs ouk eidōs ta ek toutōn apobēsomena, alla meta to en peirą genesthai tēs ekei anapauseōs. Meta gar teleutēn martyreitai hypo ktou sōtēros en tę̄ parabolę̄ tois tou nomou dogmasi kai prophētōn tēn sōtērian ktēsamenos kai tauta pro tou nomou praxas. homoiōs de kai tous meta tauta ton nomon phylaxantas kai prophētais hypakousantas eis ton kolpon autou einai kai eis tēn zōēn met ᾿ autou apienai; hōn heis hēn Lazaros, ho dia nomous kai prophētō kataxiōtheis zōtikou kolpou tēs tou Abraam makariotētos. Scholion mݲxݲ. Parekophe to legete hoti achreioi douloi esmen; ho ōpheilomen poiēsai pepoiēkamen. Elenchos mݲxݲ. Kai to asphales tēs tou kyriou didaskalias ou paradechetai. epasphalizomenos gar tous heautou mathētas, hina mē dia tēs hyperēphanias apolesōsi ton misthon tou ergou, tapeinophronein enouthetei. Houtos de ou paradechetai; typhǭ gar kata panta epērthē kai ouk alētheią. Scholion mݲēݲ. Hote synēntēsan hoi deka leproi. apekophe de polla kai epoiēsen apesteilen autous legōn, deixate heautous tois hiereusi kai alla anti allōn epoiēse, legōn hoti polloi leproi ēsan en Hēmerais Elissaiou tou prophētou kai ouk ekatharisthē ei mē Neeman ho Syros. Elenchos mݲnݲ. Kai entautha prophētēn ton Elissaion kalei ho kyrios kai heauton plērounta ta hisotypōs par᾿ekeinou progegenēmena, hina elenxę̄ Markiōna kai pantas tous athetoēntas theou prophētas. Scholion mݲthݲ. »Eleusontai hēmerai, hotan epithymēsēte hidein mian tōn hēmirōn tou huiou anthrōpou«. Elencho mݲthݲ El hēmiras arithmei kai chronōn sēmainei kai huion anthrōpou legei heauton, ara kai metron hēlikias hypedeixe kai hēmerōn tou kērygmatos † hypodeigma. ouk asarkos oun ho Dogos, all᾿en sōmatai hē eudokia. Scholion nݲ. »Eipen tis auton. didaskale agathe, ti poiēsas zōēn aiōnion klēronomēsō? ho de. mē me lege agathon. eis estin agathos ho theos«. prosetheto ekeinos »ho patēr« kai anti tou »tas entolas oidas« legei »tas entolas oida«. Elenchos nݲ. Hina mē deixę̄ tas entolas ēdē progegrammenas, legei »tas entolas oida«. to de holon kephalaion phaneron hyparchei apo tēs akolouthias. kai ei patera agathon phaskei kai theon onomazei, kalōs apo tou nomou tou patros autou didaskei ton boulomenon tēn zōēnklēronomēsai kai ouk athetei oude apōtheitai, alla mallon epimartyrei tous en nomǭ politeusamenous zōēn aiōnion keklēronomēkenai, Mōsyea te kai tous allous prophētas. Scholion nݲaݲ. »Egeneto de en tǭ engixein auton tę̄ Hierichō typhlos eboa. Iēsou huie Dauid, eleēson me. kai hote iathē, phēsin. ē pistis sou sesōken se«. Elenchos nݲaݲ. En pistei ouk eni pseudos. ei gar pseudetai, ou pistis. legei goun. huie Dauid, kai epaineitai kai komizetai to aitēma ho to onma homologēsas kai ouk epetimēthē hōs pseustēs, alla hōs pistos emakaristhē. ouk araasarkos ho dia tēn epiklēsin tou onomatos charisamenos tǭ typhlǭ to blepein. alēthinōs gar ēn kai ou dokēsei, ekk tou spermatos Dauid kata sarka apo Marias tēs harias parthenou kai dia pneumatos hagiou gegennēmenos. Scholion nݲbݲ. Parekopse to »paralabōn tous dōdeka elegen. hidou, anabainomen eis Hierosolyma kai telesthēsetai panta ta gegrammena en tois prophētais peri tou huiou tou anthrōpou. paradothēsetai gar kai apoktanthēsetai kai tę̄ tritę̄ hēmerą anastēsetai«. hola tauta parekoōen. Eonchps mݲbݲ Ina en mēdeni orthopodēsę̄, mē de elenchētai rhądiourgōn kata panta tropon. ekrypse gar ta hēēta, ina dēthen ta peri tou pathous arnēsētai. hysteron de homologounti auton estaurōsthai eis mataion autǭ ho ponos tēs rądiourgias estai. Scholion nݲgݲ. Parekopsen to kephalaion to peri tēs onou kai Bēthphagē kai to peri tēs poleōs kai tou hierou, dioti gegrammenon ēn »ho oikos mou oikos proseuchēs klēthēsetai, kai poieite auton spēlaion lę̄stōn«. Elenchos nݲgݲ. Ton elenchon heautēs hē kakia ouch horą, typhlōttei gar. oietai de dynasthai apokryptein tēn tēs alētheias hodon, hoper estin adynaton. euthys gar anepēdēse, paralipōn hola ta kephalaia laia ta proeirēmena dia ton martyrēthenta topon tou naou honta autou hidion kai eis honoma autou ǭkodomēmenon kai apo tēs Hierichō katalipōn pasan tēn akokouthian tēs odoiporias, pōs te ēlthen eis Bēthphagē. physei gar leōphoros ēn palaia, agousa eis Hierousalēm dia tou orous tōn elaiōn, ouk agnōstos ousa tois kai ton topon historousin. ina de elenchthę̄ apo tou idiou stomatos, phēsin »egeneto e mią tōn hēmerōn didaskontos autou en tǭ hierǭ, ezētēsan epibalein ep᾿auton tas cheiras kai ephobēthēsan«, hōs echei to meta touto kephalaion nݲdݲ. pōs oun apo Hierichō egeneto en tǭ hierǭ, apo tēs autēs odoiporias gnōsthēsetai kai tou tēs hodou diastēmatos. alla hina ophthę̄ ho rhądiourgos parakrypsas ta en tę̄ hodǭ genomena kai en tǭ hierǭ rhēthenta hyp᾿autou tou sōtēros pro toutou tou logou, legō dē<to> »ho oikos mou oikos proseuchēs klēthēsetai« kai ta exēs hōs echei hē prophēteia. Scholion nݲdݲ. »Kai ezētēsan epibalein ep᾿auton tas cheiras kai ephobēthēsan«. Elenchos nݲdݲ. Etheōrēthē kai hērmēneuthē en tǭ pro toutou elenchǭ syn tę̄ phrasei met᾿epitomēs tēs prosēkousēs. Scholion nݲeݲ. Palin apekopse ta peri tou ampelōnos tou ekdedomenou geōrgois kai to »ti oun esti to. lithon hon apedokimasan hoi oikodomountes?« Elenchos nݲeݲ. Ouden hēmas adikēsei touto. kan te gar auto perikopsę̄, ouk aph᾿hēmōn apekopsen, alla eauton kai tous autou ezēmiōsen. hikanos gar ho katʼ autou elenchos esti dia pleionōn martyriōn. Scholion nݲsݲ. Apekopse to »hoti de egeirontai hoi nekroi, Mōysēs emēnyse epi tēs batou, kathōs legei kyrion ton theon Abraam kai Isaak kai Iakōb. theos de esti zōntōn kai ouchi nekrōn«. Elenchos nݲsݲ. Thaumasai estin epi tę̄ anoią tou mataiophronos, pōs houchi noei hoti hisē hautē hē martyria tynchanei tę̄ tou Dazarou tou ptōchou kai tę̄ parabolę̄ tōn mē synchōroumenōn eis tēn basileian leian eiselthein; hōn parabolōn ta leipsana eiase kai ou parekopsen, alla epi tę̄ autou aischynę̄ kataleloipen to »ekei estai ho klauthmos kai ho brygmos tōn odontōn«. daktylou de embrechomenou eis hydōr meta tēn enteuthen apallagēn dia ton Lazaron, kai brygmou odontōn ho plousios ephē tǭ Abraam dia ton Dazaron, kai brygmou odontōn kai klauthmou ginomenou, anastaseōs sōmatōn esti sēmeion, kan parakopsę̄ ho ktēnōdēs ta ypo kyriou peri anastaseōs nekrōn alēthōs eirēmena. Scholion nݲsݲ. Ouk eiche tauta »hoti de egeirontai hoi nekroi kai Mōysēs emēnyse legōn theon Abraam kai theon Isaak kai theon Iakōb theon xōntōn«. Elenchos nݲzݲ. Dia to deuterōsai ton sōtēra tēn parabolēn, dittōs parʼ hēmōn entepsōmen ti tōn gegerammenōn. hēdē <de>e tǭ anōterǭ elenchǭ gegenētai hē kata tēs hautou rhądiourgias antirrēsis. Scholion nݲēݲ. Palin parekopse to »thrix ek tēs kephalēs hymōn ou mē apolētai«. <Elenchos nݲēݲ>.............................. Scholion nݲthݲ. Palin parekopse tauta »tote hoi en tę̄ Ioudaią pheugetōsan eis ta orē« kai ta exēs, dia ta epipheromena en tǭ rhmtǭ »eōs plērōthę̄ panta ta gegrammena«. Elenchos nݲthݲ. Dokei lēthēn kektēmenos tous hapantas isōs autǭ anoētous einai kai ouk oiden hoti kan mikron rhēton hyp᾿autou kataleiphthę̄ elenchon poieitai kai pollōn ekaston rhētōn hyp᾿autou parakopentōn. ouden toinyn kōlysei ton boulomenon antiparatheinai tautais tais parakekommenais martyriais ta parʼ autou homologēthenta. deichthēsetai gar symphōna honta toutois tois hypʼ epkeinou perikopeisin* en ois elegen ho Abraam meta tēn teleutēn, hoti »echousi Mōysea kai tous prophētas, akousatōsan autōn«. ha elegon gar hoi prophētai kai Mōysēs, ek theou patros ēn kai ex autou tou kyriou huiou kyriou uiou tou theou kai tou hagiou pneumatos, ha edei gegrammena onta plērousthai. Scholion xݲ. »Synelalēse tois stratēgois to pōs auton paradǭ autois«. Elenchos xݲ Ō phrenoblabeia tou Markiōnos. »synelalēsen«, tis all᾿ē Ioudas? to ti poiēsai all᾿ē paradounai ton sōtēra? paradidomenou de tou sōtēros ouketi dokēsis ho paradidomenos, alla alētheia. ei gar pneuma ēn monon, sarkikois anthrōpois ou paredidoto. alla anthrōpos hōn hypo aphēn gegonen, sarka<te> endysamenos eis cheiras anthrōpinēs physeōs heauton hekōn paredidou. tanantia de eautois hypo anoias phthengontai. kai gar kai pote dialegomenos tiai tōn autou mathētōn Markiōnistę̄ tini kai legōn hōs en tǭ euag- geliǭ echei hoti parelaben auton to pneuma eis tēn erēmon peirasthēnai hypo tou diabolou, ēkousa par᾿autou hoti pōs ēdynato <ho>Satanas ton onta theon kai meixona autou hyparchonta kai kyrion autou (ōs hymeis legete) peirasai, ton Iēsoun ton autou despotēn? egō de en tę̄ tou theou boētheią ex hypogyou labōn synesin apekrinamēn autǭ legōn. ou pisteuete hoti estaurōthē ho Christos? ho de ephē. nai, kai ouk ērnēsato. tines ou auton estaurōsan? ho de ephē. anthrōpoi. eita ephēn autǭ. tis dynatōteros, anthrōpoi ē ho diabolos? ho de ephē. ho diabolos. hote de touto eipen, apekrinamēn. ei ho diabolos ischyroteros andrōpōn hyparchei, anthrōpoi de hoi asthenesteroi Christon estaurōsan, ou thauma ei kai hypo tou diabolou epeirasthē. panta gar thelōn kai ou meta anankēs hyper hēmōn heauton dedōken ho Christos, paschōn en alētheią, ou kata astheneian alla kata proairesin, eis hypogrammmon hēmōnkai ta pros ton diabolon [kai]eis sōtērian hēmōn en tǭ pathei tou staurou *, eis katakrisin hamartias kai athetēsin tou thanatou. Scholionxݲaݲ. »Kai eipen tǭ Petrǭ kai tois loipois. apelthontes hetoimasate hina phagōmen to Pascha«. Elenchos xݲaݲ. Nephos belōn kata sou en mią martyrią to rhēton periechei, ō Markiōn. ei gar prostassei hetoimaxesthai autǭ phagein to Pascha, Pascha de pro tou pathein ton Christon epeteleito, pantōs hoti apo nomou tēn systasin eichen. kata nomon de tou Christou politeuomenou saphes ēn hoti ou nomon ēlthen katalysai, alla plērōsai. ei de nomon basileus ou katalyei, ouk akathosiōtos hē en tǭ nomǭ diataxis oude tǭ basilei apeirēmenē. l eukathosiōtou de ontos tou nomou kai tēs diataxeōs homologoumenēs, ei ti prostheiē basileus tę̄ diataxei epi meizoni dōreą, katʼ exousian hē phaidrotēs ginetai tēs prosthēkēs. henos de kai tou autou tēs nomothesis ousēs kai tēs kata prosthēkēn dōreas, panti tǭ dēlon esti kai saphes hōs ouk enantioutai tǭ nomǭ ho tēn prosthēkēn poiēsamenos. apodedeiktai toinyn ouk enantia tis ousa hē palaia diathēkē tou euange- liou oude tēs tōn prophētōn akolouthias. kata sautou de, ō Markiōn, epēgages polytropōs ton elenchon, mallon de hypʼ autēs tēs alētheias anankazomenos. Pascha gar to palaion ouden ēn alla probatou thyma kai kreōn edōdē, empsychou te metalēpsis meta azymōn. kai tis se ēnankasen mē aphanisai teleon ton kata sou elenchon ē (hōs eipon) autē hē alētheia? hēn gar sy bdelyttę̄ sarkophagian, ho kyrios Iēsous meta tōn heautou mathētōn bebrōken, epitelōn to Pascha to kata nomon. kai mē lege hote ho emelle mystērion epitelein, telein, touto proōnomaze legōn; thelō methʼ hymōn phagein to Pascha. hina gar kata panta tropon kataischynę̄ se hē alētheia, ouk en tę̄ archę̄ poiei to mystērion, hina mē arnēsę̄, alla phēsi; meta to deipnēsai labōn tade kai tade, [kai] eipen, touto esti tade kai tade, kai ouk eiasen ou<dena> topon tę̄ rhądiourgią. edeixe gar hoti meta to bebrōkenai to Pascha to kata tous Ioudaious toutestin meta to deipnēsai, hēken epi to mystērion. Scholion xݲb. ݲ »Kai anepese kai hoi dōdeka apostoloi syn autǭ, kai eipen; epithymią epethymēsa touto to Pascha phapsein methʼ hymōn pro tou me pathein«. Elenchos xݲb. ݲ Anepesen ho sōtēr, ō Markiōn, kai hoi dōdeka apostoloi metʼ autou. ei anepese kai synanepeson, ou dynatai mia lexis tēn sēmasian echein heteran kai heteran, kan te tę̄ axią kai tǭ tropǭ echoi tēn diaphoran. ē gar dōseis kai tous dōdeka dokēsei anpeptōkenai ē kai auton alētheią sarka echonta alēthinōs anapeptōkenai. kai »epithymią epethymēsa touto to Pascha phagein methʼ hymōn pro tou me pathein«, hina deixę̄ Pascha pro tou pathous autou en tǭ nomǭ protypoumenon kai ginomenon to bebaion autou tou pathous kai entelesteron proskaloumenon; kai hypodeiknyōn, hōs kai ho hagios apostolos phēsi <hoti> »paidagōgos hēmin gegonen ho nomos eis christon«. ei de paidagōgos ho nomos eis christon, ouk allotrios christou ho nomos. Scholion xݲgݲ. Parekopse to »legō gar hymin, ou mē phaphō auto aparti, heōs an plērōthę̄ en tę̄ basileią tou theou«. | Elenchos xݲgݲ. Touto perieilen kai errądiourgēsen, hina dēthen mē poiēsę̄ en basileią tou theou brōta ē pota; ouk eidōs ho ktēnōdēs hoti antimimēma tōn epigeiōn dynatai einai pneumatika kai epourania, metalambanomena hōs hēmeis ouk oidamen; martyrei gar palin Ho sōtēr kai legei hoti »kathēsesthe epi tēs trapezēs mou, esthiontes kai pinontes en tę̄ basileią tōn ouranōn«. ē parekopse palin tauta, hina dēthen poiēsę̄ ta en tǭ nomǭ mē echonta topon en tę̄ basileią tōn oupanōn. pothen oun Ēlias kai Mōysēs ōphthēsan metʼ autou en tǭ orei en doxę̄? allʼ ouden dynēsetai tis pros tēn alētheian. Scholion xݲdݲ. Parekopse to »hote apesteila hymas, mē tinos hysterēsate?« kai ta hexēs dia to »kai touto to gegrammenon dei telesthēnai, to; kai meta anomōn synelogisthē«. Elenchos xݲdݲ. Kan parakopsę̄s ta rhēmata, apo tou ergou phainontai autōn hoi topoi, proagontos tou nomou kai prokēryttontōn tōn prophētōn kai kyriou plērountos. Scholion xݲeݲ. »Apespasthē apʼ autōn hōsei lithou bolēn kai theis ta gonata prosēucheto«. Elenchos xݲeݲ. Theis ta gonata horatōs ethēke kai aisthētōs epetelesen. ei de aisthētōs, kata to eidos * to ergon epoiēse tēs gonyklisias; ouk ara aneu sarkos enedēmēsen ho monogenēs. autǭ gar »kampsei pan gony epouraniōn kai epigeiōn kai katachthoniōn«, epouraniōn pneumatikōs, epigeiōn aisthētōs, katachthoniōn tǭ idiǭ eidei. hōde de ta panta en alētheią epetelei, horōmenos kai hypo haphēn tois mathētais heuriskomenos kai mē phantazōn. hōde de ta panta en alētheią epetelei, horōmenos kai hypo haphēn tois mathētais heuriskomenos kai mē phantazōn. Scholion xݲzݲ. »Kai ēngise kataphilēsai auton Ioudas kai eipen«. Elenchos xݲz. ݲ Ēngise sarki onti despotę̄ kai theǭ sōma labonti, kataphilēsai alēthina cheilē kai ou dokēsei onta kai phantazonta. Scholion xݲz. ݲ Parekopsen ho epoiēse Petros, hote epataxe kai apheileto to ous tou doulou tou archiereōs. | Elenchos xݲz. ݲ Dokōn eis timēn Petrou hoapateōn kryptein to en alētheią genomenon tēs doxologias tou sōtēros to rhēton temōn, apekrypsen. alla ouden ōphelēsei; kan te gar autos apokopsę̄, hēmeis oidamen ta theosēmeia. meta gar to apokopsai to ōtion ho kyrios palin labōn iasato, hina apodeichthę̄ hoti theos esti kai theou ergon epetelesen. Scholion xݲ. ēݲ »Hoi synechontes enepaizon derontes kai typtontes kai legontes; prophēteuson, tis estin hopaisas se?« Elenchos xݲē. ݲ hoti to synechontes kai to enepaizon kai to deirai kai to typsai kai to prophēteuson tis estin ho paisas se, touto ou dokēsis ēn, alla haphēs esti sōmatikēs kai ensarkou hypostaseōs dēlōtikon, kai panti tǭ dēlon esti, kan te sy typhlōtheis, Markiōn, mē thelois homologein tēn enargē theou alētheian. Scholion xݲth. ݲ Prosetheto meta to »touton hēuramen diastrephonta to ethnos« »kai katalyonta ton nomon kai tous prophētas«. Elenchos xݲth. ݲ Pothen ou phōrathēsę̄, pothen ouk elenchthēsę̄ diastrephōn tēn hodon kyriou? hotan gar entautha prostheiēs to mē gegrammenon, sykophantōn seauton — ou gar an eipoimi ton kyrion—<kai> legōn hoti touton hēuramen katalyonta ton nomon kai tous prophētas, to antizygon toutou elegzei se, ō mataiopone, autou tou sōtēros legontos »ouk ēlthon katalysai ton nomon kai tous prophētas, alla plērōsai«. ou dynatai toinyn ho autos <ho> legōn »ouk ēlthon katalysai« dia to katalyein katēgoreisthai. ou gar eichen houtōs to rhēton, alla; »hēuromen touton diastrephonta ton laon, legonta heauton christon basilea«. Scholion o. ݲ Prosthēkē meta to »keleuonta phorous mē dounai« »kai apostrephonta tas gynaikas kai ta tekna«. Elenchos o. ݲ Tis hautǭ krēmnon peripoiei, plērōn to gegrammenon, to; »ho heautǭ ponēros tini agathos estai?« pasēs gar tolyēs kai ponērias hypodeigma esti kai kindynōdous hodoiporias to ta men gegrammena parakoptein, ha de mē gegraptai prostithenai, malista en euangeliǭ akatalytǭ onti eis tous aiōnas. kai auta de ta tēs prosthēkēs oute topon echei oute ainigma. ou gar apestrepse n Iēsous gynaikas ē tekna; autos gar ephē »tima ton patera kai tēn mētera« kai »ha ho theos synezeuxen, anthrōpos mē chōrizōtō«. alla kan eipę̄ »ean mē tis kataleipsę̄ patera kai mētera kai adelphous kai gynaika kai tekna kai ta hexēs, ouk esti mou mathētēs«, ouch hina misōmen pateras, allʼ hina mē hypagōmetha paterōn kai mēterōn epitagę̄ * heteras pisteōs ē tropǭ para tēn tou sōtēros didaskalian. Scholion oݲa. ݲ »Kai elthontes eis topon legomenon Kraniou topos estaurōsan auton kai diemerisanto ta himatia autou kai eskotisthē ho hēlios«. Elenchos oݲaݲ Doxa tǭ eleēmoni theǭ, tǭ syndēsanti sou ta harmata, ō Pharaō Markiōn, kai boulomenou sou apodrasai katapontōsanti auta en tę̄ thalassę̄. prophasizomenos gar ta panta ouch hexeis entautha oudemian prophasin. ho gar mē saraka echōn oute staurōthēnai dynatai. pōs ouk ephyges to mega touto rhēton? pōs ouk epecheirēsas chrypsai tēn megalēn tautēn pragmateian, tēn lysasan sou pasan tēn ex archēs memēchanēmenēn kakotropian? ei gar holōs estaurōthē, pōs ou blepeis ton estaurōmenon haphēn echonta kai hēlois tas cheiras pēgnymenon kai podas? ouk an de ēdynato dokēsis touto einai ē phantasma, hōs sy legeis, alla sōma alēthōs, ho ek Marias eilēphen ho kyrios (sarka physei tēn hēmeteran kai ostea kai ta alla), epeidē homologeitai kai para soi staurǭ prospageis ho kyrios. Scholion ob. Parekopse to "sēmeron metʼ emou esę̄ en tǭ paradeisǭ". Elenchos ob. Kalōs touto kai harmodiōs parekopsas, ō Markiōn; apēres gar apo seautou tēn eisodon tou paradeisou. oute gar sy eiseleusę̄ oute tous syn soi easeis. physei gar tǭ onti misousi to agathon hoi planōntes kai peplanēmenoi. Scholion og. "Kai phōnēsas phōnę̄ megalę̄ exepneusen". Elenchos og. Ei exepneusen, ō Markiōn, kai phōnēn megalēn apedōken, pothen exepneen ē ti to ekpneon? dēlon de esti, kan sy mē legę̄s; psychē syn tę̄ theotēti apo sōmatos ekporeutheisa, tou sōmatos apnou meinantos, hōs echei hē alētheia. Scholion od. "Kai idou, anēr onomati Iōsēph kathelōn to sōmaenetylixe sindoni kai ethēken en mnēmati laxeutǭ". Elenchos od. Ei to kathelōn kai entylixas kai to theinai en mnēmati laxeutǭ ou peithei se, ō Markiōn, tis sou ēlithiōteros? ti de allo saphesteron hē graphē eichen deixai, hopote kai to mnēma kai ton topon kai to eidos edeixe kai tou sōmatos tēn thesin tēn triēmeron kai to eilēma tēs sindonos, hina deixę̄ tēn pasan alētheian? Scholion oe. "Kai hypostrepsasai hai gynaikes hēsychasan to sabbaton kata ton nomon". Elenchos oe. Pothen hypestrepsan hai gynaikes? dia ti de kai to hēsychasan gegraptai, allʼ hina deixę̄ hē graphē tēn autōn martyrian, elenchousan sou tēn anoian, ō Markiōn? idou gar kai gynaikes martyrousi kai apostoloi kai Ioudaioi kai angeloi kai Iōsēph, ho psēlaphēton ontōs sōma kathelōn kai eneilēsas. tis de kosmēsei ton autokatakritōs heauton diastrephonta hōs esti gegrammenon. Scholion os. "Eipan hoi en esthēti lamprą; ti zēteite ton zōnta meta tōn nekrōn? ēgerthē, mnēsthēte hosa elalēsen eti ōn methʼ hymōn, hoti dei ton huion tou anthrōpou pathein kai paradothēnai". Elenchos oݲϛݲ. Oude houtoi se peithousin hoi hagioi angeloi, ō Markiōn, homologountes men auton to triēmeron metaxy nekrōn gegenēsthai, zōnta de loipon kai ouketi nekron, aei men zōnta en tę̄ theotēti kai mēdʼ holōs nekrōthenta, nekrōthenta de kata syrka to triēmeron kai palin zōnta. legousi gar autais; »anestē, ouk estin hōde«. to de anestē ti estin, ei mē hoti kai ekoimēthē? saphesteron gar auto diēgountai; »mnēsthēte gar, phēsin, hoti eti periōn tauta elegen hymin, hoti dei pathein ton huion toun anthrōpou«. Scholion oݲzݲ. Parekopse to eirēmenon pros Kleopan kai ton allon, hote synēnētsen autois, to »ō anoētoi kai bradeis tou pisteuein pasin hois elalēsan hoi prophētai; ouchi tauta edei athein?« kai anti de tou »ephʼ heis elalēsan hoi prophētai« epoiēsen »epʼ hois elalēsa hymin«. elenkchetai de hoti »hote eklase to arton, ēnoichthēsan autōn hoi ophthalmoi kai epegnōsan auton«. Elenchos oݲzݲ. Pothn hē klasis tou atrou egeneto? lege, ō Markiōn. apo phantasias ē apo sōmatos energountos onkērou kata alētheian? anastas gar ek tōn nekrōn en autǭ hagiǭ sōmati anestē en alētheia. epoiēsas de. ō Markiōn, anti tou »ou tauta estin ha elalēsan hoi prophētai?« »ou tauta estin ha elalēsa hymin?« ei de eipen autois »elalēsa hymin«, pantę̄ eginōskon auton an apo tou logou tou »elalēsa hymin«. pōs oun en tę̄ klasei tou artou legei »ēnoichthēsan autōn hoi ophthalmoi kai epegnōsan auton kai aphantos egeneto«? eprepen gar autǭ theǭ onti kai metaballonti autou to sōma eis pneumatikon deiknynai men auto sōma kalēthinon, aphantousthai de hote ebouleto, hoti panta autǭ dynata. kai gar kai Elissaios, prophētēs ōn kai ek theou labōn tēn charin, ę̄tēse para theou tous auton zētountas patachthēnai aorasią, kai epatachthēsan kai ouk eblepon auton toiouton onta hoios ēn. alla kai en Sodomois tēn thyran tou Lōt apekrypsan hoi angeloi kai ouk eblepon autēn hoi Sodomitai. mē kai hē thyra tou Lōt dokēsis ēn, ō Markiōn? ouch hypoleipetai de soi antilogia oudemia. eklase gar ton arton saphōs kai diedōke tois autou mathētais. Scholion oݲēݲ. »Ti tetaragmenoi este? idete tas cheiras mou kai tous podas mou, hoti pneuma osta ouk echei, kathōs eme theōreite echonta«. Elenchos oݲēݲ. Tis ouk an katagelasę̄ tou lērou, en aphrosynę̄ heauton kai heterōn psychas katastspasantos eis Haidēn? ei men gar ouch hōmologēto parʼ autou tauta, pithanēn ēn autou hē planē kai syngnōmēn eichon hoi hypʼ autou ēpatēmenoi; nyn de epeidē ekeinos hōmologēse kai ou periēre ta rhēta tauta, anaginōskousi de auta kai hoi autou, hē hamartia auitou kai autōn menei, kai aparaitēton to autou kai to autōn pyr anapologētois ousi, saphōs tous sōtēros didaxantos hoti kai meta anastasin osta kai sarka echei, hōs autos emartyrēse legōn »hōs eme horate echonta«.
So that the things in it that are hard to understand may not be presented obscurely and remain unknown to some, I shall again explain in order the numbers of the headings, I mean of the first, second and third chapter, and for what reason each saying was selected and altered there. I shall begin to speak as follows: Scholion 1, from the gospel of Marcion himself. “Go, show yourself to the priest, and offer for your cleansing as Moses commanded” — “that this may be a testimony to you,” instead of the Saviour's words, “for a testimony to them.” Refutation 1. How could the Lord, whose teaching, as you say, was against the Law and against the God of the Law, say to those he healed, I mean to the leper, “Go, show yourself to the priest”? For by saying “priest” he does not reject the priesthood of the Law. “And offer for your cleansing”: even if you cut out “the gift,” it will appear from “offer” that he speaks of a gift. “For your cleansing, as Moses commanded”: for if he advises that Moses' command be carried out, he does not reject or blaspheme the God of the Law, but confesses that he himself and his Father, God, gave the Law to Moses. But you have twisted the saying, Marcion, saying “a testimony to you” instead of “for a testimony to them.” And in this you have plainly lied against your own head. For if he said “a testimony to you,” he made himself a witness that “I came not to abolish the law or the prophets, but to fulfil them.” Scholion 2. “But that you may know that the Son of Man has authority on earth to forgive sins.” Refutation 2. If, then, he calls himself Son of Man, the Only-begotten does not deny the incarnation, and your song that he appeared in semblance is sung in vain. And if he has authority on earth, the earth is not foreign to his works and to his Father. Scholion 3. “The Son of Man is Lord also of the sabbath.” Refutation 3. At once, two things in the same place: the Saviour confesses himself both Son of Man and Lord of the sabbath, teaching that the sabbath should not be thought foreign to his own making …, even if in the last times he is called Son of Man because of his coming in the flesh. Scholion 4. “Judas Iscariot, who became a traitor.” And instead of “he came down with them,” he has “he came down among them.” Refutation 4. Judas Iscariot, “who became a traitor.” Of whom? Tell me. Surely of the one who was arrested, yes, and crucified and who suffered much. How then is he arrested and crucified who, by your account, Marcion, cannot be touched? For you say he was a semblance. But your supposition will be refuted by the fact that Judas is written to be a traitor. For he betrayed his own Master and handed him over into the hands of men. And it did you no good to say “he came down among them” instead of “with them.” For you cannot define as a phantom the one who, even in your version and against your will, is afterwards shown to be touched. Scholion 5. “And all the crowd sought to touch him. And he lifted up his eyes,” and so on. Refutation 5. Again, how could the crowd touch one who cannot be touched? And what sort of eyes did he lift to heaven, who was not formed of flesh? But [it is said] to show that the mediator between God and men is the man Christ Jesus, having both: the flesh from men, and the invisible being from God the Father. Scholion 6. “In the same way your fathers did to the prophets.” Refutation 6. If he mentions prophets, he does not deny the prophets; if he avenges the murder of the prophets and reproaches those who murdered and persecuted them, he is not foreign to the prophets, but is their God, who establishes them. Scholion 7. “I tell you, not even in Israel have I found such faith.” Refutation 7. If not even in Israel did he find such faith as in the centurion who came from the Gentiles, then he does not find fault with the faith of Israel. For if it belonged to a foreign God and not to his own Father, he would not have praised it. Scholion 8. “Blessed is he who is not offended in me” is altered; for he had it as though addressed to John. Refutation 8. Whether he has it addressed to John or to the Saviour himself, he blesses those who are not offended, whether in him or in John, so that they may not invent for themselves what they do not hear from him. But there is a deeper meaning in why the Saviour said it. So that no one should think John, whom he ranked the greatest among those born of women, to be greater even than the Saviour himself, because he too was born of a woman, he guards against this and says, “And blessed is whoever is not offended in me.” That is why he says, “But he who is least in the kingdom is greater than he.” For the Saviour, by his birth in the flesh, was younger than John by six months, but greater in the kingdom, being plainly his God. For the Only-begotten did not come to speak anything in secret or to say anything false about his own preaching. For he is [the truth], as he says, “I am the way and the truth.” Neither, then, does the way contain error, nor does the truth hide itself and speak falsehood. Scholion 9. “This is he of whom it is written, ‘Behold, I send my messenger before your face.’” Refutation 9. If the only-begotten Son of God recognizes John and knows him beforehand, and, knowing him beforehand, shows those who wish to know the truth that this is he of whom it is written, “I send my messenger before your face,” then he who wrote and said, “I send my messenger before your face,” the eternal God who spoke in the prophets and in the Law, was not foreign to his own Son Jesus Christ. For he sends his messenger before his face, before the face of the Son honoured by the Father. For he would not send his messenger to serve a stranger to whom he was, by your account, Marcion, opposed. Scholion 10. “And having entered the house of the Pharisee, he reclined. And the woman who was a sinner, standing behind at his feet, wet his feet with her tears, and anointed and kissed them.” Refutation 10. “Having entered” shows a body; for it shows a house and the part [played] by a body. And reclining belongs to no one [except one who has] bulk to lie down; and the woman wet with her tears feet that were not the feet of a phantom or a semblance; for she anointed and wet and kissed them, perceiving the touch of the body. Scholion 11. And again: “She wet my feet with her tears, and anointed and kissed them.” Refutation 11. So that you may not think, Marcion, that it was merely supposed by men that the sinful woman wet, anointed and kissed the Saviour's feet, the Saviour himself confirms it, teaching that these things did not happen in semblance but in truth, to refute the Pharisee, and you, Marcion, and those like you, insisting and saying, “She anointed and kissed my feet.” And what sort of feet, if not feet made of flesh and bones and the rest? Scholion 12. He did not have “his mother and his brothers,” but only “your mother and your brothers.” Refutation 12. Even if you cut away the saying of the gospel above, Marcion, to make the evangelist not agree with the words spoken by certain people, “your mother and your brothers,” you cannot get past the truth. For why did he not name many mothers? Why did he not speak of many homelands? How many people say how many things about Homer! Some say he was an Egyptian, others a Chian, others a Colophonian, others a Phrygian, others a Smyrnaean, son of Meles and Critheïs; Aristarchus and his followers declared him an Athenian; others a Lydian, son of Maeon; others a Cypriot from Propodias, a district around Salamis; and yet he was a man. Because he was said to be born in many homelands, many have been led into different accounts. But here, speaking of God and Christ, they did not suppose many mothers, but the one who truly bore him; and not many brothers, but the sons of Joseph by his other, real wife. And you cannot arm yourself against the truth. And do not let the saying mislead you where the Lord said, “Who are my mother and my brothers?” For he did not say this denying his mother, but rejecting the untimeliness of the one who spoke, when so great a crowd stood around and his saving teaching was pouring out, and he was intent on the healings and the preaching, [interrupting] him by saying, “Behold, your mother and your brothers.” And had he not received it with joy (not as though he did not know that they had come before he heard it, but knowing beforehand that they were standing outside), he would have rejected the untimely words of the speaker with a rebuke, as he once said to Peter, “Get behind me, Satan, for you do not think the things of God but the things of men.” Scholion 13. “As they sailed he fell asleep; and he awoke and rebuked the wind and the sea.” Refutation 13. Tell me, who fell asleep? You will not dare say it of the Godhead; and if you did say it, you god-forsaken man, you would blaspheme against your own head. But it is clear to everyone that he who truly became man, needing sleep because of his body, fell asleep. For those who woke him did not see a semblance but a true incarnation. Indeed, shaking him with their hands and calling out, they bear witness that they woke him. For “having risen,” it says — the sleeping God who bore flesh, who came down from heaven and put on flesh for our sake — “he awoke” as man, but “rebuked” the sea as God, and made [a calm]. Scholion 14. “And as they went, the crowds pressed him. And a woman touched him and was healed of her flow of blood; and the Lord said, ‘Who touched me?’” And again: “Someone touched me; for I perceived power going out from me.” Refutation 14. “As they went,” and he did not say “as he went,” so as not to present him in any other way than as one following the road with the travellers. And “the crowds pressed him”: crowds could not press a spirit. And the woman who touched him and was healed did not touch air, but a human body. For to show that the touching of his body by the woman did not take place in semblance only, he teaches, saying, “Who touched me? For I perceived power going out from me.” Scholion 15. “Looking up to heaven he blessed them.” Refutation 15. If he looked up to heaven and blessed them, he did not have the forms of his eyes and other members in semblance. Scholion 16. “Saying, ‘The Son of Man must suffer many things and be killed, and after three days be raised.’” Refutation 16. If the only-begotten Son of God confesses himself Son of Man, and that he would suffer and be killed …, this is an axe against you that cuts out your whole root, Marcion, born of thorns, waterless cloud, fruitless autumn tree. For again he says, “and after three days be raised.” And what was raised, if not the very thing that had suffered and been buried in the tomb? A semblance, or a wind, or a spirit, or a phantom does not admit of burial rites and burial and resurrection. Scholion 17. “And behold, two men were talking with him, Elijah and Moses, in glory.” Refutation 17. Perhaps, I think, through these words the sickle in holy Zechariah has been prefigured against you, Marcion, to cut out all the lying you have devised against the Law and the prophets. For since you were going to reject the Law and the prophets, saying they were foreign to the Saviour, to his glory and his divine teaching, he brought both with him in his own glory and showed them to his disciples, and the disciples to us and to the world, that is, to every person who wishes to live; so that by the first, as with an axe, he might cut your roots, and by the second, as with the sickle of the word of truth, he might cut out your branches, which produce hemlock and deadly poison for men, the sticky sap of blasphemy. For if Moses, to whom Christ long ago entrusted the Law, was a stranger, and the prophets were strangers, he would not have revealed them with himself in his own glory. For see the wonder: he did not show them at the tomb or beside the cross, but when he revealed a part of his glory to us as a pledge, then he brought the saints with him, I mean Moses and Elijah, to show that they are joint heirs of his kingdom. Scholion 18. “From the cloud a voice: ‘This is my beloved Son.’” Refutation 18. It is clear to everyone that the cloud is not the highest thing, nor is it above heaven, but within the creation around us, from which the voice was borne to the Saviour. If, then, the Father speaks even in a cloud, pointing out his Son to the disciples, the craftsman is not another, but the same, who bore witness to his own Son through a cloud, and is not master only of what is above heaven, as you say. Scholion 19. “I begged your disciples.” And he had, beside “they were not able to cast it out,” “and [he said] to them, ‘O faithless generation, how long shall I bear with you?’” Refutation 19. “How long” indicates the time of his coming in the flesh, and so does “O faithless generation,” since the prophets worked divine signs in his name and believed, as Elijah is found doing, and Elisha, and the others. Scholion 20. “For the Son of Man is about to be delivered into the hands of men.” Refutation 20. The words “Son of Man” and “to be delivered into the hands of men” do not suggest a semblance or a phantom, but present a body and members. Scholion 21. “Have you not even read this, what David did? He went into the house of God.” Refutation 21. If he calls the house of the tabernacle made by Moses the house of God, he does not reject the Law or the God who spoke in the Law. For he calls him God, who is his Father, … or the Only-begotten himself. For the Trinity, Father, Son and Holy Spirit, is accustomed to act in the Law and the prophets and the gospels and the apostles. Scholion 22. “I thank you, Lord of heaven.” But he did not have “and of the earth,” nor did he have “Father.” But he is refuted, for below he had “Yes, Father.” Refutation 22. He gives thanks to the Lord of heaven, even if you remove “and of the earth,” and even if you cut out “Father,” Marcion, so as not to show that Christ calls the craftsman his Father. For the members of the truth remain alive. For as in a remnant, through forgetfulness, you let stand, Marcion, the words “Yes, Father” … It has therefore been proved in every way that Christ gives thanks to his own Father and names him Lord of heaven. And great is your derangement, which does not grasp the path of truth. Scholion 23. He said to the lawyer, “What is written in the law?” And after the lawyer's answer he answered, “You have spoken rightly; do this, and you will live.” Refutation 23. The Son of God, being truth, misled no one who asked about life; for he came for the life of men. Since, then, he cares for life, and shows that for the one who keeps the Law there is life, and tells the one who answered according to the Law that he has spoken rightly and “do this and you will live,” who would be so thunderstruck as to believe Marcion, who blasphemes the God who has given men both the Law and the grace of the gospel, and to be led away with him who has nothing of his teaching either from the Law or from the Holy Spirit? Scholion 24. And he said, “Which of you will have a friend, and go to him at midnight asking for three loaves?” And further: “Ask, and it will be given. For which of you, if his son asks his father for a fish, will give him a serpent instead of a fish, or a scorpion instead of an egg? If then you, being evil, know how to give good gifts, how much more the Father?” Refutation 24. By this saying the deceiver's self-chosen religion in his way of life is refuted. For with him the way of life is not for the sake of self-control, nor for a good reward and the hope of the contest, but out of impiety and the perversity of an evil notion. For he teaches that one should not partake of living creatures, saying that those who partake of meat are liable to judgment, as though eating souls. But the whole thing is silly. For the meat is not the soul, but the soul is in the meat; and we do not say that the soul in animals is like the precious soul of men, but a soul only for the animal to live. But this wretched man, together with those who think the same way, supposes that the same soul is in men and animals. For this is vainly supposed by many of the sects that have gone astray. For Valentinus and Colorbasus, and all the Gnostics and Manichaeans, speak of a transfusion of souls and of re-embodiments of the soul of men who are in ignorance, as they say according to some myth-making: they say that this soul returns and is re-embodied in each of the animals until it comes to knowledge, and so, cleansed and released, passes over to the heavenly realms. And first, his whole vain construction of myth has been refuted. For no one else can know the exact truth of these things beyond our Lord Jesus Christ, who came for the sake of the lost sheep, that is, for the souls of men; who, caring for them, healed them in body and in soul, since he is master of both body and soul and the giver of life here and of the life to come. Those who had died, I mean Lazarus and the widow's son and the daughter of the ruler of the synagogue, he raised from the dead, not bringing them into an evil state (as these people teach that the body is a prison), but doing them good, and knowing that both the stay here in the flesh is appointed by him and the future resurrection of flesh and soul. And again, if he knew that there is one soul in animals and in men, and he came to bring about the salvation of the soul, he ought not, in cleansing one demoniac (I mean the one who came out from the tombs), to have ordered the demons to go off and kill two thousand pigs, if the souls of men and of pigs were equal. For how, caring for one, would he bring about the destruction of two thousand? And if again you twist like a serpent, contriving and saying that he released them from their bodies so that they might ascend, then Lazarus, once released from the body, ought not to have returned to the body again; rather, he should have released the demoniac himself from the bond of the body. But he did not do so; rather he provided for the body in this way, knowing what was good for it. Your doctrine of the soul has collapsed, Marcion, and that of those who come from you and from the other sects that are like you. And I shall speak again about your pretended way of life, because you say that eating meat is wicked and unlawful. But the Saviour refutes you, knowing more than you, and teaching what is better by this saying. For he says, “Which [father], if his son asks for a fish, will give him a serpent, or a scorpion instead of an egg?” And afterwards he says, “If then you, being evil, know how to give good gifts to your children, how much more your heavenly Father?” If, then, he has called a fish and an egg good gifts, what is given by God and received with thanksgiving is not evil, and your perversity has been refuted on every side. Scholion 25. The passage about Jonah the prophet has been cut away. For he had, “This generation — no sign will be given to it,” but he did not have the passage about Nineveh and the queen of the south and Solomon. Refutation 25. Even in the very things you think you are cutting away, Marcion, you cannot escape the truth. For even if you remove the passage about Jonah the prophet, which signifies the Saviour's saving plan, and remove the passage about the queen of the south and Solomon, and the saving story of Nineveh and the preaching of Jonah, the Saviour's words that stand in your text refute you. For he says, “This generation seeks a sign, and no sign will be given to it,” as though the generations before this one had been counted worthy of signs from God out of heaven: as Elijah worked a sign through the fire that came down from heaven and took the sacrifice, and Moses divided the sea, and Joshua son of Nun made the sun and the moon stand still. And in every way, even if the deceiver hides what is written, he will not harm the truth at all, but estranges himself from the truth. Scholion 26. Instead of “you pass over the judgment of God,” he had “you pass over the calling of God.” Refutation 26. From where are you not refuted, and from where is the testimony [not] gathered against you? For the first things agree with what comes after, and your tampering is refuted. For if he says, “You keep the traditions of your elders and pass over the mercy and the judgment of God,” learn from what time he blames them for doing this, and when the tradition of the elders arose among them, and you will find that that of Addas arose after the return from Babylon, that of Akiba even before the Babylonian captivities, and that of the sons of Hasmonaeus in the times of Alexander and Antiochus, a hundred and ninety years before the coming of Christ. So, then, even from that time judgment was through the Law and mercy through the prophets, and your charlatan's argument falls on every side. Scholion 27. “Woe to you, because you build the tombs of the prophets, and your fathers killed them.” Refutation 27. If he takes thought for the prophets, reproaching those who killed them, the prophets were not strangers to him, but servants sent beforehand by him and by the Father and by the Holy Spirit to prepare for his coming in the flesh; and they also bore witness to the new covenant. Moses said, “The Lord God will raise up for you a prophet from among your brothers, like me”; and before him Jacob said, “From a shoot, my son Judah, you went up; lying down you slept; a ruler shall not fail from Judah,” and a little after, “until there come the things stored up for him, and he is the expectation of the nations, and on him the nations will hope”; Isaiah, “Behold, the virgin shall conceive”; Jeremiah, “And he is a man, and who will know him?”; Micah, “And you, Bethlehem,” and after other words, “From you shall come forth for me a ruler,” and so on; Malachi, “Suddenly the Lord will come to the temple”; and David, “The Lord said to my Lord, ‘Sit at my right hand,’” and so on. And there is much to say, since the Saviour himself says, “If you believed Moses, you would believe me also; for he wrote about me.” Scholion 28. He did not have “Therefore the Wisdom of God said, ‘I send them prophets,’” nor the passage about the blood of Zechariah and Abel and the prophets, that it will be required of this generation. Refutation 28. In this too there is great shame for you, Marcion, since the form of the truth is preserved and the places of your thefts by excision are found, and the things you removed are exposed. Scholion 29. “I say to my friends, do not be afraid of those who kill the body; but fear him who, after killing, has authority to cast into Gehenna.” But he did not have “Are not five … forgotten before God?” Refutation 29. The words “I say to my friends, do not be afraid of those who kill the body; but fear him who has authority, after killing the body, to cast the soul into Gehenna,” compel you, Marcion, to confess the rest of the parable as well. For without God nothing happens, even if you take away the passage about the sparrows. Give an account, then, of what you have left in the saying, Marcion, and answer us what you think about the one who has authority. If you say he is the Father of Christ, the one you call the good God, though you distinguish wrongly, still, [he is] … But if you do not mean him, but the craftsman whom you celebrate as by nature a judge, tell me, who gave him the authority? For if he has it from himself, then he is great and has authority; and if he has authority to judge, he also has it to save. For he who is able to judge is also able to acquit. And another point: if, when the judge casts souls into Gehenna, the good God does not rescue them, though he cares for these same souls in every way, how would he be good? For either he is able, but does not wish, to rescue them from his hand, or he is not able; and where is the goodness? And if the craftsman, because he created, has authority also to judge, how does the God above, about whom you tell your myths, save some partially? For if he saves by taking from what belongs to others, so that the work may turn to good and to salvation, you make him a respecter of persons, doing good not equally to all but partially. Scholion 30. Instead of “will confess before the angels of God,” he says “before God.” Refutation 30. He is refuted on every side as not walking according to God, even if he alters the truth in the shortest phrase. For he who dares to alter anything of what was written from the beginning does not stand in the way of truth. Scholion 31. He does not have “God clothes the grass.” Refutation 31. Even if you do not allow what is written to stand as it was spoken by the Saviour, yet the passages are preserved in the gospel of the holy church, even if you deny the God who made all things and by his word cares for all, even for the grass, and who is confessed by the Saviour. Scholion 32. “But your Father knows that you need these things,” that is, the things of the flesh. Refutation 32. The Father knows that the disciples need the things the flesh requires, and he provides for such things. He provides not in another age but here, making provision for his servants not among things that belong to others but among the things he himself created. Scholion 33. “But seek the kingdom of God, and all these things will be added to you.” Refutation 33. If we are fed from what belongs to another, and another God is God of the kingdom of heaven, how will the saying still agree? For either the things here are his and the kingdom is his — and so he adds all the things here, since they are his, because of the labour of longing for his kingdom — or the kingdom and the age there are his, but the things here belong to the craftsman, and the craftsman is of one mind with the kingdom of the one above, helping those who seek the righteousness and kingdom of the one above. But if there is one good will and not a divided one, there are no longer two principles or three. For in truth God is one, who made all things, and made them well and not in opposition. It is ours to sin and go wrong, in willing and in not willing. Scholion 34. Instead of “your Father” he had “the Father.” Refutation 34. In this too you will do us no harm, but will rather confirm our case. For you have confessed that the Saviour said that his Father provides for the things here. Scholion 35. Instead of “in the second or third watch” he had “in the evening watch.” Refutation 35. The brute is refuted, having foolishly twisted the divine words to his own notion. For the watches are not of the day but of the night; they run from evening to the first … of their extension, and not from dawn to evening, as he is caught having tampered. Scholion 36. Who is it that cuts the servant in two? Tell me. If it is the craftsman, “and he will put his portion with the unbelievers.” Refutation 36. If the one who will do this is the God you speak of, then the believers are his; for in rebuking the servant who does not act well, he puts his portion with the unbelievers. But if it is the Father of Christ, or Christ himself, who will do this, you clearly keep in your own book the testimony against you. For in confessing that either Christ or his Father will do this, you have confessed beyond doubt that the same is judge, the same is good, and he is one, providing both for things here and for things there. Scholion 37. “Lest he drag you to the judge, and the judge hand you over to the officer.” Refutation 37. You say the judge is the craftsman, and the officer each of his angels, who will exact from sinners what they have done. And what is that, if not the faults and sins which Jesus also abhors, which you too say you forbid? If, then, what the good God abhors the judge and craftsman also abhors, he is one and the same, shown to be so by his work and by one good will. Scholion 38. It was cut away from “Some came telling him about the Galileans, whose blood Pilate had mixed with their sacrifices,” to where he speaks of the eighteen who died at the tower in Siloam, and “unless you repent,” and what follows, to the parable of the fig tree, of which the vinedresser said, “I dig and put on manure, and if it does not bear, cut it down.” Refutation 38. The thief made away with all these things, hiding the truth from himself, because the Lord agreed with Pilate, who judged such men rightly, and [said] that those at Siloam rightly died, being sinners and punished thus by God. But when some tamper with royal decrees, the copies produced from the archives, kept securely, refute the fools. So also the gospel produced from the royal house, that is, from God's holy church, refutes these mice who destroy fine garments. Scholion 39. “This daughter of Abraham, whom Satan bound.” Refutation 39. If the Lord, when he came, cared for Abraham's daughter, Abraham is not a stranger to him. For he confesses that Abraham pleased him, showing compassion to his daughter. Scholion 40. Again he cut away, “Then you will see Abraham and Isaac and Jacob and all the prophets in the kingdom of God,” and instead of this he made, “when you see all the righteous in the kingdom of God, and yourselves cast” — he made it “held” — “outside; there will be weeping and gnashing of teeth.” Refutation 40. See how the traces of the truth appear. For no one can hide a road. One can lead people astray from it and hide it from those who do not know it, but from those who have experience of it this is impossible. For one cannot make the ground where the road was disappear. Even if he obscures it, since the place of the road remains, the one who tampered with the road is exposed by those who know it. So see the traces of the sequence. To whom did he speak this saying, if not to the Jews? And if to the Jews, he has already shown that they were inside and are cast out from among the righteous. And who would these be, if not their fathers, Abraham and Isaac and Jacob and the prophets? For he did not say, “You will see Abraham entering and yourselves not entering,” but “You will see the righteous in the kingdom, and yourselves cast out.” And about the casting out he spoke in the future tense, but the righteous he showed to be there already, not strangers to these people in the flesh or in their calling, but called together with them, and already justified before his coming in the flesh. And if [he says that they] remain outside …, it is because the fathers are inside. And how, you fool, is there gnashing of teeth at the judgment, unless there is a resurrection of bodies? Scholion 41. Again he cut away, “They will come from east and west and recline in the kingdom,” and “the last will be first,” and “The Pharisees came, saying, ‘Get away from here, for Herod wants to kill you,’” and “He said, ‘Go and tell that fox,’” as far as where he said, “it cannot be that a prophet should perish outside Jerusalem,” and “Jerusalem, Jerusalem, that kills the prophets and stones those sent,” and “How often I wanted to gather your children as a bird,” and “your house is left to you,” and “you will not see me until you say, ‘Blessed.’” Refutation 41. See such audacity: how much of the gospel he removes! It is as if someone took an animal, cut away half of its body, and tried to persuade the ignorant with the half, saying that this is what the animal is like and nothing has been taken from it. Scholion 42. Again he cut away the whole parable of the two sons, the one who took his share of the property and spent it wastefully, and the other. Refutation 42. What follows of his tampering will differ in no way from what he dared before; but he brings the loss upon himself, while the truth that is according to God remains. Scholion 43. “The law and the prophets until John, and everyone forces his way into it.” Refutation 43. If he ranks the Law and names the prophets, and does not declare the Law lawlessness or call the prophets false prophets, it is clearly confessed that the Saviour bore witness to the prophets, and it has been shown that they prophesied about him. Scholion 44. About the rich man and Lazarus the poor man, that he was carried away by the angels into Abraham's bosom. Refutation 44. See, Abraham is [placed] by the Lord among the living and the blessed and in the inheritance of rest. So no longer blaspheme Abraham, Marcion, who recognized his own Master and said to him, “Lord, who judge all the earth.” For see, he was attested by the Lord himself to be righteous and not a stranger to the life that the Saviour restores. Scholion 45. “But now he is comforted here,” this same Lazarus. Refutation 45. If Lazarus is comforted in Abraham's bosom, Abraham is not outside the comfort of life. Scholion 46. Abraham said, “They have Moses and the prophets; let them hear them, since they will not listen even to one raised from the dead.” Refutation 46. It is not as one still in the world and deceived that Abraham bears witness to the Law of Moses and to the prophets, nor as one who did not know what would come of them, but after he had experienced the rest there. For after his death he is shown by the Saviour in the parable as having gained salvation by the teachings of the Law and the prophets, and having done these things before the Law. And likewise those who afterwards kept the Law and obeyed the prophets are in his bosom and go away into life with him; one of whom was Lazarus, who through the Law and the prophets was counted worthy of the life-giving bosom of Abraham's blessedness. Scholion 47. He cut away, “Say, ‘We are worthless servants; we have done what we ought to do.’” Refutation 47. He does not accept even the safeguard of the Lord's teaching. For guarding his own disciples, so that they might not lose the reward of their work through pride, he admonished them to be humble. But this man does not accept it; for in everything he was lifted up by conceit and not by truth. Scholion 48. When the ten lepers met him. He cut away much, and made it, “He sent them away, saying, ‘Show yourselves to the priests’”; and he put other things in place of others, saying, “There were many lepers in the days of Elisha the prophet, and none was cleansed except Naaman the Syrian.” Refutation 48. Here too the Lord calls Elisha a prophet, and himself one who fulfils what was done beforehand by Elisha as a type, to refute Marcion and all who reject God's prophets. Scholion 49. “Days will come when you will desire to see one of the days of the Son of Man.” Refutation 49. If he counts days and signifies times and calls himself Son of Man, then he showed both the measure of his age and a … pattern of the days of his preaching. So the Word is not without flesh, but [his] good pleasure is in a body. Scholion 50. “Someone said to him, ‘Good teacher, what shall I do to inherit eternal life?’ And he said, ‘Do not call me good. One is good, God.’” He added “the Father,” and instead of “you know the commandments” he says “I know the commandments.” Refutation 50. So as not to show that the commandments were already written beforehand, he says “I know the commandments.” But the whole chapter is plain from the sequence. And if he calls the Father good and names him God, he rightly teaches from his Father's Law the one who wishes to inherit life, and does not reject or thrust it away, but rather bears witness that those who lived under the Law, Moses and the other prophets, have inherited eternal life. Scholion 51. “And as he drew near to Jericho, a blind man cried out, ‘Jesus, Son of David, have mercy on me.’ And when he was healed he said, ‘Your faith has saved you.’” Refutation 51. There is no falsehood in faith; if it lies, it is not faith. At any rate he says “Son of David,” and the one who confessed the name is praised and receives his request, and he was not rebuked as a liar but blessed as faithful. So the one who, because the name was called on, granted the blind man sight, was not without flesh. For truly, and not in semblance, he was born of the seed of David according to the flesh, from Mary the holy virgin, through the Holy Spirit. Scholion 52. He cut away, “Taking the Twelve he said, ‘Behold, we are going up to Jerusalem, and everything written in the prophets about the Son of Man will be fulfilled. For he will be delivered and killed, and on the third day he will rise.’” All this he cut away. Refutation 52. So that he might walk straight in nothing, and may be exposed as tampering in every way. For he hid the sayings, supposedly in order to deny what concerns the Passion. But since he confesses later that he was crucified, the labour of his tampering will be in vain. Scholion 53. He cut away the chapter about the donkey and Bethphage, and the one about the city and the temple, because it was written, “My house shall be called a house of prayer, and you are making it a den of robbers.” Refutation 53. Wickedness does not see its own refutation, for it is blind. It thinks it can hide the road of truth, which is impossible. For he leapt straight ahead, leaving out all the chapters mentioned before, because of the attested passage showing that the temple was his own and built for his name; and from Jericho he left out the whole sequence of the journey, and how he came to Bethphage. For there was, as a matter of fact, an old highway leading to Jerusalem over the Mount of Olives, not unknown to those who describe the place. But to be refuted from his own mouth, he says, “It happened on one of the days, as he was teaching in the temple, they sought to lay hands on him, and they were afraid,” as the next chapter, 54, has it. How, then, he got from Jericho to the temple will be known from that same journey and the length of the road. But [he leapt ahead] so that the tamperer might be seen to have hidden what happened on the road and what the Saviour himself said in the temple before this saying, I mean “My house shall be called a house of prayer,” and so on, as the prophecy has it. Scholion 54. “And they sought to lay hands on him, and they were afraid.” Refutation 54. This was considered and explained in the preceding refutation, together with the wording, with fitting brevity. Scholion 55. Again he cut away the passage about the vineyard let out to tenants, and “What then is this: ‘The stone which the builders rejected’?” Refutation 55. This will do us no harm. For even if he cuts it away, he has not cut it from us, but has done damage to himself and his own. For the refutation of him is sufficient through many testimonies. Scholion 56. He cut away, “That the dead are raised Moses showed at the bush, as he calls the Lord the God of Abraham and Isaac and Jacob. And he is God of the living and not of the dead.” Refutation 56. One may wonder at the folly of this vain-minded man, how he does not understand that this testimony is equal to that of Lazarus the poor man and to the parable of those not permitted to enter the kingdom; of which parables he let the remnants stand and did not cut them away, but to his own shame left “There will be weeping and gnashing of teeth.” And since a finger was to be dipped in water after departure from here — the rich man said this to Abraham because of Lazarus — and there is gnashing of teeth and weeping, this is a sign of the resurrection of bodies, even if the brute cuts away what the Lord truly said about the resurrection of the dead. Scholion 57. He did not have this: “That the dead are raised Moses also showed, saying, God of Abraham and God of Isaac and God of Jacob, God of the living.” Refutation 57. Because the Saviour repeated the parable, we have set down something of what is written twice. The answer to his tampering has already been given in the refutation above. Scholion 58. Again he cut away, “Not a hair of your head will perish.” [Refutation 58: lost.] Scholion 59. Again he cut away, “Then let those in Judea flee to the mountains,” and what follows, because of what comes next in the passage, “until everything written is fulfilled.” Refutation 59. Having himself fallen into forgetfulness, he perhaps thinks everyone is as foolish as he is, and does not know that even if a small saying is left by him, it provides a refutation of each of the many sayings he has cut away. So nothing will prevent anyone who wishes from setting what he has admitted against these testimonies he has cut away. For it will be shown to agree with what he cut away … in the words Abraham spoke after his death, “They have Moses and the prophets; let them hear them.” For what the prophets and Moses said was from God the Father and from the Lord himself, the Son of God, and from the Holy Spirit, and being written, it had to be fulfilled. Scholion 60. “He conferred with the captains how he might hand him over to them.” Refutation 60. O the derangement of Marcion! “He conferred”: who, if not Judas? To do what, if not to hand over the Saviour? And when the Saviour is handed over, the one handed over is no longer a semblance, but the truth. For if he were only spirit, he would not have been handed over to men of flesh. But being man, he was subject to touch, and having put on flesh he willingly handed himself over into the hands of human nature. But they utter things contrary to themselves out of folly. For once, when I was arguing with a certain Marcionite, one of his disciples, and saying that the gospel has it that the Spirit took him into the desert to be tempted by the devil, I heard from him: “How could Satan tempt the one who is God, and greater than himself, and his Lord (as you say), Jesus, his Master?” But I, by God's help, taking understanding on the spot, answered him: “Do you not believe that Christ was crucified?” He said, “Yes,” and did not deny it. “Who crucified him?” He said, “Men.” Then I said to him, “Who is more powerful, men or the devil?” He said, “The devil.” When he said this, I answered: “If the devil is stronger than men, and men, who are weaker, crucified Christ, it is no wonder if he was also tempted by the devil. For Christ gave himself for us in all things willingly and not under compulsion, suffering in truth, not from weakness but by choice, as an example for us, and [enduring] what concerned the devil for our salvation in the passion of the cross …, for the condemnation of sin and the abolition of death.” Scholion 61. “And he said to Peter and the rest, ‘Go and prepare, that we may eat the Passover.’” Refutation 61. The saying contains, in one testimony, a cloud of arrows against you, Marcion. For if he orders it to be prepared for him to eat the Passover, and the Passover was celebrated before Christ suffered, it certainly had its foundation from the Law. And since Christ lived according to the Law, it was plain that he did not come to abolish the Law but to fulfil it. And if a king does not abolish a law, the ordinance in the law is not unholy, nor forbidden to the king. And since the law is holy and the ordinance acknowledged, if a king adds something to the ordinance for a greater gift, the splendour of the addition comes by his authority. And since both the lawgiving and the gift by addition belong to one and the same person, it is plain and clear to everyone that the one who made the addition does not oppose the law. It has therefore been proved that the old covenant is not opposed to the gospel or to the sequence of the prophets. And you, Marcion, have brought the refutation on yourself in many ways, or rather you were compelled by the truth itself. For the old Passover was nothing but the sacrifice of a sheep and the eating of meat, the partaking of a living creature with unleavened bread. And who compelled you not to make the refutation of you disappear completely, if not (as I said) the truth itself? For the meat-eating you abhor the Lord Jesus practised with his disciples, celebrating the Passover according to the Law. And do not say that he gave the name beforehand to the mystery he was about to celebrate when he said, “I wish to eat the Passover with you.” For so that the truth might shame you in every way, he did not perform the mystery at the beginning, so that you could not deny it; but it says, “After supper, taking such and such, he said, ‘This is such and such,’” and he left no room for tampering. For he showed that it was after he had eaten the Passover of the Jews, that is, after supper, that he came to the mystery. Scholion 62. “And he reclined, and the twelve apostles with him, and he said, ‘I have earnestly desired to eat this Passover with you before I suffer.’” Refutation 62. The Saviour reclined, Marcion, and the twelve apostles with him. If he reclined and they reclined with him, one word cannot have one meaning and another, even if there is a difference in rank and manner. Either you will grant that the Twelve too reclined in semblance, or that he too, truly having flesh, truly reclined. And “I have earnestly desired to eat this Passover with you before I suffer,” to show that the Passover before his Passion was prefigured in the Law, and that it became the confirmation of his Passion and called it on to greater fulfilment; and showing, as the holy apostle also says, [that] “the law has become our schoolmaster to Christ.” And if the Law is a schoolmaster to Christ, the Law is not foreign to Christ. Scholion 63. He cut away, “For I tell you, I will not eat it from now on until it is fulfilled in the kingdom of God.” Refutation 63. He removed and tampered with this, supposedly so as not to make food or drink [part of] the kingdom of God; the brute does not know that there can be spiritual and heavenly counterparts of earthly things, partaken of in a way we do not know. For again the Saviour bears witness and says, “You will sit at my table, eating and drinking in the kingdom of heaven.” Or else he cut these things away so as to make the things in the Law have no place in the kingdom of heaven. How, then, were Elijah and Moses seen with him on the mountain in glory? But no one can do anything against the truth. Scholion 64. He cut away, “When I sent you out, did you lack anything?” and what follows, because of “And this that is written must be fulfilled: ‘And he was counted with the lawless.’” Refutation 64. Even if you cut away the sayings, their places appear from the event, since the Law went before, the prophets proclaimed beforehand, and the Lord fulfilled. Scholion 65. “He withdrew from them about a stone's throw, and knelt down and prayed.” Refutation 65. Kneeling down, he knelt visibly and did it perceptibly. And if perceptibly, he performed the act of kneeling in bodily form …; so the Only-begotten did not come without flesh. For to him “every knee shall bow, of things in heaven and on earth and under the earth”: of things in heaven spiritually, of things on earth perceptibly, of things under the earth in their own form. And here he did everything in truth, being seen and found tangible by the disciples, and not appearing as a phantom. Scholion 66. “And Judas drew near to kiss him, and said.” Refutation 66. He drew near to the Master who was in the flesh, to God who had taken a body, to kiss real lips, not lips in semblance and appearance. Scholion 67. He cut away what Peter did when he struck and cut off the ear of the high priest's servant. Refutation 67. The deceiver, thinking to hide, for Peter's honour, what truly happened, cut away the saying that glorifies the Saviour and hid it. But it will do him no good; for even if he cuts it away, we know the divine signs. For after the ear was cut off the Lord took it again and healed it, so that it might be shown that he is God and did a work of God. Scholion 68. “Those who held him mocked him, beating and striking him and saying, ‘Prophesy, who is it that struck you?’” Refutation 68. That “held,” “mocked,” “beat,” “struck,” and “prophesy, who is it that struck you” were not a semblance, but indicate a bodily touch and an existence in the flesh, is clear to everyone, even if you, Marcion, blinded, will not confess the manifest truth of God. Scholion 69. He added, after “We found this man perverting the nation,” “and destroying the law and the prophets.” Refutation 69. From where will you not be caught, from where will you not be refuted, perverting the way of the Lord? For when you add here what is not written, slandering yourself — I would not say the Lord — [and] saying, “We found this man destroying the law and the prophets,” its counterpart refutes you, you who labour in vain, since the Saviour himself says, “I did not come to destroy the law and the prophets, but to fulfil them.” So the same one who says “I did not come to destroy” cannot be accused of destroying. For the saying did not read so, but: “We found this man perverting the people, saying that he himself is Christ, a king.” Scholion 70. An addition after “forbidding to pay tribute”: “and turning away the women and the children.” Refutation 70. Who prepares a precipice for himself, fulfilling what is written: “He who is evil to himself, to whom will he be good?” For it is an example of all audacity and wickedness and of a dangerous journey to cut away what is written and add what is not written, especially in the gospel, which cannot be abolished for ever. And the words of the addition themselves have neither place nor [hidden] meaning. For Jesus did not turn away women or children; he himself said, “Honour your father and mother,” and “What God has joined together, let not man separate.” But even if he says, “Unless someone leaves father and mother and brothers and wife and children,” and so on, “he is not my disciple,” it is not so that we should hate our fathers, but so that we should not be led by the command of fathers and mothers … into another faith or a way contrary to the Saviour's teaching. Scholion 71. “And having come to the place called Place of the Skull, they crucified him, and divided his garments, and the sun was darkened.” Refutation 71. Glory to the merciful God, who bound your chariots, Pharaoh Marcion, and when you wished to escape sank them in the sea. For though you make excuses about everything, here you will have no excuse at all. For one who does not have flesh cannot be crucified either. How did you not flee this great saying? How did you not try to hide this great event, which undoes all the perversity you devised from the beginning? For if he was crucified at all, how do you not see that the crucified one was tangible and had his hands and feet fixed with nails? This could not have been a semblance or a phantom, as you say, but truly a body, which the Lord took from Mary (flesh of our nature, and bones and the rest), since even by you it is confessed that the Lord was fixed to a cross. Scholion 72. He cut away, “Today you will be with me in paradise.” Refutation 72. You cut this away well and fittingly, Marcion; for you have taken away from yourself the entrance to paradise. For neither will you enter, nor will you let those with you enter. For those who lead astray and are led astray by nature truly hate the good. Scholion 73. “And crying out with a loud voice he breathed his last.” Refutation 73. If he breathed his last, Marcion, and uttered a loud voice, from what did he breathe it out, or what was it that breathed out? It is clear, even if you do not say it: the soul, together with the Godhead, went out from the body, while the body remained without breath, as the truth has it. Scholion 74. “And behold, a man named Joseph, taking down the body, wrapped it in a linen cloth and laid it in a tomb hewn out of rock.” Refutation 74. If “taking down,” “wrapping” and “laying in a hewn tomb” do not persuade you, Marcion, who is more foolish than you? What clearer thing could Scripture have shown, when it showed the tomb, the place, its form, the laying of the body for three days, and the wrapping in the linen cloth, to show the whole truth? Scholion 75. “And the women, having returned, rested on the sabbath according to the law.” Refutation 75. From where did the women return? And why is “rested” written, if not so that Scripture might show their testimony, which refutes your folly, Marcion? For see, women bear witness, and apostles, and Jews, and angels, and Joseph, who took down and wrapped a truly tangible body. But who will set in order the one who perverts himself, self-condemned, as it is written? Scholion 76. “Those in shining clothing said, ‘Why do you seek the living among the dead? He has been raised. Remember what he told you while he was still with you, that the Son of Man must suffer and be delivered.’” Refutation 76. Not even these holy angels persuade you, Marcion, though they confess that he was among the dead for three days, and is now living and no longer dead: always living in his Godhead and never put to death at all, but put to death in the flesh for three days and living again. For they say to the women, “He has risen, he is not here.” And what is “he has risen,” unless he had also fallen asleep? For they tell it more clearly: “For remember,” it says, “that while he was still with you he told you this, that the Son of Man must suffer.” Scholion 77. He cut away what was said to Cleopas and the other when he met them: “O foolish and slow to believe all that the prophets spoke! Was it not necessary for him to suffer these things?” And instead of “in what the prophets spoke,” he made it “in what I spoke to you.” But he is refuted, since “when he broke the bread, their eyes were opened and they recognized him.” Refutation 77. Tell me, Marcion, from what did the breaking of the bread come? From a phantom, or from a solid body acting in truth? For having risen from the dead, he rose in truth in that same holy body. And you, Marcion, made “Are these not the things I spoke to you?” instead of “Are these not the things the prophets spoke?” But if he had said to them “I spoke to you,” they would certainly have recognized him from the words “I spoke to you.” How then does it say that at the breaking of the bread “their eyes were opened and they recognized him, and he vanished”? For it befitted him, being God and changing his body into a spiritual one, to show that body to be real, but to vanish when he wished, because all things are possible to him. For Elisha too, being a prophet and having received grace from God, asked God that those seeking him be struck with blindness, and they were struck and did not see him as he was. And in Sodom the angels hid Lot's door, and the Sodomites did not see it. Was Lot's door a semblance too, Marcion? No objection is left to you. For he clearly broke the bread and gave it to his disciples. Scholion 78. “Why are you troubled? See my hands and my feet, for a spirit does not have bones, as you see that I have.” Refutation 78. Who would not laugh at the nonsense of the man who in folly has dragged himself and the souls of others down to Hades? If these things had not been admitted by him, his error would have been plausible and those deceived by him would have had an excuse. But now, since he admitted them and did not remove these sayings, and his followers read them, his sin and theirs remains, and his fire and theirs is inescapable, since they are without excuse; for the Saviour clearly taught that even after the resurrection he has bones and flesh, as he himself bore witness, saying, “as you see that I have.”
Haer. 42, chapter 12
42.12.1Holl GCS 25/31:155
12. Αὕτη ἐστὶ ἡ κατʼ κατʼ αὐτοῦ άπὸ τῶν λειψάνων τῶν παρʼ αὐτῷ σῳζομένων ἐκ τοῦ εὐαγγελίου ὑπόθεσις τῆς ἡμῶν πεποιημένης διʼ αὐτὸν πραγματείας, ὥς γε νομίζω ἱκανῶς ἐχούσης πρὸς ἀντιθεσιν τῆς αὐτοῦ ἀπάτης.
12. Hautē esti hē katʼ katʼ autou apo tōn leipsanōn tōn parʼ autǭ sǭzomenōn ek tou euangeliou hypothesis tēs hēmōn pepoiēmenēs diʼ auton pragmateias, hōs ge nomizō hikanōs echousēs pros antithesin tēs autou apatēs.
This is the account of the treatise we composed against him from the remnants of the gospel preserved by him, sufficient, I think, to answer his deception.
42.12.2Holl GCS 25/31:155
ἐλεύσομαι δὲ καὶ εἰς τὰ ἑξῆς τῶν ἀποστολικῶν ῥητῶν παρʼ αὐτῷ ἔτι σῳζομένων καὶ διʼ ἡμῶν πάλιν οὕτως ἀναλελεγμένων, ν πρώτοις δὲ ἡμῖν καὶ καθʼ εἰρμὸν διʼ ὅλου οὕτως προταχθέντων <τῶν> ἀπὸ τῆς πρὸς Γαλάτας ἐπιστολῆς· αὔτη γὰρ παρʼ αὐτῷ πρώτη κεῖται.
eleusomai de kai eis ta hexēs tōn apostolikōn rhētōn parʼ autǭ eti sǭzomenōn kai diʼ hēmōn palin houtōs analelegmenōn, n prōtois de hēmin kai kathʼ eirmon diʼ holou houtōs protachthentōn <tōn> apo tēs pros Galatas epistolēs; autē gar parʼ autǭ prōtē keitai.
I shall also come to the apostolic sayings that follow, still preserved by him and again selected by us in this way; first, and in order throughout, those from the letter to the Galatians are placed first, for with him it stands first.
42.12.3Holl GCS 25/31:155–182
ἡμεῖς δὲ τὴν ἀναλογὴν τότε ἐποιηςάμεθα οὐχ ὡς κπαρʼ αὐτῷ <κεῖται> ἀλλὰ ὡς ἔχει τὸ ἀποστολικόν, τὴν πρὸς Ῥωμαίους τάξαντες πρώτην· ὧδε δὲ κατὰ τὸν αὐτοῦ χαρακτῆρα οὕτως παρατιθέμεθα. <Ἀπὸ τῆς πρὸς Γαλάτας ἐπιστολῆς.> Σχόλιον αݲ. »Μάθετε ὅτι ὁ δίκαιος ἐκ ίστεως ζήσεται. ὅσοι γὰρ ὑπὸ νόμον, ὑπὸ κατάραν εἰσίν· ὁ δὲ ποιήσς αὐτὰ ζήσεται ἐν αὐτοῖς«. Ἔλεγος αݲ. Τό »μάθετε ὄτι ὁ δίκαιος ἐκ πίστεως ζήσεται« κατὰ τὰ ὑπὸ τοῦ ἀποστόλου εἰρημένα γραφῆς παλαιᾶς ἐστι δικτικά, ἅτινά ἐστι παρὰ τοῦ ἀποστόλου εἰς ἡμετέραν ζωὴν * ἀπὸ τοῦ νόμου καὶ τῶν προφητῶν εἰρημένα περὶ καινῆς διαθήκης καὶ σύζυγα ὄντα τῆς ἡμῶν ἐλπίδος. καὶ τό »ὑπὸ κατάραν εἰσί« φησὶν ὅτι ἐν τῷ νόμῳ ἀπειλὴ ἐτύγκανε κατὰ τῆς τοῦ Ἀδὰμ παρκοῦης, ἕως ὅτε ἦλθεν ὁ ἄνωθεν ἐλθὼν καὶ ἑαυτὸν ἀπὸ τοῦ Ἀδὰμ φυράματος σῶμα ἀμφιάσας μετέβαλε τὴν κατάραν εἰς εὐλογίαν. Σχόλιον βݲ. »Ἐπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου«. »ὁ δὲ ἐκ τῆς ἐπαγγελίας, διὰ τῆς ἐλευθέρας«. Ἔλεγχος βݲ. Δεικνὺς πάλιν ὁ ἅγιος ἀπόστολος τὴν οἰκονομίαν τὴς ἐνςάρκου παρουςίας καὶ τοῦ σταυροῦ ἐπὶ τῇ λύσει τῆς κατάρας γινομένην, ταύτη δὲ προγεγράφθαι ἐν τῷ σντῆρι, ἐπέδειξε σαφῶς ὅτι οὐκ ἀλλότριος ὁ νόμος τοῦ σντῆρος. ἐπροφήτευσε γὰρ καὶ ἐμαρτύρησε τοῖς ὐτʼ αὐτοῦ μέλουσι γίνεσθαι. Σχόλιον γݲ. »Μαρτύρομαι δὲ πάλιν ὅτι ἄνθρωπος περιττμημένος ὀφειλέτης ἐστὶν ὅλον τὸν νόμον πληρῶσαι«. Ἔλεγχος γݲ. Τό »ὀφειλέτης ἐστίν« οὐκέτι ὡς περὶ ἀπειρημένου λέγει, ἀλλὰ παρὶ βαρυτέρου φορτίου δυναμένου ἐλαφρυνθῆναι, ἑνὸς δὲ ὄντος δεστότου, δυναμένου καὶ βαρύνειν καὶ ἐλαφρύνειν διὰ τῆς προαιρέσεως τῶν μὴ παραιτησαμένων καταδέξασθαι τὴν διὰ τῆς χάριτος αὐτοῦ ἐν τῇ ἐνςάρκῳ αὐτοῦ παρουςίᾳ σωτηρίαν. Σχόλιον δݲ. Ἀντὶ τοῦ »μικρὰ ζύμη ὄλον τὸ φύραμα ζυμοῖ« ἐποίησεν »δολοῖ«. Ἔλεγχος δݲ. Ἵνα μηδὲν ἀληθὲς παρʼ αὐτῷ εὑρεθείη, οὐδαμοῦ σχεδὸν ἄνευ ῥᾳδιουρτγίας ταῖς γραφαῖς προσενήνεκται. ἀλλὰ ἀπʼ αὐτῆς τῆς ἀκολουθίας ἡ φανέρωσις τοῦ λόγου γίνεται· ἡ γὰρ ζύμη τὸ εἶδος φυράματος ἔργον καὶ ἀπὸ τοῦ ψυράματος τὸ ζυμοῦσθαι, καὶ οὐκ ἂν ἐν τοῖς πρωτοτύποις τὸ εἶδος ἠφάνιζεν ὁ συνετῶς τὴν παραβολὴν τοῦ αἰνίγματος ποιηςάμενος. Σχόλιον εݲ. »Ὁ γὰρ πᾶς νόμος ὑμῖν πεπλήρωται· ἀγαπήσεις τὸν πληςίον σου ὡς σεαυτόν«. Ἔλεγχος εݲ. Τίς ἐστι χρεία τῷ ἁγίῳ ἀποστόλῳ νόμῳ χρῆσθαι, εἰ ἀπηλλοτρίωτο ἡ καινὴ διαθήκη τῆς παλαιᾶς νομοθεςίας; ἀλλʼ ἵνα δείξῃ ὅτι τοῦ ἑνὸς θεοῦ αἱ δύο διαθῆκαι καὶ ἡ συμφωνία κατὰ τὸ πληρωτικὸν τοῦ νόμου διὰ τῆς ἀγάπης τοῦ πληςίον ἰσορρόπς ἐν ταῖς δύο διαθήκαις γνωρίζεται, τὸ τέλε ι ον ἐργαζομένης [τὸ] ἀγαθόν, νόμου τελείωσιν εἶπεν εἶναι τὴν ἀγάπην. Σχόλιον ϛݲ. »ΦανερᾺ δέ ἐστι τὰ ἔργα τῆς σαρκός, ἅτινά ἐστι πορνεία ἀκαθαρςία ἀσέλγεια εἰδωλολατρεία φαρμακεία ἔχθραι ἔρεις ζῆλοι θυμοὶ ἐριθεῖαι διχοσταςίαι αἱρέσεις φθόνοι μέθαι κῶμοι, ἃ προλέγω ὑμῖν καθὼς καὶ προεῖπον, ὅτι οἱ τὰ τοιαῦτα πράσσοντες βασιλείαν θεοῦ οῦ κληρονομήσουσιν«. Ἔλεγχος ϛݲ. Ὦ θαυμαςίων μυστηρίων καὶ ἀντιθέτων * θεοῦ ὑποδειγμάτων. τῇ γὰρ σαρκὶ περιῆψε τὰ πάντα δεινά. ἡ σὰρξ δὲ οὐκ ἀεὶ ἦν, ἀλλὰ ἐν τῇ ἕκτῃ ἡμέρᾳ τῆς κοσμοποιίας, τοῦ Ἀδὰμ πλασθέντος, ἐγένετο ἡ σάρξ· ἔκτοτε ἔσχε τὴν ἀρχήν, φημὶ ἀπὸ τῆς πλάσεως, ἵνα ἐλεγχθῶσιν οἱ λέγοντες ἀεὶ καὶ ἐξ ἀρχῆς εἶναι τὸ κακόν. καὶ γὰρ οὔτε ἐξότε ἐπλάσθη ἡ σὰρξ ἥμαρτεν, ἵνα μὴ ὁ πλάστης αἴτιος νομισθῇ ἁμαρτίας, πλάσας σάρκα ἁμαρτωλήν, οὔτε προῦτῆρχε τοῦ πλάσματος τὸ κακόν. μετὰ χρόνον δὲ ἐν παρακοῇ ὁ Ἀδὰμ γε- γονώς, <ὡς> ἔχων τὸ αὐτεξούσιον προαιρέσει ἰδίᾳ ἀφʼ ἑαυτοῦ τὴν ἁμαρτίαν εἰς ἑαθτὸν διανοηθεὶς ἔπραξε, φημὶ δὲ τῆν ἀθέτησιν τοῦ αὐτοῦ δεστπότου διὰ τῆς παρακοῆς ποιηςάμενος. ποῦ τοίνυν ἦν τὸ κακόν, πρὶν ἢ τὴν σάρκα εἶναι; πῶς δὲ εὐθὺς πλασθεῖσα οὐ τὸ κακὸν εἰργάσατο, ἀλλὰ χρόνῳ μετέπειτα; ἄρα γοῦν ἀνῄρηται ὀ περὶ τῆς κακίας ἀρχῆς λόγος. οὐ γὰρ δύναται ἀρχαΐζεινμ, ἐπειδὴν ἐν τῇ σαρκὶ τῇ μεταγενεστέρᾳ τὸ γίνεσθαι ἔχει ἡ κακία ἢ μὴ γίνεσθαι καὶ οὔτε ἡ σὰρξ πάλιν ἀκληρονόμητός ἐστι τῶν ἐπουρανίων καὶ μή τις λάβηται τοῦ ἁγίου ἀποστόλου εἰπόντος »σὰρξ καὶ αἷμα βασιλείαν θεοῦ οὐ κληρονομήσουσιν«. οὐ γὰρ πᾶσαν σάρκα αἰτιᾶται. πῶς γὰρ αἰτιαθήσεται σὰρξ ἡ μὴ πράξασα τὰ προειρημένα; καὶ ἐξ ἑτέρων δὲ ἀποδείξεων παραστήσω τὸ ζητούμενον. »τίς. γάρ φησιν, ἐγκαλέσει κατὰ ἐκλεκτῶν θεοῦ;« πῶς οὐ κληρονομήσει Μαρία ἡ ἁγία μετα σαρκὸς τὴν βασιλείαν τῶν οὐρανῶν, ἡ μὴ πορνεύσασα μὴ ἀσελγήσασα μὴ μοιχευθεῖσα μηδέ τι τῶν ἀνηκέστων σαρκὸς ἔργων ἐργασαμένη, ἀλλὰ ἄχραντος μείνασα; οὐκ ἄρα τοίνυν περὶ σαρκὸς λέγει μηὴ κληρονομεῖν βασιλείαν οὐρανῶν, ἀλλὰ περὶ σαρκικῶν ἀνθρώπων τῶν τὰ φαῦλα διὰ τῆς σαρκὸς παρτόντων, ἅτινά ἐστι πορνεία, εἰδωλολατρία καὶ τὰ τούτοις ὅμοια. καὶ ἐξ ἅπαντος ἐλήλεγκταί σου ἡ σκευωρία, ὦ Μαρκίων πεπλανημένε, τῆς ἀληθείας πάντῃ προλαβούσης καὶ τὸ στερεὸν τοῦ κηρύγματος τῆς ζωῆς ἀσφαλιζομε; νης. Σχόλιον ζݲ. »Οἱ δὲ τοῦ χριστοῦ τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθήμασι καὶ ταῖς ἐπιθυμίαις«. Ἔλεγχος ζݲ. Εἰ ἐσταύρωσαν καὶ τὴν σάρκα οἱ τοῦ Χριστοῦ, ὦ Μαρκίων, δῆλον οὖν ὅτι οἱ τοῦ Χριστοῦ δοῦλοι σὺν ταῖς ἐπιδυμίαις καὶ τοῖς παθήμασι καθαρὰν τὴν σάρκα ἀπέδειξαν καὶ ἐμιμήσαντο τὸν Χριστόν, δείξαντες αὐτὸν σ; ρκα ἐσταυρωκέναι. διὸ καὶ αὐτοὶ τὰ ἴσα τῷ δεσπότῃ αὐτῶν φρονήσαντες τὴν σάρκα ἐσταύρωσαν. καὶ εἰ τὴν σάρκα ἐσταύρωσαν, ἀνένδεκτον τὴν σάρκα ὑπὲρ Χριστοῦ παροῦσαν μὴ σὺν Χριστῷ βασιλεύειν, καθὼς καὶ ἐν ἄλλῳ ῥητῷ δεικνυσιν ὁ ἅγιος ἀπόστολος λέγων ὅτι »καθάπερ κοινωνοί ἐστε τῶν παθημάτων τοῦ Χριστοῦ, οὕτως καὶ τῆς δόξης«. Σχόλιον ηݲ. »Οὐδὲ γὰρ οἱ περιτεμνόμενοι αὐτοὶ νόμον φυλάσσουσιν«. Ἔλεγχος ηݲ. Οὐκ ἀπηγόρευτο τοίνυν ἡ προτέρα περιτομὴ ἐν τῷ ἰδίῳ καιρῷ, εἰ νόμον ἐφύλαξε. νόμος δὲ Χριστὸν κατήγγελλεν ἐρχόμενον νόμον ἐλευθερίας παρασχέσθαι, καὶ οὐκέτι ἡ περιτομὴ ἐν σαρκὶ τῷ χρόνῳ τοῦ Χριστοῦ ἐξυπηρετήσειεν· ἦλθεν γὰρ ἡ διὰ Χριστοῦ ἀληθινή, ἧς τύπος ἐκείνη ἦν. οἱ δὲ ἔτι ἐν ἐκείνῃ σφραγιζόμενοι, κἄν τε πάντα τὸν νόμον φυλάξωσιν, οὐκέτι αὐτοῖς λογισθήσεται νόμου φύλαξις· ἐπεδιδὴ γὰρ ὁ νόμος ἔλεγεν περὶ Χριστοῦ ὅτι »προφήτην ἐγερεῖ ὑμῖν κύριος ὁ θεὸς ἐκ τῶν ἀδελφῶν μου ὡς ἐμέ, αὐτοῦ ἀκούσετε«. αὐτῶν δὲ τοῦ Χριστοῦ μὴ ἀκουσάντων, »ἡ περιτομὴ ἀκροβυστία αὐτοῖς γίνεται« καὶ ἡ φύλαξις τοῦ νόμου οὐκέτι φύλαξις. καλὸς τοίνυν ὁ νόμος καὶ καλὴ ἡ περιτομή, ἀφʼ οὗ καὶ ἀφʼ ἧς ἔγνμεν Χριστὸν καὶ τὸν ἐντελέστερον αὐτοῦ νόμον καὶ τὴν ἐντελεστέραν αὐτοῦ περιτομήν. Ἀπὸ τῆς πρὸς Κορινθίους ἐπιστολῆς <αݲ>· αὕτη γὰρ παρʼ αὐτοῖς δευτέρα καὶ παρʼ ἡμῖν. αݲ καὶ θݲ σχόλιον. »Γέγραπται γάρ· ἀπολῶ τὴν σοφίαν τῶν σοφῶν καὶ τὴν σύνεσιν τῶν συνετῶν ἀθετήσω«. αݲ καὶ θݲ ἔλεγχος. Εἰ ἀπὸ τῶν γεγραμμένων ἐν τοῖς προφήταις ἀναλέγεται ὁ ἀπόστολος μαρτυρίας εἰς παράστασιν ἀληθείας καὶ ἀγαθῆς διδασκαλίας, οὐκ ἀλλότριοι οἱ προφῆται τῆς ἀληθείας καὶ τοῦ ἀγαθοῦ θεοῦ καὶ τῆς ἀγαθῆς αὐτοῦ διδασκαλίας. βݲ καὶ ιݲ σχόλιον. »Ἵνα, καθὼς γέγραπται, ὁ καυχώμενος ἐν κυρίῳ καυχάσθω«. βݲ καὶ ιݲ ἔλεγχος. Εἰ ἐπαινετὸς ὑπάρχει ὁ καυχώμενος ἐν κυρίῳ παρὰ τῷ προφήτῃ, κύριον δὲ οἶδεν τὸν θεὸν τοῦ νόμου τὸν παρὰ σοί, ὦ Μαρκίων, καὶ κριτὴν καὶ δημιουργὸν καὶ δίκαιον καλούμενον, οὐκ ἄλλος ἐστὶν οὗτος παρὰ τὸν τοῦ Χριστοῦ πατέρα, οὗ μαθητὴς ὑπάρχει Παῦλος· ἐπειδήπερ ἀπὸ τῆς τοῦ προφήτου διδασκαλίας ὁ διδάσκαλος κατασταθεὶς τῶν ἐθνῶν ὑπὸ Χριστοῦ Παῦλος ἀπὸ τῶν ὁμοίων καὶ τῶν αὐτῶν διδασκαλιῶν ἀνιμώμενος ὡς καθαρὸν ὕδωρ ἀρδεύει ἣν πεπίστευται ἐκκλησίαν. γݲ καὶ ιݲαݲ σχόλιον. »Τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων«. γݲ καὶ ιݲαݲ ἔλεγχος. Εἰ ἄρχοντες τοῦ αἰῶνος τούτου πολλοί, καταργοῦνται δὲ οἱ τοιοῦτοι, ἀναγκασθήσῃ, ὦ Μαρκίων, οὐκέτι τριῶν ἀρχῶν ζητεῖν τὰς ῥίζας, ἀλλὰ ἐρυνῆσαι αυτῷ ἄλλον μῦθον πολλῶν ἀρχῶν καὶ πολλῶν ῥιζῶν καὶ πολλῆς τραγῳδίας. καὶ ὅταν συκοφαντῶν πλάσῃς (οὐ γὰρ εὕροις), συναντήσει σοι τό »καταργουμένων«· ἐκ δὲ τοῦ λόγου τοῦ λέγοντος »καταργουμένων« ἀναιρεθήσεται ἡ παρὰ σοῦ φανταζομένη ἄναρχος τῶν ἀρχῶν ῥίζα. πᾶν γὰρ τὸ λῆγον οὐ ἀίδιον ὑπάρχει, ἀλλὰ εἰ ἀρχὴν ἔσχε τοῦ εἶναι, εἰ μή τι ἂν θέλοι τὸ ὄν, αἴτιον γενόμενον τοῦ μὴ ποτὲ ὄντος, ἀρξαμένου δε τοῦ εἶναι. τὸ δὲ ὃν ἐστὶν πατὴρ καὶ υἱὸς καὶ ἅγιον πνεῦμα· τὸ δὲ μὴ ὂν ἐστὶ πάντα τὰ κεκτισμένα, ἀρχὴν ἐσχηκότα τοῦ εἶναι, ἐν οἷς καὶ τὸ λεγόμενον κακὸν καὶ ὂν κακόν, ἀπὸ ἀνθρώπων ἀρξάμενον τῶν γενομένων οὐ ὄντων ποτέ· ἀρχὴν δὲ τοῦ κακοῦ ἐσχηκότος, ἐξότε καὶ ὁ ἄνθρωπος ὁ οὐκ ὢν ποτε * οὐκέτι ἔσται τὸ κακόν. ἀναμφιβόλως γὰρ ἀναιρεθήσεται, διὰ τὸ μὴ συνευδοκεῖν τὸν ὄντα τῷ ἀρχὴν ἐσχηκότι κότι καὶ ἐν φαύλοις ἑαυτὸν καταστήσαντι· παυθήσεται γὰρ μετὰ τὴν ἀνάστασιν, οὐ μόνον ἀλλὰ καὶ ἀπὸ τῆς τοῦ νόμου κηρύξεως καὶ πρὸ τοῦ δὲ νόμου ἀπὸ πολλῶν τῶν κατὰ τὸν φυσικὸν νόμον πεπολιτευμένων καὶ ἔτι γε περισσοτέρως ἀπὸ τῆς τοῦ Χριστοῦ ἐνσάρκου παρουσίας, τελειότατα δὲ ἀπὸ τῆς τῶν νεκρῶν ἀναστάσεως, ἐπειδή »σπείρονται ἐν φθορᾷ, ἐγείρονται ἐν ἀφθαρσίᾳ«, μηκέτι τὸ κακὸν ἐργαζόμενοι, μηκέτι ἀποθνῄσκοντες. καὶ ὅτι δὲ παυθήσεται, μαρτυ- ρήσει ὁ αὐτὸς λόγος τοῦ ἀποστόλου φάσκων »τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων«. καὶ ἀνῄρηται πανταχόθεν ἡ κατὰ σέ, ὦ Μαρκίων, ὑπόθεσις, φαντασιώδης τις οὖσα καὶ ψευδὴς καὶ ἄστατος καὶ ἄλογος. δݲ καὶ ιݲβݲ σχόλιον. »Γέγραπται γάρ· ὁ δρασσόμενος τοὺς σοφοὺς ἐν τῇ πανουργίᾳ αὐτῶν. καὶ πάλιν· κύριος γινώσκει τοὺς διαλογισμοὺς τῶν ἀνθρώπων, ὅτι εἰσὶ μάταισι«. δݲ καὶ ιݲβݲ ἔλεγχος. Τό »γέγραπται« εἰς χρῆσιν προφεφόμενον καὶ τό »γινώσκει κύριος« ὁμολογούμενον, οὐκ ἀλλότριον ὑπάρχει τῷ ἀναλεξαμένῳ τὸ ῥητὸν τοῦ λόγου, φημὴ δὲ τῷ ἀγίῳ ἀποστόλῳ, παρʼ ᾧ ἡ χρῆσις ἐμφέρεται. ἐξ ἧς χρήσεως ὁ χαρκτὴρ φανεῖται οὐκ ἀλλότριος τοῦ κηρύγματος τοῦ ἀποστόλου ἀπὸ τῆς παλαιᾶς διαθήκης, ὅθεν αὐτῷ ἡ μαρτυρία συνέστη. εݲ καὶ ιݲγݲ σχόλιον. »Καὶ γὰρ τὸ Πάσχα ἡμῶν ἡμῶν ἐτύθη Χριστος«. εݲ καὶ ιݲγݲ ἔλεγχος. Εἰ Πάσχα ὁ ἀπόστολος ὁμολογεῖ καὶ τυθέντα τὸν Χριστὸν οὐκ ἀρνεῖται, οὐκ ἀλλότριον τὸ Πάσχα τοῦ Χριστοῦ, τοῦ κατὰ νόμον Πάσχα πρόβατον θύοντος ἀληθινῶς καὶ οὐ δοκήσει, οὗ προβάτου τύπος ἦν ὁ οὐ δοκήσει θυόμενος Χριστὸς οὐ]δε ἄνευ σαρκὸς πάσχων. πῶς γὰρ ἠδύνατο πνεῦμα θύεσθαι; δῆλον <ὅτι> οὐκ ἠδύνατο. μὴ δυναμένου δὲ ἄνευ σαρκὸς τυθῆναι, τυθέντος δὲ ἐν ἀληθείᾳ, ὡς ὁμολογεῖται διὰ τῆς τοῦ ἀποστόλου ἀναμφιλέκτου μαρτυρίας, *. οὐκοῦν ἐκ παντὸς σαφῶς ἀποδέδεικται οὐκ ἀλλότριος ὁ νόμος, τύπῳ φερόμενος χρόνῳ ἄχρι τοῦ ἐντελεστέρου καὶ ἐναργοῦς προβάτου τυθέντος ἐν ἀληθείᾳ Χριστοῦ, οὗ προῆγεν ἐν τοῖς παλαιοῖς χρόνοις [ἄλλοις] θυόμενον τὸ πρόβατον τὸ αἰσθητόν. »ἡμῶν δὲ τὸ Πάσχα ἐτύθη Χριστός«. ςݲ καὶ ιݲδݲ σχόλιον. »Οὐκ οἴδατε ὅτι ὁ κολλώμενος τῇ πόρνῃ ἓν σῶμά ἐστιν; ἔσονται γάρ, φησιν, οἱ δύο εἰς σάρκα μίαν«. ςݲ καὶ ιݲδݲ ἔλεγχος. Εἰ οὐκ ἀληθὴς ὁ νόμος, τίνιτῷ λόγῳ οἱ ἀληθεῖς τὰς μαρτυρίας ἀπὸ τοῦ νόμου λαμβάνουσιν; ὧν εἷς ὑπάρχει ὁ ἅγιος θεοῦ ἀπόστολος Παῦλος, ὁ τὴν μαρτυρίαν ταύτην μετὰ καὶ πολλῶν ἄλλων λαβὼν εἰς ἐναργῆ παράστασιν ἀλθείας καὶ κηρύγματος τοῦ ἀγαθοῦ θεοῦ. ζݲ καὶ ιݲεݲσχόλιος. Μετηλλαγμένως· ἀντὶ γὰρ τοῦ »ἐν νόμῳ« λέγει »εν τῷ Μωυσέως νόμῳ«. λέγει δὲ πρὸ τούτου »ἢ καὶ ὁ νόμος ταῦτα οὐ λέγει«. ζݲ καὶ ιݲεݲ ἔλεγχον. Κἄν τε ἐν τῇ δευτέρᾳ ἀποφάσει ἀλλάζῃς τὸ εἶδος, ὦ Μαρκίων, καὶ νομίσῃς ἀπὸ τοῦ πεποιηκέναι σε »ἐν τῷ νόμῳ Μωυσέως« ἀπαλλοτριοῦν διὰ τοῦ »Μωυσέως« θεοῦ τὸν νόμον, ἄνωθεν ὁ σύνδεσμος ἐλέγχει σου τὴν ἀφροσύνην, τό »ἢ καὶ ὁ νόμος ταῦτα οὐ λέγει· ἐν γὰρ τῷ νόμῳ γέγραπται· οὐ φιμώσεις βοῦν ἀλοῶντα«. οὐδὲν δὲ ἡμᾶς ἠδίκησας, κἄν τε προσθείης τὸ ὄνομα Μωυσέως, ἀλλὰ ἡμᾶς μὲν ὠφέληας, κατὰ σαυτοῦ δὲ τὴν μαρτυρίαν ἔσφιγξας πανταχόθεν τε ὡμολόγησας ἀγνοῶν, τοῦ θεοῦ εἶναι τὸν Μωυσέως νόμον ἀπὸ τοῦ »ἐν τῷ νόμῳ Μωυσέως« καὶ »ὁ νόμος λέγει«. ἐπακολουθεῖ γὰρ ὁ ἀπόστολος συντιθέμνος ἐν τῷ μετέπειτα εἰρηκέναι »μὴ τῶν βοῶν μέλει τῷ θεῷ; ἢ πάντως διʼ ἡμᾶς εἴρηκεν«. εἰ δὲ διὰ τοὺς ἀποστόλους εἴρηκεν ὁ νόμος, καὶ ὁ ἐν τῷ νόμῳ θεὸς λαλήσας ἐπιμελεῖται ἄρα τῶν ἀποστόλων τοῦ Χριστοῦ ἐν τῷ μὴ φιμοῦν αὐτοὺς παρακελεύεσθαι, ἤτοι τοῦ λαλεῖν τὴν τοῦ Χριστοῦ αὐτοῦ διδασκαλίαν ἤτοι τὴν ἐφήμερον τροφὴν παρὰ τῶν λαῶν ἀνενδεῶς αὐτοὺς ἔχειν. οὐκ ἄρα ἀλλοτρίους τοὺς ἀποστόλους ἑαυτοῦ τῆς θεότητος οἶδεν οὐδὲ οἱ ἁπόστολοι ἀλλότριον αὐτὸν θεὸν ἡγοῦνται. εἰ ἧσπερ ὑπὲρ πάντων μαρτυρίαν ὁ ἅγιος ἀπόστολος ἀποστόλους φήσας »μὴ περὶ τῶν βοῶν μέλει τῷ θεῷ; ἀλλὰ διὰ τοὺς εἴρηκεν«. καὶ εἰ διὰ τοὺς ἀποστόλους εἴρηκε, κτιστὴς δέ ἐστιν ἀνθρώπων καὶ κτηνῶν, ἐξ ὧν βόες τε καὶ στρουθοί, ἑρπετά τε καὶ κνώδαλα, ἐνάλιά τε καὶ τὰ ἄλλα, ἄρα μέλει αὐτῷ περὶ πάν- των κατὰ τὴν ἑκάστου ἀναλογίαν. καὶ μέλει μὲν αὐτῷ περὶ πάντων ἐν τῷ λέγειν »ἀνθρώπους καὶ κτήνη σώσεις, κύριε« καὶ ἐν τῷ εἰρηκέναι »τίς δέδωκε κόρακι βοράν;« καὶ »νεοσσοὶ κοράκων πρὸς κύριον κεκράγασι τὰ σῖτα ζητοῦντες« καί »δώσεις τὴν τροφὴν εὔκαιρον τοῖς πᾶσιν«. ἀλλὰ οὐκ ἐν τῷ ἀλοᾶν τοὺς βοῦς παρεκελεύετο μὴ φιμοῦν βοῦν ἀλοῶντα, ἐπεὶ ἐδείκνυεν ἂν μὴ δύνασθαι τὸν θεὸν τρέφειν αὐτοῦ τὴν κτίσιν ἄλλως εἰ [καὶ] μὴ διὰ τῆς <ὑπὸ> τῶν ἀνθρώπων τοῖς κτήνεσιν ἐπικουρουμένης τροφῆς. ἔδειξε δὲ ὁ ἅγιος ἀπόστολος οὐ διʼ ἀπροίαν τροφῆς τὸν θεὸν διὰ τοῦ ἀλοητοῦ ἐπιμέλεσθαι βοῶν ἐν τῷ παρακελύεσθαι μὴ φιμοῦν τοὺς τοιούτους, ἀλλὰ διὰ τοῦ αἰνίγματος περὶ τῶν ἀποστόλων σημαίνεσθαι τὴν σχέσιν. † τῶν γὰρ κατὰ τὸ αἰσθητὸν πάντων ποιεῖται τὴν πρόνοιαν καὶ ὁμοίως μέλει αὐτῷ περὶ πάντων. οὐ γὰρ ἀντιθέτως ὁ ἀπόστολος πρὸς τὸν σωτῆρα ἔγραφεν, ἵνα οὕτως προφασίσωνται οἱ πολλοί. μικρότερα γὰρ τῶν βοῶν τὰ στρουθία, περὶ ὧν ὁ σωτὴρ ἔλεγεν ὅτι »πέντε στρουθία πωλεῖται ἀσσαρίων δύο« καὶ πάλιν »οὐχὶ δύο στρουθία πωλεῖται ἀσσαρίου ἑνός;«. εἰ οὖν δύο στρουθία πωλεῖται ἀσσαρίου ἑνὸς καὶ ἓν ἐξ αὐτῶν οὐ πεσεῖται εἰς παγίδα ἄνευ τοῦ πατρὸς ὑμῶν τοῦ ἐν τοῖς οὐρανοῖς, ὁμοῦ μὲν πάντων προνοεῖ, τῶν δὲ μειζόνων ἐπιμελεῖται κατὰ τὸ μεῖζον εἶδος τῆς πνευματικῆς ἀκολουθίας. ὥστʼ οὖν ἐκ παντὸς ὁμολογεῖται τὸν αὐτὸν ποιητὴν καὶ δημιουργὸν καὶ νομοθέτην παλαιᾶς καὶ καινῆς διαθήκης ὄντα, θεὸν ἀγαθόν τε καὶ δίκαιον καὶ τῶν πάντων κύριον. ιݲ καὶ ιݲςݲ σχόλιον. »Μὴ τῶν βοῶν μέλει τῷ θεῷ;« ηݲ καὶ ιݲςݲ ἔλεγχος. Ἤδη διαπεπραγμάτευται καὶ διὰ πλάτους ἡρμήνευται ἐν τῷ πρὸ αὐτοῦ ῥητῷ. διὸ περιττὸν ἡγησάμενος αὖθις περὶ αὐτοῦ λέγειν ἠρκέσθην τοῖς προειρημένοις. θݲ καὶ ιݲζݲ σχόλιον. »Οὐ θέλω γὰρ ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὅτι οἱ πατέρες ἡμῶν ὑπὸ τὴν νεφέλην ἦσαν καὶ πάντες διὰ τῆς θαλάσ- σης διῆλθον καὶ πάντες τὸ αὐτὸ πνευματικὸν ἔφαγον βρῶμα καὶ πάντες τὸ αὐτὸ πνευματικὸν επιον πόμα. ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθύσης πέτρας· ἡ δὲ πέτρα ἦν ὁ Χριστός. ἀλλʼ οὐκ ἐν τοῖς πλείοσιν αὐτῶν ηὐδόκησε. ταῦτα δὲ τύποι ἡμῶν ἐγενήθησαν, πρὸς τὸ μὴ εἶναι ἡμᾶς ἐπιθυμητὰς κακῶν, καθὼς καὶ ἐκῖνοι ἐπεθύμησαν. μηδὲ δἰδωλολάτραι γίνεσθε, καθὼς τινες αὐτῶν, ὡς γέγραπται· ἐκάθισεν ὁ λαὸς φαγεῖν καὶ πιεῖν καὶ ἀνέστησαν παίζειν. μηδὲ ἐκπειράζωμεν τὸν Χριστόν« ἕως ὅπου λέγει »ταῦτα δὲ τυπικῶς συνέβαινεν ἐκεῖνοις, ἐγράφη δὲ ἡμῖν« καὶ τὰ ἑξῆς. θݲ καὶ ιݲζݲ ἔλεγχος, Ὦ πολλῆς φρενοβλαβείας. τίς ἔχων ὀφθαλμοὺς ἡλίου ἀντέλλοντος ἑαυτὸν ἀπὸ τοῦ φωτὸς πλανήσει; εἰ γὰρ πατέρας ἑαυτοῦ τοὺς τότε λέγει ὁ ἅγιος ἀπόστολος καὶ ὑπὸ νεξέλην καὶ διὰ θαλάσσης διεληλυθέναι καὶ πνευματικὸν βρῶμα καὶ πόμα εἶναι, βεβρωκέναι δὲ καὶ πεπωκύναι ἐκ πνευματικῆς ἀκολουθούσης πέτρας, Χριστὸν δὲ εἶναι τὴν πέτραν φάσκει, τίς πεισθήσεται Μαρκίωνος τῇ ἀνοίᾳ, τοῦ σκοτίζοντος ἑαυτοῦ τὸν ροῦν καὶ τῶν ἀκουόντων αὐτοῦ, ἀλλότριον φάσκειν τὸν Χρστὸν τῶν ἐν νόμῳ γενομένων, ὁμολογουμένων δὲ παρὰ τοῦ ἀπστόλου ἐν ἀληθείᾳ καὶ οὐκ ἐν δοκήσει; φάσκει δὲ ὁ ἀπόστολος μὴ ἐν τοῖς πλείστοις τὸν Χριστὸν ηὐδοκηκέναι, πάντως διὰ παράνομον πρᾶξιν τῶν αὐτῶν. εἰ δὲ οὐκ ηὐδόκησεν ἐν τοῖς κατὰ τὸν νόμον παράνομα ἐργασαμένοις, ἄρα ἀγανακτεῖ πρὸς τοὺς τοιούτους, ὡς αὐτοῦ δεδωκότος τὸν νόμον, καὶ δικάσκει ἑαυτοῦ τὸν νόμον ὑπάρχειν, καιρῷ δοθέντα καὶ δικαίως ἐξυπηρετηθέντα ἄχρι τῆς ἐνσάρκου αὐτοῦ παρουσίας. πρέπον γάρ ἐστιν οἰκοδεστότῃ καθʼ ἕκαστον καιρὸν ἁρμοδίως ἐπιτάσσειν τοῖς ἑαυτοῦ οἰκέταις τὰ πρέποντα. εὐθὲς δὲ ἐπιφέρει λέγων »ταῦτα δὲ τύποι ἡμῶν ἐγενήθησαν, πρὸς τὸ μὴ εἶναι ἡμᾶς ἐπιθυμητὰς κακῶν, καθὼς κἀκεῖνοι ἐπεθύμησαν. μηδὲ εἰδωλολάτραι γένεσθε, καθώς τινες αὐτῶν«· οὐχὶ κατὰ πάντων τὴν ψῆφον διεξιών. καὶ πόθεν οἶδας ταῦτα, ὦ ἀπόστολε; ἐπιφέρει »ὡς γέγραπται« φήσας »ἐκάθσεν ὁ λαὸς φαγεῖν καὶ πιεῖν καὶ ἀνέστησαν παίζειν«. ἅρα γοῦν ἀληθὴς ἠ γραφή, ἐξ ἧς καὶ τὸν ἔλεγχον κατὰ τῶν ἀνόμων ὁ ἀπόστολος λαμβάνει. εἶτα πάλιν »μηδὲ πειράζωμεν τὸν κύριον«. ὁ δὲ Μαρκίων ἐντὶ τοῦ »κύριον« Χριστὸν ἐποίησε. κύριος δὲ καὶ Χριστὸς ταὐτὸν ὑπάρχει, κἄν μὴ δοκοίη τῷ Μαρκίωνι, προϋποτεταγμένης τῆς τοῦ Χριστοῦ ἐπωνυμίας ἐν τῷ εἰπεῖν »ἡ πέτρα ἦν ὁ Χριστός· καὶ οὐκ ἐν τοπις πλείοσιν αὐτῶν ηὐδόκησε«. διεξιὼν δὲ πάλιν ὁ ἅγιος ἀπόστολος πᾶσαν τὴν τοῦ κεφαλαίου ὑπόθεσίν φησιν »ταῦτα δὲ τυπικῶς συνέβαινεν ἐκείνοις, ἐγράφη δὲ ἡμῖν εἰς νουθεσίαν«. εἰ τοίνυν τὰ τυπικῶς ἐκείνοις συμβεβηκότα ἐγράφη ἡμῖν εἰς νουθεσίαν, ὁ γράψας τὰ γεγονότα τότε εἰς νουθεσάν ἡμῶν ἐπεμελεῖτο ὧν καὶ τὴν νουθεσίαν ἐποιεῖτο, τὸ μὴ γίνεσθαι ἠμᾶς ἐπιθυμηὰς κακῶν. ὁ δὲ μὴ θέλων κακῶν ἐπιθυ- μητὰς ἡμᾶς εἶναι ἄρα ἀγαθὸς ὑπάρχει καὶ οὐ κακός. ἐν οἷς γὰρ ὑπάρχει, ἐν τούτοις προτρέπεται ἡμᾶς εἶναι, ὁ αὐτὸς ἀγαθὸς θεὸς ὤν καὶ δίκαιος, ὁ τῶν προγραφέντων θεὸς καὶ τῶν μετέπειτα νουθετουμένων, κταιστὴς ὤν τῶν πάωτων καὶ κημιουργὰς καὶ νομοθέτης καὶ δωρητικὸς τῶν εὐαγγελίων καὶ καθοδηγὸς τῶν ἐποστόλων. ῑ καὶ ιݲηݲ σχόλιον. »Τί οὖν φημι; ὅτι ἱερόθυτον τἰ ἐστιν ἤ εἰδωλόθυτον τὶ ἐστιν; ἀλλʼ ὅτι ἅ θύουσι, δαιμονίοις καὶ οὐ θεῷ«. προσέθετο δὲ ὁ Μαρκίων τὸ ἱερόθυτον. ῑ καὶ ιݲηݲ ἔλεγχος. »Τί οὖν φημι; εἰδωλόθυτον τί ἐστιν; ἀλλʼ ὅτι ἅ θύοσει, δαιμονίοις θύονσι καὶ οὐ θεῷ«. οὐκ ἀπηγόρευσε τὸν παλαιὸν τῶν πατέρων χρόνον ὁ ἀπόστολος ἕως αὐτοῦ καὶ ἕως ἐνέστηκεν Ἱερουσαλὴμ ἀπὸ τοῦ εἰπεῖν τοὺς εἰς τὰ εἔδωλα θύοντας δαιμονίοις θύειν καὶ οὐ θεῷ. οὐκ ἔρα κατέρινε τῶν θεῷ θυσάντων, ὅτε χρεία θυσιῶν ἦν. κατακρίνει δὲ τοὺς θύνοτας εἰδώλοις, οὐ διὰ τὸ θύειν ἀλλὰ διὰ τὸ ἀντὶ θεοῦ εἰδώλοις θύειν. οὔτε γὰρ θύουσιν, ἵνα τροφὴν ἑαυτοῖς ἐκ θεοῦ κεχαρισμένην εἰς μετάληψιν ἐργάσωνται, ἀλλὰ δαίμοσι θύοντες καὶ ματαιοφροσύνῃ *. σὺ δέ, ὦ Μαρκίων, προσέθκας τὸ ἱερόθυτον, νομέας ἀπὸ τοῦ μεμίχθαι τὰ δύο ὀνόματα, ἱεροῦ τε καὶ εἰδώλου, συνάπτεσθαι τῶν δύο τρόπων τὴν σχέσιν. καὶ οὐκ ἔστιν τοῦτο. εἰ μὲν γὰρ μετὰ τὸ ἐλθεῖν τὴν καινὴν διαθήκην ἐθύετο τῷ Χριστῷ κατʼ ἰδίαν καὶ εἰς ὄνομα αλὐτοῦ ζῷα ἀνφέρετο, πιθανὸν ἄν σοι ηὑρίσκετο τὸ τῆς συκοφαντίας ψεῦδος, ὡς τῶν νῦν θεῷ θυόντων Χριστῷ θυόντων, τῶν δὲ τότε θυσάντων ἐν τῷ ἱερῷ Ἱεροσολύμων καὶ τῶν τοῖς εἰδώλοις θυόντων ὁμοῦ συναπτομένων καὶ δαίμοσι θυόντων καὶ οὐχὶ θεῷ. μηδενὸς δὲ θύσαντος ζῷα Χριστῷ ἀπὸ τῆς Χριστοῦ ἀνδημίας καὶ καινῆς διαθήκης, φανερὰ ἡ παρὰ σοὶ προσθήκη. εἰ δὲ καὶ φύσει ἔκειτο ἡ λέξις ἐν τῷ ἀποστόλῳ περὶ ἰεροθύτου καὶ εἰδωλοθύτον, ὅμως ἕν καὶ τὸ αὐτὸ ἐκρίνετο παρὰ τοῖς τὸν εὔλογον λουγισμὸν κεκτημένοις, καταχρηστικῶς λεγμένης τῆς λέξεως ὑπὸ τοῦ ἀποστόλου διὰ τὴν τῶν ἀνθρώπων συνήθειαν τῶν ἀεὶ τὸ εἴδωλον ἱερὸν καλούτων. Καὶ πανταχόθεν διέπεσέ σου ἡ ψευδήγορος διάνοις, ἀποδειχθείσης τῆς ἀληθείας, ὅτι οἱ θύοντες εἰδώλοις (ἤτοι κατὰ τὸν αὐτῶν λόγον ἱερόθυτον ὅ ἐποίουν ἥ ποιοῦσι *) ψεῦδος ἐργαζομενοι δαιμονίοις θύονσι καὶ οὐχὶ θεῷ· ἀλλʼ οὐχ οἵ ποτε κατὰ νόμον θύσαντες δικαιότατα. νῦν δὲ μηκέτι τούτου γενομένου, αὐτοῦ θέλοντος, ὡς καὶ ἀπὸ τῶν ἀνέκαθεν διὰ Ἰερεμίου τοῦ προφήτου ἔλεγεν »ἴνα τί μοι λίβανον ἐκ Σαβᾶ φέρεις καὶ κινάμωμον ἐκ γῆς μακρόθεν; ἵνα τί πάλιν »αἱ θυσίαι σου οὐχ ἥδυνάν μοι« καὶ ἄλλοτε »ἆρόν σου τὰς θυσίας, Ἰσραήλ, καὶ φάγετε ρέα. οὐ γὰρ ἐνετειλάμην τοῖς πατράσιν ὑμῶν ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν ἐξαγαγεῖν αὐ- τοὺς ἐκ γῆς Αἰγύπτου περὶ θυσιῶν, ἀλλὰ τοῦτο ἐνετειλάμην αὐτοῖς, ἕκαστον ποιεῖν δικαιοσύνην πρὸς τὸν πλησίον«· αὐτοῦ δὲ λέγοντος ὅτι οὐκ ἐνετειλάμην καὶ αὐτοῦ ἐν τῷ νόμῳ λέγοντος τῷ Μωυσῇ ὅτι »ἕκαστος τῶν υἱῶν Ἰσραὴλ ἐὰν προσενέγκῃ θυσίαν ἐκ βοῶν ἢ προβάτων, ἄρσεν ἄμωμον προσφερέτω« καὶ πάλιν »ἐάν τις ἀμάρτῃ καὶ γένηται ἔν τινι πλημμελείᾳ, προσαγάγῃ πρόβατον« καὶ πάλιν »ἐὰν ἁμάρτῃ ὁ λαός, προσενέγκῃ μόσχον«, ἔδειξε μὲν εὐπροσδέκτως αὐτὸν κομίζεσθαι τὰς ὑπὲρ σωτηρίας τοῦ λαοῦ ποτε τελεσθείσας θυσίας, οὐκ αὐτοῦ ἐπιδεομένου τούτων οὐδὲ θέλοντος ταῦτα, ἀλλὰ συγκαταβαίνοντος αὐτῶν τῇ ἀσθενείᾳ καὶ τῇ τῆς ἀνθρωρωπότητος προλήψει, ἵνα ἀπὸ τῆς πολυθείας εἰς τὴν περὶ τοῦ ἑνὸς θεοῦ γνῦσιν μετενέγκῃ τὴν τῶν ἀνθρώπων διάνοιαν. ἐπειδὴ γὰρ ἐσχυρῶς ἐτεθμελίωτο ἡ διάνοια αὐτῶν ἐν τῇ θυσίᾳ ὡς ἐν εὐσεβείᾳ, τῇ ὑπὲρ ἱλασμῶν ἑαυτῶν καὶ σωτηρίας εἰδώλοις προσφερομένῃ, εἰς δὲ τὸ μὴ ἅπαξ χαλεπῶς φέρειν διὰ τὴν συνήθειαν, τοῦ ἀποστρέψαι * τοῦτο ποιεῖν ἕως καιροῦ εἰς αὐτοῦ ὄνομα ἀπὸ τῆς πολυθέου φαντασίας, ἠθέλησε τὰ κατʼ ἔθος αὐτοῖς γινόμενα εἰς αὐτὸν μεταλλάξαι, ἵνα λοιπον γνόντες τὸν ἕνα καὶ πιστεύσαντες ἀσφαλῶς τῷ ἑνὶ παρʼ αυτοῦ ἀκούσωσιν »μὴ φάγομαι κρέα ταύρων ἤ αἷμα τράγων πίομαι;« καὶ »μὴ τεσσαράκοντα ἔτη θυσίαν προσηνέγκατέ μοι ἐν τῇ ἐρήμῳ, οἶκος Ἰσραήλ;«. καίτοι γε πολλῶν θυσιῶν τότε προσενεχθεισῶν, ἵνα δείξῃ ὅτι οὐκ αὐτῷ προσέφερον, καίτοι γε αὐτοῦ δεχομένου καὶ εἰς ὄνομα αὐτοῦ αὐτῶν προσφερόντων, ἀλλὰ διὰ τὴν αὐτῶν ἐν τοῖς τοιούτοις ἀναχθεῖσαν συνήθειαν, ἕως μεταλλεύσῃ καθελακύσας ἀπὸ συνηθείας πολλῶν εἰς τὸν ἕνα καὶ ἀπὸ τοῦ ἑνὸς λοιπὸν μέθωσιν ὅτι οὔτε ἔχρῃζεν οὔτε χρᾑζει καὶ λοιὸν ἀποκόψῃ διὰ τῆς ἐνσάρκου παρουσίας τῆς τοῦ Χριστοῦ αὐτοῦ τὸ πᾶν τῆς ὑποθέσεως τῶν θυσιῶν, τῆς μιᾶς θυσίας τελειωσάσης τὰς προϋπαρξάσας πάσας, ἥτις ἐστὶ θυσία Χριστοῦ, ὅτι »τὸ Πάσχα ἡμῶν ἐτύθη χριστός« κατὰ τὸ γεγραμμένον· ἧς θυσίας καὶ Πάσχα καὶ διδασκαλίας παιδαγωγὸς ἐγένετο ὁ νόμος, ὁδηγῶν διὰ τὸν τύπον καὶ ἀποκαθιστῶν εἰς τῆν ἐντελεστέαν διδασκαλίαν. ιݲαݲ καὶ ιݲθݲ σχόλιον. »Ἀνὴρ οὐκ ὀφείλει κομᾶν, δόξα καὶ εἰκὼν θεοῦ ὑπάρχων«. ιݲαݲ καὶ ιݲθݲ ἔλεγχος. Εἰκόνα οὐ μόνον τὸν ἄνθρωπον θεοῦ ὁρίζεται ὁ ἀπόστολος, ἀλλὰ καὶ δόξαν. τὴν κομην δὲ ὑποτιθένενος σωματικήν, οὖσαν κατʼ ἰδίαν ἐν σώματι καὶ οὐκ ἐν ψυχῇ, οὐκ ἀλλότριον ἄρα θεοῦ τὸ ποίημα ὀμίζεται τοῦ ἀγαθοῦ διὰ τοῦ ὁμολογεῖν αὐτὸν τὰ ἀπὸ παλαιᾶς ἐν καινῇ πληρούμενα διαθήκῃ. ιݲβݲ καὶ κݲ σχόλιον. »Ἀλλὰ ὁ θεὸς συνεκέρασε τὸ σῶμα«. ιݲβݲ καὶ κݲ ἔλεγχος. Εἰ ὁ θεὸς συνεκέρασε τὸ σῶμα, οὐκ ἔλλον δὲ θεὸν ὁ ἀπόστολος κηρύσσει ἀλλὰ τὸν ὄντα, ὁμολογεῖ δὲ τὸν θεὸν τὸ σῶμα τοῖς μέλεσι κεκερακέναι, οὐκ ἄλλον οἶδεν δεὸν ἀλλʼ ἤ τὸν κημιουργόν, αὐτὸν ἀγαθὸν καὶ κτιστὴν καὶ δίκαιον, πάωτων ποιητήν, ἐξ ὧν πάντων ἔν ἔργον ὐπάρχει ὀ ἄνθρωπος, ὁ τοῖς μέλεσιν ὑπʼ αὐτοῦ καλῶς κεκερασμένος. ιݲγݲ καὶ κα σχόλιον. Πεπλανημένως ὁ Μαρκίων <μετὰ τό> »ἀλλὰ ἐν ἐκκλησίᾳ θέλω πέντε λόγους τῷ νοί μου λαλῆσαι«, προσέθετο »διὰ τὸν νόμον«. ιݲγݲ καὶ κα ἔλεγχος. Ἄρα καὶ αἱ γλῶσσαι ἐκ τοῦ χαρίσματος τοῦ πνεύματός εἰσι. γλώσσας δὲ ὀποίας λέγει ὁ ἀπόστολος; * ὅπως γνῶ- <σιν οἱ> τὰς φωνὰς τὰς Ἑβραίδας τὰς διαφόρως καὶ ποικίλως ἐν ἑκόστῃ λέξει καλῶς μετὰ σοφίας ποικιλθείσας, ἀλλὰ καὶ τὴν κομπώδη γλῆσσαν τῶν Ἑλλήνων αὐχοῦντες, τὸ ἀττικίζειν καὶ αἰολίζειν καὶ Δωρικῶς φθέγγεσθαι, * τινὲς τῶν παρὰ τοῖς Κορινθίοις τὰς πτύρ- σεις καὶ στάσεις ἐργασαμένων, οἷς ἡ ἐπιστολὴ ἐπεστέλλετο. καὶ ὡμο- λόγησε μὲν χάρισμα εἶναι πνευματικὸν τὸ ταῖς Ἑβραϊκαῖς λέξεσι κεχρῆσθαί τε καὶ τὸν νόμον διδάσκειν, οὐ μὴν ἀλλὰ καὶ τὰ ἄλλα κομπώδη καθελὼν τὴς τῶν Ἑλλήνων γλώσσης ἔφησεν μᾶλλον γλώσσαις αὐτὸν αὐτῶν λαλοῦντα διὰ τὸ εἶναι αὐτὸν Ἑβραῖον ἐξ Ἑβραίων, παρὰ τοῦς πόδας Γαμαλιὴλ ἀνατεθραμμένον, ὧν Ἑβραίων τὰ γράμματα ἐν ἐπαίνοις τίθησι καὶ τῆς τοῦ πνεύματος δωρεᾶς ὄντα χαρίσματα *· διὸ καὶ περὶ τῶν αὐτῶν [καὶ] Τιμοθέῳ γράφων ἔλεγεν »ὅτι ἀπὸ νεότητος ἱερὰ γράμματα ἔμαθες«. ἐτι δὲ προστιθὶς <πρὸς> τοὺς ἀπὸ Ἑλλήνων ποιητῶν καὶ ῥητόρων ὁρμωμένους τὰ ἴσα φάσκων ὁμοίως ἔφη »πάντων πλέον ὑμῶν λαλῶ γλώσσαις«, ἵνα δείξῃ καὶ τῆς Ἐλληνικῆς παιδείας αὐτον ἐν πείρᾳ «περβαλλόντως γεγενῆσθα. καὶ γὰρ καὶ ὁ χαρακτὴρ αὐτοῦ σημαίνει αὐτὸν ὑπάρχειν ἐν προπαιδεῖᾳ, οὗ * οὐκ ἠδυνήθησαν Ἐπικούρειοι καὶ Στωἱκοὶ ἀντιστῆναι, ἀνατρεπόμενοι διὰ τῆς λογίως παρʼ αὐτοῦ ἀναγνωσθείσης τοῦ βωμοῦ ἐπιγραφῆς τῆς ἐπγεγραμμένς »τῷ θεῷ ἀγνώστῳ«, ῥητῶς ἀναγνωσθείσης παρʼ αὐτοῦ καὶ εὐθὺς μεταφραστικῶς ῥηθείσης »ὅν ἀγνοοῦντες εὐσεβεῖτε, τοῦτον ἐγὼ καταγγέλλω ὑμῖν«, καὶ πάλιν φήσαντος »εἶπέν τις ἴδιος αὐτῶν προφήτης· Κρῆτες ἀεὶ ψεῦσται, κακὰ θηρία, γαστέρες ἀργαί«, ἵνα τὸν Ἐπιμενίδην δείξῃ, ἀρχαῖον ὄντα φιλόσοφον καὶ κτιστὴν τοῦ παρὰ Κρηςὶν εἰδώλου· ἀφʼ οὗπερ καὶ Καλλίμαχος ὁ Λίβυς τὴν μαρτυρίαν εἰς ἑαυτὸν συνανέτεινε, ψευδῶς περὶ Διὸς λέγων· Κρῆτες ἀεὶ ψεῦσται· καὶ γὰρ τάφον, ὦ ἄνα, σεῖο Κρῆτες ἐτεκτήναντο, σὺ δʼ οὐ θάνες· ἐσςὶ γὰρ αἰεί. καὶ ὁρᾷς πῶς διηγεῖται περὶ γλωσςῶν ὁἅγιοςἀπόστολος, »ἀλλὰ θέλω πέντε λόγους ἐν ἐκκληςίᾳ τῷ νοΐ μου« τουτέστιν διὰ τῆς ἑρμηνείας »frqasai«. ὡς ὁ προφήτης ἐν πνεύματι ἁγίῳ εἰς τὸν νοῦν προκεχορηγημένα φέρων εἰς φῶς διὰ τῆς προφητείας ὠφελεῖ τοὺς ἀκούοντας, οὕτως κἀγὼ <θέλω>, φηςί, λαλῆσαι εἰς ἀκοὴν τῆς ἐκκληςίας καὶ οἰκοσομὴν καὶ μὴ διὰ τοῦ κόμπου Ἑλληνίδος τε καὶ Ἑβραΐδος ἑαυτὸν οἰκοδομεῖν τὸν εἰδότα καὶ οὐχὶ τὴν ἐκκληςίαν διʼ ἦς ἐπίσταται γλώσσης. σὺ δὲ προςέθηκας, ὦ Μαρκίων, τό »διὰ τὸν νόμον«, ὡς τοῦ ἀποστόλου λέγοντος »θέλω πέντε λόγους ἐν ἐκκληςίᾳ <λαλῆσαι> διὰ τὸν νόμον«. αἰδέσθητι, Βαβυλὼν δευτέρα καὶ καινὴ Σοδόμων πολυμιξία. ἕως πότε συγχεῖς τὰ γλώσσας; ἕως πότε τολμᾷς κατὰ τῶν ὑπὸ σοῦ μηδὲν ἀδικουμένων; ζητεῖς γὰρ βιάσασθαι ἀγγελικὰς δυνάμεις, ἐκβαλλὶων τοὺς λόγους τῆς ἀληθείας ἀπὸ τῆς ἐκκλησίας φάσκων τῷ Λὼτ τῷ ἁγίῳ »ἐξάγαγε τοὺτ ἄνδρας«. καὶ ὃ ἐπιχειρεῖς κατὰ σεαυτοῦ ἐπιχει τάσσεις ἐν ἀορααίᾳ καὶ ἐν νυκτὶ ἑζοφωμένῃ διάγεις, ψηλαφῶν τὴν θύραν καὶ μὴ εύρίσκων ἕως ἀνατείλῃ ὁ ἥλιος καὶ ἴδῃς τὴν ἡμέραν τῆς κρίσεως· ἐν ᾗ καὶ τὸ πῦρ ἀπαντήσεται τῇ σῇ ψευδηγορίᾳ. τοῦτο γάρ σε ἐκδέχεται, ὡς ὁρᾷς. οὕτε γὰρ κεῖται παρὰ τῷ ἀποστόλῳ <τό> »διὰ τὸν νόμον« καὶ παρὰ σοῦ τοῦτο πεποιήτευται. εἰ δὲ καὶ ἔλεγεν ὁ ἀπόστολος »διὰ τὸν νόμον«, συνᾳδόντως ἔλεγεν τῷ ἑαυτοῦ κυρίῳ, οὐχ ἵνα καταλύσῃ τὸν νόμον, ἀλλʼ ἵνα πληρώσῃ. ιݲδݲ καὶ κݲβݲ σχόλιον. »Ἐν τῷ νόμῳ γέγραπται ὅτι ἐν ἑτερογλώσσοις καὶ ἐν χείλεσιν ἑτέροις λαλήσω πρὸς τὸν λαὸν τοῦτον«. ιݲδݲ καὶ κݲβݲ ἔλεγχος. Εἰ μὴ ἐπλήρωσε κύριος τὰ ἐν τῷ νόμῳ προειρημένα, τίς ἦν χρεία τὸν ἀπόστολον ὑπομνῆσαι τὰ ἀπὸ νόμου ἐν καινῇ διαθήκῃ πληρούμενα; ὡς καὶ ὁ σωτὴρ ἔδειξεν ὅτι αὐτὸς ἦν ὁ καὶ τότε ἐν νόμῳ λαλήσας καὶ κατὰ ἀπειλὴν ὁρίσας αὐτοῖς λέγων »διὸ προςώχθισα τῇ γενεᾷ ταύτῃ καὶ εἶπον, ἀεὶ πλανῶνται τῇ καρδίᾶ, καὶ ὤμοσα εἰ εἰδελεύσονται εἰς τὴν κατάπαυςίν μου«· διὸ καὶ ἐν ἑτερογλώσσοις ἐπηγγείλατο λαλῆσαι αὐτοῖς, ὡς καὶ ἐλάλησε, καὶ οὐκ εἰσῆλθον. τοῦτο γὰρ εὑρίσκεται λέγων τοῖς αὐτοῦ μαθηταῖς »ὑμῖν δέδοται τὰ μυστήρια τῆς βασιλείας, ἐκείνοις δὲ ἐν παραβολαῖς, ἵνα βλέποντες μὴ βλέπωσι« καὶ τὰ ἐξῆς. πανταχοῦ τοίνυν ἐν τῇ καινῇ τὰ ἀπὸ παλαιᾶς πληρούμενα παντί τῳ σαφές ἐστιν ὅτι οὐχ ἑτέρου θεοῦ καὶ ἑτέρου θεοῦ, ἀλλὰ τοῦ αὐτοῦ αἱ δύο διαθήκαι συνίστανται. ιݲεݲ καὶ κݲγݲ σχόλιον. »Αἱ γυναῖκες ἐν ἐκκλησίᾳ σιγάτωσαν· οὐ γὰρ ἐπιτέτραπται αὐταῖς λαλεῖν, ἀλλὰ ὑποτασςέσθωσαν, καθὼς καὶ ὁ νόμος λέγει«. ιݲεݲ καὶ κݲγݲ ἔλεγχος. Εἰ κατὰ τὸν νόμον διατάσσεται ὁ ἅγιος τῦ θεοῦ ἀπόστολος τὴν εὐταξίαν τῇ ἁγίᾳ τοῦ θεοπῦ ἐκκληςίᾳ, οὐκ ἄτακτος ὁ νόμος, ἀφʼ οὗπερ τὴν εὐταξίαν μετακομίζεται οὐδὲ ἀλλοτρίου θεοῦ ὑπάρχει ὁ νόμος, τὴν γυναῖκα καθυποτάξας τῷ ἀνδρί. συναρέσκει γὰρ κὰι τῷ ἀποστόλῳ τοῦτο ἐν τῇ τῆς ἐκκληςίας νομοθεςίᾳ, ὥς φησι· »καθὼς κὰι ὁ νόμος λέγει«. ποῦ δὲ εἶπεν ὁ νόμος ἀλλὰ ἐν τῷ εἰπεῖν τὸν θεὸν πρὸς τὴν Εὔαν εὐθύς »πρὸς τὸν ἄνδρα σου ἡ ἀποστροφή σου καὶ αὐτός σου κυριεύσει«; εἰ γὰρ καὶ ἐν ἄλλοις τόποις, ἀλλὰ ἐν τεῦθεν ἠ ἀρχή. εἰ τοίνυν ἀπὸ τότε ἡ γυνὴ ὐπετάγη ἐκ προστάγματος θεοῦ τῷ ἀνδρὶ καὶ ἀκολούθως ὁ ἀπόστολος καθυποτάσσει ταυτην, οὐκ ἀντιθέτως τῷ ποιήσαντι τὸν ἄνθρωπον κὰι τὴν γυναῖκα θεῷ καὶ αὐτὸς κελεύων δείκνυσιν ἐξ ἅπαντος ὅτι τοῦ αὐτοῦ [θεοῦ] ὑπάρχει ὁ ἀπόστολος νομοθέτης θεοῦ, οὗκαὶ ὁ νόμος ἦν καὶ ἡ πᾶσα παλαιὰ διαθήιη, καὶ τοῦ αὐτοῦ ἡ καινὴ διαθήκη, τουτέστιν αἱ δύο διαθῆκαι, αἱ τὴν γυναῖκα τότε καὶ νῦν καθυποτάξασαι τῷ ἀνδρὶ διʼ εὐσεβῆ καὶ ἀντίρροπον εὐταξίαν. ιݲςݲ καὶ, κݲδݲ σχόλιον. Περὶ ἀναστάσεως νεκρῶν· »γνωρίζω δὲ ὑμῖν, ἀδελφοί, τὸ εὐαγγέλιον, ὃ εὐηγγελιςάμην ὑμῖν«. καὶ ὅτι »εἰ Χριστὸς οὐκ ἐγήγερται, μάταιον«καὶ τὰ ἑξῆς. »οὕτως κηρύσσομεν καὶ οὕτως ἐπιστεύσατε«, »ὅτι χριστὸς ἀπέθανε καὶ ἐτάφη καὶ ἐγήγερται τῇ τρίτῃ ἡμέρᾳ«. »ὅταν δὲ τὸ θνητὸν τοῦτο ἐνδύσηται ἀθαναςίαν, τότε γενήσεται ὁ λόγος ὁ λεγραμμέος· κατεπόθη ὁ θάνατος εἰς νῖκος«. ιݲςݲ καὶ κݲδݲ ἔλεγχος. »Γνωριξω δὲ ὑμῖν, ἀδελφοί, τὸ εὐαγγέλιον, ὃ εὐηγγγελιελιςάμην ὑμῖν«. εἰ εὐηγγελίσατο καὶ αὐτὸ πάλιν γνωρίζει, οὐκ ἄλλο τι εὐαγγέλιον οὔτε ἄλλη γνῶσις μετὰ τὴν μίαν καὶ τὸ ἑν, ὅπερ ἓν τυγχ; νει διὰ τῶν τεσςάρων εὐαγγελίων καὶ τῶν ἀποστόλων, ἵνα ἐλέγξῃ τὸν μαρκίωνα τὸν μετὰ τοσαῦτα ἔτη ἥκοντα, μετὰ χρόνους τοῦ καλουμένου Ὑγίνου, τοῦ Ῥωμαίων ἐπισκόπου τοῦ κατὰ διαδρρὴν ἐνάτου γενομένου ἀπὸ τῆς τῶν ἀποστόλων Πέτρου καὶ Παύλου τελειώσεως. διὸ ἐπασφαλιζόμενος ὁ αὐτὸς ἀπόστολος ἔλεγεν »κᾶν τε ἠμεῖς ἢ ἄγελος εὐαγγελίσηται ὑμῖν παρʼ ὃ παρελάβετε, ἀνάθεμα ἔστω«, γινώσκων πνεύματι ἁγίῳ ὅτι μέλλει Μαρκίων καὶ οἱ κατʼ αὐτὸν διαστρέφειν τὴν ὁδὸν τὴν καλῶς ἡδραιωμένην. ὅθεν οὐκέτι εἶπεν »εὐαγγελίζομαι ὑμῖν«, ἀλλὰ »γνωρίζω ὑμῖν τὸ εὐαγγέλιον«, οὐκ ἄλλο ὄν, ἀλλὰ »ὃ ἤδη εὐηγγελιςάμην ὑμῖν«, οὗ τὴν ὑπόμνησιν ὑμῖν ποιοῦμαι. »γνωρίζω ὑμῖν τίνι λὸγῳ εὐηγγελιςάμην ὑμῖν, εἰ κατέχετε, ἐκτὸς εἰ μὴ εἰκῆ ἐπιστεύσατε«. εἰ μὴ γὰρ κατέχετε, ὡς ἐκήρυξα ὑμῖν, χωρὶς αὐτοῦ εἰκῆ ἐπιστεύσατε. »εὐηγγελιςάμην γὰρ ὑμῖν ὅτι Χριστος ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν κατὰ τὰς γραφὰς καὶ ὅτι τῇ τρίτῆ ἡμέρᾳ ἐγήγερται, κατὰ τὰς γραφὰς« καὶ οὐ κατὰ μῦθον καὶ οὐδὲ κατὰ τὴν διδασκαλίαν τῶν μελλόντων ἀφʼ ἑαυτῶν λαλεῖν ἃ μὴ γέγραπται· οἱ μὲν γὰρ Ἰουδαῖοι ἀφʼ ἑαυτῶν λέγουσι μὴ ἐγηγέρθαι, Μαρκίων δὲ καὶ οἱ ἄλλοι λέγουσιν ἀφʼ ἑαυτῶν δοκήσει πεπονθέναι καὶ τετάφθαι, ἐγὼ δὲ κατὰ τὰς γραφὰς ἀσφαλίζομαι ὑμᾶς. εὐθὺς γὰρ ἐπιφέρει λέγων »οὕτως κηρύσσομεν καὶ οὕτως ἐπιστεύσατε, ὅτι Χριστὸς ἀπέθανεν καὶ ἐτάφη καὶ ἐγήγερται τῇ τρίτῃ ἡμέρᾳ« καὶ εὐθύς »εἰ νεκροὶ οὐκ ἐγείρονται, οὐδὲ Χριστὸς ἐγήγερται καὶ εἰ Χριστὸς οὐκ ἐγήγερται, μήταιον τὸ κήρυγμα ἡμῶν«. καὶ μετὰ ταῦτ πάντα »δεῖ γὰρ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθαναςίαν, καὶ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρςίαν«. καὶ οὐκ εἶπεν τὸ θνητὸν τοῦτο χωρῆσαι τὴν ἀθαναςίαν ἢ τὸ φθαρτὸν τοῦτο χωρῆσαι τὴν ἀφθαρςίαν, ἀλλὰ τὸ θνητὸν καὶ φθαρτὸν ἐνδύσασθαι ἀθαναςίαν καὶ ἀφθαρςίαν. ποῖον δέ ἐστι θνητὸν ἀλλὰ τὸ σῶμα τὸ οὐ χωρῆσαν ἐν αὐτῷ μόνον ἀθαναςίαν, ἀλλὰ καὶ οἰκειῶσαν καὶ μέλλον ἐνδύσασθαι τὴν ἀθανασίαν, οὐ τοῦ σώματος ἀποβαλλομένου καὶ τῆς ψυχῆς τῆς μὴ ἀποθηῃσκούσης ἐνδυομένης ἀθαναςίαν, ἀλλὰ τοῦ θνητοῦ ἐνδυομένου ἀθαναςίαν καὶ τοῦ φθαρτοῦ ἀφθαρςίαν τουτέστιν τοῦ σώματος; αὐτοῦ γἂρ καὶ θάνατός ἐστι καὶ φθορὰ πρόσκαιρος, διὰ τὴν λύσιν τὴν ἐπενεχθεῖσαν αὐτῷ διὰ τῆς τοῦ Ἀδὰμ παρακοῆς. ὅτι δὲ περὶ τῶν μελλουςῶν φησιν ἐν αὐτῷ τελειοῦσθαι εὐεργεσιῶν, διὰ τῆς ὐποσχέσεως τὸ πληροῦσθαι μέ<λλον> σημαίνει λέγων»τότε γενήσεται ὁ λόγος ὁ γεγραμμένος, κατεπόθη ὁ θάνατος εἰς νῖος«, ἵνα σημάνῃ τὴν τότε μέλλουσαν ἔσεσθαι νεκρῶν ἀνάστασιν· ἐπειδὴ κατεπόθη ὁ θάνατος ἀπὸ μέρους ἐν τῇ τοῦ Χριστοῦ ἀναστάσει καὶ τῶν σὺν αὐτῷ ἀναστάντων (»ἀνέστη γὰρ πολλὰ σώματα τῶν ἁγίων, ὥς φησι τὸ εὐαγγέλιον, καὶ συνειςῆλθον αὐτῷ εἰς τὴν ἁγίαν πόλιν«), τότε δὲ εἰς νῖκος καταπίνεται, ὅτε ἀπὸ πάντων καθολικῶς ἀφαντοῦται. Τῆς πρὸς Κορινθίους β· ݲ αὕτη δὲ τρίτη κειται παρὰ τῷ Μαρκίωνι, μετηλλαγμένως δὲ διὰ τὸ πρώτην παρʼ αὐτῷ τετάχθαι τὴν πρὸς Γαλάτας. αݲ καὶ κݲεݲ σχόλιον.»Οσαι γὰρ ἐπαγγελίαι θεοῦ εν αὐτῷ τὸ ναί· διὸ καὶ διʼ αὐτοῦ τὸ ἀμὴν τῷ θεῷ«. αݲ καὶ κݲεݲ ἔλεγχος. Διάνοιξον τοὺς ὀφθαλμούς σου καὶ σώθητι, ὦ Μαρκίων. εἰ δὲ σὺ οὐκέτι δύνασαι (τετελεύτηκας γάρ), οἱ ὑπὸ σοῦ ἀπατηθέντες ἀνοιξάτωσαν τοὺς ὀφθαλμοὺς αὐτῶν καὶ φυγέτωσαν ἀπὸ σοῦ ὡς ἀπὸ ἑρπετοπῦ δεινοῦ καὶ λυμαινομένου τοὺς ἐγγίζοντας. εἰ γάρ »ὅσαι ἐπαγγελίαι θεοῦ, ἐν αὐτῷ τὸ ναί«, ἐπαγγελίας δὲ θεοῦ οἶδεν ὁ ἀπόστολος διὰ τοῦ νόμου καὶ τῶν προφητῶν, ἄρα γε ἐν Χριστῷ τὸ ναὶ τῶν ἐπαγγελιῶν τοῦ πληρώματος ἐβεβαιοῦτο. οὐκ ἀλλότριος οὖν ὁ Χριστὸς τοῦ παλαιοῦ νόμου καὶ τῶν προφητῶν, οὐδὲ τοῦ θεοῦ τοῦ λαλήσαντος ἐν τῷ νόμῳ καὶ ἐν Χριστῷ τὰς αὐτοῦ ἐπαγγελίας πεπλη ρωκότος. ἀλλʼ οὐδὲ ἀντίθετος ὁ Χριστὸς τῷ θεῷ τῷ δεδωκότι νόμον καὶ προφήτας. διὰ γὰρ τὸ ἐν αὐτῷ τὰς ἐπαγγελθείσας ὑποσχέσεις ναὶ γίνεσθαι, διὰ τοῦτο, φησί, καὶ διʼ αὐτοῦ τὸ ἀμὴν τῷ θεῷ· θεοῦ μὲν πατρὸς ἐπαγγειλαμένου, Χριστοῦ δὲ [τοῦ] καὶ βεβαιοῦντος καὶ † κυρίου τὸ ἀμὴν περιποιουμένου διʼ αὐτοῦ ἐν τοῖς διʼ αὐτοῦ τῇ ἐπαγγελίᾳ βεβαιωθεῖσιν καὶ ἐπεγνωκόσιν τὸν πατέρα αὐτοῦ ἐν νόμῳ λελασηκότα καὶ ἐν εὐαγγελίῳ τοῖς πεπιστευκόσι δεδωρημένον τὰ σωτήρια, τοῖς λέγουσιν διʼ αὐτοῦ λέγοντος Χριστοῦ, »ναὶ ὁ πατήρ, ὅτι οὕτως ἐγένετο ἡ εὐδοκία ἐνώπιόν σου«. βݲ καὶ κݲϛݲ σχόλιον. »Οὐ γὰρ ἑαυτοὺς κηρύσσομεν, ἀλλὰ Χριστὸν Ἰησοῦν κύριον, ἑαυτοὺς δὲ δούλους ὑμῶν διὰ Ἰησοῦ, ὅτι ὁ θεὸς ὁ εἰπών· ἐκ σκότους φῶν λάμψει«. βݲ καὶ κݲϛݲ ἔλεγχος. Οὐ κηρύσσουσιν ἑαυτοὺς οἱ ἀπόστολοι, ἀλλὰ Xριστὸν Ἰησοῦν κύριον. διὸ οὐκ ἔνι αἵρεσις οὐδὲ ἐκκλησία εἰς ὄνομα Παυλίους ἤ Βαρθολομαίους ἤ Θαδδαίους, ἀλλὰ ἀπʼ ἀρχῆς ἕν κήρυγμα πάντων τῶν ἀποστόλων, οὐκ αὐτοὺς κηρύσσον ἀλλὰ Χριστὸν Ἰησοῦν κύριον. διὸ καὶ ὄνομα τῆς ἐκκλησίας οἱ πάντες ἕν ἐπέθεντο, οὐχ ἑαυτῶν ἀλλὰ τοῦ κυρίου αὐτῶν Ἰησοῦ Χριστοῦ, ἀπὸ Ἀντιοχείας ἀρξαμένων Χριστιανῶν καλεῖσθαι· ὅπερ ἐστὶν ἡ μόνη καθολικὴ ἐκκλησία, οὐκ ἄλλο τι ἔχουσα <ὄνομα> ἀλλὰ Χριστοῦ, Χριστιανῶν οὖσα ἐκκληία, οὐ Χριστῶν ἀλλὰ Χριστιανῶν, τοῦ μὲν ἑνὸς ὑπάρχοντος, τῶν δὲ ἀπὸ τοῦ ἑνὸς Χριστιανῶν καλουμένων. μετὰ ταύτην δὲ καὶ τοὺς αὐτῆς κήρυκας πᾶσαι *, οὐκέτι τοῦ αὐτοῦ χαρακτῆρος * φαινόμεναι διὰ τῶν ἐπιθέτων ὀνομάτων Μανιχαίων καὶ Σιμωνιανῶν καὶ Οὐαλεντίνων καὶ Ἐβιωναίων· ὧν εἷς καὶ σύ, Μαρκίων, ὑπάρχεις, καὶ σοὺ τὸ ὄνομα ἐπικέκληνται οἱ ὐπὸ σοῦ ἠπατημένοι, ὡς σεαυτὸν κηρύξαντος καὶ οὐχὶ Χριστὸν. εἶτά φησιν »ὅτι ὁ θεὸς ὁ εἰπών· ἐκ σκότους φῶς λάμψει«. ὁ θεὸς δὲ ποῖος ἀλλʼ ὁ εἷε ὁ ἐν τῷ προφήτῃ δείξας ἐκ σκότους φῶς, τουτέστιν ἀπὸ τῆς τῶν ἀυθρώπων ἀπιστίας καὶ ἀγνωσίας φῶς καὶ γνῶσιν ἐν Χριστῷ λάμψαν ἐν ταῖς καρδίαις ἡμῶν τῶν ποτε ἐθνῶν εἰδωλολατρούντων, νῦν δὲ θεὸν <ἐπεγνωκότων> τὸν τότε ἐν τῷ προφήτῃ προεπαγγειλάμενον τὸ φῶς ἑαυτοῦ ἐν τῷ κόσμῳ λάμψαι, ὡς· οὐκ ἀλλοτρίου ὄντος παλαιᾶς καὶ καινῆς διαθήκης· ὡς ἡμῖν ἔθος γέγονε πείθειν σε, ὦ Μαρκίων, ἀφʼ ὧν ἔχεις γεγραμμέωνν λειψάνων τοῦ εὐαγγελίου, καὶ μὴ ὑπὸ σοῦ ἀπατᾶσθαι. γݲ καὶ κݲζݲ σχόλιον. »Ἔχοντες δὲ τὸ αὐτὸ πνεῦμα τῆς πίστεως καὶ ἡμεῖς πιστεύομεν, διὸ καὶ λαλοῦμεν«. ἐξέκοψεν δὲ τό »κατὰ τὸ γεγραμμένον«. γݲ καὶ κݲζݲ ἔλεγχος. Οὐ δουήσεταί σοι τόπος ἐν οἶς ἄν τολμήσειας. κἄν τε γὰρ ἐκκόψῃς τό »κατὰ τὸ γεγραμμενον«, φαίνεται ἡ τῆς προγεγραμμένης λέξεως ἀκολουθία. ἀπὸ τοῦ γάρ »ἐπίστευσα, διὸ καὶ ἐλάλησα« εὐδὺς τὰ ἴσα ἐπενέγκας ὁ ἀπόστολος ἔφη »ἔχοντες τὸ αὐτὸ πνεῦμα τῆς πίστεως καὶ ἡμεῖς πιστεύομεν, διὸ καὶ λαλοῦμεν«. παντὶ δέ τῳ σαφές ἐστι τοῦτο, ὅτι ἐν τῷ ἑκατοστῷ πεντεκαιδεκάτῳ ψαλμῷ ἐν τῷ τὴν ἐπιγραφὴν Ἀλληλουία ἔχοντι, τῆς δὲ τοῦ Δαυὶδ βίβλου ὄντι καὶ ὑπʼ αὐτοῦ προπεφητευμένῳ, ὁ λόγος τοῦ »ἐπίστευσα« ἐστὶ γεγραμμένος. ὅθεν καὶ ὁ ἀπόστολος ἔλαβε τὸ ῥρητὸν καὶ ὁμοίως ἔφη τό »διὸ καὶ ἡμεῖς πιστεύομεν καὶ λαλοῦμεν« εἷς ὤν τοῦ ἀριθμοῦ τῶν ἀποστόλων· ὅθεν οὐ λέγει »διὸ καὶ ἐπίστευσα καὶ ἐλάλησα«, ἀλλά »ἡμεῖς πιστεύομεν, διὸ καὶ λαλοῦμεν«, ἵνα ἑαυτὸν μετὰ τῶν ἄλλων ἀποστόλων συνάψῃ, καί φησιν »ἔχοντες δὲ τὸ αὐτὸ πνεῦμα«, ἵνα δείξῃ τὸ ἐν τῷ Δαυὶδ λαλῆσαν πνεῦμα τὸ αὐτὸ ὄν πνεῦμα καὶ ἐν τοῖς ἀποστόλοις ἀφʼ οὗπερ τότε ἐκεῖνος προφητεύων ἐπίστευεν, ἐν ᾧ πνεύματι καὶ αὐτοὶ ὄντες πιστεύουσι καὶ λαλοῦσι. πολλὴ δὲ ἀδικία καὶ πλεονεξία ὡς εἰπεῖν * διανοημάτων. τοῦ γὰρ ἀποστόλου ἕν καὶ τὸ αὐτὸ πνεῦμα φάσκοντος, πῶς ἡ τοῦ Μαρκίωνος ἄνοια, ὁμολογοῦσα τοῦτον τὸν λόγον τὸν ἅγιον ἀπόστολον εἰρηκέναι, τολμᾷ λέγειν ἄλλο εἶναι τότε τὸ πνεῦμα καὶ ἄλλο τὸ ἐν τοῖς ἀποστόλοις; Τῆς πρὸς Ῥωμαίους δݲ ἐπιστολῆς· οὕτως γὰρ ἐστι παρὰ τῷ Μαρκίωνι κειμένη, ἵνα μηδὲν ὀρθὸν παρʼ αὐτῷ εἴη. αݲ καὶ κݲηݲ σχόλιον. »Ὅσοι ἀνόμως ἥμαρτον, ἀνόμως καὶ ἄπολοῦνται, καὶ ὅσοι ἐν νόμῳ ἥμαρτον, διὰ νόμου κριθήσονται. οὐ γὰρ οἱ ἀκροαταὶ τοῦ νόνμου δίκαιοι παρὰ τῷ θεῷ, ἀλλʼ οἱ ποιηταὶ τοῦ νόμου δικαιωδήσονται«. αݲ καὶ κݲηݲ ἔλεγχος. Εἰ ὅσοι ἀνόμως ἥμαρτον, ἀνόμως καὶ ἀπολοῦνται, σωτηρίας ὁ νόμος παραίτιος φυλαττόμενος καὶ μὴ ἐῶν τοὺς φυλάττοντας ἀπόλλυσθαι. καὶ εἰ οἱ διὰ νόμου ἁμαρτήσαντες διὰ νόμου κριθήσονται, ἄρα κριτὴς τῶν παραβάσεων ὁ νόμος, οὐκ ἀπωλείας ὤ ἀλλὰ δικαοκρισίας, ὁσίως κρίνων τοὺς παραβεβηκότας. »οὐ γὰρ οἱ ἀκροαταὶ νόμου δίκαιοι παρὰ θεῷ, ἀλλὰ οἱ ποιηταὶ νόμου δικαιωθήσονται«. εἰ δὲ ποιούμενος ὁ νόμος δικαιοῖ τὸν ποιήσαντα, οὐκ ἄδικος ὁ νόμος οὔτε φαῦλος, διʼ ὅν οἱ τελοῦντες τὸν νόμον δι; καιοι καθίστανται. ἐκ δὲ τοῦ νόμου ἐστὶ καὶ ἡ εἰς Χριστὸν προφητευομένη πίστις, χωρὶς οὗ οὐ δικαιωθήσεται οὐδεὶς καὶ ἐν ᾧ πιστεύσας παρὰ τὴν <ὑπὸ> τοῦ νόμου προφτευομένην μαρτυρίαν οὐ δύναται πάλιν δικαιοῦσθαι οὐδείς, ὡς παληρώματος ὄντος τοῦ Χριστοῦ τοῦ νόμου κατὰ τὸ παρὰ τῷ ἀποστόλῳ εἰρημένον ὅτι »πλήρωνμα νόμου Χριστὸς εἰς δικαιοσύνμν«, δεικνύντι ὅτι ἄνευ νόμου καὶ Χριστοῦ οὐκ ἔνι δικαιοσύνη. οὐτε γὰρ Ἰουδαῖοι ἄνευ Χριστοῦ δικαιωθήσονται μὴ λαβόντες Χριστὸν οὔτε σύ, Μαρκίων, δικαιωθήσῃ ἀπαρνούμενος τὸν νόμον. βݲ καὶ κݲθݲ σχόλιον. »Περιτομὴ μὲν γὰρ ὠφελεῖν, ἐὰν νόμον πράσσῃς· ἐὰν δὲ παραβάτης νόμου ᾖς, ἡ περιτομή σου ἀκροβυστιά γέγονεν«. βݲ καἲ κݲθݲ ἔλεγχος. Εἰ ἀποφαίνεται ὁ ἅγιος ἀπόστολος τὴν περιτομὴν ὠφελήσειν, τίς ἐν τοῖς ὠφελοῦσι μῶμον θήσειεν, ἀλλὰ εἰ ἄρα ὅμοιος τῷ ὄφει γενήσεται; ἔοικας γὰρ τούτῳ, ὦ Μαρκίων· κἀκεῖνος γὰρ ἀντιστρέφων τὰ παρὰ θεοῦ εἰρημένα παρέπειθε τὴν Εὔαν λέγων »οὐ θανάτῳ ἀποθανεῖσθε«. νόμον γὰρ τῇ περιτομῇ συνέδησε καὶ τὴν περιτομὴν τῷ νόμῳ συμπρέπουσαν ἀπέδειξε καὶ τοῦ αὐτοῦ θεοῦ τὸ πρόσταγμα ὑπάρχειν ὑπέφηνεν τοῦ τὴν περιτομήν ποιτε δεδωκότος καὶ νόμον εἰς βοήθειαν δεδωκότος, ἀφʼ οὗπερ Χριστὸς πιστευόμενος τὰ τέλεια τοῖς πιστεύουσι λαλεῖν τε καὶ ποιεῖν παρέχεται. γݲ καὶ λݲ σχόλιον. »Ἔχοντα τὴν μόρφωσιν τῆς γνώσεως καὶ τῆς ἀληθείας ἐν τῷ νόμῳ«. γݲ καὶ λݲ ἔλεγχος. Εἰ ἡ γνῶσις μόρφωσιν ἔχει, ἄπὸ δὲ τῆς μορφώσεως τὸ εἶδος φαίνεται, οἱ δὲ τὴν γνῶσιν καὶ τὴν ἀλήθειαν ἔχοντες ἀπόστολοι καὶ οἱ τούτων μαθηταὶ μαθηταὶ οἴδασιν ἀπὸ τὴς μορφώ- σεως τοῦ νόμου τὸ εἶδος κεκτῆσθαι, τουτέστιν τὴν γνῶσιν καὶ τὴν ἀλήθειαν, οὐκ ἄρα ἀλλότριος ὁ νόμος τῆς γνώσεως καὶ τῆς ἀληθείας. διὰ γὰρ τῆς ἐν αὐτῷ μορφώσεως ἐπέγνωσαν οἱ κήρυκες τῆς ἀληθείας τὴν γνῶσιν καὶ τὴν ἀλήθειαν. δݲ καὶ λݲαݲ σχόλιον. »Ἔτι γὰρ Χριστὸς ὄντων ἡμῶν ἀσθενῶν ἔτι κατὰ καιρὸν ὑπὲρ ἀσεβῶν ἀπέθανεν«. δݲ καὶ λݲαݲ ἔλεγχος. Τό »ἔτι« καὶ <τό> »ἀπέθανεν« οὐ δοκήσεως ἀλλὰ ἀληθείας ἐστὶ σημαντικόν. εἰ γὰρ δόκησις ἦν, τίς χρεία τοῦ »ἔτι« λέγεσθαι, δυναμένου τοῦ Χριστοῦ πάντοτε καὶ τότε καὶ νῦν δοκήσει φαίνεσθαι καὶ μὴ λέγεσθαι »ἔτι ὄντων ἡμῶν ἀσθενῶν«; ἀπὸ τοῦ γὰρ »ἔτι« τὸ τότε θανεῖν * ἀπέδωκε καὶ ἐδικαίωσε τῷ θανάτῳ, ἵνα μηκέτι χρείαν ἔχῃ θανεῖν ὁ ὑπὲρ ἁμαρτωλῶν ἅπαξ ἀποθανὼν καὶ διʼ ἑνυτὸν μηκέτι ἀποθηῄσκων. | εݲ καὶ λݲβݲ ἔλγχος. Συντίθεται τῷ νόμῳ τῷ ἅγιον αὐτὸν εἶναι καὶ τῇ, ἐν αὐτῷ ἐντολῇ γενομένῃ, τρισὶ μαρτυρίαις ἀσφαλισάμενος ταύτην, ἁγίαν αὐτὴν λέγων καὶ δικαίαν καὶ ἀγαθήν, ἵνα ἐλέγξῃ σέ, Μαρκίων, καὶ ἡμᾶς διδάξῃ τοῦ ἁγίου εἶναι τὸν νόμον, οὗ καὶ ἡ ἐντολὴ ἁγία, καὶ αὐτὸν τὸν ἅγιον εἶναι καὶ ἀγαθόν. διὸ ἀγαθοῦ οὖσα ἐντολή ἀγαθὴ καλεῖται καὶ ἁγίου οὖσα ἁγία ἐστὶν καὶ δικαίου ὑπάρχουσα δικαία ἐντολὴ καλεῖται, ἑνὸς ὄντος τοῦ τότε καὶ νῦν *, τοῦ ὄντος ἁγίου καὶ δικαίου καὶ ἀγαθοῦ. διὸ καὶ ἡ αὐτοῦ ἐντολή ἡ ἀπὸ τότε καὶ νῦν ἐν νόμῳ καὶ ἐν καινῇ διαθήκῃ ἁγία ὑπάρχει καὶ διακία καὶ ἀγαθή. ϛݲ καὶ λݲγݲ σχόλιον. »Ἵνα τὸ δικαίωμα τοῦ νόμου πληρωθῇ ἐν ἡμῖν«. ϛݲ καὶ λݲγݲ Eἰ ἐν τοῖς ἀποστόλοις καὶ ἐν ἡμῖν τὸ δικαίωμα τοῦ νόμου πληροῦται, πῶς σύ, ὧ Μαρκίων, τολμᾷς λέγειν ἀποστόλων τοῦ θεοῦ; ζݲ καὶ λݲδݲ σχόλιον. »Τέλος γὰρ νόμου Χριστὸς εἰς δικαιοσύνην παντὶ τῷ πιστεύοντι«- ζݲ καὶ λݲδݲ ἔλεγχος. Εἰ εἰς δικαιοσύνην Χριστὸς ἐλήλυθεν παντὶ τῷ πιστεύοντι, οὐ τοῦ νόμου τελειουμένου, εἰ μὴ Χριστὸς τελειώσῃ τῇ ἑαυτοὺ παρουσίᾳ, οὐκ ἄρα τελειωθήσεσθε, ὦ Ἰουδαῖοι, ἐν νόμῳ μένοντες, ἐὰν μὴ Χριστὸν ἐνδημήσαντα πιστεύσαντες ὑποδέξησθε. ἀλλὰ οὐδὲ σύ, Μαρκίων, δυνήσῃ σωθῆναι ἐν Χριστῷ, τὴν ἀρχὴν τοῦ κηρύγματος καὶ τὴν ῥίζαν ἀποβαλλόμενος, ὅπερ ἐστὶ νόμος, ἀφʼ οὗπερ Χριστὸς γινωσκόμενος τελειοῖ τὸν μὴ τὸν νόμον βδελυσσόμενον ὡς ἀλλοτριον Χριστοῦ ὑπάρχοντα. ηݲ καὶ λݲεݲ σχόλιον. »Ὁ γὰρ ἀγαπῶν τὸν πλησίον νόμον πεπλήρωκεν«. ηݲ καὶ λݲεݲ ἔλεγχος. Εἰ διὰ τοὺ ἀγαπᾶν τὸν πλησίον νόμος πληροῦται, οὐκ ἀλλότριος Χριστοῦ καὶ θεοῦ πατρὸς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ θεοῦ ὁ νόμος. ὁ κελεύων ἀγαπᾶν τὸν πλησίον· διότι ὁ θεὸς ἀγάπη ἐστὶν καὶ πάντα τὰ ὑπʼ αὐτοῦ κηρυττόμενα ὁμοίως ἀεὶ κηρύττεται, καὶ τότε καὶ νῦν, καὶ ἐν παλαιᾷ καὶ καινῇ διαθήκῃ. Τῆς πρὸς Θεσσαλονικεῖς <αݲ>, πέμπτης ἐπιστολῆς (oὕτω γὰρ κεῖται ἐν τῷ Μαρκίωνι), ὀγδόης δὲ οὔσης παρὰ τῷ ἀποστόλῳ, τὰ πάντα τοῦ Μαρκίωνος διεστραμμένως ἀπʼ αὐτῆς ἔχοντος οὐδὲν ἐξ αὐτῆς παρεθέμεθα. Τῆς πρὸς Θεσσαλονικεῖς δευτέρας, ἕκτης [δὲ] κειμένης παρὰ τῷ Μαρκίωνι, ἐνάτης δὲ οὔσης παρὰ τῷ ἀποστόλῳ, ὁμοίως διαστραφείσης ὑπʼ αὐτοῦ τοῦ Μαρκίωνος, πάλιν οὐδὲν ἐξεθέμεθα. Τῆς πρὸς Ἐφεσίους, ζݲ οὔσης παρὰ τῷ Μαρκίων, εݲ δὲ παρὰ τῷ ἀποστόλῳ κειμένης, τάδε· αݲ καὶ λݲϛݲ σχόλιον. »Μνημονεύοντες ὑμεῖς ποτε τὰ ἔθην, οἱ λεγόμενοι ἀκροβυστία ὕπὸ τῆς λεγομένης περιτομῆς ἐν σαρκὶ χειροποιήτου ὅτι ἦτε τῷ καιρῷ ἐκείνῳ χωρὶς Χριστοῦ, ἀπηλλοτριωμένοι τῆς πολιτείας τοῦ Ἱσραὴλ καὶ ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας, ἐλτίδα μὴ ἔχοντες καὶ ἄθεοι ἐν τῷ κόσμῳ· νυνὶ δὲ ἐν Χριστῷ Ἰησοῦ ὐμεῖς οἱ ποτὲ ὄντες μακρὰν ἐγενήθητε ἐγγὺς ἐν τῷ αἵματι αὐτοῦ. αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἕα« καὶ τὰ ἑξῆς. aݲ kai lݲsݲ ἔλεγχος. Τό »μνημονεύοντες« καιροῦ σημαίνει τὸ εἶδος καὶ <τό> »οἱ λεγόμενοι ὑπὸ τῆς λεγομένης« τῶν πραγμάτων τοὺς τύπους σημαίνει καὶ τό »ἐν σαρκί«, ἱνα δείξῃ τὸν τύπον τὸν ἐν τῇ σαρκὶ ἀπεκδεχόμενον τὸν τοῦ πνεύμτος καιρόν, ἱνα τὰ ἐντελέστερα ἀπὸ τοῦ τύπου δείξῃ. χωρὶς γὰρ Χριστοῦ τῆς πολιτείας τοῦ Ἱσραὴλ ἡ ἀκροβυστία ἀπηλλοτρίωτο, ἀπηλλοτριωμένη δὲ ξένη ἦν ἐπαγγελίας καὶ διαθήκης, καὶ οἱ ἀπὸ ταύτης ὁρμώμενοι ἐλπίδα οὐκ εἶχον, ἀλλʼ ἄθεοι ἦσαν ἐν τῷ κόσμῳ, ὡς ἀποδέδεικται ἀπὸ τῶν τοῦ ἀποστόλου ῥημάτων. ἀλλὰ σύ, Μαρκίων, οὔτε ὁρᾷς οὔτε ἀκούεις, ἐπεὶ ἂν ἐνόεις πόσων ἀγαθ[ν παραίτιον τὸν νόμον φάσκει ὁ ἄγιος ἀπόστολος τοῖς ἐν τῷ νόμῳ πρὸς τὸν τότε καιρὸν πεπολιτευμένοις· »ἐν γὰρ Χριστῷ Ἰησοῦ οἱ ποτὲ μακρὰν νῦν <ἐγενήθητε> ἐγγὺς ἐν τῷ αἵματι αὐτοῦ. αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἕν.« εἰ δὲ τὰ ἀμφότερα ἐποίησεν ἓν καὶ οὐ τὰ μὲν ἀνεῖλεν τὸ δὲ ἕτερον συνεστήσατο, ἄρα γε οʼδὲ τὸ πρότερον ἀλλότριον αὐτοῦ οὐδὲ τὸ δεύτερον διεῖλεν ἀπὸ τοῦ ρώτου, ἀλλὰ τὰ ἀμφότερα εἰς ἓν συνήὡς γαγεν οὐχ ἁπλῶς οὐδὲ δοκήσει, ἀλλὰ ἐναργῶν ἐν τῷ αἵματι αὐτοῦ, ὡς ἡ ἀσφαλὴς τοῦ ἀποστόλου ὑποδείκνυσι διδασκαλία. βݲ καὶ λݲζݲ σχόλιον. »Διὸ λέγει· ἔγειρε ὁ καθεύδων καὶ ἀνάστα ἐκ τῶν νεκρῶν καὶ ἐπιφαύσει σοι ὁ Χριστός«. βݲ καὶ λݲζݲ ἔλεγχος. Πόθεν τῷ ἀποστόλῳ τό »διὸ λέγει« ἀλλὰ ἀπὸ τῆς παλαιᾶς δῆλον διαρήκης; τοῦτο δὲ ἐμφέρεται παρὰ τῷ Ἠλίᾳ. πόθεν δὲ ὡρμᾶτο ὁ Ἠλίας; ἀλλὰ εἷς ἦν τῶν προφητῶν τῶν κατὰ νόμον πεπολιτευμένων, ἀπὸ νόμου καὶ προφητῶν ὁρμώμενος. εἰ δὲ ἐν Χριστῷ ἐπροφήτευσε τό »ἔγειρε ὁ καθεύδων καὶ ἀνάστα ἐκ τῶν νεκρῶν καὶ ἐπιφαύσει σοι ὁ Χριστός«, ἄρα γε τὸ πρωτότυπον διὰ Λαζάρου καὶ τῶν ἄλλων ἐπεπλήρωντο, περὶ οὗ οἱ αὐτοὶ ἀμφέβαλλον, Μάρθα καὶ Μαρία λέγουσαι »ἤδη ὄζει, τεταρταῖός ἐστι« καὶ τῶν τοῦ ἀρχισυναγώγου λεγόντων »μηκέτι σκύλλετε τὸν διδάσκλον« καὶ αὐτοῦ λέγοντος »μὴ φοβεῖσθε· οὐ γὰρ ἀπέθανεν, ἀλλὰ καθεύδει·. σαφῶς γὰρ ἔκτοτε τὸ κήρυγμα ἐκάλει ἀνάστασιν διὰ Χριστοῦ ἔσεσθαι καὶ τὸ ἐξουσιαστικὸν τῆς εὐχερείας ὑπεδείκνυεν, ἵνα τὸ δυνατὸν τοῦ Χριστοῦ ὑποδείξῃ, ὅτι ὡς τῷ ἀνθρώπῳ εὐχερὲς οὐ τὸν ἀποθανόντα ἀλλὰ τὸν καθεύδοντα διὰ φωνῆς ἐγεῖραι, οὕτως καὶ τῷ Χριστῷ ἦν ἑτοιμότατα τὸ εἰπεῖν· »Λάζαρε, δεῦρο ἔξω« καὶ τό »κουμὶ κουμὶ ταλιθά« τουτέστιν ἀνάστηθι ἡ παῖς. διʼ ὧν * καὶ ἐναργῶν ἀποδείξεων ἐσήμανεν ὁ λόγος τὴν ἡμῶν κλῆσιν ἀπὸ νεκρῶν ἔργων καὶ ὕπνου βαρέος ἡμῶν τῶν ποτε καθευδόντων, ἀνεγείροντά <τε> τὸν Χριστὸν καὶ διὰ τῆς κλήσεως φωτίζοντα ἡμᾶς· ἥτις γέγονε δευτέρα αὕτη σχέσις. τὸ δὲ τέλειον καὶ καθαολικὸν προσδοκώμενον, ὅταν ὁ αὐτὸς ὁ λέγων »ἐγώ εἰμι ἡ ἀνάστασις«, πάντας καλέσῃ καὶ ἐγείρῃ σώματι καὶ ψυχῇ καὶ φωτίσῃ ἐν τῇ αὐτοῦ μελλούσῃ παρουσίᾳ. γݲ καὶ λݲηݲ σχόλιον. »Ἀντὶ τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα καὶ κολληθήσεται τῇ γυναικί, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν«, παρὰ τό »τῇ γυναικί«. γݲ καὶ λݲηݲ ἔλεγχος. Ἀποδέδεικται πολλάκις μὴ ἀλλότρια εἶναι τὰ ἐν τῷ νόμῳ τοῖς ὑπὸ τοῦ ἀποστόλου διδακομένοις, κἄν τε σύ, ὦ Μαρκίων, παρακόψῃς τό »<τῇ> γυναικί«. ἀπὸ τοῦ γάρ »ἔσονται εἰς σάρκα μίαν« δήλη σου ἔσται ἡ πᾶσα ῥᾳδιουργία. Τῆς πρὸς Κολασσαεῖς, ηݲ παρὰ τῷ Μαρκίωνι κειμένης, παρὰ δὲ τῷ ἀπστόλῳ ςݲ κειμένης· αݲ καὶ λݲθݲ σχόλιον. »Μὴ οὖν τις ὑμᾶς κρινέτω ἐν βρώσει ἢ ἐν πόσει ἢ ἐν μέρει ἑορτῆς ἢ νεομηνίας καὶ σαββάτων ὃ ἐστιν σκιὰ τῶν μελλόντων«. αݲ καὶ λݲθݲ ἔλεγχος. Οὐδαμόθεν ὑποπίπτει σκιά, ὦ Μαρκίων, ἀλλʼ ἢ ἀπὸ σώματος καὶ σῶμα οὐ δύναται εἶναι, σκιᾶς ἀπʼ αὐτοῦ μὴ φαινομένης. ὅθεν πεισθῆναι ἀφείλουσιν οἱ ἀπὸ σοῦ ἠπατημένοι διὰ τῶν ἔτι παρὰ σοῦ φυλαττομένων τῆς ἀληθείας τῶν θείων γραφῶν λειψάνων, ὅτι μελλόντων ἀγθῶν ἀποκαλύπτεσθαι οὐκ ἀλλότρια ἦν τὰ τότε δικαιώματα, προσκαίρως προστεταγμένα περὶ βρώσεως καὶ πάσεως καὶ μέρους ἑορτῶν καὶ νεομηνιῶν καὶ σαββάτων· ὧν ἀγαθῶν σκιαὶ ἦσαν τὰ προειρημένα, διʼ ὧν σκιῶν τὸ σῶμα κατειλήφαμεν τῶν ἐνεστώτων ἀγαθῶν, ἐν νόμῳ μὲν σκιαγραφηθέντων ἐν Χριστῷ δὲ τελειωθέντων. Πρὸς Φιλήμονα θݲ· οὕτως γὰρ παρὰ τῷ Μαρχίωνι κεῖται, παρὰ δὲ τῷ ἀποστόλῳ ἐσχάτη κεῖται· ἔν τισιν δὲ ἀντιγράφοις τρισκαιδεκάτη πρὸ τῆς πρὸς Ἑβραίους τεσσαρεσκαιδεκάτης τέτακται, ἄλλα δὲ ἀντίγραφα ἔχει τὴν πρὸς Ἑβραίους δεκάτην πρὸς τῶν δύο πρὸς Τιμόθεον καὶ Τίτον καὶ Φιλήμονα. πάντα δὲ τὰ ἀντίγραφα τὰ σῷα καὶ ἀληθῆ τὴν πρὸς Ῥωμαίους ἔχουσι πρώτην, οὐχ ὡς σύ, Μαρκίων, τὴν πρὸς Γαλάτας ἔταξας πρώτην. ὅμως ἀπὸ ταύτης τῆς πρὸς Φιλήμονα οὐδὲν παρεθέμεθα. θέμεθα, διὰ τὸ ὁλοσχερῶς αὐτὴν ἐνδιαστρόφως παρʼ αὐτῷ κεῖσθαι. Πρὸς Φιλιππησίου ι· ݲ οὕτως γὰρ παρὰ τῷ Μαρχίωνι κεῖται ἐσχάτη καὶ δεκάτη, παρὰ δὲ τῷ ἀποστόλῳ ἕκτη. ὡσαύτως οὐδὲ ἀπʼ αὐτῆς, διὰ τὸ διαστρόφως παρʼ αὐτῷ κεῖσθαι, οὐδὲν ἐξελεξάμεθα. Αὕτη πεπλήρωται ἡ τοῦ Μαρκίωνος σύνταξις <τῆς τῶν> ἀπὸ τοῦ κατὰ Λουκᾶν εὐαγγελίου καὶ τοῦ ἀποστόλου σῳζομένων λειψάνων λόγων τε ὑποθέσεως· ἀφʼ ἧς ἀναλεξάμενοι τὰ κατʼ αὐτοῦ ἀπὸ τῶν παρʼ αὐτοῦ σῳζομένων τοὺς ἐλέγχους παρεθέμεθα. προσέθετο δὲ ἐν τῷ ἰδίῳ ἀποστολικῷ καλουμένῳ καὶ τῆς καλουμένης πρὸς Λαοδικέας αݲ καὶ μݲσχόλιον. »Εἷς κύριος, μία πίστις, ἕν βάπτισμα, εἷς θεὸς καὶ πατὴρ πάντων, ὁ ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν«. αݲ καὶ μݲ ἔλεγχος. Συνᾳδόντως μὲν τῇ πρὸς Ἐφεςίους, ὦ Μαρκίων, κίων, καὶ ταύτας τὰς κατὰ σοῦ μαρτυρίας ἀπὸ τῆς λεγομένης πρὸς Λαοδικέας συνήγαγες, ἵνα ἐπὶ τῷ τέλει τοῦ συντάγματος μάθωμεν ἀνγνόντες τὰ παρὰ σοὶ καὶ γνόντες τὰ κατὰ σὲ καταγνῶμεν τῶν διὰ σοῦ ἀλλοτρίως ἀπινενομημένων τριῶν ἀνάρχων ἀρχῶν διαφορὰς 20 πρὸς ἀλλήλας ἐχουσῶν. οὐχ οὕτως γὰρ ἔχει ἡ τοῦ ἁγίου ἀποστόλου ὑπόθεσις καὶ ἠσφαλισμένον κήρυγμα, ἀλλὰ ἄλλως παρὰ τὸ σὸν ποιήτευμα. σαφῶς γὰρ ἔφη »ἕνα κύριον, μίαν πίστιν, ἓν βάπτισμα, ἕνα θεὸν τὸν αὐτὸν πατέρα πάντων, τὸν αὐτὸν ἐπὶ πάντων, τὸν αὐτὸν διὰ πάντων καὶ ἐν πᾶσι«, διά τε νόμου καὶ προφητῶν καὶ ἐν πᾶσιν ἀποστόλοις καὶ ἐν τοῖς καθεξῆς.
hēmeis de tēn analogēn tote epoiēsametha ouch hōs kparʼ autǭ <keitai> alla hōs echei to apostolikon, tēn pros Rhōmaious taxantes prōtēn; hōde de kata ton autou charaktēra houtōs paratithemetha. <Apo tēs pros Galatas epistolēs.> Scholion aݲ. »Mathete hoti ho dikaios ek isteōs zēsetai. hosoi gar hypo nomon, hypo kataran eisin; ho de poiēss auta zēsetai en autois«. Elegos aݲ. To »mathete oti ho dikaios ek pisteōs zēsetai« kata ta hypo tou apostolou eirēmena graphēs palaias esti diktika, hatina esti para tou apostolou eis hēmeteran zōēn * apo tou nomou kai tōn prophētōn eirēmena peri kainēs diathēkēs kai syzyga onta tēs hēmōn elpidos. kai to »hypo kataran eisi« phēsin hoti en tǭ nomǭ apeilē etynkane kata tēs tou Adam parkouēs, heōs hote ēlthen ho anōthen elthōn kai heauton apo tou Adam phyramatos sōma amphiasas metebale tēn kataran eis eulogian. Scholion bݲ. »Epikataratos pas ho kremamenos epi xylou«. »ho de ek tēs epangelias, dia tēs eleutheras«. Elenchos bݲ. Deiknys palin ho hagios apostolos tēn oikonomian tēs ensarkou parousias kai tou staurou epi tę̄ lysei tēs kataras ginomenēn, tautē de progegraphthai en tǭ sntēri, epedeixe saphōs hoti ouk allotrios ho nomos tou sntēros. eprophēteuse gar kai emartyrēse tois ytʼ autou melousi ginesthai. Scholion gݲ. »Martyromai de palin hoti anthrōpos perittmēmenos opheiletēs estin holon ton nomon plērōsai«. Elenchos gݲ. To »opheiletēs estin« ouketi hōs peri apeirēmenou legei, alla pari baryterou phortiou dynamenou elaphrynthēnai, henos de ontos destotou, dynamenou kai barynein kai elaphrynein dia tēs proaireseōs tōn mē paraitēsamenōn katadexasthai tēn dia tēs charitos autou en tę̄ ensarkǭ autou parousią sōtērian. Scholion dݲ. Anti tou »mikra zymē olon to phyrama zymoi« epoiēsen »doloi«. Elenchos dݲ. Hina mēden alēthes parʼ autǭ heuretheiē, oudamou schedon aneu rhądiourtgias tais graphais prosenēnektai. alla apʼ autēs tēs akolouthias hē phanerōsis tou logou ginetai; hē gar zymē to eidos phyramatos ergon kai apo tou psyramatos to zymousthai, kai ouk an en tois prōtotypois to eidos ēphanizen ho synetōs tēn parabolēn tou ainigmatos poiēsamenos. Scholion eݲ. »Ho gar pas nomos hymin peplērōtai; agapēseis ton plēsion sou hōs seauton«. Elenchos eݲ. Tis esti chreia tǭ hagiǭ apostolǭ nomǭ chrēsthai, ei apēllotriōto hē kainē diathēkē tēs palaias nomothesias? allʼ hina deixę̄ hoti tou henos theou hai dyo diathēkai kai hē symphōnia kata to plērōtikon tou nomou dia tēs agapēs tou plēsion isorrops en tais dyo diathēkais gnōrizetai, to tele i on ergazomenēs [to] agathon, nomou teleiōsin eipen einai tēn agapēn. Scholion ϛݲ. »PhanerA de esti ta erga tēs sarkos, hatina esti porneia akatharsia aselgeia eidōlolatreia pharmakeia echthrai ereis zēloi thymoi eritheiai dichostasiai haireseis phthonoi methai kōmoi, ha prolegō hymin kathōs kai proeipon, hoti hoi ta toiauta prassontes basileian theou ou klēronomēsousin«. Elenchos ϛݲ. Ō thaumasiōn mystēriōn kai antithetōn * theou hypodeigmatōn. tę̄ gar sarki periēpse ta panta deina. hē sarx de ouk aei ēn, alla en tę̄ hektę̄ hēmerą tēs kosmopoiias, tou Adam plasthentos, egeneto hē sarx; ektote esche tēn archēn, phēmi apo tēs plaseōs, hina elenchthōsin hoi legontes aei kai ex archēs einai to kakon. kai gar oute exote eplasthē hē sarx hēmarten, hina mē ho plastēs aitios nomisthę̄ hamartias, plasas sarka hamartōlēn, oute proutērche tou plasmatos to kakon. meta chronon de en parakoę̄ ho Adam ge- gonōs, <hōs> echōn to autexousion proairesei idią aphʼ heautou tēn hamartian eis heathton dianoētheis epraxe, phēmi de tēn athetēsin tou autou destpotou dia tēs parakoēs poiēsamenos. pou toinyn ēn to kakon, prin ē tēn sarka einai? pōs de euthys plastheisa ou to kakon eirgasato, alla chronǭ metepeita? ara goun anę̄rētai o peri tēs kakias archēs logos. ou gar dynatai archaïzeinm, epeidēn en tę̄ sarki tę̄ metagenesterą to ginesthai echei hē kakia ē mē ginesthai kai oute hē sarx palin aklēronomētos esti tōn epouraniōn kai mē tis labētai tou hagiou apostolou eipontos »sarx kai haima basileian theou ou klēronomēsousin«. ou gar pasan sarka aitiatai. pōs gar aitiathēsetai sarx hē mē praxasa ta proeirēmena? kai ex heterōn de apodeixeōn parastēsō to zētoumenon. »tis. gar phēsin, enkalesei kata eklektōn theou?« pōs ou klēronomēsei Maria hē hagia meta sarkos tēn basileian tōn ouranōn, hē mē porneusasa mē aselgēsasa mē moicheutheisa mēde ti tōn anēkestōn sarkos ergōn ergasamenē, alla achrantos meinasa? ouk ara toinyn peri sarkos legei mēē klēronomein basileian ouranōn, alla peri sarkikōn anthrōpōn tōn ta phaula dia tēs sarkos partontōn, hatina esti porneia, eidōlolatria kai ta toutois homoia. kai ex hapantos elēlenktai sou hē skeuōria, ō Markiōn peplanēmene, tēs alētheias pantę̄ prolabousēs kai to stereon tou kērygmatos tēs zōēs asphalizome? nēs. Scholion zݲ. »Hoi de tou christou tēn sarka estaurōsan syn tois pathēmasi kai tais epithymiais«. Elenchos zݲ. Ei estaurōsan kai tēn sarka hoi tou Christou, ō Markiōn, dēlon oun hoti hoi tou Christou douloi syn tais epidymiais kai tois pathēmasi katharan tēn sarka apedeixan kai emimēsanto ton Christon, deixantes auton s? rka estaurōkenai. dio kai autoi ta isa tǭ despotę̄ autōn phronēsantes tēn sarka estaurōsan. kai ei tēn sarka estaurōsan, anendekton tēn sarka hyper Christou parousan mē syn Christǭ basileuein, kathōs kai en allǭ rhētǭ deiknysin ho hagios apostolos legōn hoti »kathaper koinōnoi este tōn pathēmatōn tou Christou, houtōs kai tēs doxēs«. Scholion ēݲ. »Oude gar hoi peritemnomenoi autoi nomon phylassousin«. Elenchos ēݲ. Ouk apēgoreuto toinyn hē protera peritomē en tǭ idiǭ kairǭ, ei nomon ephylaxe. nomos de Christon katēngellen erchomenon nomon eleutherias paraschesthai, kai ouketi hē peritomē en sarki tǭ chronǭ tou Christou exypēretēseien; ēlthen gar hē dia Christou alēthinē, hēs typos ekeinē ēn. hoi de eti en ekeinę̄ sphragizomenoi, kan te panta ton nomon phylaxōsin, ouketi autois logisthēsetai nomou phylaxis; epedidē gar ho nomos elegen peri Christou hoti »prophētēn egerei hymin kyrios ho theos ek tōn adelphōn mou hōs eme, autou akousete«. autōn de tou Christou mē akousantōn, »hē peritomē akrobystia autois ginetai« kai hē phylaxis tou nomou ouketi phylaxis. kalos toinyn ho nomos kai kalē hē peritomē, aphʼ hou kai aphʼ hēs egnmen Christon kai ton entelesteron autou nomon kai tēn entelesteran autou peritomēn. Apo tēs pros Korinthious epistolēs <aݲ>; hautē gar parʼ autois deutera kai parʼ hēmin. aݲ kai thݲ scholion. »Gegraptai gar; apolō tēn sophian tōn sophōn kai tēn synesin tōn synetōn athetēsō«. aݲ kai thݲ elenchos. Ei apo tōn gegrammenōn en tois prophētais analegetai ho apostolos martyrias eis parastasin alētheias kai agathēs didaskalias, ouk allotrioi hoi prophētai tēs alētheias kai tou agathou theou kai tēs agathēs autou didaskalias. bݲ kai iݲ scholion. »Hina, kathōs gegraptai, ho kauchōmenos en kyriǭ kauchasthō«. bݲ kai iݲ elenchos. Ei epainetos hyparchei ho kauchōmenos en kyriǭ para tǭ prophētę̄, kyrion de oiden ton theon tou nomou ton para soi, ō Markiōn, kai kritēn kai dēmiourgon kai dikaion kaloumenon, ouk allos estin houtos para ton tou Christou patera, hou mathētēs hyparchei Paulos; epeidēper apo tēs tou prophētou didaskalias ho didaskalos katastatheis tōn ethnōn hypo Christou Paulos apo tōn homoiōn kai tōn autōn didaskaliōn animōmenos hōs katharon hydōr ardeuei hēn pepisteutai ekklēsian. gݲ kai iݲaݲ scholion. »Tōn archontōn tou aiōnos toutou tōn katargoumenōn«. gݲ kai iݲaݲ elenchos. Ei archontes tou aiōnos toutou polloi, katargountai de hoi toioutoi, anankasthēsę̄, ō Markiōn, ouketi triōn archōn zētein tas rhizas, alla erynēsai autǭ allon mython pollōn archōn kai pollōn rhizōn kai pollēs tragǭdias. kai hotan sykophantōn plasę̄s (ou gar heurois), synantēsei soi to »katargoumenōn«; ek de tou logou tou legontos »katargoumenōn« anairethēsetai hē para sou phantazomenē anarchos tōn archōn rhiza. pan gar to lēgon ou aidion hyparchei, alla ei archēn esche tou einai, ei mē ti an theloi to on, aition genomenon tou mē pote ontos, arxamenou de tou einai. to de hon estin patēr kai huios kai hagion pneuma; to de mē on esti panta ta kektismena, archēn eschēkota tou einai, en hois kai to legomenon kakon kai on kakon, apo anthrōpōn arxamenon tōn genomenōn ou ontōn pote; archēn de tou kakou eschēkotos, exote kai ho anthrōpos ho ouk ōn pote * ouketi estai to kakon. anamphibolōs gar anairethēsetai, dia to mē syneudokein ton onta tǭ archēn eschēkoti koti kai en phaulois heauton katastēsanti; pauthēsetai gar meta tēn anastasin, ou monon alla kai apo tēs tou nomou kēryxeōs kai pro tou de nomou apo pollōn tōn kata ton physikon nomon pepoliteumenōn kai eti ge perissoterōs apo tēs tou Christou ensarkou parousias, teleiotata de apo tēs tōn nekrōn anastaseōs, epeidē »speirontai en phthorą, egeirontai en aphtharsią«, mēketi to kakon ergazomenoi, mēketi apothnę̄skontes. kai hoti de pauthēsetai, marty- rēsei ho autos logos tou apostolou phaskōn »tōn archontōn tou aiōnos toutou tōn katargoumenōn«. kai anę̄rētai pantachothen hē kata se, ō Markiōn, hypothesis, phantasiōdēs tis ousa kai pseudēs kai astatos kai alogos. dݲ kai iݲbݲ scholion. »Gegraptai gar; ho drassomenos tous sophous en tę̄ panourgią autōn. kai palin; kyrios ginōskei tous dialogismous tōn anthrōpōn, hoti eisi mataisi«. dݲ kai iݲbݲ elenchos. To »gegraptai« eis chrēsin prophephomenon kai to »ginōskei kyrios« homologoumenon, ouk allotrion hyparchei tǭ analexamenǭ to rhēton tou logou, phēmē de tǭ agiǭ apostolǭ, parʼ hǭ hē chrēsis empheretai. ex hēs chrēseōs ho charktēr phaneitai ouk allotrios tou kērygmatos tou apostolou apo tēs palaias diathēkēs, hothen autǭ hē martyria synestē. eݲ kai iݲgݲ scholion. »Kai gar to Pascha hēmōn hēmōn etythē Christos«. eݲ kai iݲgݲ elenchos. Ei Pascha ho apostolos homologei kai tythenta ton Christon ouk arneitai, ouk allotrion to Pascha tou Christou, tou kata nomon Pascha probaton thyontos alēthinōs kai ou dokēsei, hou probatou typos ēn ho ou dokēsei thyomenos Christos ou]de aneu sarkos paschōn. pōs gar ēdynato pneuma thyesthai? dēlon <hoti> ouk ēdynato. mē dynamenou de aneu sarkos tythēnai, tythentos de en alētheią, hōs homologeitai dia tēs tou apostolou anamphilektou martyrias, *. oukoun ek pantos saphōs apodedeiktai ouk allotrios ho nomos, typǭ pheromenos chronǭ achri tou entelesterou kai enargous probatou tythentos en alētheią Christou, hou proēgen en tois palaiois chronois [allois] thyomenon to probaton to aisthēton. »hēmōn de to Pascha etythē Christos«. sݲ kai iݲdݲ scholion. »Ouk oidate hoti ho kollōmenos tę̄ pornę̄ hen sōma estin? esontai gar, phēsin, hoi dyo eis sarka mian«. sݲ kai iݲdݲ elenchos. Ei ouk alēthēs ho nomos, tinitǭ logǭ hoi alētheis tas martyrias apo tou nomou lambanousin? hōn heis hyparchei ho hagios theou apostolos Paulos, ho tēn martyrian tautēn meta kai pollōn allōn labōn eis enargē parastasin altheias kai kērygmatos tou agathou theou. zݲ kai iݲeݲscholios. Metēllagmenōs; anti gar tou »en nomǭ« legei »en tǭ Mōyseōs nomǭ«. legei de pro toutou »ē kai ho nomos tauta ou legei«. zݲ kai iݲeݲ elenchon. Kan te en tę̄ deuterą apophasei allazę̄s to eidos, ō Markiōn, kai nomisę̄s apo tou pepoiēkenai se »en tǭ nomǭ Mōyseōs« apallotrioun dia tou »Mōyseōs« theou ton nomon, anōthen ho syndesmos elenchei sou tēn aphrosynēn, to »ē kai ho nomos tauta ou legei; en gar tǭ nomǭ gegraptai; ou phimōseis boun aloōnta«. ouden de hēmas ēdikēsas, kan te prostheiēs to onoma Mōyseōs, alla hēmas men ōphelēas, kata sautou de tēn martyrian esphinxas pantachothen te hōmologēsas agnoōn, tou theou einai ton Mōyseōs nomon apo tou »en tǭ nomǭ Mōyseōs« kai »ho nomos legei«. epakolouthei gar ho apostolos syntithemnos en tǭ metepeita eirēkenai »mē tōn boōn melei tǭ theǭ? ē pantōs diʼ hēmas eirēken«. ei de dia tous apostolous eirēken ho nomos, kai ho en tǭ nomǭ theos lalēsas epimeleitai ara tōn apostolōn tou Christou en tǭ mē phimoun autous parakeleuesthai, ētoi tou lalein tēn tou Christou autou didaskalian ētoi tēn ephēmeron trophēn para tōn laōn anendeōs autous echein. ouk ara allotrious tous apostolous heautou tēs theotētos oiden oude hoi hapostoloi allotrion auton theon hēgountai. ei hēsper hyper pantōn martyrian ho hagios apostolos apostolous phēsas »mē peri tōn boōn melei tǭ theǭ? alla dia tous eirēken«. kai ei dia tous apostolous eirēke, ktistēs de estin anthrōpōn kai ktēnōn, ex hōn boes te kai strouthoi, herpeta te kai knōdala, enalia te kai ta alla, ara melei autǭ peri pan- tōn kata tēn hekastou analogian. kai melei men autǭ peri pantōn en tǭ legein »anthrōpous kai ktēnē sōseis, kyrie« kai en tǭ eirēkenai »tis dedōke koraki boran?« kai »neossoi korakōn pros kyrion kekragasi ta sita zētountes« kai »dōseis tēn trophēn eukairon tois pasin«. alla ouk en tǭ aloan tous bous parekeleueto mē phimoun boun aloōnta, epei edeiknyen an mē dynasthai ton theon trephein autou tēn ktisin allōs ei [kai] mē dia tēs <hypo> tōn anthrōpōn tois ktēnesin epikouroumenēs trophēs. edeixe de ho hagios apostolos ou diʼ aproian trophēs ton theon dia tou aloētou epimelesthai boōn en tǭ parakelyesthai mē phimoun tous toioutous, alla dia tou ainigmatos peri tōn apostolōn sēmainesthai tēn schesin. † tōn gar kata to aisthēton pantōn poieitai tēn pronoian kai homoiōs melei autǭ peri pantōn. ou gar antithetōs ho apostolos pros ton sōtēra egraphen, hina houtōs prophasisōntai hoi polloi. mikrotera gar tōn boōn ta strouthia, peri hōn ho sōtēr elegen hoti »pente strouthia pōleitai assariōn dyo« kai palin »ouchi dyo strouthia pōleitai assariou henos?«. ei oun dyo strouthia pōleitai assariou henos kai hen ex autōn ou peseitai eis pagida aneu tou patros hymōn tou en tois ouranois, homou men pantōn pronoei, tōn de meizonōn epimeleitai kata to meizon eidos tēs pneumatikēs akolouthias. hōstʼ oun ek pantos homologeitai ton auton poiētēn kai dēmiourgon kai nomothetēn palaias kai kainēs diathēkēs onta, theon agathon te kai dikaion kai tōn pantōn kyrion. iݲ kai iݲsݲ scholion. »Mē tōn boōn melei tǭ theǭ?« ēݲ kai iݲsݲ elenchos. Ēdē diapepragmateutai kai dia platous hērmēneutai en tǭ pro autou rhētǭ. dio peritton hēgēsamenos authis peri autou legein ērkesthēn tois proeirēmenois. thݲ kai iݲzݲ scholion. »Ou thelō gar hymas agnoein, adelphoi, hoti hoi pateres hēmōn hypo tēn nephelēn ēsan kai pantes dia tēs thalas- sēs diēlthon kai pantes to auto pneumatikon ephagon brōma kai pantes to auto pneumatikon epion poma. epinon gar ek pneumatikēs akolouthysēs petras; hē de petra ēn ho Christos. allʼ ouk en tois pleiosin autōn ēudokēse. tauta de typoi hēmōn egenēthēsan, pros to mē einai hēmas epithymētas kakōn, kathōs kai ekinoi epethymēsan. mēde didōlolatrai ginesthe, kathōs tines autōn, hōs gegraptai; ekathisen ho laos phagein kai piein kai anestēsan paizein. mēde ekpeirazōmen ton Christon« heōs hopou legei »tauta de typikōs synebainen ekeinois, egraphē de hēmin« kai ta hexēs. thݲ kai iݲzݲ elenchos, Ō pollēs phrenoblabeias. tis echōn ophthalmous hēliou antellontos heauton apo tou phōtos planēsei? ei gar pateras heautou tous tote legei ho hagios apostolos kai hypo nexelēn kai dia thalassēs dielēlythenai kai pneumatikon brōma kai poma einai, bebrōkenai de kai pepōkynai ek pneumatikēs akolouthousēs petras, Christon de einai tēn petran phaskei, tis peisthēsetai Markiōnos tę̄ anoią, tou skotizontos heautou ton roun kai tōn akouontōn autou, allotrion phaskein ton Chrston tōn en nomǭ genomenōn, homologoumenōn de para tou apstolou en alētheią kai ouk en dokēsei? phaskei de ho apostolos mē en tois pleistois ton Christon ēudokēkenai, pantōs dia paranomon praxin tōn autōn. ei de ouk ēudokēsen en tois kata ton nomon paranoma ergasamenois, ara aganaktei pros tous toioutous, hōs autou dedōkotos ton nomon, kai dikaskei heautou ton nomon hyparchein, kairǭ dothenta kai dikaiōs exypēretēthenta achri tēs ensarkou autou parousias. prepon gar estin oikodestotę̄ kathʼ hekaston kairon harmodiōs epitassein tois heautou oiketais ta preponta. euthes de epipherei legōn »tauta de typoi hēmōn egenēthēsan, pros to mē einai hēmas epithymētas kakōn, kathōs kakeinoi epethymēsan. mēde eidōlolatrai genesthe, kathōs tines autōn«; ouchi kata pantōn tēn psēphon diexiōn. kai pothen oidas tauta, ō apostole? epipherei »hōs gegraptai« phēsas »ekathsen ho laos phagein kai piein kai anestēsan paizein«. hara goun alēthēs ē graphē, ex hēs kai ton elenchon kata tōn anomōn ho apostolos lambanei. eita palin »mēde peirazōmen ton kyrion«. ho de Markiōn enti tou »kyrion« Christon epoiēse. kyrios de kai Christos tauton hyparchei, kan mē dokoiē tǭ Markiōni, proÿpotetagmenēs tēs tou Christou epōnymias en tǭ eipein »hē petra ēn ho Christos; kai ouk en topis pleiosin autōn ēudokēse«. diexiōn de palin ho hagios apostolos pasan tēn tou kephalaiou hypothesin phēsin »tauta de typikōs synebainen ekeinois, egraphē de hēmin eis nouthesian«. ei toinyn ta typikōs ekeinois symbebēkota egraphē hēmin eis nouthesian, ho grapsas ta gegonota tote eis nouthesan hēmōn epemeleito hōn kai tēn nouthesian epoieito, to mē ginesthai ēmas epithymēas kakōn. ho de mē thelōn kakōn epithy- mētas hēmas einai ara agathos hyparchei kai ou kakos. en hois gar hyparchei, en toutois protrepetai hēmas einai, ho autos agathos theos ōn kai dikaios, ho tōn prographentōn theos kai tōn metepeita nouthetoumenōn, ktaistēs ōn tōn paōtōn kai kēmiourgas kai nomothetēs kai dōrētikos tōn euangeliōn kai kathodēgos tōn epostolōn. i kai iݲēݲ scholion. »Ti oun phēmi? hoti hierothyton ti estin ē eidōlothyton ti estin? allʼ hoti ha thyousi, daimoniois kai ou theǭ«. prosetheto de ho Markiōn to hierothyton. i kai iݲēݲ elenchos. »Ti oun phēmi? eidōlothyton ti estin? allʼ hoti ha thyosei, daimoniois thyonsi kai ou theǭ«. ouk apēgoreuse ton palaion tōn paterōn chronon ho apostolos heōs autou kai heōs enestēken Hierousalēm apo tou eipein tous eis ta eedōla thyontas daimoniois thyein kai ou theǭ. ouk era katerine tōn theǭ thysantōn, hote chreia thysiōn ēn. katakrinei de tous thynotas eidōlois, ou dia to thyein alla dia to anti theou eidōlois thyein. oute gar thyousin, hina trophēn heautois ek theou kecharismenēn eis metalēpsin ergasōntai, alla daimosi thyontes kai mataiophrosynę̄ *. sy de, ō Markiōn, prosethkas to hierothyton, nomeas apo tou memichthai ta dyo onomata, hierou te kai eidōlou, synaptesthai tōn dyo tropōn tēn schesin. kai ouk estin touto. ei men gar meta to elthein tēn kainēn diathēkēn ethyeto tǭ Christǭ katʼ idian kai eis onoma alytou zǭa anphereto, pithanon an soi hēurisketo to tēs sykophantias pseudos, hōs tōn nyn theǭ thyontōn Christǭ thyontōn, tōn de tote thysantōn en tǭ hierǭ Hierosolymōn kai tōn tois eidōlois thyontōn homou synaptomenōn kai daimosi thyontōn kai ouchi theǭ. mēdenos de thysantos zǭa Christǭ apo tēs Christou andēmias kai kainēs diathēkēs, phanera hē para soi prosthēkē. ei de kai physei ekeito hē lexis en tǭ apostolǭ peri ierothytou kai eidōlothyton, homōs hen kai to auto ekrineto para tois ton eulogon lougismon kektēmenois, katachrēstikōs legmenēs tēs lexeōs hypo tou apostolou dia tēn tōn anthrōpōn synētheian tōn aei to eidōlon hieron kaloutōn. Kai pantachothen diepese sou hē pseudēgoros dianois, apodeichtheisēs tēs alētheias, hoti hoi thyontes eidōlois (ētoi kata ton autōn logon hierothyton ho epoioun hē poiousi *) pseudos ergazomenoi daimoniois thyonsi kai ouchi theǭ; allʼ ouch hoi pote kata nomon thysantes dikaiotata. nyn de mēketi toutou genomenou, autou thelontos, hōs kai apo tōn anekathen dia Ieremiou tou prophētou elegen »ina ti moi libanon ek Saba phereis kai kinamōmon ek gēs makrothen? hina ti palin »hai thysiai sou ouch hēdynan moi« kai allote »aron sou tas thysias, Israēl, kai phagete rea. ou gar eneteilamēn tois patrasin hymōn en hēmerą epilabomenou mou tēs cheiros autōn exagagein au- tous ek gēs Aigyptou peri thysiōn, alla touto eneteilamēn autois, hekaston poiein dikaiosynēn pros ton plēsion«; autou de legontos hoti ouk eneteilamēn kai autou en tǭ nomǭ legontos tǭ Mōysę̄ hoti »hekastos tōn huiōn Israēl ean prosenenkę̄ thysian ek boōn ē probatōn, arsen amōmon prospheretō« kai palin »ean tis amartę̄ kai genētai en tini plēmmeleią, prosagagę̄ probaton« kai palin »ean hamartę̄ ho laos, prosenenkę̄ moschon«, edeixe men euprosdektōs auton komizesthai tas hyper sōtērias tou laou pote telestheisas thysias, ouk autou epideomenou toutōn oude thelontos tauta, alla synkatabainontos autōn tę̄ astheneią kai tę̄ tēs anthrōrōpotētos prolēpsei, hina apo tēs polytheias eis tēn peri tou henos theou gnysin metenenkę̄ tēn tōn anthrōpōn dianoian. epeidē gar eschyrōs etethmeliōto hē dianoia autōn en tę̄ thysią hōs en eusebeią, tę̄ hyper hilasmōn heautōn kai sōtērias eidōlois prospheromenę̄, eis de to mē hapax chalepōs pherein dia tēn synētheian, tou apostrepsai * touto poiein heōs kairou eis autou onoma apo tēs polytheou phantasias, ēthelēse ta katʼ ethos autois ginomena eis auton metallaxai, hina loipon gnontes ton hena kai pisteusantes asphalōs tǭ heni parʼ autou akousōsin »mē phagomai krea taurōn ē haima tragōn piomai?« kai »mē tessarakonta etē thysian prosēnenkate moi en tę̄ erēmǭ, oikos Israēl?«. kaitoi ge pollōn thysiōn tote prosenechtheisōn, hina deixę̄ hoti ouk autǭ prosepheron, kaitoi ge autou dechomenou kai eis onoma autou autōn prospherontōn, alla dia tēn autōn en tois toioutois anachtheisan synētheian, heōs metalleusę̄ kathelakysas apo synētheias pollōn eis ton hena kai apo tou henos loipon methōsin hoti oute echrę̄zen oute chrę̄zei kai loion apokopsę̄ dia tēs ensarkou parousias tēs tou Christou autou to pan tēs hypotheseōs tōn thysiōn, tēs mias thysias teleiōsasēs tas proÿparxasas pasas, hētis esti thysia Christou, hoti »to Pascha hēmōn etythē christos« kata to gegrammenon; hēs thysias kai Pascha kai didaskalias paidagōgos egeneto ho nomos, hodēgōn dia ton typon kai apokathistōn eis tēn entelestean didaskalian. iݲaݲ kai iݲthݲ scholion. »Anēr ouk opheilei koman, doxa kai eikōn theou hyparchōn«. iݲaݲ kai iݲthݲ elenchos. Eikona ou monon ton anthrōpon theou horizetai ho apostolos, alla kai doxan. tēn komēn de hypotithenenos sōmatikēn, ousan katʼ idian en sōmati kai ouk en psychę̄, ouk allotrion ara theou to poiēma omizetai tou agathou dia tou homologein auton ta apo palaias en kainę̄ plēroumena diathēkę̄. iݲbݲ kai kݲ scholion. »Alla ho theos synekerase to sōma«. iݲbݲ kai kݲ elenchos. Ei ho theos synekerase to sōma, ouk ellon de theon ho apostolos kēryssei alla ton onta, homologei de ton theon to sōma tois melesi kekerakenai, ouk allon oiden deon allʼ ē ton kēmiourgon, auton agathon kai ktistēn kai dikaion, paōtōn poiētēn, ex hōn pantōn en ergon yparchei o anthrōpos, ho tois melesin hypʼ autou kalōs kekerasmenos. iݲgݲ kai ka scholion. Peplanēmenōs ho Markiōn <meta to> »alla en ekklēsią thelō pente logous tǭ noi mou lalēsai«, prosetheto »dia ton nomon«. iݲgݲ kai ka elenchos. Ara kai hai glōssai ek tou charismatos tou pneumatos eisi. glōssas de opoias legei ho apostolos? * hopōs gnō- <sin hoi> tas phōnas tas Hebraidas tas diaphorōs kai poikilōs en hekostę̄ lexei kalōs meta sophias poikiltheisas, alla kai tēn kompōdē glēssan tōn Hellēnōn auchountes, to attikizein kai aiolizein kai Dōrikōs phthengesthai, * tines tōn para tois Korinthiois tas ptyr- seis kai staseis ergasamenōn, hois hē epistolē epestelleto. kai hōmo- logēse men charisma einai pneumatikon to tais Hebraïkais lexesi kechrēsthai te kai ton nomon didaskein, ou mēn alla kai ta alla kompōdē kathelōn tēs tōn Hellēnōn glōssēs ephēsen mallon glōssais auton autōn lalounta dia to einai auton Hebraion ex Hebraiōn, para tous podas Gamaliēl anatethrammenon, hōn Hebraiōn ta grammata en epainois tithēsi kai tēs tou pneumatos dōreas onta charismata *; dio kai peri tōn autōn [kai] Timotheǭ graphōn elegen »hoti apo neotētos hiera grammata emathes«. eti de prostithis <pros> tous apo Hellēnōn poiētōn kai rhētorōn hormōmenous ta isa phaskōn homoiōs ephē »pantōn pleon hymōn lalō glōssais«, hina deixę̄ kai tēs Ellēnikēs paideias auton en peirą «perballontōs gegenēstha. kai gar kai ho charaktēr autou sēmainei auton hyparchein en propaideią, hou * ouk ēdynēthēsan Epikoureioi kai Stōikoi antistēnai, anatrepomenoi dia tēs logiōs parʼ autou anagnōstheisēs tou bōmou epigraphēs tēs epgegrammens »tǭ theǭ agnōstǭ«, rhētōs anagnōstheisēs parʼ autou kai euthys metaphrastikōs rhētheisēs »hon agnoountes eusebeite, touton egō katangellō hymin«, kai palin phēsantos »eipen tis idios autōn prophētēs; Krētes aei pseustai, kaka thēria, gasteres argai«, hina ton Epimenidēn deixę̄, archaion onta philosophon kai ktistēn tou para Krēsin eidōlou; aphʼ houper kai Kallimachos ho Libys tēn martyrian eis heauton synaneteine, pseudōs peri Dios legōn; Krētes aei pseustai; kai gar taphon, ō ana, seio Krētes etektēnanto, sy dʼ ou thanes; essi gar aiei. kai horąs pōs diēgeitai peri glōssōn hoagiosapostolos, »alla thelō pente logous en ekklēsią tǭ noï mou« toutestin dia tēs hermēneias »frqasai«. hōs ho prophētēs en pneumati hagiǭ eis ton noun prokechorēgēmena pherōn eis phōs dia tēs prophēteias ōphelei tous akouontas, houtōs kagō <thelō>, phēsi, lalēsai eis akoēn tēs ekklēsias kai oikosomēn kai mē dia tou kompou Hellēnidos te kai Hebraïdos heauton oikodomein ton eidota kai ouchi tēn ekklēsian diʼ ēs epistatai glōssēs. sy de prosethēkas, ō Markiōn, to »dia ton nomon«, hōs tou apostolou legontos »thelō pente logous en ekklēsią <lalēsai> dia ton nomon«. aidesthēti, Babylōn deutera kai kainē Sodomōn polymixia. heōs pote syncheis ta glōssas? heōs pote tolmąs kata tōn hypo sou mēden adikoumenōn? zēteis gar biasasthai angelikas dynameis, ekballiōn tous logous tēs alētheias apo tēs ekklēsias phaskōn tǭ Lōt tǭ hagiǭ »exagage tout andras«. kai ho epicheireis kata seautou epichei tasseis en aoraaią kai en nykti hezophōmenę̄ diageis, psēlaphōn tēn thyran kai mē euriskōn heōs anateilę̄ ho hēlios kai idę̄s tēn hēmeran tēs kriseōs; en hę̄ kai to pyr apantēsetai tę̄ sę̄ pseudēgorią. touto gar se ekdechetai, hōs horąs. houte gar keitai para tǭ apostolǭ <to> »dia ton nomon« kai para sou touto pepoiēteutai. ei de kai elegen ho apostolos »dia ton nomon«, synądontōs elegen tǭ heautou kyriǭ, ouch hina katalysę̄ ton nomon, allʼ hina plērōsę̄. iݲdݲ kai kݲbݲ scholion. »En tǭ nomǭ gegraptai hoti en heteroglōssois kai en cheilesin heterois lalēsō pros ton laon touton«. iݲdݲ kai kݲbݲ elenchos. Ei mē eplērōse kyrios ta en tǭ nomǭ proeirēmena, tis ēn chreia ton apostolon hypomnēsai ta apo nomou en kainę̄ diathēkę̄ plēroumena? hōs kai ho sōtēr edeixen hoti autos ēn ho kai tote en nomǭ lalēsas kai kata apeilēn horisas autois legōn »dio prosōchthisa tę̄ geneą tautę̄ kai eipon, aei planōntai tę̄ kardia, kai ōmosa ei eideleusontai eis tēn katapausin mou«; dio kai en heteroglōssois epēngeilato lalēsai autois, hōs kai elalēse, kai ouk eisēlthon. touto gar heurisketai legōn tois autou mathētais »hymin dedotai ta mystēria tēs basileias, ekeinois de en parabolais, hina blepontes mē blepōsi« kai ta exēs. pantachou toinyn en tę̄ kainę̄ ta apo palaias plēroumena panti tǭ saphes estin hoti ouch heterou theou kai heterou theou, alla tou autou hai dyo diathēkai synistantai. iݲeݲ kai kݲgݲ scholion. »Hai gynaikes en ekklēsią sigatōsan; ou gar epitetraptai autais lalein, alla hypotassesthōsan, kathōs kai ho nomos legei«. iݲeݲ kai kݲgݲ elenchos. Ei kata ton nomon diatassetai ho hagios ty theou apostolos tēn eutaxian tę̄ hagią tou theopy ekklēsią, ouk ataktos ho nomos, aphʼ houper tēn eutaxian metakomizetai oude allotriou theou hyparchei ho nomos, tēn gynaika kathypotaxas tǭ andri. synareskei gar kai tǭ apostolǭ touto en tę̄ tēs ekklēsias nomothesią, hōs phēsi; »kathōs kai ho nomos legei«. pou de eipen ho nomos alla en tǭ eipein ton theon pros tēn Euan euthys »pros ton andra sou hē apostrophē sou kai autos sou kyrieusei«? ei gar kai en allois topois, alla en teuthen ē archē. ei toinyn apo tote hē gynē ypetagē ek prostagmatos theou tǭ andri kai akolouthōs ho apostolos kathypotassei tautēn, ouk antithetōs tǭ poiēsanti ton anthrōpon kai tēn gynaika theǭ kai autos keleuōn deiknysin ex hapantos hoti tou autou [theou] hyparchei ho apostolos nomothetēs theou, houkai ho nomos ēn kai hē pasa palaia diathēiē, kai tou autou hē kainē diathēkē, toutestin hai dyo diathēkai, hai tēn gynaika tote kai nyn kathypotaxasai tǭ andri diʼ eusebē kai antirropon eutaxian. iݲsݲ kai, kݲdݲ scholion. Peri anastaseōs nekrōn; »gnōrizō de hymin, adelphoi, to euangelion, ho euēngelisamēn hymin«. kai hoti »ei Christos ouk egēgertai, mataion«kai ta hexēs. »houtōs kēryssomen kai houtōs episteusate«, »hoti christos apethane kai etaphē kai egēgertai tę̄ tritę̄ hēmerą«. »hotan de to thnēton touto endysētai athanasian, tote genēsetai ho logos ho legrammeos; katepothē ho thanatos eis nikos«. iݲsݲ kai kݲdݲ elenchos. »Gnōrixō de hymin, adelphoi, to euangelion, ho euēnngelielisamēn hymin«. ei euēngelisato kai auto palin gnōrizei, ouk allo ti euangelion oute allē gnōsis meta tēn mian kai to hen, hoper hen tynch? nei dia tōn tessarōn euangeliōn kai tōn apostolōn, hina elenxę̄ ton markiōna ton meta tosauta etē hēkonta, meta chronous tou kaloumenou Hyginou, tou Rhōmaiōn episkopou tou kata diadrrēn enatou genomenou apo tēs tōn apostolōn Petrou kai Paulou teleiōseōs. dio epasphalizomenos ho autos apostolos elegen »kan te ēmeis ē agelos euangelisētai hymin parʼ ho parelabete, anathema estō«, ginōskōn pneumati hagiǭ hoti mellei Markiōn kai hoi katʼ auton diastrephein tēn hodon tēn kalōs hēdraiōmenēn. hothen ouketi eipen »euangelizomai hymin«, alla »gnōrizō hymin to euangelion«, ouk allo on, alla »ho ēdē euēngelisamēn hymin«, hou tēn hypomnēsin hymin poioumai. »gnōrizō hymin tini logǭ euēngelisamēn hymin, ei katechete, ektos ei mē eikē episteusate«. ei mē gar katechete, hōs ekēryxa hymin, chōris autou eikē episteusate. »euēngelisamēn gar hymin hoti Christos apethanen hyper tōn hamartiōn hēmōn kata tas graphas kai hoti tę̄ tritē hēmerą egēgertai, kata tas graphas« kai ou kata mython kai oude kata tēn didaskalian tōn mellontōn aphʼ heautōn lalein ha mē gegraptai; hoi men gar Ioudaioi aphʼ heautōn legousi mē egēgerthai, Markiōn de kai hoi alloi legousin aphʼ heautōn dokēsei peponthenai kai tetaphthai, egō de kata tas graphas asphalizomai hymas. euthys gar epipherei legōn »houtōs kēryssomen kai houtōs episteusate, hoti Christos apethanen kai etaphē kai egēgertai tę̄ tritę̄ hēmerą« kai euthys »ei nekroi ouk egeirontai, oude Christos egēgertai kai ei Christos ouk egēgertai, mētaion to kērygma hēmōn«. kai meta taut panta »dei gar to thnēton touto endysasthai athanasian, kai to phtharton touto endysasthai aphtharsian«. kai ouk eipen to thnēton touto chōrēsai tēn athanasian ē to phtharton touto chōrēsai tēn aphtharsian, alla to thnēton kai phtharton endysasthai athanasian kai aphtharsian. poion de esti thnēton alla to sōma to ou chōrēsan en autǭ monon athanasian, alla kai oikeiōsan kai mellon endysasthai tēn athanasian, ou tou sōmatos apoballomenou kai tēs psychēs tēs mē apothēę̄skousēs endyomenēs athanasian, alla tou thnētou endyomenou athanasian kai tou phthartou aphtharsian toutestin tou sōmatos? autou gar kai thanatos esti kai phthora proskairos, dia tēn lysin tēn epenechtheisan autǭ dia tēs tou Adam parakoēs. hoti de peri tōn mellousōn phēsin en autǭ teleiousthai euergesiōn, dia tēs yposcheseōs to plērousthai me<llon> sēmainei legōn»tote genēsetai ho logos ho gegrammenos, katepothē ho thanatos eis nios«, hina sēmanę̄ tēn tote mellousan esesthai nekrōn anastasin; epeidē katepothē ho thanatos apo merous en tę̄ tou Christou anastasei kai tōn syn autǭ anastantōn (»anestē gar polla sōmata tōn hagiōn, hōs phēsi to euangelion, kai syneisēlthon autǭ eis tēn hagian polin«), tote de eis nikos katapinetai, hote apo pantōn katholikōs aphantoutai. Tēs pros Korinthious b; ݲ hautē de tritē keitai para tǭ Markiōni, metēllagmenōs de dia to prōtēn parʼ autǭ tetachthai tēn pros Galatas. aݲ kai kݲeݲ scholion.»Osai gar epangeliai theou en autǭ to nai; dio kai diʼ autou to amēn tǭ theǭ«. aݲ kai kݲeݲ elenchos. Dianoixon tous ophthalmous sou kai sōthēti, ō Markiōn. ei de sy ouketi dynasai (teteleutēkas gar), hoi hypo sou apatēthentes anoixatōsan tous ophthalmous autōn kai phygetōsan apo sou hōs apo herpetopy deinou kai lymainomenou tous engizontas. ei gar »hosai epangeliai theou, en autǭ to nai«, epangelias de theou oiden ho apostolos dia tou nomou kai tōn prophētōn, ara ge en Christǭ to nai tōn epangeliōn tou plērōmatos ebebaiouto. ouk allotrios oun ho Christos tou palaiou nomou kai tōn prophētōn, oude tou theou tou lalēsantos en tǭ nomǭ kai en Christǭ tas autou epangelias peplē rōkotos. allʼ oude antithetos ho Christos tǭ theǭ tǭ dedōkoti nomon kai prophētas. dia gar to en autǭ tas epangeltheisas hyposcheseis nai ginesthai, dia touto, phēsi, kai diʼ autou to amēn tǭ theǭ; theou men patros epangeilamenou, Christou de [tou] kai bebaiountos kai † kyriou to amēn peripoioumenou diʼ autou en tois diʼ autou tę̄ epangelią bebaiōtheisin kai epegnōkosin ton patera autou en nomǭ lelasēkota kai en euangeliǭ tois pepisteukosi dedōrēmenon ta sōtēria, tois legousin diʼ autou legontos Christou, »nai ho patēr, hoti houtōs egeneto hē eudokia enōpion sou«. bݲ kai kݲϛݲ scholion. »Ou gar heautous kēryssomen, alla Christon Iēsoun kyrion, heautous de doulous hymōn dia Iēsou, hoti ho theos ho eipōn; ek skotous phōn lampsei«. bݲ kai kݲϛݲ elenchos. Ou kēryssousin heautous hoi apostoloi, alla Xriston Iēsoun kyrion. dio ouk eni hairesis oude ekklēsia eis onoma Paulious ē Bartholomaious ē Thaddaious, alla apʼ archēs hen kērygma pantōn tōn apostolōn, ouk autous kērysson alla Christon Iēsoun kyrion. dio kai onoma tēs ekklēsias hoi pantes hen epethento, ouch heautōn alla tou kyriou autōn Iēsou Christou, apo Antiocheias arxamenōn Christianōn kaleisthai; hoper estin hē monē katholikē ekklēsia, ouk allo ti echousa <onoma> alla Christou, Christianōn ousa ekklēia, ou Christōn alla Christianōn, tou men henos hyparchontos, tōn de apo tou henos Christianōn kaloumenōn. meta tautēn de kai tous autēs kērykas pasai *, ouketi tou autou charaktēros * phainomenai dia tōn epithetōn onomatōn Manichaiōn kai Simōnianōn kai Oualentinōn kai Ebiōnaiōn; hōn heis kai sy, Markiōn, hyparcheis, kai sou to onoma epikeklēntai hoi ypo sou ēpatēmenoi, hōs seauton kēryxantos kai ouchi Christon. eita phēsin »hoti ho theos ho eipōn; ek skotous phōs lampsei«. ho theos de poios allʼ ho heie ho en tǭ prophētę̄ deixas ek skotous phōs, toutestin apo tēs tōn authrōpōn apistias kai agnōsias phōs kai gnōsin en Christǭ lampsan en tais kardiais hēmōn tōn pote ethnōn eidōlolatrountōn, nyn de theon <epegnōkotōn> ton tote en tǭ prophētę̄ proepangeilamenon to phōs heautou en tǭ kosmǭ lampsai, hōs; ouk allotriou ontos palaias kai kainēs diathēkēs; hōs hēmin ethos gegone peithein se, ō Markiōn, aphʼ hōn echeis gegrammeōnn leipsanōn tou euangeliou, kai mē hypo sou apatasthai. gݲ kai kݲzݲ scholion. »Echontes de to auto pneuma tēs pisteōs kai hēmeis pisteuomen, dio kai laloumen«. exekopsen de to »kata to gegrammenon«. gݲ kai kݲzݲ elenchos. Ou douēsetai soi topos en ois an tolmēseias. kan te gar ekkopsę̄s to »kata to gegrammenon«, phainetai hē tēs progegrammenēs lexeōs akolouthia. apo tou gar »episteusa, dio kai elalēsa« eudys ta isa epenenkas ho apostolos ephē »echontes to auto pneuma tēs pisteōs kai hēmeis pisteuomen, dio kai laloumen«. panti de tǭ saphes esti touto, hoti en tǭ hekatostǭ pentekaidekatǭ psalmǭ en tǭ tēn epigraphēn Allēlouia echonti, tēs de tou Dauid biblou onti kai hypʼ autou propephēteumenǭ, ho logos tou »episteusa« esti gegrammenos. hothen kai ho apostolos elabe to rhrēton kai homoiōs ephē to »dio kai hēmeis pisteuomen kai laloumen« heis ōn tou arithmou tōn apostolōn; hothen ou legei »dio kai episteusa kai elalēsa«, alla »hēmeis pisteuomen, dio kai laloumen«, hina heauton meta tōn allōn apostolōn synapsę̄, kai phēsin »echontes de to auto pneuma«, hina deixę̄ to en tǭ Dauid lalēsan pneuma to auto on pneuma kai en tois apostolois aphʼ houper tote ekeinos prophēteuōn episteuen, en hǭ pneumati kai autoi ontes pisteuousi kai lalousi. pollē de adikia kai pleonexia hōs eipein * dianoēmatōn. tou gar apostolou hen kai to auto pneuma phaskontos, pōs hē tou Markiōnos anoia, homologousa touton ton logon ton hagion apostolon eirēkenai, tolmą legein allo einai tote to pneuma kai allo to en tois apostolois? Tēs pros Rhōmaious dݲ epistolēs; houtōs gar esti para tǭ Markiōni keimenē, hina mēden orthon parʼ autǭ eiē. aݲ kai kݲēݲ scholion. »Hosoi anomōs hēmarton, anomōs kai apolountai, kai hosoi en nomǭ hēmarton, dia nomou krithēsontai. ou gar hoi akroatai tou nonmou dikaioi para tǭ theǭ, allʼ hoi poiētai tou nomou dikaiōdēsontai«. aݲ kai kݲēݲ elenchos. Ei hosoi anomōs hēmarton, anomōs kai apolountai, sōtērias ho nomos paraitios phylattomenos kai mē eōn tous phylattontas apollysthai. kai ei hoi dia nomou hamartēsantes dia nomou krithēsontai, ara kritēs tōn parabaseōn ho nomos, ouk apōleias ō alla dikaokrisias, hosiōs krinōn tous parabebēkotas. »ou gar hoi akroatai nomou dikaioi para theǭ, alla hoi poiētai nomou dikaiōthēsontai«. ei de poioumenos ho nomos dikaioi ton poiēsanta, ouk adikos ho nomos oute phaulos, diʼ hon hoi telountes ton nomon di? kaioi kathistantai. ek de tou nomou esti kai hē eis Christon prophēteuomenē pistis, chōris hou ou dikaiōthēsetai oudeis kai en hǭ pisteusas para tēn <hypo> tou nomou prophteuomenēn martyrian ou dynatai palin dikaiousthai oudeis, hōs palērōmatos ontos tou Christou tou nomou kata to para tǭ apostolǭ eirēmenon hoti »plērōnma nomou Christos eis dikaiosynmn«, deiknynti hoti aneu nomou kai Christou ouk eni dikaiosynē. oute gar Ioudaioi aneu Christou dikaiōthēsontai mē labontes Christon oute sy, Markiōn, dikaiōthēsę̄ aparnoumenos ton nomon. bݲ kai kݲthݲ scholion. »Peritomē men gar ōphelein, ean nomon prassę̄s; ean de parabatēs nomou ę̄s, hē peritomē sou akrobystia gegonen«. bݲ kai kݲthݲ elenchos. Ei apophainetai ho hagios apostolos tēn peritomēn ōphelēsein, tis en tois ōphelousi mōmon thēseien, alla ei ara homoios tǭ ophei genēsetai? eoikas gar toutǭ, ō Markiōn; kakeinos gar antistrephōn ta para theou eirēmena parepeithe tēn Euan legōn »ou thanatǭ apothaneisthe«. nomon gar tę̄ peritomę̄ synedēse kai tēn peritomēn tǭ nomǭ symprepousan apedeixe kai tou autou theou to prostagma hyparchein hypephēnen tou tēn peritomēn poite dedōkotos kai nomon eis boētheian dedōkotos, aphʼ houper Christos pisteuomenos ta teleia tois pisteuousi lalein te kai poiein parechetai. gݲ kai lݲ scholion. »Echonta tēn morphōsin tēs gnōseōs kai tēs alētheias en tǭ nomǭ«. gݲ kai lݲ elenchos. Ei hē gnōsis morphōsin echei, apo de tēs morphōseōs to eidos phainetai, hoi de tēn gnōsin kai tēn alētheian echontes apostoloi kai hoi toutōn mathētai mathētai oidasin apo tēs morphō- seōs tou nomou to eidos kektēsthai, toutestin tēn gnōsin kai tēn alētheian, ouk ara allotrios ho nomos tēs gnōseōs kai tēs alētheias. dia gar tēs en autǭ morphōseōs epegnōsan hoi kērykes tēs alētheias tēn gnōsin kai tēn alētheian. dݲ kai lݲaݲ scholion. »Eti gar Christos ontōn hēmōn asthenōn eti kata kairon hyper asebōn apethanen«. dݲ kai lݲaݲ elenchos. To »eti« kai <to> »apethanen« ou dokēseōs alla alētheias esti sēmantikon. ei gar dokēsis ēn, tis chreia tou »eti« legesthai, dynamenou tou Christou pantote kai tote kai nyn dokēsei phainesthai kai mē legesthai »eti ontōn hēmōn asthenōn«? apo tou gar »eti« to tote thanein * apedōke kai edikaiōse tǭ thanatǭ, hina mēketi chreian echę̄ thanein ho hyper hamartōlōn hapax apothanōn kai diʼ henyton mēketi apothēę̄skōn. | eݲ kai lݲbݲ elnchos. Syntithetai tǭ nomǭ tǭ hagion auton einai kai tę̄, en autǭ entolę̄ genomenę̄, trisi martyriais asphalisamenos tautēn, hagian autēn legōn kai dikaian kai agathēn, hina elenxę̄ se, Markiōn, kai hēmas didaxę̄ tou hagiou einai ton nomon, hou kai hē entolē hagia, kai auton ton hagion einai kai agathon. dio agathou ousa entolē agathē kaleitai kai hagiou ousa hagia estin kai dikaiou hyparchousa dikaia entolē kaleitai, henos ontos tou tote kai nyn *, tou ontos hagiou kai dikaiou kai agathou. dio kai hē autou entolē hē apo tote kai nyn en nomǭ kai en kainę̄ diathēkę̄ hagia hyparchei kai diakia kai agathē. ϛݲ kai lݲgݲ scholion. »Hina to dikaiōma tou nomou plērōthę̄ en hēmin«. ϛݲ kai lݲgݲ Ei en tois apostolois kai en hēmin to dikaiōma tou nomou plēroutai, pōs sy, hō Markiōn, tolmąs legein apostolōn tou theou? zݲ kai lݲdݲ scholion. »Telos gar nomou Christos eis dikaiosynēn panti tǭ pisteuonti«- zݲ kai lݲdݲ elenchos. Ei eis dikaiosynēn Christos elēlythen panti tǭ pisteuonti, ou tou nomou teleioumenou, ei mē Christos teleiōsę̄ tę̄ heautou parousią, ouk ara teleiōthēsesthe, ō Ioudaioi, en nomǭ menontes, ean mē Christon endēmēsanta pisteusantes hypodexēsthe. alla oude sy, Markiōn, dynēsę̄ sōthēnai en Christǭ, tēn archēn tou kērygmatos kai tēn rhizan apoballomenos, hoper esti nomos, aphʼ houper Christos ginōskomenos teleioi ton mē ton nomon bdelyssomenon hōs allotrion Christou hyparchonta. ēݲ kai lݲeݲ scholion. »Ho gar agapōn ton plēsion nomon peplērōken«. ēݲ kai lݲeݲ elenchos. Ei dia tou agapan ton plēsion nomos plēroutai, ouk allotrios Christou kai theou patros tou kyriou hēmōn Iēsou Christou kai theou ho nomos. ho keleuōn agapan ton plēsion; dioti ho theos agapē estin kai panta ta hypʼ autou kēryttomena homoiōs aei kēryttetai, kai tote kai nyn, kai en palaią kai kainę̄ diathēkę̄. Tēs pros Thessalonikeis <aݲ>, pemptēs epistolēs (ohytō gar keitai en tǭ Markiōni), ogdoēs de ousēs para tǭ apostolǭ, ta panta tou Markiōnos diestrammenōs apʼ autēs echontos ouden ex autēs parethemetha. Tēs pros Thessalonikeis deuteras, hektēs [de] keimenēs para tǭ Markiōni, enatēs de ousēs para tǭ apostolǭ, homoiōs diastrapheisēs hypʼ autou tou Markiōnos, palin ouden exethemetha. Tēs pros Ephesious, zݲ ousēs para tǭ Markiōn, eݲ de para tǭ apostolǭ keimenēs, tade; aݲ kai lݲϛݲ scholion. »Mnēmoneuontes hymeis pote ta ethēn, hoi legomenoi akrobystia hypo tēs legomenēs peritomēs en sarki cheiropoiētou hoti ēte tǭ kairǭ ekeinǭ chōris Christou, apēllotriōmenoi tēs politeias tou Hisraēl kai xenoi tōn diathēkōn tēs epangelias, eltida mē echontes kai atheoi en tǭ kosmǭ; nyni de en Christǭ Iēsou ymeis hoi pote ontes makran egenēthēte engys en tǭ haimati autou. autos gar estin hē eirēnē hēmōn, ho poiēsas ta amphotera hea« kai ta hexēs. aݲ kai lݲsݲ elenchos. To »mnēmoneuontes« kairou sēmainei to eidos kai <to> »hoi legomenoi hypo tēs legomenēs« tōn pragmatōn tous typous sēmainei kai to »en sarki«, hina deixę̄ ton typon ton en tę̄ sarki apekdechomenon ton tou pneumtos kairon, hina ta entelestera apo tou typou deixę̄. chōris gar Christou tēs politeias tou Hisraēl hē akrobystia apēllotriōto, apēllotriōmenē de xenē ēn epangelias kai diathēkēs, kai hoi apo tautēs hormōmenoi elpida ouk eichon, allʼ atheoi ēsan en tǭ kosmǭ, hōs apodedeiktai apo tōn tou apostolou rhēmatōn. alla sy, Markiōn, oute horąs oute akoueis, epei an enoeis posōn agath[n paraition ton nomon phaskei ho agios apostolos tois en tǭ nomǭ pros ton tote kairon pepoliteumenois; »en gar Christǭ Iēsou hoi pote makran nyn <egenēthēte> engys en tǭ haimati autou. autos gar estin hē eirēnē hēmōn, ho poiēsas ta amphotera hen.« ei de ta amphotera epoiēsen hen kai ou ta men aneilen to de heteron synestēsato, ara ge oʼde to proteron allotrion autou oude to deuteron dieilen apo tou rōtou, alla ta amphotera eis hen synēōs gagen ouch haplōs oude dokēsei, alla enargōn en tǭ haimati autou, hōs hē asphalēs tou apostolou hypodeiknysi didaskalia. bݲ kai lݲzݲ scholion. »Dio legei; egeire ho katheudōn kai anasta ek tōn nekrōn kai epiphausei soi ho Christos«. bݲ kai lݲzݲ elenchos. Pothen tǭ apostolǭ to »dio legei« alla apo tēs palaias dēlon diarēkēs? touto de empheretai para tǭ Ēlią. pothen de hōrmato ho Ēlias? alla heis ēn tōn prophētōn tōn kata nomon pepoliteumenōn, apo nomou kai prophētōn hormōmenos. ei de en Christǭ eprophēteuse to »egeire ho katheudōn kai anasta ek tōn nekrōn kai epiphausei soi ho Christos«, ara ge to prōtotypon dia Lazarou kai tōn allōn epeplērōnto, peri hou hoi autoi ampheballon, Martha kai Maria legousai »ēdē ozei, tetartaios esti« kai tōn tou archisynagōgou legontōn »mēketi skyllete ton didasklon« kai autou legontos »mē phobeisthe; ou gar apethanen, alla katheudei;. saphōs gar ektote to kērygma ekalei anastasin dia Christou esesthai kai to exousiastikon tēs euchereias hypedeiknyen, hina to dynaton tou Christou hypodeixę̄, hoti hōs tǭ anthrōpǭ eucheres ou ton apothanonta alla ton katheudonta dia phōnēs egeirai, houtōs kai tǭ Christǭ ēn hetoimotata to eipein; »Lazare, deuro exō« kai to »koumi koumi talitha« toutestin anastēthi hē pais. diʼ hōn * kai enargōn apodeixeōn esēmanen ho logos tēn hēmōn klēsin apo nekrōn ergōn kai hypnou bareos hēmōn tōn pote katheudontōn, anegeironta <te> ton Christon kai dia tēs klēseōs phōtizonta hēmas; hētis gegone deutera hautē schesis. to de teleion kai kathaolikon prosdokōmenon, hotan ho autos ho legōn »egō eimi hē anastasis«, pantas kalesę̄ kai egeirę̄ sōmati kai psychę̄ kai phōtisę̄ en tę̄ autou mellousę̄ parousią. gݲ kai lݲēݲ scholion. »Anti toutou kataleipsei anthrōpos ton patera autou kai tēn mētera kai kollēthēsetai tę̄ gynaiki, kai esontai hoi dyo eis sarka mian«, para to »tę̄ gynaiki«. gݲ kai lݲēݲ elenchos. Apodedeiktai pollakis mē allotria einai ta en tǭ nomǭ tois hypo tou apostolou didakomenois, kan te sy, ō Markiōn, parakopsę̄s to »<tę̄> gynaiki«. apo tou gar »esontai eis sarka mian« dēlē sou estai hē pasa rhądiourgia. Tēs pros Kolassaeis, ēݲ para tǭ Markiōni keimenēs, para de tǭ apstolǭ sݲ keimenēs; aݲ kai lݲthݲ scholion. »Mē oun tis hymas krinetō en brōsei ē en posei ē en merei heortēs ē neomēnias kai sabbatōn ho estin skia tōn mellontōn«. aݲ kai lݲthݲ elenchos. Oudamothen hypopiptei skia, ō Markiōn, allʼ ē apo sōmatos kai sōma ou dynatai einai, skias apʼ autou mē phainomenēs. hothen peisthēnai apheilousin hoi apo sou ēpatēmenoi dia tōn eti para sou phylattomenōn tēs alētheias tōn theiōn graphōn leipsanōn, hoti mellontōn agthōn apokalyptesthai ouk allotria ēn ta tote dikaiōmata, proskairōs prostetagmena peri brōseōs kai paseōs kai merous heortōn kai neomēniōn kai sabbatōn; hōn agathōn skiai ēsan ta proeirēmena, diʼ hōn skiōn to sōma kateilēphamen tōn enestōtōn agathōn, en nomǭ men skiagraphēthentōn en Christǭ de teleiōthentōn. Pros Philēmona thݲ; houtōs gar para tǭ Marchiōni keitai, para de tǭ apostolǭ eschatē keitai; en tisin de antigraphois triskaidekatē pro tēs pros Hebraious tessareskaidekatēs tetaktai, alla de antigrapha echei tēn pros Hebraious dekatēn pros tōn dyo pros Timotheon kai Titon kai Philēmona. panta de ta antigrapha ta sǭa kai alēthē tēn pros Rhōmaious echousi prōtēn, ouch hōs sy, Markiōn, tēn pros Galatas etaxas prōtēn. homōs apo tautēs tēs pros Philēmona ouden parethemetha. themetha, dia to holoscherōs autēn endiastrophōs parʼ autǭ keisthai. Pros Philippēsiou i; ݲ houtōs gar para tǭ Marchiōni keitai eschatē kai dekatē, para de tǭ apostolǭ hektē. hōsautōs oude apʼ autēs, dia to diastrophōs parʼ autǭ keisthai, ouden exelexametha. Hautē peplērōtai hē tou Markiōnos syntaxis <tēs tōn> apo tou kata Loukan euangeliou kai tou apostolou sǭzomenōn leipsanōn logōn te hypotheseōs; aphʼ hēs analexamenoi ta katʼ autou apo tōn parʼ autou sǭzomenōn tous elenchous parethemetha. prosetheto de en tǭ idiǭ apostolikǭ kaloumenǭ kai tēs kaloumenēs pros Laodikeas aݲ kai mݲscholion. »Heis kyrios, mia pistis, hen baptisma, heis theos kai patēr pantōn, ho epi pantōn kai dia pantōn kai en pasin«. aݲ kai mݲ elenchos. Synądontōs men tę̄ pros Ephesious, ō Markiōn, kiōn, kai tautas tas kata sou martyrias apo tēs legomenēs pros Laodikeas synēgages, hina epi tǭ telei tou syntagmatos mathōmen angnontes ta para soi kai gnontes ta kata se katagnōmen tōn dia sou allotriōs apinenomēmenōn triōn anarchōn archōn diaphoras 20 pros allēlas echousōn. ouch houtōs gar echei hē tou hagiou apostolou hypothesis kai ēsphalismenon kērygma, alla allōs para to son poiēteuma. saphōs gar ephē »hena kyrion, mian pistin, hen baptisma, hena theon ton auton patera pantōn, ton auton epi pantōn, ton auton dia pantōn kai en pasi«, dia te nomou kai prophētōn kai en pasin apostolois kai en tois kathexēs.
At that time we made the selection not in the order his book has, but as the Apostle [of the church] has it, placing Romans first; but here we set it out in this way, following his arrangement. From the letter to the Galatians. Scholion 1. “Learn that the righteous shall live by faith. For as many as are under the law are under a curse; but he who does them shall live by them.” Refutation 1. “Learn that the righteous shall live by faith,” according to what the apostle said, points to the old Scripture; these are words spoken by the apostle for our life … from the Law and the prophets about the new covenant, and yoked with our hope. And “they are under a curse” he says because in the Law there was a threat against Adam's disobedience, until he who came from above came, and, clothing himself in a body from the lump of Adam, changed the curse into a blessing. Scholion 2. “Cursed is everyone who hangs on a tree.” “But the one from the promise, through the free woman.” Refutation 2. The holy apostle, showing again the plan of the coming in the flesh and of the cross, carried out for the undoing of the curse, and that this was written beforehand concerning the Saviour, showed clearly that the Law is not foreign to the Saviour. For it prophesied and bore witness to what was going to take place through him. Scholion 3. “And I testify again that a man who is circumcised is bound to keep the whole law.” Refutation 3. “He is bound” he no longer says as of something forbidden, but as of a heavier burden that can be lightened. And there is one Master, who can both make heavy and make light, according to the choice of those who have not refused to accept the salvation that comes by his grace in his coming in the flesh. Scholion 4. Instead of “a little leaven leavens the whole lump,” he made it “corrupts.” Refutation 4. So that nothing true might be found with him, he has handled the Scriptures almost nowhere without tampering. But the meaning of the saying becomes plain from the sequence itself: for the leaven is the work of the kind of lump, and from the lump comes the leavening; and one who composed the parable of the riddle intelligently would not have destroyed the image in its original terms. Scholion 5. “For the whole law is fulfilled for you: ‘You shall love your neighbour as yourself.’” Refutation 5. What need would the holy apostle have to use the Law, if the new covenant were estranged from the old legislation? But to show that the two covenants belong to the one God, and that their agreement in the fulfilling of the Law through love of neighbour is known in equal measure in the two covenants, since love works the perfect good, he said that love is the fulfilment of the Law. Scholion 6. “Now the works of the flesh are plain, which are: sexual immorality, impurity, licentiousness, idolatry, sorcery, enmities, strife, jealousy, anger, rivalries, dissensions, factions, envy, drunkenness, carousing; I warn you of these, as I warned you before, that those who do such things will not inherit the kingdom of God.” Refutation 6. O wonderful mysteries and contrasting … examples of God! For he attached all these terrible things to the flesh. But the flesh did not always exist; the flesh came to be on the sixth day of the making of the world, when Adam was formed. From then it had its beginning, I mean from its forming, so that those who say that evil exists always and from the beginning might be refuted. For the flesh did not sin from the moment it was formed, so that the former might not be thought the cause of sin, as having formed sinful flesh; nor did evil exist before the thing formed. But after a time Adam fell into disobedience; having free will, he devised sin for himself by his own choice and did it, I mean by setting aside his Master through disobedience. Where, then, was evil before the flesh existed? And how is it that, once formed, it did not do evil at once, but only some time afterwards? So the doctrine of a principle of evil has been abolished. For it cannot be primordial, since wickedness has its coming to be, or not coming to be, in the flesh, which came later. And again, the flesh is not excluded from inheriting heavenly things; and let no one seize on the holy apostle's saying, “Flesh and blood will not inherit the kingdom of God.” For he does not blame all flesh. How could flesh be blamed that has not done the things mentioned? And I shall establish the point from other proofs. “Who,” it says, “will bring a charge against God's elect?” How will holy Mary not inherit the kingdom of heaven with the flesh, she who did not commit sexual immorality, was not licentious, did not commit adultery, nor do any of the incurable works of the flesh, but remained undefiled? So he does not say that flesh does not inherit the kingdom of heaven, but that fleshly people do not, who do evil things through the flesh, which are sexual immorality, idolatry, and the like. And in every way your contrivance has been refuted, Marcion, you who have gone astray, since the truth has anticipated it on every side and secured the firmness of the preaching of life. Scholion 7. “And those who are Christ's have crucified the flesh with its passions and desires.” Refutation 7. If Christ's people crucified even the flesh, Marcion, it is plain that Christ's servants rendered the flesh pure, with its desires and passions, and imitated Christ, showing that he had crucified flesh. That is why they too, having the same mind as their Master, crucified the flesh. And if they crucified the flesh, it is impossible that the flesh, which was present for Christ's sake, should not reign with Christ, as the holy apostle shows in another saying too: “As you are sharers in the sufferings of Christ, so also in the glory.” Scholion 8. “For even those who are circumcised do not themselves keep the law.” Refutation 8. So the earlier circumcision was not forbidden in its own time, if it kept the Law. But the Law proclaimed that Christ would come to provide a law of freedom, and circumcision in the flesh would no longer serve in the time of Christ; for the true circumcision through Christ had come, of which that was a type. And those who are still sealed with that one, even if they keep the whole Law, will no longer have it counted to them as keeping the Law. For the Law said of Christ, “The Lord God will raise up for you a prophet from among my brothers like me; you shall hear him.” And since they did not hear Christ, “their circumcision becomes uncircumcision,” and their keeping of the Law is no longer keeping. So the Law is good, and circumcision is good, since from it and from them we came to know Christ, and his more perfect law and his more perfect circumcision. From the [first] letter to the Corinthians: this is second in their order and in ours. Scholion 1 and 9. “For it is written, ‘I will destroy the wisdom of the wise, and the understanding of the understanding I will set aside.’” Refutation 1 and 9. If the apostle gathers testimonies from what is written in the prophets to establish the truth and good teaching, the prophets are not foreign to the truth, or to the good God, or to his good teaching. Scholion 2 and 10. “So that, as it is written, ‘Let him who boasts, boast in the Lord.’” Refutation 2 and 10. If, in the prophet, the one who boasts in the Lord is praiseworthy, and he knows as Lord the God of the Law, who with you, Marcion, is called judge, craftsman and just, then this one is no other than the Father of Christ, whose disciple Paul is. For Paul, appointed by Christ as teacher of the Gentiles, drawing from the prophet's teaching, from like and the same teachings, waters as with pure water the church entrusted to him. Scholion 3 and 11. “Of the rulers of this age, who are passing away.” Refutation 3 and 11. If there are many rulers of this age, and such are passing away, you will be compelled, Marcion, no longer to seek the roots of three principles, but to make up for yourself another myth of many principles and many roots and much theatre. And when you invent it by slander (for you would not find it), you will meet the word “passing away”; and by the word “passing away” the root of principles without beginning that you imagine will be abolished. For everything that ceases is not eternal, but, if it had a beginning of being, [it exists only] if that which is wills it, having become the cause of what once was not but began to be. And that which is, is Father, Son and Holy Spirit; and that which is not is all created things, which had a beginning of being; among these is also what is called evil and is evil, beginning from men who came to be when once they were not. And since evil had a beginning, from the time that man, who once was not, … evil will no longer exist. For it will beyond doubt be abolished, because he who is does not consent with what had a beginning and set itself among wicked things. For it will cease after the resurrection; and not only then, but also from the proclamation of the Law, and before the Law from the many who lived by the natural law, and still more from Christ's coming in the flesh, and most perfectly from the resurrection of the dead, since “they are sown in corruption, they are raised in incorruption,” no longer doing evil, no longer dying. And that it will cease the same word of the apostle will bear witness, saying, “of the rulers of this age, who are passing away.” And your system, Marcion, has been abolished on every side, being a thing of fantasy, false, unstable and irrational. Scholion 4 and 12. “For it is written, ‘He who catches the wise in their craftiness,’ and again, ‘The Lord knows the thoughts of men, that they are futile.’” Refutation 4 and 12. When “it is written” is brought forward as a citation and “the Lord knows” is acknowledged, the saying is not foreign to the one who selected it, I mean the holy apostle, in whom the citation appears. From this citation the character [of his teaching] will be seen not to be foreign, in the apostle's preaching, to the old covenant, from which the testimony was drawn for him. Scholion 5 and 13. “For Christ our Passover has been sacrificed.” Refutation 5 and 13. If the apostle confesses a Passover and does not deny that Christ was sacrificed, the Passover is not foreign to Christ, who truly and not in semblance sacrificed the lamb of the Passover according to the Law; of which lamb the type was Christ, sacrificed not in semblance nor suffering without flesh. For how could a spirit be sacrificed? Plainly it could not. And since he could not be sacrificed without flesh, but was sacrificed in truth, as is confessed by the apostle's indisputable testimony, … So it has been clearly proved in every way that the Law is not foreign, being carried on in type for a time until the more perfect and manifest Lamb, Christ, was sacrificed in truth, whom the perceptible lamb, sacrificed in ancient times, went before. “And our Passover, Christ, has been sacrificed.” Scholion 6 and 14. “Do you not know that he who is joined to a prostitute is one body with her? For ‘the two,’ it says, ‘shall become one flesh.’” Refutation 6 and 14. If the Law is not true, for what reason do the truthful take testimonies from the Law? One of them is God's holy apostle Paul, who took this testimony, with many others, for a clear demonstration of the truth and of the preaching of the good God. Scholion 7 and 15. Altered: for instead of “in the law” he says “in the law of Moses.” And before this he says, “Or does not the law say these things?” Refutation 7 and 15. Even if in the second statement you change the form, Marcion, and think that by writing “in the law of Moses” you estrange the Law from God through the words “of Moses,” the connecting words above refute your folly: “Or does not the law say these things? For in the law it is written, ‘You shall not muzzle an ox while it is threshing.’” And you have done us no harm, even if you add the name of Moses; rather you have helped us, and bound the testimony tight against yourself, and without knowing it confessed on every side that the Law of Moses belongs to God, from “in the law of Moses” and “the law says.” For the apostle goes on in agreement, saying afterwards, “Is it for oxen that God is concerned? Does he not speak entirely for our sake?” And if the Law spoke for the sake of the apostles, then the God who spoke in the Law cares for Christ's apostles in commanding that they not be muzzled, whether from speaking the teaching of his Christ, or from having their daily food from the people without want. So he does not know the apostles as strangers to his Godhead, nor do the apostles regard him as a foreign God. [This is] the testimony the holy apostle gave for all, saying of the apostles, “Is it for oxen that God is concerned? But he spoke for their sake.” And if he spoke for the sake of the apostles, and he is creator of men and beasts, among which are oxen and sparrows, reptiles and wild creatures, sea creatures and the rest, then he cares for all according to the measure of each. And he cares for all, in saying, “Men and beasts you will save, O Lord,” and in having said, “Who has given food to the raven?” and “The young ravens cry to the Lord, seeking food,” and “You will give food in due season to all.” But it was not with a view to the oxen threshing that he commanded not to muzzle the ox that threshes, since he would then have shown that God cannot feed his creation except through the food supplied by men to the beasts. And the holy apostle showed that it was not for lack of food that God cares for oxen through the threshing floor in commanding that they not be muzzled, but that through the riddle the relation concerning the apostles is signified. … For he makes provision for all things in the perceptible world, and cares for all alike. For the apostle did not write in opposition to the Saviour, as many might so pretend. For sparrows are smaller than oxen, and about them the Saviour said, “Five sparrows are sold for two pennies,” and again, “Are not two sparrows sold for a penny?” If, then, two sparrows are sold for a penny, and not one of them will fall into a snare without your Father in heaven, he provides for all together, but cares for the greater according to the greater form of the spiritual sequence. So in every way it is confessed that the same one is maker, craftsman and lawgiver of the old and new covenants, God good and just and Lord of all. Scholion 8 and 16. “Is it for oxen that God is concerned?” Refutation 8 and 16. This has already been dealt with and explained at length in the saying before it. So, thinking it superfluous to speak of it again, I have been content with what was said before. Scholion 9 and 17. “For I do not want you to be ignorant, brothers, that our fathers were all under the cloud, and all passed through the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from a spiritual rock that followed, and the rock was Christ. But with most of them he was not pleased. Now these things became examples for us, that we might not desire evil as they did. Do not become idolaters, as some of them did, as it is written, ‘The people sat down to eat and drink and rose up to play.’ Let us not put Christ to the test,” as far as where he says, “These things happened to them as types, but were written for us,” and so on. Refutation 9 and 17. O great derangement! Who that has eyes will lead himself away from the light when the sun is rising? For if the holy apostle calls the people of that time his fathers, and says they passed under the cloud and through the sea, and that there was spiritual food and drink, and that they ate and drank from a spiritual rock that followed, and says that the rock was Christ, who will be persuaded by the folly of Marcion, who darkens his own mind and that of his hearers, to say that Christ is foreign to what took place under the Law, when these things are confessed by the apostle in truth and not in semblance? And the apostle says that Christ was not pleased with most of them, surely because of their lawless conduct. And if he was not pleased with those who acted lawlessly against the Law, then he is angry with such people as the one who gave the Law, and he judges that the Law is his, given for a time and rightly served until his coming in the flesh. For it is fitting for the master of a house to give his servants, at each season, the commands suited to it. And he at once adds, “Now these things became examples for us, that we might not desire evil as they did. Do not become idolaters, as some of them did,” not passing sentence on all. And from where do you know these things, apostle? He adds, saying, “as it is written, ‘The people sat down to eat and drink and rose up to play.’” So, then, the Scripture is true, from which the apostle takes his refutation of the lawless. Then again, “Let us not put the Lord to the test.” But Marcion made “Christ” instead of “Lord.” But Lord and Christ are the same, even if Marcion does not think so, since the name of Christ was set down before, when he said, “The rock was Christ; and with most of them he was not pleased.” And the holy apostle, again going through the whole subject of the chapter, says, “These things happened to them as types, but were written for our admonition.” If, then, what happened to them as types was written for our admonition, he who wrote what happened then for our admonition cared for those he admonished, that we should not desire evil. And he who does not wish us to desire evil is good and not evil. For in the things in which he himself is, he urges us to be, being himself the good and just God, the God of those written of before and of those admonished afterwards, creator of all, craftsman and lawgiver, giver of the gospels and guide of the apostles. Scholion 10 and 18. “What then do I say? That a sacred offering is anything, or that an idol offering is anything? But that what they sacrifice, they sacrifice to demons and not to God.” Marcion added “sacred offering.” Refutation 10 and 18. “What then do I say? That an idol offering is anything? But that what they sacrifice, they sacrifice to demons and not to God.” The apostle did not condemn the ancient time of the fathers, up to himself and as long as Jerusalem stood, by saying that those who sacrifice to idols sacrifice to demons and not to God. So he did not condemn those who sacrificed to God when there was need of sacrifices. He condemns those who sacrifice to idols, not because they sacrifice but because they sacrifice to idols instead of to God. For they do not sacrifice in order to make food given them by God into something to partake of, but sacrifice to demons and in vain-mindedness … But you, Marcion, added “sacred offering,” thinking that by mixing the two names, of the sacred and of the idol, the character of the two practices is joined. And it is not so. For if, after the new covenant came, sacrifices were offered to Christ privately and animals were brought up in his name, your slanderous lie would have been found plausible, as though those who now sacrifice to God sacrifice to Christ, while those who sacrificed then in the temple at Jerusalem and those who sacrifice to idols were joined together and sacrificed to demons and not to God. But since no one has sacrificed animals to Christ since Christ's coming and the new covenant, your addition is manifest. And even if the word about sacred offering and idol offering actually stood in the apostle, it would still be judged one and the same by those who have sound reasoning, the word being used loosely by the apostle because of the custom of people who always call an idol a sacred thing. And your lying notion has collapsed on every side, since the truth has been shown: that those who sacrifice to idols (whether, in their own language, what they made or make is a sacred offering …) do a lie, sacrificing to demons and not to God; but not those who once sacrificed most rightly according to the Law. But now this is no longer done, since he so wills, as he said from ancient times through Jeremiah the prophet, “Why do you bring me frankincense from Sheba and cinnamon from a far country?” and again, “Your sacrifices have not pleased me,” and elsewhere, “Take away your sacrifices, Israel, and eat meat. For I did not command your fathers, on the day I took them by the hand to bring them out of the land of Egypt, concerning sacrifices, but this I commanded them, that each should do justice to his neighbour.” And while he says, “I did not command,” and in the Law he says to Moses, “If any of the sons of Israel brings a sacrifice from the oxen or the sheep, let him offer a male without blemish,” and again, “If anyone sins and falls into some offence, let him bring a sheep,” and again, “If the people sins, let it offer a calf,” he showed that he received favourably the sacrifices once offered for the people's salvation, not because he needed them or wanted them, but condescending to their weakness and to the preconception of mankind, so as to bring men's minds over from polytheism to the knowledge of the one God. For since their mind was firmly founded on sacrifice as piety, the sacrifice offered to idols for their own propitiation and salvation, and so that they might not take it hard all at once because of custom, [he allowed them] to do this for a time in his name, turning them from the fantasy of many gods; he chose to transfer to himself what they were accustomed to do, so that afterwards, having known the one and believed securely in the one, they might hear from him, “Shall I eat the flesh of bulls or drink the blood of goats?” and “Did you offer me sacrifice for forty years in the wilderness, house of Israel?” And yet many sacrifices were offered then; [he said this] to show that they did not offer them to him, although he received them and they offered them in his name, but because of their custom, which had been brought up in such things, until he could draw them away from the custom of many [gods] to the one, and from the one they might learn thereafter that he neither needed nor needs them, and might then cut off, through the coming in the flesh of his Christ, the whole business of sacrifices, since the one sacrifice has perfected all that came before, that is, the sacrifice of Christ, for “Christ our Passover has been sacrificed,” as it is written. Of this sacrifice, Passover and teaching the Law became the schoolmaster, guiding by the type and restoring to the more perfect teaching. Scholion 11 and 19. “A man ought not to wear long hair, since he is the glory and image of God.” Refutation 11 and 19. The apostle defines man not only as the image of God but also as his glory. And in speaking of the hair of the body, which belongs to the body and not to the soul, he does not define the good God's workmanship as foreign to him, since he confesses what was in the old covenant fulfilled in the new. Scholion 12 and 20. “But God has blended the body together.” Refutation 12 and 20. If God blended the body together, and the apostle preaches no other God but the one who is, and he confesses that God blended the body with its members, he knows no other God than the craftsman, himself good and creator and just, maker of all things, among all of which man is one work, well blended by him in his members. Scholion 13 and 21. Marcion, in error, added after “but in church I would rather speak five words with my mind,” the words “because of the law.” Refutation 13 and 21. So tongues too come from the gift of the Spirit. And what tongues does the apostle mean? … so that those [might know] the Hebrew words, variously and skilfully adorned with wisdom in each expression, and also those who boasted of the pompous tongue of the Greeks, speaking Attic and Aeolic and Doric, … some of those among the Corinthians who caused the troubles and factions, to whom the letter was sent. And he confessed that it is a spiritual gift to use Hebrew words and teach the Law; and moreover, putting down the other pomp of the Greek tongue, he said that he speaks in tongues more than they, because he is a Hebrew of Hebrews, brought up at the feet of Gamaliel; he praises the letters of the Hebrews as being gifts of the Spirit's bounty too …; which is why, writing about them to Timothy, he said, “that from childhood you have known the sacred writings.” And further, adding the same things to those who drew on Greek poets and orators, he likewise said, “I speak in tongues more than all of you,” to show that he was also exceedingly experienced in Greek learning. For his style also shows that he had a preparatory education, whom … Epicureans and Stoics could not resist, being overthrown by his learned reading of the inscription on the altar inscribed “To an unknown god,” read by him word for word and at once paraphrased, “What you worship in ignorance, this I proclaim to you”; and again he said, “One of their own, a prophet of theirs, said, ‘Cretans are always liars, evil beasts, idle bellies,’” to point out Epimenides, an ancient philosopher and maker of the idol among the Cretans; from whom Callimachus the Libyan also borrowed the testimony for himself, speaking falsely about Zeus: “Cretans are always liars; for they built a tomb for you, O lord; but you did not die, for you are for ever.” And you see how the holy apostle speaks about tongues: “but I would rather speak five words in church with my mind,” that is, through interpretation. As the prophet, in the Holy Spirit, bringing to light through prophecy what was supplied beforehand to his mind, benefits his hearers, so I too [wish], he says, to speak for the hearing and building up of the church, and not, by the pomp of Greek and Hebrew, for the one who knows to build up himself and not the church by the tongue he knows. But you, Marcion, added “because of the law,” as though the apostle said, “I would rather [speak] five words in church because of the law.” Be ashamed, second Babylon and new confusion of Sodom! How long will you confuse the tongues? How long will you dare against those whom you cannot harm? For you seek to do violence to angelic powers, casting the words of truth out of the church, saying to holy Lot, “Bring out the men.” And what you attempt, you attempt against yourself; you live in blindness and in a gloomy night, groping for the door and not finding it, until the sun rises and you see the day of judgment, in which the fire too will meet your lying. For this awaits you, as you see. For “because of the law” does not stand in the apostle, and was made up by you. And even if the apostle had said “because of the law,” he would have said it in harmony with his Lord, who came not to abolish the Law but to fulfil it. Scholion 14 and 22. “In the law it is written, ‘By people of other tongues and by other lips I will speak to this people.’” Refutation 14 and 22. If the Lord did not fulfil what was said beforehand in the Law, what need was there for the apostle to recall what from the Law is fulfilled in the new covenant? As the Saviour too showed that he was the one who spoke then in the Law and decreed against them by a threat, saying, “Therefore I was provoked with this generation and said, ‘They always go astray in heart,’ and I swore, ‘They shall not enter my rest.’” So he promised to speak to them in other tongues, as he did speak, and they did not enter. For he is found saying this to his disciples: “To you are given the mysteries of the kingdom, but to them in parables, so that seeing they may not see,” and so on. So, since everywhere in the new the things of the old are fulfilled, it is clear to everyone that the two covenants are established not by one God and another God, but by the same. Scholion 15 and 23. “Let the women keep silent in church; for they are not permitted to speak, but let them be subject, as the law also says.” Refutation 15 and 23. If God's holy apostle prescribes good order for God's holy church according to the Law, the Law is not disorderly, from which he transfers good order, nor does the Law, which subjected the woman to the man, belong to a foreign God. For this also pleases the apostle in the church's legislation, as he says, “as the law also says.” And where did the Law say it, if not when God said at once to Eve, “Your turning shall be to your husband, and he shall rule over you”? For even if it is said in other places, here is the beginning. If, then, from that time the woman was subjected to the man by God's command, and the apostle accordingly subjects her, he too, in giving this command, is not opposed to God who made man and woman, and shows in every way that the apostle is a lawgiver of the same God, to whom belonged both the Law and the whole old covenant, and to whom belongs the new covenant; that is, the two covenants, which then and now subject the woman to the man for a pious and balanced good order. Scholion 16 and 24. On the resurrection of the dead: “Now I make known to you, brothers, the gospel which I preached to you,” and that “if Christ has not been raised, [our preaching] is in vain,” and so on; “so we preach and so you believed,” “that Christ died and was buried and has been raised on the third day”; “and when this mortal puts on immortality, then shall come to pass the saying that is written, ‘Death is swallowed up in victory.’” Refutation 16 and 24. “Now I make known to you, brothers, the gospel which I preached to you.” If he preached it and now makes it known again, there is no other gospel, nor another knowledge after the one and the single [gospel], which is one through the four gospels and the apostles; [he says this] to refute Marcion, who came so many years later, after the times of the man called Hyginus, bishop of the Romans, who was ninth in succession from the perfecting of the apostles Peter and Paul. That is why the same apostle, guarding against it, said, “Even if we or an angel should preach to you a gospel contrary to what you received, let him be accursed,” knowing by the Holy Spirit that Marcion and those like him would pervert the well-established road. So he no longer said, “I preach to you,” but “I make known to you the gospel,” not another, but “the one I already preached to you,” of which I am reminding you. “I make known to you in what terms I preached to you, if you hold it fast, unless you believed in vain.” For if you do not hold it fast as I proclaimed it to you, you believed in vain apart from it. “For I preached to you that Christ died for our sins according to the Scriptures, and that he has been raised on the third day according to the Scriptures,” and not according to a myth, nor according to the teaching of those who would speak from themselves what is not written. For the Jews say from themselves that he was not raised, and Marcion and the others say from themselves that he suffered and was buried in semblance; but I secure you according to the Scriptures. For he at once adds, saying, “So we preach and so you believed, that Christ died and was buried and has been raised on the third day”; and at once, “If the dead are not raised, neither has Christ been raised; and if Christ has not been raised, our preaching is in vain.” And after all this, “For this mortal must put on immortality, and this corruptible must put on incorruption.” And he did not say that this mortal will make room for immortality, or this corruptible make room for incorruption, but that the mortal and corruptible will put on immortality and incorruption. And what is mortal, if not the body, which not only makes room in itself for immortality, but makes it its own and is to put on immortality? Not by the body being cast off and the soul, which does not die, putting on immortality, but by the mortal putting on immortality and the corruptible incorruption, that is, the body. For death and temporary corruption belong to it, because of the dissolution brought upon it through Adam's disobedience. And that he speaks of the benefits to be perfected in it, he indicates by the promise that it is to be fulfilled, saying, “then shall come to pass the saying that is written, ‘Death is swallowed up in victory,’” to signify the resurrection of the dead that is to take place then. For death was swallowed up in part in the resurrection of Christ and of those who rose with him (“for many bodies of the saints arose,” as the gospel says, “and went in with him into the holy city”); but it is swallowed up in victory then, when it is made to vanish from all universally. The second letter to the Corinthians. This stands third with Marcion, altered because with him Galatians is placed first. Scholion 1 and 25. “For all the promises of God find their Yes in him; that is why through him [we utter] the Amen to God.” Refutation 1 and 25. Open your eyes and be saved, Marcion. And if you can no longer (for you are dead), let those deceived by you open their eyes and flee from you as from a dreadful reptile that destroys those who come near. For if “all the promises of God find their Yes in him,” and the apostle knows promises of God through the Law and the prophets, then in Christ the Yes of the promises of fulfilment was confirmed. So Christ is not foreign to the old Law and the prophets, nor to the God who spoke in the Law and fulfilled his promises in Christ. Nor is Christ opposed to the God who gave the Law and the prophets. For because in him the promised pledges become Yes, for this reason, he says, through him too is the Amen to God: God the Father having promised, and Christ confirming, and … the Lord securing the Amen through himself in those who have been confirmed in the promise through him and have recognized his Father, who spoke in the Law and has given saving gifts to those who believed in the gospel; to those who say [Amen] through him, since Christ says, “Yes, Father, for so it was well pleasing before you.” Scholion 2 and 26. “For we do not preach ourselves but Christ Jesus as Lord, and ourselves your servants for Jesus' sake; because God, who said, ‘Out of darkness light shall shine.’” Refutation 2 and 26. The apostles do not preach themselves, but Christ Jesus as Lord. So there is no sect or church named after Paulians or Bartholomaeans or Thaddaeans, but from the beginning one preaching of all the apostles, not preaching themselves but Christ Jesus as Lord. That is why all gave the church one name, not their own but that of their Lord Jesus Christ, since they began to be called Christians at Antioch; this is the only catholic church, having no other [name] but Christ's, being the church of Christians, not of “Christs” but of Christians, since he is one, and those from the one are called Christians. After this church, all [the sects] … its preachers too, no longer appearing with the same stamp …, through the added names of Manichaeans, Simonians, Valentinians and Ebionites; of whom you too, Marcion, are one, and those deceived by you have taken your name, as though you had preached yourself and not Christ. Then he says, “because God, who said, ‘Out of darkness light shall shine.’” And what God, if not the one who showed in the prophet light out of darkness, that is, light and knowledge in Christ shining out of human unbelief and ignorance in the hearts of us who were once idolatrous Gentiles, but now [have come to know] God, who then in the prophet promised beforehand that his light would shine in the world; since the old and new covenants are not foreign to each other. It has become our custom, Marcion, to persuade you from the remnants of the gospel you have in writing, and not to be deceived by you. Scholion 3 and 27. “Having the same spirit of faith, we too believe, and so we speak.” But he cut out “according to what is written.” Refutation 3 and 27. There will be no room for you in whatever you dare. For even if you cut out “according to what is written,” the sequence of the words written before appears. For from “I believed, and so I spoke,” the apostle at once adds the like, saying, “Having the same spirit of faith, we too believe, and so we speak.” And it is clear to everyone that the saying “I believed” is written in the hundred and fifteenth psalm, which has the heading Alleluia and belongs to the book of David and was prophesied by him. That is where the apostle took the saying, and likewise said, “so we too believe and speak,” being one of the number of the apostles. That is why he does not say, “so I believed and spoke,” but “we believe, and so we speak,” to join himself with the other apostles; and he says, “having the same spirit,” to show that the Spirit who spoke in David is the same Spirit also in the apostles, from whom David then believed when he prophesied, and in which Spirit they too believe and speak. Great is the injustice and greed, so to speak, … of thought. For when the apostle says that the Spirit is one and the same, how does Marcion's folly, while confessing that the holy apostle said this word, dare to say that the Spirit then was one and the Spirit in the apostles another? The letter to the Romans, the fourth: for so it stands in Marcion, so that nothing with him may be right. Scholion 1 and 28. “As many as have sinned without law will also perish without law, and as many as have sinned under law will be judged by law. For it is not the hearers of the law who are righteous before God, but the doers of the law will be justified.” Refutation 1 and 28. If as many as sinned without law will also perish without law, the Law, when kept, is a cause of salvation and does not let those who keep it perish. And if those who sinned under law will be judged by law, then the Law is judge of transgressions, not of destruction but of just judgment, judging transgressors in holiness. “For it is not the hearers of the law who are righteous before God, but the doers of the law will be justified.” And if the Law, when done, justifies the one who does it, the Law is not unjust or bad, since through it those who fulfil the Law are made righteous. And from the Law comes the faith in Christ that it prophesied, without which no one will be justified; and one who has believed contrary to the testimony prophesied by the Law cannot again be justified, since Christ is the fulfilment of the Law, according to what the apostle said, “Christ is the fulfilment of the law for righteousness,” showing that without the Law and Christ there is no righteousness. For neither will the Jews be justified without Christ, not having received Christ, nor will you, Marcion, be justified, denying the Law. Scholion 2 and 29. “For circumcision is of value if you practise the law; but if you are a transgressor of the law, your circumcision has become uncircumcision.” Refutation 2 and 29. If the holy apostle declares that circumcision will be of value, who would find fault with things that are of value, unless he were to become like the serpent? For you are like him, Marcion; he too, turning round what God had said, persuaded Eve, saying, “You shall not surely die.” For he bound the Law to circumcision and showed that circumcision fits with the Law, and indicated that the command belongs to the same God who once gave circumcision and gave the Law as a help, from which Christ, when believed in, grants believers to speak and do what is perfect. Scholion 3 and 30. “Having the embodiment of knowledge and truth in the law.” Refutation 3 and 30. If knowledge has an embodiment, and from the embodiment the form appears, and the apostles who have knowledge and truth, and their disciples, know that they have obtained the form, that is, knowledge and truth, from the embodiment of the Law, then the Law is not foreign to knowledge and truth. For through the embodiment in it the heralds of truth recognized knowledge and truth. Scholion 4 and 31. “For while we were still weak, at the right time Christ died for the ungodly.” Refutation 4 and 31. “Still” and “died” signify not semblance but truth. For if it was semblance, what need was there to say “still,” since Christ could always appear in semblance, both then and now, and it would not be said, “while we were still weak”? For by “still” he gave … dying at that time, and justified it by the death, so that he who once died for sinners and does not die for himself might no longer need to die. [Scholion 5 and 32: “So the law is holy, and the commandment holy and just and good.”] Refutation 5 and 32. He agrees that the Law is holy, and so is the commandment given in it, securing it with three testimonies, calling it holy and just and good, to refute you, Marcion, and to teach us that the Law belongs to the Holy One, whose commandment also is holy, and that he himself is holy and good. So, belonging to the good one, the commandment is called good; belonging to the holy one, it is holy; and belonging to the just one, it is called a just commandment; since the one of then and now is one …, who is holy and just and good. That is why his commandment, from then and now, in the Law and in the new covenant, is holy and just and good. Scholion 6 and 33. “That the just requirement of the law might be fulfilled in us.” [Refutation] 6 and 33. If the just requirement of the Law is fulfilled in the apostles and in us, how do you dare, Marcion, to speak … of apostles of God? Scholion 7 and 34. “For Christ is the end of the law for righteousness to everyone who believes.” Refutation 7 and 34. If Christ has come for righteousness to everyone who believes, and the Law is not perfected unless Christ perfects it by his coming, then you will not be perfected, Jews, remaining in the Law, unless you believe in Christ who has come and receive him. But neither will you, Marcion, be able to be saved in Christ, casting away the beginning and root of the preaching, which is the Law, from which Christ, when known, perfects the one who does not abhor the Law as foreign to Christ. Scholion 8 and 35. “For he who loves his neighbour has fulfilled the law.” Refutation 8 and 35. If the Law is fulfilled through loving one's neighbour, the Law that commands love of neighbour is not foreign to Christ and to God, the Father of our Lord Jesus Christ; because God is love, and everything he proclaims is proclaimed alike always, both then and now, both in the old and in the new covenant. From the [first] letter to the Thessalonians, the fifth letter (for so it stands in Marcion), but the eighth in the Apostle: since Marcion has all of it in perverted form, we have set out nothing from it. From the second to the Thessalonians, placed sixth in Marcion but ninth in the Apostle, likewise perverted by Marcion himself, again we have set out nothing. From the letter to the Ephesians, seventh in Marcion but placed fifth in the Apostle, the following: Scholion 1 and 36. “Remember that you were once Gentiles, called uncircumcision by what is called the circumcision, made in the flesh by hands, that you were at that time without Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and godless in the world. But now in Christ Jesus you who were once far off have been brought near by his blood. For he is our peace, who has made both one,” and so on. Refutation 1 and 36. “Remember” signifies the character of a time; and “called by what is called” signifies the types of things; and so does “in the flesh,” to show that the type in the flesh awaited the time of the Spirit, so that he might show the more perfect things from the type. For without Christ the uncircumcision was alienated from the commonwealth of Israel, and, being alienated, it was a stranger to promise and covenant; and those who came from it had no hope but were godless in the world, as has been shown from the apostle's words. But you, Marcion, neither see nor hear; otherwise you would understand of how many good things the holy apostle says the Law was the cause for those who lived under the Law in that former time: “For in Christ Jesus you who were once far off [have been brought] near by his blood. For he is our peace, who has made both one.” And if he made both one, and did not destroy the one and establish the other, then the first was not foreign to him, nor did he separate the second from the first, but brought both together into one, not simply nor in semblance, but manifestly in his blood, as the apostle's sure teaching shows. Scholion 2 and 37. “Therefore it says, ‘Awake, O sleeper, and arise from the dead, and Christ will shine on you.’” Refutation 2 and 37. From where does the apostle get “therefore it says,” if not plainly from the old covenant? This is found in Elijah. And where did Elijah come from? He was one of the prophets who lived under the Law, coming from the Law and the prophets. And if he prophesied in Christ, “Awake, O sleeper, and arise from the dead, and Christ will shine on you,” then the first type of it was fulfilled through Lazarus and the others, about whom the same people doubted, Martha and Mary saying, “He already stinks; he has been dead four days,” and the people of the ruler of the synagogue saying, “Do not trouble the teacher any more,” while he said, “Do not be afraid; she is not dead but sleeping.” For clearly from then the preaching announced that the resurrection would come through Christ, and showed his authority and ease, to show Christ's power: that as it is easy for a man to wake with his voice not one who is dead but one who is sleeping, so it was entirely ready for Christ to say, “Lazarus, come out,” and “Koumi, koumi, talitha,” that is, “Arise, girl.” Through these … and manifest proofs the word signified our calling from dead works and from the heavy sleep of us who once slept, and that Christ raises us and enlightens us through the calling; this is the second relation. And the perfect and universal [fulfilment] is awaited, when he who says, “I am the resurrection,” will call all and raise them in body and soul and enlighten them at his coming to come. Scholion 3 and 38. “For this reason a man shall leave his father and mother and be joined to the wife, and the two shall become one flesh” — against “to the wife.” Refutation 3 and 38. It has often been shown that what is in the Law is not foreign to what the apostle teaches, even if you, Marcion, cut out “to the wife.” For from “the two shall become one flesh” all your tampering will be plain. From the letter to the Colossians, placed eighth in Marcion but placed sixth in the Apostle: Scholion 1 and 39. “Let no one then judge you in food or in drink or in respect of a festival or new moon or sabbaths, which is a shadow of things to come.” Refutation 1 and 39. A shadow falls from nowhere, Marcion, except from a body; and a body cannot be without a shadow appearing from it. So those deceived by you ought to be persuaded, through the remnants of the truth of the divine Scriptures still kept by you, that since good things were to be revealed, the ordinances of that time were not foreign [to them], being commanded for a time concerning food and drink and festivals and new moons and sabbaths; the things mentioned were shadows of these good things, and through the shadows we have grasped the body of the present good things, sketched in shadow in the Law but perfected in Christ. To Philemon, the ninth: for so it stands in Marcion, but in the Apostle it stands last. In some copies it is placed thirteenth, before Hebrews as the fourteenth; other copies have Hebrews tenth, before the two to Timothy and Titus and Philemon. But all the sound and true copies have Romans first, not as you, Marcion, placed Galatians first. Yet from this letter to Philemon we have set out nothing, because it stands with him in an entirely perverted form. To the Philippians, the tenth: for so it stands in Marcion, last and tenth, but in the Apostle sixth. Likewise we selected nothing from it either, because it stands with him in a perverted form. This completes the account of Marcion's compilation of the surviving remnants of words from the Gospel according to Luke and from the Apostle; selecting from it what tells against him, from what he himself preserves, we have set out the refutations. But in his own so-called Apostolikon he also added [parts] of the so-called letter to the Laodiceans: Scholion 1 and 40. “One Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all.” Refutation 1 and 40. In agreement with Ephesians, Marcion, you gathered these testimonies against yourself from the so-called letter to the Laodiceans, so that at the end of the compilation, having read what you have and known what tells against you, we may condemn the three principles without beginning, differing from one another, which you have strangely devised. For that is not the purport of the holy apostle and his secure preaching, but something other than your invention. For he said clearly: “one Lord, one faith, one baptism, one God, the same the Father of all, the same over all, the same through all and in all,” through the Law and the prophets and in all the apostles and in those who came after.
Haer. 42, chapter 13
42.13.1Holl GCS 25/31:182–183
Αὕτη μὲν ἡμῶν ἡ προθεωρηθεῖσα ἐν τοῖς προειρημένοις σύνταφις, ἀναλεχθεῖσιν ἀπὸ τῆς παρʼ αὐτῷ τῷ Μαρχίωνι ἔτι σῳζομένης γραφῆς, ἧς τὴν ἀνάλεξιν σκοπήσας τις ἐκπλαγείη τὰς τοῦ μεγαλοδώρου θεοῦ οἰκονομίας.
Hautē men hēmōn hē protheōrētheisa en tois proeirēmenois syntaphis, analechtheisin apo tēs parʼ autǭ tǭ Marchiōni eti sǭzomenēs graphēs, hēs tēn analexin skopēsas tis ekplageiē tas tou megalodōrou theou oikonomias.
This, then, is the compilation of ours set out above, drawn from the scripture still preserved by Marcion himself; anyone who examines the selection would be amazed at the dispensations of the bountiful God.
42.13.2Holl GCS 25/31:183
ἑκάστου γὰρ πράγματος διὰ τριῶν μαρτυριῶν ἐπιβεβαιουμένου καὶ συνισταμένου, ὡς ἐνταῦθα ψιλῶς ὁ θεὸς ἐχαρίσατο συνάψαι (ὡς ἔφην) ἡμᾶς κατὰ οἰκονομίαν ἑβδομήκοντα μὲν ὀκτὼ μαρτυρίας ἀπο τοῦ εὐαγγελίου, τεσσαράκοντα δὲ ἀπὸ τοῦ ἀποστόλου;
hekastou gar pragmatos dia triōn martyriōn epibebaioumenou kai synistamenou, hōs entautha psilōs ho theos echarisato synapsai (hōs ephēn) hēmas kata oikonomian hebdomēkonta men oktō martyrias apo tou euangeliou, tessarakonta de apo tou apostolou?
For since every matter is confirmed and established by three witnesses, is it not remarkable how God simply granted us here, as I said, by his providence, to put together seventy-eight testimonies from the gospel and forty from the apostle?
42.13.3Holl GCS 25/31:183
καὶ ταύτας παρʼ αὐτῷ εἰς ἔτι καὶ δεὺρο σῳζομένας τε καὶ οὐκ ἀμφιβαλλομένας, ὡς εἶναι τὰς πάσας ἑκατὸν δεκαοκτώ, ἀντιλεγούσας δὲ πάσας τῇ αὐτοῦ Μαρκίωνος γνώμῃ, ὡς ἀπὸ προσώπου ὁνόματος κυρίου διὰ τῶν δεκαοκτὼ καὶ τῆς αὐτοῦ ἐνδεξίου εὐλογίας διὰ τῶν ἑκατόν.
kai tautas parʼ autǭ eis eti kai deuro sǭzomenas te kai ouk amphiballomenas, hōs einai tas pasas hekaton dekaoktō, antilegousas de pasas tę̄ autou Markiōnos gnōmę̄, hōs apo prosōpou honomatos kyriou dia tōn dekaoktō kai tēs autou endexiou eulogias dia tōn hekaton.
And these are preserved by him to this day and not in dispute, so that there are a hundred and eighteen in all, and all contradict the opinion of Marcion himself, as though from the face of the Lord's name through the eighteen, and of his blessing at the right hand through the hundred.
42.13.4Holl GCS 25/31:183
ἀλλὰ καὶ ἐπʼ ἄλλης περισσῆς πρὸς ἐπὶ τούτοις * ἐκτὸς τοῦ εὐαγγελίου καὶ τοῦ ἐποστόλου· οὐ γὰρ ἔδοξε τῷ ἐλλεεινοτάτῳ Μαρκίωνι ἀπὸ τῆς πρὸς Ἐφεςίους ταύτην τὴν μαρτυρίαν λέγειν, ἀλλὰ τῆς πρὸς Λαοδικέας, τῆς μὴ οὔσης ἐν τῷ ἀποστόλῳ.
alla kai epʼ allēs perissēs pros epi toutois * ektos tou euangeliou kai tou epostolou; ou gar edoxe tǭ elleeinotatǭ Markiōni apo tēs pros Ephesious tautēn tēn martyrian legein, alla tēs pros Laodikeas, tēs mē ousēs en tǭ apostolǭ.
But also with another, besides these, … outside the gospel and the apostle; for the most pitiable Marcion did not choose to cite this testimony from Ephesians but from Laodiceans, which is not in the Apostle.
42.13.5Holl GCS 25/31:183
αἷς μὴ ἐντυγχάνων ἠλιθίως ὁ κτηνώδης καὶ ἐν πολλοῖς πεςὼν ὁ τάλας οὐχ ὁρᾷ τὴν κατʼ αὐτοῦ ἀνατροπὴν καθʼ ἑκάστην ἡμέραν ὁμολογουμένην. καὶ μηδεὶς θαυμαζέτω περὶ τούτου.
hais mē entynchanōn ēlithiōs ho ktēnōdēs kai en pollois pesōn ho talas ouch horą tēn katʼ autou anatropēn kathʼ hekastēn hēmeran homologoumenēn. kai mēdeis thaumazetō peri toutou.
Not reading these with understanding, the brute foolishly, the wretch fallen in many ways, does not see the overthrow of himself that he admits every day. And let no one wonder at this.
42.13.6Holl GCS 25/31:183
πῶς γὰρ ἠδύνταο οὗτος, ἐπαγγειλάμενος ἔχειν τι τοῦ εὐαγγελίου καὶ τοῦ ἀποστόλου, μὴ οὐχὶ κἂν ὀλίγα τῆς γραφῆς σῴζειν ῥήματα;
pōs gar ēdyntao houtos, epangeilamenos echein ti tou euangeliou kai tou apostolou, mē ouchi kan oliga tēs graphēs sǭzein rhēmata?
For how could he, claiming to have something of the gospel and the apostle, fail to keep at least a few words of the scripture?
42.13.7Holl GCS 25/31:183
ὅλου γὰρ τοῦ σώματος ζῶντος ὡςεἰπεῖν τῆς θείας γραφῆς, ποῖον ηὕρισκε μέλος νεκρὸν κατὰ τὴν αὐτοῦ γνώμην, ἵνα παρεισαγάγῃ ψ εῦδος κατὰ τῆς ἀληθείας;
holou gar tou sōmatos zōntos hōseipein tēs theias graphēs, poion hēuriske melos nekron kata tēn autou gnōmēn, hina pareisagagę̄ ps eudos kata tēs alētheias?
For since the whole body of the divine Scripture, so to speak, is alive, what member did he find dead according to his opinion, so as to bring in falsehood against the truth?
42.13.8Holl GCS 25/31:183
ἀλλʼ ὡς εἰπεῖν ἐλώβησε καὶ ἀκρωτηριάσας παρέκοψε πολλὰ τῶν μελῶν, κατέσχεν δὲ ἔνιά τινα παρʼ ἑαυτῷ. καὶ αὐτὰ δὲ τὰ κατασχεθέντα ἔτι ζῶντα οὐ δύναται νεκροῦσθαι, ἀλλʼ ἔχει μὲν τὸ ζωτικὸν τῆς ἐμφάσεως, κἄν τε μυρίως παρʼ αὐτῷ κατὰ λεπτὸν ἀποτμηθείη.
allʼ hōs eipein elōbēse kai akrōtēriasas parekopse polla tōn melōn, kateschen de enia tina parʼ heautǭ. kai auta de ta kataschethenta eti zōnta ou dynatai nekrousthai, allʼ echei men to zōtikon tēs emphaseōs, kan te myriōs parʼ autǭ kata lepton apotmētheiē.
But he mutilated it, so to speak, and, maiming it, cut off many of the members, but kept some of them with himself. And the very members he kept, being still alive, cannot be killed, but keep the life of their meaning, even if he cut them up into countless small pieces.
Haer. 42, chapter 14
42.14.1Holl GCS 25/31:183–184
14. Ἔτι δὲ μετὰ ταῦτα πάντα ἐπεμνήσθημεν ὡς τινὲς ἀπὸ τῶν αὐτῶν Μαρχιωνιστῶν, εἰς βυθὸν βλασφημίας παρπεπτωκότες καὶ ἀπὸ τῆς ἑαυτῶν δαιμονιώδους διδασκαλίας ἐμβρόντητοι παντάπασι γεγονότες καὶ οὗ ἐδόκουν κυρίου μόνον κὰν διʼ ὀνόματος μνημόνεύειν καὶ αὐτοῦ ἀθυρογλώσσως ἑτέρως τὴν αὐτοῦ θεότητα ἀποστρέφοντες, τὸ ὅνομα τῆς ἄνωθεν γεννήσεως κακίζειν οὐκ ἐντρέπονται.
14. Eti de meta tauta panta epemnēsthēmen hōs tines apo tōn autōn Marchiōnistōn, eis bython blasphēmias parpeptōkotes kai apo tēs heautōn daimoniōdous didaskalias embrontētoi pantapasi gegonotes kai hou edokoun kyriou monon kan diʼ onomatos mnēmoneuein kai autou athyroglōssōs heterōs tēn autou theotēta apostrephontes, to honoma tēs anōthen gennēseōs kakizein ouk entrepontai.
Further, after all this, we have recalled that some of these same Marcionites, having fallen into a gulf of blasphemy and become utterly thunderstruck by their own demonic teaching, and, while they seemed to remember the Lord at least by name, perverting his Godhead with unbridled tongue in another way, are not ashamed to revile the name of his birth from above.
42.14.2Holl GCS 25/31:184
τινὲν γὰρ αὐτῶν τετολμήκασιν, ὡς ἔφην, αὐτὸν τὸν κύριον εἶναι υἱὺν τοῦ πονηροῦ λέγειν οὐκ αἰσχυνόμενοι, ἄλλοι δὲ οὐχί, ἀλλὰ τοῦ κριτοῦ τε καὶ δημιουργοῦ.
tinen gar autōn tetolmēkasin, hōs ephēn, auton ton kyrion einai huiyn tou ponērou legein ouk aischynomenoi, alloi de ouchi, alla tou kritou te kai dēmiourgou.
For some of them have dared, as I said, to say without shame that the Lord himself is the son of the wicked one; others not so, but of the judge and craftsman.
42.14.3Holl GCS 25/31:184
εὐσπλαγχνότερον <δὲ> γεγονότα καὶ ἀγαθὸν ὅντα καταλεῖψαι μὲν τὸν ἴδιον αὐτοῦ πατέρα κάτω (πῆ μὲν λεγόντων τὸν δημιουργόν, ἄλλων δὲ τὸν πονηρόν), ἄνω δὲ ἀναδεδραμηκέναι πρὸς τὸνἐν ἐατονομάστοις τόποις ἀνθὸν θεὸν καὶ αὐτῷ προσκεκολλῆσθαι.
eusplanchnoteron <de> gegonota kai agathon honta kataleipsai men ton idion autou patera katō (pē men legontōn ton dēmiourgon, allōn de ton ponēron), anō de anadedramēkenai pros tonen eatonomastois topois anthon theon kai autǭ proskekollēsthai.
[They say that,] having become more compassionate and being good, he left his own father below (some saying this is the craftsman, others the wicked one), and ran up above to the good God in the unnameable places and attached himself to him.
42.14.4Holl GCS 25/31:184
πεμφθέντα δὲ ὑπ᾿αὐτοῦ εἰς τὸν κόσμον καὶ πρὸς ἀντιδικίαν τοῦ ἰδίου πατρὸς ἐλθόντα τὸν Χριστὸν [καὶ] καταλῦσαι αὐτοῦ τὸ πάντα ὅσα ὁ κατὰ φύσιν πατὴρ αὐτοῦ ἐνομοθέτει, ἥτοι ὁ λαλήσας ἐν τῷ νόμῳ ἤτοι ὁ τῆς κακίας θεὸς ὁ παρ᾿αὐτῶν ἐν τῇ τρίτῃ ἀρχῇ τὸν δημιουργὸν λέγων, ἄλλος δὲ τὸν πονηρόν.
pemphthenta de hyp᾿autou eis ton kosmon kai pros antidikian tou idiou patros elthonta ton Christon [kai] katalysai autou to panta hosa ho kata physin patēr autou enomothetei, hētoi ho lalēsas en tǭ nomǭ ētoi ho tēs kakias theos ho par᾿autōn en tę̄ tritę̄ archę̄ ton dēmiourgon legōn, allos de ton ponēron.
And that Christ, sent by him into the world and come to oppose his own father, [came] to destroy everything that his natural father had legislated, whether this is the one who spoke in the Law or the god of wickedness; one of them calling the craftsman the third principle, another the wicked one.
Haer. 42, chapter 15
42.15.1Holl GCS 25/31:184
15. Ταῦτα δὲ δῆλα παντί τῳ σύνεσιν κεκτημένῳ ὑπάρχει, ὅτι ἀκαθάρτου πνεύματός ἐστιν ἡ φρόνησις καὶ ἡ διδασκαλία καὶ οὔτε χρεία ἦν περὶ ταύτης τῆς ὑποθέσεως ἀπολογεῖσθαι ἢ ἔλεγχον παριστᾶν καταντικρὺ Μαρκίωνος τοῦ ἑαυτοῦ κατὰ πάντα τὴν ἐπιλησμονὴν τῆς ζωῆς ποιησαμένου.
15. Tauta de dēla panti tǭ synesin kektēmenǭ hyparchei, hoti akathartou pneumatos estin hē phronēsis kai hē didaskalia kai oute chreia ēn peri tautēs tēs hypotheseōs apologeisthai ē elenchon paristan katantikry Markiōnos tou heautou kata panta tēn epilēsmonēn tēs zōēs poiēsamenou.
It is plain to everyone who has understanding that this thinking and teaching belong to an unclean spirit, and there was no need to make a defence on this subject or to bring a refutation against Marcion, who has completely forgotten life.
42.15.2Holl GCS 25/31:184
φωραθήσεται γὰρ παρὰ πᾶσι τοῖς συνετοῖς τὸ βλάσφημον αὐτοῦ κενοφώνημα καὶ τολμηρὸν τῆς ἀπωλείας ἐνέργημα.
phōrathēsetai gar para pasi tois synetois to blasphēmon autou kenophōnēma kai tolmēron tēs apōleias energēma.
For his blasphemous empty talk and his reckless working of destruction will be exposed by all the intelligent.
42.15.3Holl GCS 25/31:184
ἀλλʼ ἐπειδὴ εἰώθμαεν μὴ ἐᾶν ἀκανθῶν τόπον, ἀλλὰ ἐντέμνειν τῇ τοῦ θεοῦ μαχαίρᾳ, »τῇ ὑπὲρ πᾶσαν μάχαιραν διστομον <τομωτέρῳ> καὶ διικνουμένῃ ἄχοι μερισμῶν ψυχῆς καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν« κατὰ τὸ γεγραμμένον, ὀλίγα καὶ εἰς τοῦτο εἰπεῖν οὐκ ἀποκνήσομεν.
allʼ epeidē eiōthmaen mē ean akanthōn topon, alla entemnein tę̄ tou theou machairą, »tę̄ hyper pasan machairan distomon <tomōterǭ> kai diiknoumenę̄ achoi merismōn psychēs kai pneumatos, harmōn te kai myelōn« kata to gegrammenon, oliga kai eis touto eipein ouk apoknēsomen.
But since we are accustomed not to leave room for thorns, but to cut them down with the sword of God, “sharper than any two-edged sword, piercing to the division of soul and spirit, of joints and marrow,” as it is written, we shall not shrink from saying a few words on this too.
Haer. 42, chapter 16
42.16.1Holl GCS 25/31:184
16. Πρῶτον μὲν γὰρ ὅτι εἰ ἀγαθὸς ἐκ πονηροῦ γεγένηται, οὐκέτι τῶν ἀρχῶν σταθήσεται ὁ λόγος. δύναται γὰρ καὶ ὁ αὐτοῦ πατήρ, εἰ πονηρός ὐπάρχει (ὄπερ μὴ γένοιτο, ἀλλὰ ἀγαθός ἐστι), μεταβληθῆναι τὴν γνώμην, ὥσπερ ὁ ὑπ᾿αὐτοῦ γεγεννημένος μεταβέβληται.
16. Prōton men gar hoti ei agathos ek ponērou gegenētai, ouketi tōn archōn stathēsetai ho logos. dynatai gar kai ho autou patēr, ei ponēros yparchei (oper mē genoito, alla agathos esti), metablēthēnai tēn gnōmēn, hōsper ho hyp᾿autou gegennēmenos metabeblētai.
First, if a good one has come from a wicked one, the doctrine of principles will no longer stand. For his father too, if he is wicked (God forbid! he is good), can change his mind, just as the one begotten by him has changed.
42.16.2Holl GCS 25/31:184–185
τὸ δὲ ἕτερον. εἰ ὅλως ἦλθεν ὁ μονογενὴς ἀνθρώπους σῶσαι καὶ λῃστὴν εἰσαγαγεῖν εἰς παράδεισον καὶ τελώνην καλέσαι ἀπὸ τελωνίου εἰς μετάνοιαν καὶ πόρνην ἀλείφουσαν αὐτοῦ τοὺς πόδας ἰάσασθαι ἀπὸ πορνείας, ἔτι δὲ καὶ <ἄλλαἄλλα>ἀγαθὰ πράττει, διότι ἀγαθὸς ὑπάρχει καὶ εὔσπλαγχνος καὶ ἐλεήμων,
to de heteron. ei holōs ēlthen ho monogenēs anthrōpous sōsai kai lę̄stēn eisagagein eis paradeison kai telōnēn kalesai apo telōniou eis metanoian kai pornēn aleiphousan autou tous podas iasasthai apo porneias, eti de kai <allaalla>agatha prattei, dioti agathos hyparchei kai eusplanchnos kai eleēmōn,
Second: if the Only-begotten came at all to save men, to bring a robber into paradise, to call a tax collector from the tax booth to repentance, to heal from her sexual immorality the prostitute who anointed his feet, and does other good things besides, because he is good, compassionate and merciful,
42.16.3Holl GCS 25/31:185
πολλῷ οὖν μᾶλλον ἔδει ἐπὶ τὸν ἴδιον αὐτοῦ πατέρα τὸν οἶκτον αὐτοῦ ἀναλαβεῖν καὶ αὐτὸν πρῶτον μεταθεῖναι εἰς τὸ σωτηριῶδες, ἵνα πρῶτον τὸν πατέρα αὐτοῦ μεταβαλὼν τελείως ἐνδείξηται τὴν τελείαν ἀγαθότητα, τὸν πατέρα αὐτοῦ οἰκτείρας, ὡς καὶ γέγραπται »ποιεῖν τὸ ἀγαθὸν πρῶτον εἰς τοὺς οἰκείους τῆς πίστεως«, πόσῳ γε μᾶλλον ἐλεᾶν τοὺς ἐαυτῶν πατέρας.
pollǭ oun mallon edei epi ton idion autou patera ton oikton autou analabein kai auton prōton metatheinai eis to sōtēriōdes, hina prōton ton patera autou metabalōn teleiōs endeixētai tēn teleian agathotēta, ton patera autou oikteiras, hōs kai gegraptai »poiein to agathon prōton eis tous oikeious tēs pisteōs«, posǭ ge mallon elean tous eautōn pateras.
then much more ought he to have shown his compassion to his own father and first brought him to salvation, so that by first changing his father he might fully show perfect goodness, having pitied his father; as it is written, “to do good first to those of the household of faith,” how much more to have mercy on one's own fathers.
42.16.4Holl GCS 25/31:185
Τὸ δὲ ἕτερον ἔτι προστέρεικα τῇ φράσει καὶ τῷ ἐλέγχῳ τῷ πρὸς τὸν Μαρκίωνα, ὅτι εἰ μὲν τοῦ ἐνός ἐστιν υἱὸς καὶ πρὸς τὸν ἔτερον προσέφυγεν, οὐ πιστὸς παραδεχθήσεται παρὰ τῷ ἑτέρῳ.
To de heteron eti prostereika tę̄ phrasei kai tǭ elenchǭ tǭ pros ton Markiōna, hoti ei men tou enos estin huios kai pros ton eteron prosephygen, ou pistos paradechthēsetai para tǭ heterǭ.
I have added another point to the discussion and the refutation of Marcion: that if he is son of one and fled to the other, he will not be received as trustworthy by the other.
42.16.5Holl GCS 25/31:185
ὁ γὰρ συνείδησιν εἰς τὸν ἵδιον αὐτοῦ πατέρα μὴ φυλάξας οὐδὲ παρὰ τῷ ἑτέρῳ πιστευθήσεται ἀπὸ τῶν παρ᾿αὐτοῦ προαγόντως πεπραγμένων.
ho gar syneidēsin eis ton hidion autou patera mē phylaxas oude para tǭ heterǭ pisteuthēsetai apo tōn par᾿autou proagontōs pepragmenōn.
For he who did not keep faith with his own father will not be trusted by the other either, because of what he did before.
42.16.6Holl GCS 25/31:185
ἀλλὰ καὶ ἀλλως πάλιν. ἆρά γε τοῦ ἀγαθοῦ θεοῦ κατηγορήσει<ς> πάλιν, ὦ Μαρκίων, διʼ ἀπορίαν τοῦ πεμπομένου μὴ δυνηθέντος σῶσαι τοὺς παρ᾿αὐτοῦ σῳξομένους καὶ παρ᾿αὐτοῦ διὰ Χριστοῦ ἐλεηθέντας;
alla kai allōs palin. ara ge tou agathou theou katēgorēsei<s> palin, ō Markiōn, diʼ aporian tou pempomenou mē dynēthentos sōsai tous par᾿autou sǭxomenous kai par᾿autou dia Christou eleēthentas?
And again another way: will you accuse the good God again, Marcion, of lacking an envoy, so that he could not save those saved by him and shown mercy by him through Christ?
42.16.7Holl GCS 25/31:185
εἰ μὴ γὰρ ἀπέφυγε κατὰ τὸν τοῦ Μαρκίωνος λόγον ὁ Χριστὸς πρὸς τὸν ἄνω θεόν, οὐκ ηύπόρει ὀ ἀγαθός θεός τινα ἀποστεῖλαι, εἰ μὴ ἐν προσκρούσει ὁ τοῦ Χριστοῦ πατήρ, ὡς ὁ Μαρκίων λέγει, πρὸς τὸν ἴδιον αὐτοῦ υἱὸν γεγένηται.
ei mē gar apephyge kata ton tou Markiōnos logon ho Christos pros ton anō theon, ouk ēuporei o agathos theos tina aposteilai, ei mē en proskrousei ho tou Christou patēr, hōs ho Markiōn legei, pros ton idion autou huion gegenētai.
For if, by Marcion's account, Christ had not fled to the God above, the good God would have had no one to send, unless Christ's father, as Marcion says, had fallen out with his own son.
42.16.8Holl GCS 25/31:185
καὶ ἄλλως δέ· εἰ τοῦ δημιουργοῦ υἱός ἐστιν, ἀντίκειται δὲ τῇ δημιουργίᾳ καὶ τῷ τοῦ πατρὸς ἔργῳ, πρῶτον μὲν εἰς τὸν κόσμον τοὺς ἀνθρώπους [πρῶτον]εἶχεν ἐξολοθρεῦσαι, ἴνα ἀφανίσῃ τὸ ἀπὸ τοῦ ἰδίου πατρὸς δεδημιουργημένον, ὡς ἀντίδικος γενόμενος τῆς τοῦ πατρὸς διαθέσεως.
kai allōs de; ei tou dēmiourgou huios estin, antikeitai de tę̄ dēmiourgią kai tǭ tou patros ergǭ, prōton men eis ton kosmon tous anthrōpous [prōton]eichen exolothreusai, ina aphanisę̄ to apo tou idiou patros dedēmiourgēmenon, hōs antidikos genomenos tēs tou patros diatheseōs.
And another way: if he is the craftsman's son, but opposes the creation and his father's work, he ought first to have destroyed the people in the world, so as to abolish what his own father had made, having become an adversary of his father's arrangement.
42.16.9Holl GCS 25/31:185
ἢ πάλιν λαβὼν δύναμιν ἱάσεως καὶ θεραπείας καὶ σωτηρίας ὥφειλεν ἐνδείξασθαι εἰς τὸν ἴδιον αὐτοῦ πατέρα πρὸ πάντων τὴν τῆς φιλανθρωπίας ἐργασίαν καὶ πρῶτον πεῖσαι τὸν πατέρα αὐτοῦ κατ᾿αὐτὸν γενέσθαι, ἵνα γενόμενος αὑτῷ τε καὶ τῷ αὐτοῦ πατρὶ ἀγαθὸς τῆς πρὸς τοὺς ἀνθρώπους σωτηρίας <αἰτία>ἡ μία καὶ ἡ αὐτὴ ἀγαθότης γένηται.
ē palin labōn dynamin hiaseōs kai therapeias kai sōtērias hōpheilen endeixasthai eis ton idion autou patera pro pantōn tēn tēs philanthrōpias ergasian kai prōton peisai ton patera autou kat᾿auton genesthai, hina genomenos hautǭ te kai tǭ autou patri agathos tēs pros tous anthrōpous sōtērias <aitia>hē mia kai hē autē agathotēs genētai.
Or again, having received power of healing, cure and salvation, he ought before all else to have shown the work of his love for mankind to his own father, and first persuaded his father to be like him, so that, having become good both to himself and to his father, one and the same goodness might become the [cause] of salvation for men.
42.16.10Holl GCS 25/31:185–186
ἀλλ᾿οὐχ οὕτως ἔχει ὡς ὁ τούτου κενοφωνούμενος μυθώδης λόγος *. οὔτε γὰρ τρεῖς ἀρχαὶ οὕτε ἄλλος πατὴρ Χριστοῦ οὐδὲ κακίας ἐστὶ γέννημα.
all᾿ouch houtōs echei hōs ho toutou kenophōnoumenos mythōdēs logos *. oute gar treis archai houte allos patēr Christou oude kakias esti gennēma.
But it is not as this man's empty, mythical account has it … For there are not three principles, nor is there another father of Christ, nor is he the offspring of wickedness.
42.16.11Holl GCS 25/31:186
μὴ γένοιτο. φησὶ γάρ »ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί«. καὶ εἰ μὲν νόθως λέγει πατέρα ἔχειν, οὐ δύναται αὐτοῦ ὁ νόθος πατὴρ καλούμενος ἐν αὐτῷ εἶναι οὐδὲ αὐτὸς ἐν τῷ πατρί.
mē genoito. phēsi gar »egō en tǭ patri kai ho patēr en emoi«. kai ei men nothōs legei patera echein, ou dynatai autou ho nothos patēr kaloumenos en autǭ einai oude autos en tǭ patri.
God forbid! For he says, “I am in the Father and the Father in me.” And if he says he has a father falsely, the one falsely called his father cannot be in him, nor he in the Father.
42.16.12Holl GCS 25/31:186
ὁ δὲ κατὰ φύσιν αὐτοῦ πατέρα ἀεὶ ἀγαθὸν καὶ θεὸν ἀεὶ καὶ πάντων δημιουργόν, ἐν αὐτῷ δὲ ὅντα καὶ σὺν αὐτῷ ὑπάρχοντα διδάσκων καὶ ἀληθεύων, κατὰ τοῦ Μαρκίωνος τὴνἀπειλὴν διεξέρχεται λέγων »ὁ μὴ τιμῶν τὸν υἱὸν ὡς τιμᾷ τὸν πατέρα, ἡ ἀργὴ τοῦ θεοῦ ἐπ᾿αὐτὸν μένει«.
ho de kata physin autou patera aei agathon kai theon aei kai pantōn dēmiourgon, en autǭ de honta kai syn autǭ hyparchonta didaskōn kai alētheuōn, kata tou Markiōnos tēnapeilēn diexerchetai legōn »ho mē timōn ton huion hōs timą ton patera, hē argē tou theou ep᾿auton menei«.
But teaching and speaking truly that his Father by nature is always good, and always God and craftsman of all, and that he is in him and exists with him, he utters the threat against Marcion: “He who does not honour the Son as he honours the Father, the wrath of God remains on him.”
42.16.13Holl GCS 25/31:186
ἤδη δὲ ἐν πολλαῖς μαρτυρίαις ἐδείξαμεν τὸν ἕνα ὅντα θεόν, τὸν πατέρα τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦλ ἀγαρὸν ὅντα καὶ ἀγαθὸν γεννήσαντα, ἀγάπην ὅντα καὶ ἀγάπην γεννήσαντα, πηγὴν ὄντα ζωῆς καὶ ζωῆς πηγὴν γεννήσαντα (»παρὰ σοὶκ γὰρ πηγὴ ζωῆς« φησὶν ἡ γραφή), ἀλήθειαν ὅντα καὶ ἀλήθειαν γεννήσαντα, φῶς ὅντα καὶ φῶς γεννήσαντα, ζωὴν ὅντα καὶ ζωὴν γεννήσαντα ἀνάρχως καὶ ἀιδίως καὶ ἀχρόνως. καὶ ἐλήλεγκται κατὰ πάντα ἡ τοῦ Μαρκόωνος πλάνη.
ēdē de en pollais martyriais edeixamen ton hena honta theon, ton patera tou kyriou hēmōn Iēsou Christoul agaron honta kai agathon gennēsanta, agapēn honta kai agapēn gennēsanta, pēgēn onta zōēs kai zōēs pēgēn gennēsanta (»para soik gar pēgē zōēs« phēsin hē graphē), alētheian honta kai alētheian gennēsanta, phōs honta kai phōs gennēsanta, zōēn honta kai zōēn gennēsanta anarchōs kai aidiōs kai achronōs. kai elēlenktai kata panta hē tou Markoōnos planē.
We have already shown by many testimonies that God is one, the Father of our Lord Jesus Christ, being good and begetting good, being love and begetting love, being the fountain of life and begetting the fountain of life (“For with you is the fountain of life,” says Scripture), being truth and begetting truth, being light and begetting light, being life and begetting life, without beginning, eternally and timelessly. And Marcion's error has been refuted on every point.
42.16.14Holl GCS 25/31:186
Τούτων τοίνυν οὕτως ἐχόντων καὶ τῆς κατὰ τοῦ ἀπατεῶνος ἀνατροπῆς διὰ πολλῆς καὶ ἀληθινῆς συστάσεως ἐν θεῷ ἡμῖν κατειργασμένης πάλιν ἐπὶ τὰς ἐξῆς, ταύτης τῆς νυνὶ ὡς μεγάλης ἀσπίδος καταπατηθείσης διὰ τοῦ ἀψευδοῦς λόγου τοῦ σωτῆρος τοῦ εἰπόντος »δέδωκα ὑμῖν πατεῖν ἐπὶ ὅφεις καὶ σκορπίους καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἀντικειμένου«, ἵωμεν καὶ τὸς τῶν ἄλλων ματαιοφροσύνας διασκοπεῖν τε καὶ διελέγχειν ἐπιβαλώμεθα, θεὸν βοηθὸν ἐν ἄπασιν ἐπικαλούμενοι.
Toutōn toinyn houtōs echontōn kai tēs kata tou apateōnos anatropēs dia pollēs kai alēthinēs systaseōs en theǭ hēmin kateirgasmenēs palin epi tas exēs, tautēs tēs nyni hōs megalēs aspidos katapatētheisēs dia tou apseudous logou tou sōtēros tou eipontos »dedōka hymin patein epi hopheis kai skorpious kai epi pasan tēn dynamin tou antikeimenou«, hiōmen kai tos tōn allōn mataiophrosynas diaskopein te kai dielenchein epibalōmetha, theon boēthon en apasin epikaloumenoi.
Since this is so, and the overthrow of the deceiver has been accomplished by us in God through much true demonstration, let us go on again to the next ones, now that this sect has been trampled like a great asp through the truthful word of the Saviour who said, “I have given you authority to tread on serpents and scorpions and on all the power of the enemy”; and let us undertake to examine and refute the folly of the others, calling on God as our helper in everything.
Haer. 43, chapter 1
43.1.1Holl GCS 25/31:186–187
Δουκιανός τις ἀρχαῖος, οὐχ ὁ νῦν ἐν χρόνοις Κωνσταντίνου γεγονὼς τοῦ γέροντος, ὃς δῆθεν οἱ Ἀρειανοὶ ἐν μάρτυσιν ἐπιψηφί- ζονται. ἦν γὰρ καὶ οὖτος ὁ Δουκιανός, ὁ π ρόσφατός φημι, προσανἐχων τῇ τῶν Ἀρειανῶν αἰρέσει, περὶ οὗ ὕστερον ἐν τῇ κατ᾿αὐτῶν ἀνατροπῇ λέζομεν. νῦν δὲ πρὸς τὸν προειρημένον ἀρχαῖον Δουκιανὸν ἀποτείνεται ὁ λόγος.
Doukianos tis archaios, ouch ho nyn en chronois Kōnstantinou gegonōs tou gerontos, hos dēthen hoi Areianoi en martysin epipsēphi- zontai. ēn gar kai outos ho Doukianos, ho p rosphatos phēmi, prosanechōn tę̄ tōn Areianōn airesei, peri hou hysteron en tę̄ kat᾿autōn anatropę̄ lezomen. nyn de pros ton proeirēmenon archaion Doukianon apoteinetai ho logos.
A certain Lucian of old, not the one who lived recently in the times of Constantine the elder, whom the Arians count among the martyrs. For this Lucian too, the recent one I mean, adhered to the sect of the Arians; I shall speak of him later in the refutation of them. But now the discussion is directed at the ancient Lucian mentioned above.
43.1.2Holl GCS 25/31:187
οὖτος γὰρ συνεπόμενος τῷ προειρημένῳ Μαρκίωνι καὶ ἀπὸ τούτου ἀποσχίσας καὶ αὐτὸς ἄθροισμα ἑαυτῷ ποιησάμενος αἱρέσεως προέστη, ἀφ᾿οὖπερ οἱ Δουκιανισταὶ οἱ ἀρχαῖοι καλούμενοι.
outos gar synepomenos tǭ proeirēmenǭ Markiōni kai apo toutou aposchisas kai autos athroisma heautǭ poiēsamenos haireseōs proestē, aph᾿ouper hoi Doukianistai hoi archaioi kaloumenoi.
For this man, having followed the Marcion mentioned above and broken away from him, himself formed a following and became head of a sect; from him come those called the ancient Lucianists.
43.1.3Holl GCS 25/31:187
κατὰ πάντα μὲν οὖν κατὰ τὸν Μαρκίωνα δογματίζει, κέχρηται δὲ ὡς ὁ εἰς ἡμᾶς ἐλθὼν λόγος καὶ ἡ περὶ αὐτοῦ ἔμφασις *. ἀρχαίων γὰρ τούτων ὄντων καὶ θᾶττον κατασβεσθέντων δυσχερὴς γεγένηται ἡμῖν, ὡς ἀληθῶς ἔστιν εἰπεῖν, ἡ κατ᾿αὐτοὺς ἔρευνα. ἃ δὲ ἀπὸ μέρους ἔγνωμεν τῶν αὐτοῦ ἔστι τάδε.
kata panta men oun kata ton Markiōna dogmatizei, kechrētai de hōs ho eis hēmas elthōn logos kai hē peri autou emphasis *. archaiōn gar toutōn ontōn kai thatton katasbesthentōn dyscherēs gegenētai hēmin, hōs alēthōs estin eipein, hē kat᾿autous ereuna. ha de apo merous egnōmen tōn autou esti tade.
In everything he teaches like Marcion, and he uses, as the report that has reached us and the impression of him … For since these people are ancient and were quickly extinguished, the investigation of them has been difficult for us, to tell the truth. But what we have learned in part about him is as follows.
43.1.4Holl GCS 25/31:187
μετὰ τὸ συστῆναι δῆθεν ἕτερον μὲν τὸν δημιουργὸν καὶ κριτὴν καὶ δίκαιον, ἕτερον δὲ τὸν ἀγαρὸν ὡσαύτως καὶ ἕτερον τὸν πονηρόν, βούλεται χρῆσθαι καὶ μαρτυρίαις τισὶ κατὰ τὸν Μαρκίωνα κατὰ τὴν αὐτοῦ ὑπόνοιαν ἀπὸ τῆς τῶν προφητῶν γραφπῆς, φημὶ δὲ τῷ »μάταιος ὁ δουλεύων κυρίῳ« καὶ τῷ εἰρημένῳ »ἀντέστησαν θεῷ καὶ ἐσώθησαν«.
meta to systēnai dēthen heteron men ton dēmiourgon kai kritēn kai dikaion, heteron de ton agaron hōsautōs kai heteron ton ponēron, bouletai chrēsthai kai martyriais tisi kata ton Markiōna kata tēn autou hyponoian apo tēs tōn prophētōn graphpēs, phēmi de tǭ »mataios ho douleuōn kyriǭ« kai tǭ eirēmenǭ »antestēsan theǭ kai esōthēsan«.
After supposedly establishing that the craftsman, judge and just one is one, the good one likewise another, and the wicked one another, he wishes, like Marcion, to use certain testimonies from the writings of the prophets in support of his notion, I mean “Vain is he who serves the Lord,” and the saying, “They resisted God and were saved.”
43.1.5Holl GCS 25/31:187
τέλεον δὲ οὗτος παρὰ τὴν τοῦ διδασκάλου αὐτοῦ διδασκαλίαν ἀπαρνεῖται τὸν γάμον καὶ ἁγνείαν ἀσκεῖ, οὑ διʼ ἁγνείαν ἀλλ᾿ἴνα ἀθετήσῃ τὰ ἔργα τοῦ δημιουργοῦ, διδάσκων μὴ συνάπτεσθαι γάμῳ – »ἀφ᾿οὗ γάμος, εὐθηνία« φησί »διὰ τῆς παιδοποιίας ἐν κόσμῳ τῷ δημιουργῷ γίνεται« – πρὸς ἀντίθεσιν τῆς τοῦ δημιουργοῦ καὶ κτιστοῦ διᾶ τῆς παιδοποιίας ἐν τῷ κόσμῳ εὐθηνίας.
teleon de houtos para tēn tou didaskalou autou didaskalian aparneitai ton gamon kai hagneian askei, hou diʼ hagneian all᾿ina athetēsę̄ ta erga tou dēmiourgou, didaskōn mē synaptesthai gamǭ – »aph᾿hou gamos, euthēnia« phēsi »dia tēs paidopoiias en kosmǭ tǭ dēmiourgǭ ginetai« – pros antithesin tēs tou dēmiourgou kai ktistou dia tēs paidopoiias en tǭ kosmǭ euthēnias.
But, going further than his teacher's teaching, he wholly rejects marriage and practises chastity, not for chastity's sake but to set aside the works of the craftsman, teaching not to join in marriage — “since from marriage,” he says, “comes prosperity for the craftsman in the world through the begetting of children” — in opposition to the prosperity of the craftsman and creator in the world through childbearing.
43.1.6Holl GCS 25/31:187–188
φωραθή- σεται δὲ ὁ τοιοῦτος καὶ διελεγχθήσεται ἀπὸ μὲν τῆς ἤδη πρὸς τὸν αὐτοῦ ἐπιστάτην ἀντιθέσεως, διὰ πολλῶν ποιησαμένων ἡμῶν τὴν πρὸς αὐτὸν ἀντιλογίαν τε καὶ ἀνατροπήν, ἐν ὁποίαις τε καὶ ὁπόσαις συνάδει τὸ εὐαγγέλιον τῇ
phōrathē- setai de ho toioutos kai dielenchthēsetai apo men tēs ēdē pros ton autou epistatēn antitheseōs, dia pollōn poiēsamenōn hēmōn tēn pros auton antilogian te kai anatropēn, en hopoiais te kai hoposais synadei to euangelion tę̄
Such a man will be exposed and refuted by the answer already given to his master, since we have made our reply and refutation of him at length, showing in what and how many ways the gospel agrees with the
43.1.7Holl GCS 25/31:188
παλαιᾷ διαθήκῃ, καὶ ὡς αὐτὸς ὁ κύριος ἡμῶν ὁμολογεῖ τὸ ποίημα τοῦ κόσμου εῖναι ἴδιον καὶ αὐτοῦ, καὶ τοῦ πατρὸς εἶναι τὴν κτίσιν, ὥς γε μάλιστα συνελόντι φράσαι κορυφαιότατόν τι ῥῆμα παρὰ τῷ ἁγίῳ Ἰωάννῃ εἰρημένον, τό »ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἓνὃ γέγονε« καὶ τὰ ἑξῆς.
palaią diathēkę̄, kai hōs autos ho kyrios hēmōn homologei to poiēma tou kosmou einai idion kai autou, kai tou patros einai tēn ktisin, hōs ge malista synelonti phrasai koryphaiotaton ti rhēma para tǭ hagiǭ Iōannę̄ eirēmenon, to »en archę̄ ēn ho logos, kai ho logos ēn pros ton theon, kai theos ēn ho logos. panta diʼ autou egeneto, kai chōris autou egeneto oude heno gegone« kai ta hexēs.
old covenant, and how our Lord himself confesses that the making of the world is his own, and that the creation belongs to the Father; as, to put it most briefly, a supreme saying spoken in holy John: “In the beginning was the Word, and the Word was with God, and the Word was God. All things came to be through him, and without him not one thing came to be that has come to be,” and so on.
Haer. 43, chapter 2
43.2.1Holl GCS 25/31:188
2. Ἀλλά γε ὁ τοιοῦτος εὐθὺς ἀνατραπήσεται. εἰ γὰρ καὶ βούλοιτο λέγειν ὅτι ἀντιθέσεως χάριν καὶ καθαιρέσεως τῶν ὑπὸ τοῦ δημιουργοῦ ἐνταῦθα γενομένων ἡ τοῦ γάμου αὐτῷ συνάφεια ἀθετεῖται, ἵνα μὴ τῷ δημιουργῷ συμπράζειεν, ὥστε ἀπέχεσθαι παντάπασι τοῦ ἔργου τοῦ δημιουργοῦ, πῶς οὑχὶ ἄλογος αὐτῷ ἡ ὑπόνοια καὶ φωρατὴ καὶ εὐθυέλεγκτος;
2. Alla ge ho toioutos euthys anatrapēsetai. ei gar kai bouloito legein hoti antitheseōs charin kai kathaireseōs tōn hypo tou dēmiourgou entautha genomenōn hē tou gamou autǭ synapheia atheteitai, hina mē tǭ dēmiourgǭ symprazeien, hōste apechesthai pantapasi tou ergou tou dēmiourgou, pōs houchi alogos autǭ hē hyponoia kai phōratē kai euthyelenktos?
But such a man will be overthrown at once. For if he wishes to say that marriage is rejected by him in order to oppose and pull down what the craftsman has made here, so as not to co-operate with the craftsman and thus to abstain altogether from the craftsman's work, how is his notion not irrational, easily detected and easily refuted?
43.2.2Holl GCS 25/31:188
ἰδοὺ γὰρ ἀπὸ τῆς κτίσεως καὶ τῆς τοῦ διημιουργοῦ δημιουργίας καὶ τῶν ἐδωδῶν καὶ τῶν ἀμφίων [καὶ] τὴν χρῆσιν πομάτων τε καὶ βρωμάτων΄μέτεισιν ὁ μόης κξαὶ ὀ ἀγύρτης καὶ ἄλλως οὑ δυνήσεται ἐκφυγεῖν καὶ μὴ οὐχὶ τούτοις χρῆσθαι.
idou gar apo tēs ktiseōs kai tēs tou diēmiourgou dēmiourgias kai tōn edōdōn kai tōn amphiōn [kai] tēn chrēsin pomatōn te kai brōmatōn΄meteisin ho moēs kxai o agyrtēs kai allōs hou dynēsetai ekphygein kai mē ouchi toutois chrēsthai.
For see, the fool and charlatan takes his share of the creation and of the craftsman's making, of foods and clothing, and the use of drinks and foods, and otherwise he will not be able to escape using them.
43.2.3Holl GCS 25/31:188
θεὸς γὰρ ὁ πάντων δεσπότης καὶ δημιουργὸς πάντων ἐπιμελόμενος καὶ ἐπὶ τοῦς πονηροῦς κ αὶ ἀγαθοὺς ἀνατέλλει αὐτοῦ τὸν ἤλιον, καὶ ἐπὶ τοὺς αὐτὸν βλασφημοῦντας καὶ ἐπὶ τοὺς αὐτὸν δοξάζοντας πέμπει αὐτοῦ τὸν ὑετὸν καὶ πάντας τρέφει,
theos gar ho pantōn despotēs kai dēmiourgos pantōn epimelomenos kai epi tous ponērous k ai agathous anatellei autou ton ēlion, kai epi tous auton blasphēmountas kai epi tous auton doxazontas pempei autou ton hyeton kai pantas trephei,
For God, the Master of all and craftsman who cares for all, makes his sun rise on the wicked and the good, and sends his rain on those who blaspheme him and on those who glorify him, and feeds all,
43.2.4Holl GCS 25/31:188
οὐκ ἀλόγῳ τινὶ καὶ ἀναισθήτῳ ὁρισμῷ, ἀλλὰ ἐκδικίᾳ τῇ παρ᾿αὐτοῦ ὁρισθείσῃ ἐν τῇ μελλούσῃ κρίσει μακροθυμων καὶ ὁρισμοῖς ἰδίοις καὶ σοφίᾳ, ἵν᾿οἱ μετανοήσαντες τῆς παρ᾿αὐτοῦ ἀμηνστίας τυχόντες τὸ σωτήριον | κτήσοιντο.
ouk alogǭ tini kai anaisthētǭ horismǭ, alla ekdikią tę̄ par᾿autou horistheisę̄ en tę̄ mellousę̄ krisei makrothymōn kai horismois idiois kai sophią, hin᾿hoi metanoēsantes tēs par᾿autou amēnstias tychontes to sōtērion | ktēsointo.
not by some irrational and senseless decree, but, with the vengeance he has appointed in the judgment to come, being patient with his own decrees and wisdom, so that those who repent, obtaining his amnesty, may gain salvation.
43.2.5Holl GCS 25/31:188
εἰς δὲ ἐπιμένοιεν ταῖς αὐτῶν βλασφήμοις ὑπονοίαις καὶ ματαιοφροσύναις, ταῖς μὴ ἐκ θεοῦ αὐτοῖς δοθείσαις, τὸ τηνικαῦτα μετὰ τὴν ἐντε[θεν ἀπαλλαγήν, τοῦ αὐτεξουσίου μηκέτι αὐτοῖς συμπαραμένοντος, * ἀλλὰ οὔτε διὰ θυμὸν αὐτοῖς τὴν τότε ἐσομένην κρίσιν οὔτε ὡς ἐν ὁργῇ ἐπιφέρων τὰ ἐσόμενα*, —
eis de epimenoien tais autōn blasphēmois hyponoiais kai mataiophrosynais, tais mē ek theou autois dotheisais, to tēnikauta meta tēn ente[then apallagēn, tou autexousiou mēketi autois symparamenontos, * alla oute dia thymon autois tēn tote esomenēn krisin oute hōs en horgę̄ epipherōn ta esomena*, —
But if they persist in their blasphemous notions and follies, which were not given them by God, then after their departure from here, when free will no longer remains with them, … yet he brings the judgment that will then come upon them neither in anger nor, as in wrath, what will come …, —
43.2.6Holl GCS 25/31:188–189
ὅλα γὰρ προεθέσπισεδιὰ | τὴν οὑκ εἴσω παθῶν περιεχομένην αὐτοῦ θεότητα —, ἀλλὰ διʼ ἣν ἕκαστος τῶν * ἐπὶ βλάβῃ ἑαυτοῦ τι ἐργαζόμενος ἑαυτῷ παραίτιος γεγένηται *, τοῦ θεοῦ ἀναιτίου ὄντος τῆς καθʼ ἡμᾶς παρεκτροπῆς τε καὶ τῆς ἐκ ταύτης καθʼ ἡμῶν μελλούσης ἔσεσθαι καταδίκης.
hola gar proethespisedia | tēn houk eisō pathōn periechomenēn autou theotēta —, alla diʼ hēn hekastos tōn * epi blabę̄ heautou ti ergazomenos heautǭ paraitios gegenētai *, tou theou anaitiou ontos tēs kathʼ hēmas parektropēs te kai tēs ek tautēs kathʼ hēmōn mellousēs esesthai katadikēs.
for he foretold everything, because his Godhead is not held within passions —, but because each of those … who does something to his own harm has become the cause of it for himself …, God being without blame for our going astray and for the condemnation that will come upon us from it.
43.2.7Holl GCS 25/31:189
Ἐν ἅπασιν οὖν καὶ οὗτος φωραθήσεται, ταῖς πρότερον καὶ μετέπειτα ἐγκαταμιχθεὶς αἱρέσεσιν, ἐκ τοῦ ἀριθμοῦ »τῶν τῆς ἀπωλείας τέκνων« ὑπάρχων, δηλούσης τῆς ἀληθείς καὶ τοῦ φωτὸς τοῦ εὐαγγελίου, φωτεινῶς τὴν πᾶσαν οἰκουμένην καταυγάζοντος καὶ σῴζοντος τοὺς υἱοὺς τῆς ἀληθινῆς πίστεως ἐν ἀληθείᾳ.
En hapasin oun kai houtos phōrathēsetai, tais proteron kai metepeita enkatamichtheis hairesesin, ek tou arithmou »tōn tēs apōleias teknōn« hyparchōn, dēlousēs tēs alētheis kai tou phōtos tou euangeliou, phōteinōs tēn pasan oikoumenēn kataugazontos kai sǭzontos tous huious tēs alēthinēs pisteōs en alētheią.
In everything, then, this man too will be exposed, mingled with the sects before and after him, being of the number of “the children of perdition,” as the truth and the light of the gospel make plain, shining brightly on the whole world and saving the sons of the true faith in truth.
43.2.8Holl GCS 25/31:189
ὡς οὖν ἐκ συντόμου † σκοποῦ ὄφιν παρακύψαντα διὰ μικροῦ τινος σκεύους ἀνελόντες θανατωθεῖσάν <τε> ταύτην καταλελοιπότες ἐπὶ τὰς ἑξῆς ἴωμεν κατὰ τὴν ἐπαγγελίαν, τὴν τοῦ θεοῦ συμπαραλαβόντες βοήθειαν εἰς τὸ παραστῆσαι τὴν αὐτοῦ ἀλήθειαν.
hōs oun ek syntomou † skopou ophin parakypsanta dia mikrou tinos skeuous anelontes thanatōtheisan <te> tautēn kataleloipotes epi tas hexēs iōmen kata tēn epangelian, tēn tou theou symparalabontes boētheian eis to parastēsai tēn autou alētheian.
So, having briefly … killed with a small implement a snake that peered out, and having left it dead, let us go on to the next, according to our promise, taking God's help with us to set forth his truth.
Haer. 44, chapter 1
44.1.1Holl GCS 25/31:189
1. Τοῦτον τὸν προειρημένον Λουκιανὸν διαδέχεται Ἀπελλῆς, οὐχ ὁ ἅγιος ἐκεῖνος ὁ ὑπὸ τοῦ ἁγίου ἀποστόλου συνιστώμενος, ἀλλʼ ἕτερος ἐξ οὗπερ Ἀπελληϊανοί, ὢν καὶ αὐτὸς συσχολαστὴς αὐτοῦ Λουκιανοῦ καὶ μαθητὴς τοῦ προειρημένου Μαρκίωνος, ὡς ἐκ μιᾶς ῥίζης πολλῶν ἀκανθῶν ὑλομανήσασαι παραφυάδες.
1. Touton ton proeirēmenon Loukianon diadechetai Apellēs, ouch ho hagios ekeinos ho hypo tou hagiou apostolou synistōmenos, allʼ heteros ex houper Apellēïanoi, ōn kai autos syscholastēs autou Loukianou kai mathētēs tou proeirēmenou Markiōnos, hōs ek mias rhizēs pollōn akanthōn hylomanēsasai paraphyades.
This Lucian was succeeded by Apelles — not that holy Apelles commended by the holy apostle, but another, from whom come the Apelleans. He too was a fellow student of this Lucian and a disciple of the Marcion mentioned above, like shoots of many thorns running wild from one root.
44.1.2Holl GCS 25/31:189–190
ἕτερα δὲ οὗτος παρὰ τοῦς ἄλλους βούλεται δογματίζειν καὶ κατὰ μὲν τοῦ ἑαυτοῦ διδασκάλου ὁπλιςάμενος ἑαυτὸν καὶ κατὰ τῆς ἀληθεῖας, εἰς τὸ συναγείρειν ἑαυτῷ καὶ αὐτὸς σχολὴν πεπλανημένων ἀνθρώπων, τὰ τοιαῦτα βούλεται δογματίζειν, φάσκων μὲν ὅτι οὐχ
hetera de houtos para tous allous bouletai dogmatizein kai kata men tou heautou didaskalou hoplisamenos heauton kai kata tēs alētheias, eis to synageirein heautǭ kai autos scholēn peplanēmenōn anthrōpōn, ta toiauta bouletai dogmatizein, phaskōn men hoti ouch
He wishes to teach things different from the others, arming himself both against his own teacher and against the truth, so as to gather for himself too a school of people led astray. He wishes to teach such things, saying that it was not
44.1.3Holl GCS 25/31:190
οὕτως, φηςί, γεγένηται, ἀλλὰ πεπλάνηται Μαρκίων, ἵνα πανταχόθεν ἑαυτῆν ἐλέγχουςά τε ἡ ἄνοια καὶ ἡ ἀνομία ἐν ἑαυτῇ συντριβομένη φανήσεται καὶ καθʼ ἑαυτῆς τὴν ἀνατροπὴν ἐπεγείρουσα, τῆς ἀληθίας ἀεὶ ἑδραίας οὔσης καὶ μὴ χρείαν ἐχούσης βοηθείας, ἀλλὰ αὐτοσυστάτου οὔσης καὶ παρὰ θεῷ τῷ ὄντως <ὄντι> ἀεὶ συνιστωμένης.
houtōs, phēsi, gegenētai, alla peplanētai Markiōn, hina pantachothen heautēn elenchousa te hē anoia kai hē anomia en heautę̄ syntribomenē phanēsetai kai kathʼ heautēs tēn anatropēn epegeirousa, tēs alēthias aei hedraias ousēs kai mē chreian echousēs boētheias, alla autosystatou ousēs kai para theǭ tǭ ontōs <onti> aei synistōmenēs.
so, he says, but Marcion is mistaken; so that folly, refuting itself on every side, and lawlessness, crushed within itself and raising up its own overthrow against itself, may be seen, while the truth is always firm and needs no help, but stands by itself and is always upheld by God who truly [is].
44.1.4Holl GCS 25/31:190–191
φάσκει γοῦν οὗτος ὁ προειρημένος Ἀπελλῆς καὶ οἱ ἀπʼ αὐτοῦ ὅτι οὐκ εἰσὶ τρεὶς ἀρχαὶ οὔτε δύο, ὡς τοῖς περὶ Λουκιανὸν καὶ Μαρκίωνα ἔδοξεν, ἀλλά, φηςίν, εἷς ἐστιν ἀγαθὸς θεὸς καὶ μία ἀρχὴ καὶ μία δύναμις ἀκατονόμαστος· ᾧ ἑνὶ θεῷ ἤγουν μιᾷ ἀρχῇ οὐδὲν μεμέ- ληται τῶν ἐνταῦθα ἐν τῷ κόσμῳ τού τῳ γεγενημένων,
phaskei goun houtos ho proeirēmenos Apellēs kai hoi apʼ autou hoti ouk eisi treis archai oute dyo, hōs tois peri Loukianon kai Markiōna edoxen, alla, phēsin, heis estin agathos theos kai mia archē kai mia dynamis akatonomastos; hǭ heni theǭ ēgoun mią archę̄ ouden meme- lētai tōn entautha en tǭ kosmǭ tou tǭ gegenēmenōn,
This Apelles and his followers say that there are not three principles, nor two, as Lucian and Marcion thought, but, he says, there is one good God, and one principle, and one unnameable power; and this one God, or one principle, cares nothing for what has come to be here in this world;
44.1.5Holl GCS 25/31:191
ἀλλὰ ὁ αὐτὸς ἅγιος ἄνωθεν θεὸς καὶ ἀγαθὸς ἐποίησεν ἕνα ἄλλον θεόν· ὁ δὲ γενόμενος ἄλλος θεὸς ἔκτισε τὰ πάντα, οὐρανὸν καὶ γῆν καὶ πάντα τὰ ἐν τῷ κόσμῳ.
alla ho autos hagios anōthen theos kai agathos epoiēsen hena allon theon; ho de genomenos allos theos ektise ta panta, ouranon kai gēn kai panta ta en tǭ kosmǭ.
but this same holy and good God above made one other God; and this other God who came to be created all things, heaven and earth and everything in the world.
44.1.6Holl GCS 25/31:191
ἐπέβη δὲ οὐκ ἀγαθὸς καὶ τὰ ὑπʼ αὐτοῦ γενόμενα, φηςίν, οὐκ ἀγαθῶς εἰργσαμένα, ἀλλὰ κατὰ τὴν αὐτοῦ φαύλην διάνοιαν τὰ ὑπʼ αὐτοῦ * ἔκτισται.
epebē de ouk agathos kai ta hypʼ autou genomena, phēsin, ouk agathōs eirgsamena, alla kata tēn autou phaulēn dianoian ta hypʼ autou * ektistai.
But he turned out not good, he says, and the things that came to be through him were not made well, but … were created by him according to his own bad intention.
44.1.7Holl GCS 25/31:191
Τίς δὲ ἀνέξεται τῶν τοιούτων λόγων καὶ οὐ μᾶλλον καταγελάσειε τῆς τοιαύτης ματαιοπονίας; κατὰ γὰρ δύο τρόπους εὑπερήσεται οὐχ ἁρμοδίως πράττων, χρώμενος τῇ τοιαύτῃ ὑπονόᾳ.
Tis de anexetai tōn toioutōn logōn kai ou mallon katagelaseie tēs toiautēs mataioponias? kata gar dyo tropous heuperēsetai ouch harmodiōs prattōn, chrōmenos tę̄ toiautę̄ hyponoą.
Who will put up with such words, and not rather laugh at such futile labour? For he will be found acting unfittingly in two ways by using such a notion.
44.1.8Holl GCS 25/31:191
καὶ διὰ τοῦτο πρὸς αὐτὸν ὡς πρὸς παρόντα ἐρῶ· λέγε μοι, ὦ οὗτος. δώσεις γάρ, ὦ Ἀπελλῆ, ἢ τὸν θεὸν ἄγνωστον τῶν μελλόντων πεποιηκότα θεὸν ὃν φάσκεις τὰ ποιήματα κακῶς δεδημιουργηκέναι, ἢ προγινώσκοντα μὲν ὅτι τοιοῦτος ὁ ὑπʼ αὐτοῦ κτιζόμενος θεὸς ἀποβήσεται, τούτου χάριν αὐτὸν πεποιηκέναι, ἵνα μὴ αἴτιος γένηται τῶν κακῶς ὑπʼ αὐτοῦ δεδημιουργημένων.
kai dia touto pros auton hōs pros paronta erō; lege moi, ō houtos. dōseis gar, ō Apellē, ē ton theon agnōston tōn mellontōn pepoiēkota theon hon phaskeis ta poiēmata kakōs dedēmiourgēkenai, ē proginōskonta men hoti toioutos ho hypʼ autou ktizomenos theos apobēsetai, toutou charin auton pepoiēkenai, hina mē aitios genētai tōn kakōs hypʼ autou dedēmiourgēmenōn.
And so I shall speak to him as though he were present: tell me, sir. For you will grant, Apelles, either that God made the god who, you say, made his works badly, without knowing what was to come; or that, knowing beforehand that the god he was creating would turn out so, he made him for this very purpose, so that he himself might not be the cause of what was badly made by him.
44.1.9Holl GCS 25/31:191
καὶ ἔσται ἐξ ἅπαντος ὁ ἄνω θεὸς αὐτὸς δημιουργός, ποιήσας τὸν ἕνα τὸν τὰ πάντα πεποιηκότα, καὶ ἔσται οὐκέτι αἴτιος ὁ τὰς κτίσεις πεποιηκώς, ἀλλὰ ὁ ἄνω θεὸς ὁ τὸν κτιστὴν ποιήσας καὶ ὢν αὐτὸς τῶν πάντων δημιουργός.
kai estai ex hapantos ho anō theos autos dēmiourgos, poiēsas ton hena ton ta panta pepoiēkota, kai estai ouketi aitios ho tas ktiseis pepoiēkōs, alla ho anō theos ho ton ktistēn poiēsas kai ōn autos tōn pantōn dēmiourgos.
And in every way the God above will himself be the craftsman, having made the one who made all things; and the one who made the creatures will no longer be the cause, but the God above, who made the creator and is himself the craftsman of all.
Haer. 44, chapter 2
44.2.1Holl GCS 25/31:191
Χριστὸν δὲ ἥκειν φηςὶν ἐπʼ ἐσχάτων τῶν καιρῶν, υἱὸν ὄντα τοῦ ἄνω ἀγαθοῦ θεοῦ, καὶ τὸ ἅγιον αὐτοῦ πνεῦμα ὡσαύτως ἐπὶ σωτηρίᾳ τῶν εἰς γνῶσιν αὐτοῦ ἐρχομένων,
Christon de hēkein phēsin epʼ eschatōn tōn kairōn, huion onta tou anō agathou theou, kai to hagion autou pneuma hōsautōs epi sōtērią tōn eis gnōsin autou erchomenōn,
He says that Christ came in the last times, being Son of the good God above, and likewise his Holy Spirit, for the salvation of those who come to the knowledge of him;
44.2.2Holl GCS 25/31:191–192
καὶ ἐλθόντα οὐ δοκήσει πεφηνέναι, ἀλλὰ ἐν ἀληθείᾳ σάρκα εἰληφέναι, οὐκ ἀπὸ Μαρίας τῆς παρθένου, ἀλλὰ ἀληθινὴν μὲν ἐσχηκέναι τὴν σάρκα καὶ σῶμα, οὔτε <δὲ> ἀπὸ σπέρματος ἀνδρὸς οὔτε ἀπὸ γυναικὸς παρθένου.
kai elthonta ou dokēsei pephēnenai, alla en alētheią sarka eilēphenai, ouk apo Marias tēs parthenou, alla alēthinēn men eschēkenai tēn sarka kai sōma, oute <de> apo spermatos andros oute apo gynaikos parthenou.
and that when he came he did not appear in semblance, but truly took flesh, not from Mary the virgin: he had real flesh and a body, but neither from the seed of a man nor from a virgin woman.
44.2.3Holl GCS 25/31:192
ἀλλὰ ἔσχεν μὲν σάρκα ἀληθινήν, τούτῳ <δὲ> τῷ τρότπῳ· καί, φηςίν, ἐν τῷ ἔρχεσθαι ἀπὸ τῶν ἀπουρανίων ἦλθεν εἰς τὴν γῆν καὶ συνήγαγεν ἑαυτῷ ἀπὸ τῶν τεσςάρων στοιχείων σῶμα.
alla eschen men sarka alēthinēn, toutǭ <de> tǭ trotpǭ; kai, phēsin, en tǭ erchesthai apo tōn apouraniōn ēlthen eis tēn gēn kai synēgagen heautǭ apo tōn tessarōn stoicheiōn sōma.
He had real flesh, but in this way: as he was coming from the heavenly regions, he says, he came to earth and gathered for himself a body from the four elements.
44.2.4Holl GCS 25/31:192
καὶ πῶς καὶ οὗτος οὐκ ἐπείγεται εἰς τὸ φωραθῆναι αὐτοῦ τὴν ἀνομίαν ἀκολουθοῦσαν ταῖς τῶν παλαιῶν Ἑλλήνων ποιητῶν περὶ τῆς κενοφωνίας ταύτης δόξαις; φάσκει γὰρ καὶ οὗτος, ὡς ἐκεῖνοι καὶ ἔτι ψυχροτέρως παρʼ ἐκείνους λέγων, τὸν σωτῆρα ἑαυτῷ ὑποστήσασθαι τὸ σῶμα.
kai pōs kai houtos ouk epeigetai eis to phōrathēnai autou tēn anomian akolouthousan tais tōn palaiōn Hellēnōn poiētōn peri tēs kenophōnias tautēs doxais? phaskei gar kai houtos, hōs ekeinoi kai eti psychroterōs parʼ ekeinous legōn, ton sōtēra heautǭ hypostēsasthai to sōma.
And how does this man too not hasten to have his lawlessness exposed, following the opinions of the ancient Greek poets about this empty talk? For he too says, like them and even more feebly than they, that the Saviour formed a body for himself.
44.2.5Holl GCS 25/31:192
ἀπὸ γὰρ τοῦ ξηροῦ τὸ ξηρὸν καὶ ἀπὸ τοῦ θερμοῦ τὸ θερμὸν καὶ ἀπὸ τοῦ ὑγροῦ τὸ ὑγρὸν καὶ ἀπὸ τοῦ ψυχροῦ τὸ ψυχρὸν ßκαὶ οὕτως πλάσας ἑαυτῷ σῶμα ἀληθινῶς πέφηνεν ἐν κόσμῳ καὶ ἐδίδαξεν ἡμᾶς τὴν ἄνω γνῶσιν,
apo gar tou xērou to xēron kai apo tou thermou to thermon kai apo tou hygrou to hygron kai apo tou psychrou to psychron ßkai houtōs plasas heautǭ sōma alēthinōs pephēnen en kosmǭ kai edidaxen hēmas tēn anō gnōsin,
[He took] dry from the dry, hot from the hot, moist from the moist, and cold from the cold; and so, having formed a body for himself, he truly appeared in the world and taught us the knowledge from above,
44.2.6Holl GCS 25/31:192–193
καταφρονεῖν τε τοῦ δηιουργοῦ καὶ ἀρνεῖσθαι αὐτοῦ τὰ ἔργα, ὑποδείξας ἡμῖν ἐν ποίᾳ γραφῇ ποῖά ἐστι τὰ ψύσει ἐξ αὐτοῦ εἰρημένα καὶ ποῖά ἐστι τὰ ἀπὸ τοῦ δημιουργοῦ. »οὕτως γάρ, φηςίν, ἔφη ἐν τῷ εὐαγγελίῳ, γίνεσθε δόκιμοι τραπεζῖται· χρῶμαι γάρ, φηςίν, ἀπὸ πάσης γραφῆς ἀναλέγων τὰ χρήσιμα«.
kataphronein te tou dēiourgou kai arneisthai autou ta erga, hypodeixas hēmin en poią graphę̄ poia esti ta psysei ex autou eirēmena kai poia esti ta apo tou dēmiourgou. »houtōs gar, phēsin, ephē en tǭ euangeliǭ, ginesthe dokimoi trapezitai; chrōmai gar, phēsin, apo pasēs graphēs analegōn ta chrēsima«.
and to despise the craftsman and deny his works, showing us in which scripture which things were really spoken by him and which are from the craftsman. “For so,” he says, “he said in the gospel, ‘Be approved money-changers’; for I use,” he says, “what is useful, selecting it from every scripture.”
44.2.7Holl GCS 25/31:193
εἶτα, φηςίν, ἔδωκεν ὁ Χριστὸς ἑαυτὸν παθεῖν ἐν αὐτῷ τῷ σώματι καὶ ἐσταυρώθη ἐν ἀληθείᾳ καὶ ἐτάφη ἐν ἀληθείᾳ καὶ ἀνέστη ἐν ἀληθείᾳ καὶ ἔδειξεν αὐτὴν τὴν σάρκα τοῖς ἑαυτοῦ μαθηταῖς.
eita, phēsin, edōken ho Christos heauton pathein en autǭ tǭ sōmati kai estaurōthē en alētheią kai etaphē en alētheią kai anestē en alētheią kai edeixen autēn tēn sarka tois heautou mathētais.
Then, he says, Christ gave himself to suffer in that very body, and was truly crucified, truly buried, truly rose, and showed that very flesh to his disciples.
44.2.8Holl GCS 25/31:193
καὶ ἀναλύσας, φηςίν, αὐτὴν τὴν ἐνανθρώπησιν ἑαυτοῦ ἀπεμέρισε πάλιν ἑκάστῳ τῶν στοιχείων τὸ ἴδιον ἀποδούς, τὸ θερμὸν τῷ θερμῷ, τὸ ψυχρὸν τῷ ψυχρῷ, τὸ ξηρὸν τῷ ξηρῷ, τὸ ὑγρὸν τῷ ὑγρῷ· καὶ οὕτως διαλύσας ἀπʼ αὐτοῦ πάλιν τὸ ἔνσαρκον σῶμα ἀνέπτη εἰς τὸν οὐρανόν ὅθεν καὶ ἧκε.
kai analysas, phēsin, autēn tēn enanthrōpēsin heautou apemerise palin hekastǭ tōn stoicheiōn to idion apodous, to thermon tǭ thermǭ, to psychron tǭ psychrǭ, to xēron tǭ xērǭ, to hygron tǭ hygrǭ; kai houtōs dialysas apʼ autou palin to ensarkon sōma aneptē eis ton ouranon hothen kai hēke.
And, he says, having dissolved his incarnation he distributed it again, giving back to each of the elements its own, the hot to the hot, the cold to the cold, the dry to the dry, the moist to the moist; and having thus dissolved the fleshly body from himself, he flew up to heaven, from where he had come.
Haer. 44, chapter 3
44.3.1Holl GCS 25/31:193
3. Καὶ ὧ πολλῆς δραματουργίας τῶν τὰ τοιαῦτα λεγόντων, ὡς παντί τῳ σαφὲς εἴη μίμων μᾶλλον ἐργαστήριον ἤπερ ἐπαγγελίας ζωῆς ἢ συνέσεως χαρακτῆρα κεκτημένων.
3. Kai hō pollēs dramatourgias tōn ta toiauta legontōn, hōs panti tǭ saphes eiē mimōn mallon ergastērion ēper epangelias zōēs ē syneseōs charaktēra kektēmenōn.
O the great play-acting of those who say such things! It is plain to everyone that they have the character of a workshop of mimes rather than of a promise of life or of understanding.
44.3.2Holl GCS 25/31:193
εἰ γὰρ ὄλως ἔλυεν αὐτὸ τὸ σῶμα ὅπερ εἴληφε, τίνι τῷ λόγῳ ἀπʼ ἀρχῆς αὐτὸ ἑαυτῷ κατεσκεύαζεν;
ei gar olōs elyen auto to sōma hoper eilēphe, tini tǭ logǭ apʼ archēs auto heautǭ kateskeuazen?
For if he dissolved altogether the very body he took, for what reason did he fashion it for himself in the first place?
44.3.3Holl GCS 25/31:193
εἰ δὲ κατεσκεύαζε διά τινα χρῆσιν, ἀπετέλεσε δὲ τὸ ἔργον τῆς χρήσεως, ἔδει καταλεῖψαι αὐτὸ ἐν τῇ γῇ, μάλιστα καθʼ ὑμᾶς <τοῦ> τῆς κατὰ τὴν ἀνάστασιν τῆς σαρκὸς ἐλπίδος εἴδους μὴ χρείαν ἔχοντος τελειωθῆναι.
ei de kateskeuaze dia tina chrēsin, apetelese de to ergon tēs chrēseōs, edei kataleipsai auto en tę̄ gę̄, malista kathʼ hymas <tou> tēs kata tēn anastasin tēs sarkos elpidos eidous mē chreian echontos teleiōthēnai.
And if he fashioned it for some use and completed the work of that use, he ought to have left it on earth, especially since, according to you, the hope of the resurrection of the flesh has no need to be fulfilled.
44.3.4Holl GCS 25/31:193–194
ἀλλὰ ἀνέστησεν αὐτὸ πάλιν, ἵνα εἰς κάματον ἑαυτὸν μείζονα ἐμβάλοι, ἵνα μηδὲν ὠφελήσῃ, κατασκευάζων καὶ ἐν μνήματι ἀποτιθέμενος καὶ διαλύων καὶ μερίζων ἑκάστῳ τῶν στοιχείων ὅπερ παρʼ αὐτοῦ εἴληφεν, ὡς εὐγνώμων χρεωφειλέτης.
alla anestēsen auto palin, hina eis kamaton heauton meizona embaloi, hina mēden ōphelēsę̄, kataskeuazōn kai en mnēmati apotithemenos kai dialyōn kai merizōn hekastǭ tōn stoicheiōn hoper parʼ autou eilēphen, hōs eugnōmōn chreōpheiletēs.
But he raised it again, so as to throw himself into greater labour, only to accomplish nothing, fashioning it, laying it in a tomb, dissolving it and distributing to each of the elements what he had received from it, like a grateful debtor.
44.3.5Holl GCS 25/31:194
καὶ εἰ ὅλως ἑκάστῳ <τὸ ἴδιον> ἀπεδίδου, τούτέστιν τὸ ψυχρὸν τῷ ψυχρῷ καὶ τὸ θερμὸν τῷ θερμῷ, ἠδύνατο ταῦτα μὴ ὁρᾶσθαι τοῖς μαθηταὶς τοῖς αὐτοῦ, ἀλλʼ οὐ μὴν τὸ σῶμα τὸ ξηρόν. πάντως γὰρ τὸ ξηρὸν σῶμά ἐστι, σὰρξ καὶ ὀστέα, καὶ τὸ ὑγρὸν πάντως ἐχῶρές εἰσι καὶ σὰρξ εἰς ὐγρότητα διαλυομένη· ἅτινα πάντως τοῖς ἀποστόλοις φανερώτατα ἀποτιθέμενος ἐσήμανεν,
kai ei holōs hekastǭ <to idion> apedidou, toutestin to psychron tǭ psychrǭ kai to thermon tǭ thermǭ, ēdynato tauta mē horasthai tois mathētais tois autou, allʼ ou mēn to sōma to xēron. pantōs gar to xēron sōma esti, sarx kai ostea, kai to hygron pantōs echōres eisi kai sarx eis ygrotēta dialyomenē; hatina pantōs tois apostolois phanerōtata apotithemenos esēmanen,
And if he gave back [its own] to each, that is, the cold to the cold and the hot to the hot, these could have been unseen by his disciples, but not the dry body. For the dry is certainly body, flesh and bones, and the moist is certainly serum and flesh dissolved into moisture; and if he had laid these down, he would have made it most plainly known to the apostles,
44.3.7Holl GCS 25/31:194
ὡς καὶ τὸ πρὼτον ὅτε ἐθάπτετο τὸ αὐτοῦ σῶμα κατηξιοῦτο Ἰωσὴφ ὁ ἀπὸ Ἀριμαθαίας ἐντυλίξαι αὐτὸ ἐν σινδόνι καὶ ἀποθέσθαι ἐν μνήματι.
hōs kai to prōton hote ethapteto to autou sōma katēxiouto Iōsēph ho apo Arimathaias entylixai auto en sindoni kai apothesthai en mnēmati.
as at first, when his body was buried, Joseph of Arimathea was counted worthy to wrap it in a linen cloth and lay it in a tomb.
44.3.8Holl GCS 25/31:194
ἅμα δὲ καὶ αἱ γυναῖκες εἶχον ἰδεῖν ποῦ κατελείξθη τὰ λείψανα, ἵνα αὐτὰ τιμήσωσι διὰ μύρων καὶ ἀρωμάτων, ὡς τὸ πρῶτον.
hama de kai hai gynaikes eichon idein pou kateleixthē ta leipsana, hina auta timēsōsi dia myrōn kai arōmatōn, hōs to prōton.
And the women too would have been able to see where the remains were left, to honour them with ointments and spices as at first.
44.3.9Holl GCS 25/31:194
ἀλλʼ οὐδαμοῦ τὸ ψεῦδος ὑμῶν τοῦτο δεδ; λωται, ὦ Ἀπελληιανοί, ἀπὸ ἑνὸς τῶν ἁγίων ἀποστόλων· οὐ γὰρ ἔστιν. ἀλλὰ τοὺς μὲν ἀοράτους ὁρατῶς εἶδον δύο ἄνδρας καὶ αὐτὸν εἰς οὐρανὸν ἀνερχόμενον καὶ ὑπὸ νεφέλης φωτεινῆς ὑπολαμβανίμενον, λείψανον δὲ αὐτοοῦ οὐδαμοῦ καταλελειμμένον· οὐ γὰρ ἐχρῆν οὐδὲ ἐνεδέχετο. καὶ ψεύδεται Ἀπελλῆς καὶ οἱ ἀπʼ αὐτοῦ Ἀπελληιανοί.
allʼ oudamou to pseudos hymōn touto ded? lōtai, ō Apellēianoi, apo henos tōn hagiōn apostolōn; ou gar estin. alla tous men aoratous horatōs eidon dyo andras kai auton eis ouranon anerchomenon kai hypo nephelēs phōteinēs hypolambanimenon, leipsanon de autoou oudamou kataleleimmenon; ou gar echrēn oude enedecheto. kai pseudetai Apellēs kai hoi apʼ autou Apellēianoi.
But nowhere has this lie of yours, Apelleans, been made known by any one of the holy apostles; for it does not exist. Rather, they saw visibly the two invisible men, and himself going up into heaven and taken up by a cloud of light; but no remnant of him was left anywhere; for it was neither necessary nor possible. And Apelles and the Apelleans who follow him lie.
Haer. 44, chapter 4
44.4.1Holl GCS 25/31:194
4. Τὰ ὅμοια δὲ τῷ ἑαυτοῦ ἐπιστήτῃ Μαρκίωνι περί τε τῆς ἄλλης σαρκὸς καὶ τῶν ἄλλων ὁμοίως ἐδογμάτισεν, φάσκων μὴ εἶναι ἀνάστασιν ωεκρῶν, καὶ τὰ ἄλλα ὅσαπερ * ἐπὶ τῆς γὴς, ἔδοξεν ὁμοίως δογματίζειν.
4. Ta homoia de tǭ heautou epistētę̄ Markiōni peri te tēs allēs sarkos kai tōn allōn homoiōs edogmatisen, phaskōn mē einai anastasin ōekrōn, kai ta alla hosaper * epi tēs gēs, edoxen homoiōs dogmatizein.
Like his master Marcion, he taught the same about the rest of flesh and other things, saying that there is no resurrection of the dead; and all the other things … on earth he chose to teach likewise.
44.4.2Holl GCS 25/31:194
ἀνατραπήσεται δὲ ὁ αὐτοῦ λογισμὸς λῆρός τις ὢν καὶ κατὰ πάντα τρόπον πεπλανημένος. οὔτε γὰρ ἰσχύσει σκότος ἔνθα τὸ φῶς παραφαίνερται οὔτε τὸ ψεῦδος σταθήσεται * οὔσης τῆς ἀληθείας.
anatrapēsetai de ho autou logismos lēros tis ōn kai kata panta tropon peplanēmenos. oute gar ischysei skotos entha to phōs paraphainertai oute to pseudos stathēsetai * ousēs tēs alētheias.
His reasoning will be overthrown, being nonsense and astray in every way. For darkness will have no power where the light shines, nor will falsehood stand … when the truth is present.
44.4.3Holl GCS 25/31:194–195
εἰ γὰρ ὅλως κέχρησαι ταῖς γραφαῖς, ὦ Ἀπελλῆ καὶ οἱ ἀπὸ σοῦ Ἀπελληιανοί, ἐξ αὐτῶν τῶν γραφῶν εὑρεθήσεσθε ἐλεγχόμενοι· πρῶτον μέν, ὅτι κατʼ εἰκόνα θεοῦ ἐποίησεν ὁ θεὸς τὸν ἄνθρωπον,
ei gar holōs kechrēsai tais graphais, ō Apellē kai hoi apo sou Apellēianoi, ex autōn tōn graphōn heurethēsesthe elenchomenoi; prōton men, hoti katʼ eikona theou epoiēsen ho theos ton anthrōpon,
For if you use the Scriptures at all, Apelles, and you Apelleans who follow you, you will be found refuted from the Scriptures themselves: first, that God made man according to the image of God,
44.4.4Holl GCS 25/31:195
ὁ δὲ ποιήσας ἔφη »ποιήσωμεν ἄνθρωπον κατʼ εἰκόνα ἡμετέραν καὶ καθʼ ὀμοίωσιν«· ὡς εἴ τις ἀπὸ τῆς σου πεπλανημένης αἱρέσεως ἐπιστρέψειε πρὸς τὴς ἀλήθειαν, ὡς ἀπὸ σκότους ἀποδράσας καὶ ἀπὸ νυκτὸς ἀναστὰς εὓροι ἂν τὸ φῶς αὐτῷ ἀνατεῖλαν τῆς τοῦ θεοῦ γνώσεως ἠλίου δίκην καὶ ὑπὲρ κἥλιν.
ho de poiēsas ephē »poiēsōmen anthrōpon katʼ eikona hēmeteran kai kathʼ omoiōsin«; hōs ei tis apo tēs sou peplanēmenēs haireseōs epistrepseie pros tēs alētheian, hōs apo skotous apodrasas kai apo nyktos anastas heuroi an to phōs autǭ anateilan tēs tou theou gnōseōs ēliou dikēn kai hyper kēlin.
and the maker said, “Let us make man according to our image and likeness”; so that if anyone from your erring sect should turn to the truth, as one escaping from darkness and rising from night, he would find the light of the knowledge of God risen for him like the sun, and beyond the sun.
44.4.5Holl GCS 25/31:195
φανήσεται γὰρ παντί τῳ τὸν εὔλογον λογισμὸν κεκτημένῳ ὅτι ὁ εἰπών »ποιήσωμεν ἄνθρωπον« ὁ θεός ἐτιν ὁ τῶν ὅλων παρτήρ· συγκαλεῖται δὲ μεθʼ ἑαυτοῦ τὸν ἀεὶ ὄντα σὺν σαὐτῷ θεὸν Λόγον υἱὸν μονογενὴ, ἐξ αὐτοῦ ἀνάρχως καὶ ἀχρόνωνς γεγεννημένον, ἅμα δὲ καὶ τὸ ἅγιον αὐτοῦ πνεῦμα τὸ οὐκ ἀλλότριον αὐτοῦ οὐδὲ τοῦ αὐτοῦ ἰδίου υἱοῦ.
phanēsetai gar panti tǭ ton eulogon logismon kektēmenǭ hoti ho eipōn »poiēsōmen anthrōpon« ho theos etin ho tōn holōn partēr; synkaleitai de methʼ heautou ton aei onta syn sautǭ theon Logon huion monogenē, ex autou anarchōs kai achronōns gegennēmenon, hama de kai to hagion autou pneuma to ouk allotrion autou oude tou autou idiou huiou.
For it will be plain to everyone who has sound reasoning that he who said “Let us make man” is God, the Father of all; and he calls with himself God the Word, the only-begotten Son, who is always with him, begotten of him without beginning and timelessly, and at the same time his Holy Spirit, who is not foreign to him nor to his own Son.
44.4.6Holl GCS 25/31:195
εἰ γὰρ ἄλλος ἦν ὁ πλάσας τὸν ἄνθρωπον τουτέστιν καὶ τὸν κόσμον κτίσας, ἄλλς δὲ ὁ ἄνω ἀγαθὸς θεὸς παρʼ οὖ κατῆλθεν ὁ Χριστός, οὐκ ἄν ὁ Χριστὸς ἐλάμβανεν ἑαυτῷ σῶμα καὶ ἔπλασε, τὴν εἰκόνα τοῦ δημιουργοῦ εἰς ἑαυτὸν ἀνατυπῶν.
ei gar allos ēn ho plasas ton anthrōpon toutestin kai ton kosmon ktisas, alls de ho anō agathos theos parʼ ou katēlthen ho Christos, ouk an ho Christos elambanen heautǭ sōma kai eplase, tēn eikona tou dēmiourgou eis heauton anatypōn.
For if the one who formed man, that is, who also created the world, were another, and the good God above, from whom Christ came down, another, Christ would not have taken a body for himself and formed it, reproducing the craftsman's image in himself.
44.4.7Holl GCS 25/31:195
ἀλλὰ δὴλον ὅτι αὐτός ἐστιν ὁ δημιουργὸς τοῦ ἀνθρώπου καὶ τοῦ κόσμου, ᾧ εἶπεν ὁ πατήρ »ποιήσωμεν ἄνθρωπον κατʼ εἰκόνα ἡμετέραν καὶ καθʼ ὁμοίωσιν«·
alla dēlon hoti autos estin ho dēmiourgos tou anthrōpou kai tou kosmou, hǭ eipen ho patēr »poiēsōmen anthrōpon katʼ eikona hēmeteran kai kathʼ homoiōsin«;
But it is plain that he himself is the craftsman of man and of the world, to whom the Father said, “Let us make man according to our image and likeness”;
44.4.8Holl GCS 25/31:195
ἀπὸ δὲ τοῦ ἑνὸς ὁ τότε τὸν ἄνθρωπον πεποιηκώς, πλάσας τε ἐκ γὴς τὸ τοῦ Ἀδὰμ σῶμα καὶ ποιήσας αὐτὸ εἰς ψυχὴν ζῶσαν.
apo de tou henos ho tote ton anthrōpon pepoiēkōs, plasas te ek gēs to tou Adam sōma kai poiēsas auto eis psychēn zōsan.
and from the one [God] he who then made man, forming Adam's body from earth and making it a living soul.
44.4.9Holl GCS 25/31:195
διὸ καὶ ἐμαρτύρησεν ὁ ἅγιος Ἰωάννης ἐν τῷ ἁγίῳ εὐαγγελίῳ λέγων ὅτι »ἐν ἀρχῇ ἦν ὀ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν· πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἔν« καὶ τὰ ἑξῆς.
dio kai emartyrēsen ho hagios Iōannēs en tǭ hagiǭ euangeliǭ legōn hoti »en archę̄ ēn o Logos, kai ho Logos ēn pros ton theon, kai theos ēn ho logos. houtos ēn en archę̄ pros ton theon; panta diʼ autou egeneto, kai chōris autou egeneto oude en« kai ta hexēs.
That is why holy John bore witness in the holy gospel, saying, “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came to be through him, and without him not one thing came to be,” and so on.
44.4.10Holl GCS 25/31:195
εἰ δὲ <πάντα> ἐν αὐτῷ ἐγένετο καὶ ὑπʼ αὐτοῦ ἐγένετο, αὐτὸς τότε τὸν Ἀδὰμ ἔπλασε καὶ αὐτὸς πάλιν τὸ σῶμα ἀπὸ Μαρίας τῆς παρθένου εἰς ἑαυτὸν ἀνεπλάσατο καὶ τελείως τὴν πᾶσαν αὐτοῦ ἐνανθρώπησιν συνήνωσε τὴν ὑπʼ αὐτοῦ τότε πλασθεῖσαν καὶ νῦν ἐν ἑαυτῷ συνενωθεῖσαν.
ei de <panta> en autǭ egeneto kai hypʼ autou egeneto, autos tote ton Adam eplase kai autos palin to sōma apo Marias tēs parthenou eis heauton aneplasato kai teleiōs tēn pasan autou enanthrōpēsin synēnōse tēn hypʼ autou tote plastheisan kai nyn en heautǭ synenōtheisan.
And if [all things] came to be in him and by him, he himself then formed Adam, and he himself again formed for himself a body from Mary the virgin, and perfectly united his whole incarnation, which was formed by him then and now united in himself.
44.4.11Holl GCS 25/31:195
εἰ δὲ ἀλλοτρίαν ἐργαςίαν εἰς ἑαυτὸν ἔλαβε τοῦ κακῶς τὴν πλάσιν πλάσαντος καὶ κακοῦ ὑπάρχοντος κατὰ τὴν σοῦ διδασκαλίαν, καὶ εἰ ὅλως κέχρηται τοῖς κακοῖς πιήμασιν οἶς ὁ κατὰ σὲ κακὸς ποιητὴν εἰργάσατο, ἄρα ἐπεμίγη τῇ κακίᾳ τοῦ ποιητοῦ χρήσει τε καὶ εὐεργεςίᾳ καὶ τῇ ἰδίᾳ αὐτοῦ εἰκόνι. ἀλλὰ οὐκ κἐνδέχεται.
ei de allotrian ergasian eis heauton elabe tou kakōs tēn plasin plasantos kai kakou hyparchontos kata tēn sou didaskalian, kai ei holōs kechrētai tois kakois piēmasin ois ho kata se kakos poiētēn eirgasato, ara epemigē tę̄ kakią tou poiētou chrēsei te kai euergesią kai tę̄ idią autou eikoni. alla ouk kendechetai.
But if he took to himself the work of another, of one who formed the creature badly and is evil, according to your teaching, and if he used at all the evil works that the evil maker, as you say, produced, then he was mixed with the maker's wickedness, by the use and the benefit and by his own image. But this is impossible.
44.4.12Holl GCS 25/31:195–196
εἰ γὰρ ἐνηνθρώπησεν, οὐ μόνον σάρκα εἴληφεν ἀλλὰ καὶ ψυχήν. δῆλον γὰρ ἔσται τοῦτο· ἐπεὶ πόθεν ἔλεγεν »ἐξουςίαν ἔχω λαβεῖν τὴν ψυχήν μου καὶ θεῖναι αὐτήν«;
ei gar enēnthrōpēsen, ou monon sarka eilēphen alla kai psychēn. dēlon gar estai touto; epei pothen elegen »exousian echō labein tēn psychēn mou kai theinai autēn«?
For if he became man, he took not only flesh but also a soul. This will be plain; for otherwise how could he say, “I have authority to take my soul and to lay it down”?
44.4.13Holl GCS 25/31:196
τὴν πᾶσαν τοίνυν πραγματείαν ἀναδεξάμενος, τὴν ῤηθεῖσαν ὑπὸ τοῦ δημιουργοῦ εἰκόνα, πᾶσαν † πραγματείαν ἀνεδέξατο, ἐν τῷ σώματι καὶ ψυχῇ
tēn pasan toinyn pragmateian anadexamenos, tēn rētheisan hypo tou dēmiourgou eikona, pasan † pragmateian anedexato, en tǭ sōmati kai psychę̄
So, having taken on the whole undertaking, the image spoken of by the craftsman, he took on the whole … undertaking, in body and soul,
44.4.14Holl GCS 25/31:196
ἐλθὼν ὁ Λόγος καὶ ἐν ὁποίοις ἅπαςίν ἐστιν ὁ ἄνθρωπος. τούτων δὲ οὕτως τελεσθέντων ἐξ ἅπαντος ἠμαύρωταί σου τὸ δηλγτήριον, καὶ ἔπεςέν σου ἡ στάσις ἡ ἀθεμελίωτος, μὴ ἔχουσα πῆξιν ἑδραιώματος ἀληθείας.
elthōn ho Logos kai en hopoiois hapasin estin ho anthrōpos. toutōn de houtōs telesthentōn ex hapantos ēmaurōtai sou to dēlgtērion, kai epesen sou hē stasis hē athemeliōtos, mē echousa pēxin hedraiōmatos alētheias.
the Word having come, and in all the things in which man exists. Since these things were accomplished so, your poison has been wholly dimmed, and your unfounded position has fallen, having no fixed foundation of truth.
Haer. 44, chapter 5
44.5.1Holl GCS 25/31:196
5. Εἰ δὲ καὶ ἃ βούλει λαμβάνεις άπὸ τῆς θείας γραφῆς καὶ ἃ βούλει καταλιμπάνεις, ἄρα γοῦν κριτὴς προεκάθισας, οὐχ ἑρμηνευτὴς τῶν νόμων ἀλλὰ ἐκλγεὺς τῶν οὐ κατὰ τὸν νοῦν σου ργαφέντων, ἀλλὰ ὄντων μὲνἀλξρινῶν παρὰ σοὶ δὲ μεταποιηθέντων ψευδῶς κατὰ τὸν νοῦν τῆς σοῦ ἀπάτης καὶ τῶν ὑπὸ σοῦ ἠπατημένων.
5. Ei de kai ha boulei lambaneis apo tēs theias graphēs kai ha boulei katalimpaneis, ara goun kritēs proekathisas, ouch hermēneutēs tōn nomōn alla eklgeus tōn ou kata ton noun sou rgaphentōn, alla ontōn menalxrinōn para soi de metapoiēthentōn pseudōs kata ton noun tēs sou apatēs kai tōn hypo sou ēpatēmenōn.
And if you take what you wish from the divine Scripture and leave what you wish, then you have set yourself up as a judge, not an interpreter of the laws, but a selector of what was not written according to your mind — things that are true, but changed by you falsely to suit your deception and that of those deceived by you.
44.5.2Holl GCS 25/31:196
εἰ δὲ καὶ ὅλως κατὸ ποιητὴς τὰ ἐνταῦθα εἰργάσατο, φημὶ δὲ τὸν κόσμον, τίνος ἕνεκα ἦλθεν ὁ ἀπὸ ἀγαθοῦ7 πατρὸς εἰς τόνδε τὸν αἰῶνα; καὶ εἰ μὲν ἵνα σώσῃ ἀνθρώπους, ἄρα τῶν ἰδίων ἐπεμελήσατο καὶ οὐκέτι ἄλλος εἴη ὁ δημιουργός·
ei de kai holōs kato poiētēs ta entautha eirgasato, phēmi de ton kosmon, tinos heneka ēlthen ho apo agathou7 patros eis tonde ton aiōna? kai ei men hina sōsę̄ anthrōpous, ara tōn idiōn epemelēsato kai ouketi allos eiē ho dēmiourgos;
And if the maker made the things here badly, I mean the world, for what reason did the one from the good Father come into this age? If to save men, then he cared for his own, and the craftsman would no longer be another.
44.5.3Holl GCS 25/31:196
εἰ δὲ οὐ τῶν ἰδίων προενόει, βούλεται δὲ ἐν τοῖς ἀλλοτρίοις ἐπεμβαίνειν καὶ τὰ οὐκ ὄντα αὐτοῦ διαςώζειν, ἢ κόλαξ ἐστὶ τοῖς ἀλλοτρίοις προσλιπαρῶν ἢ κενόδοξος, ἵνα κρείττων τοῦ κτιστοῦ φανῇ πρὸς τὰ ἀλλότρια ἃ διαςῴζειν πειρᾶται, τῶν μὴ ἰδίων ἐφιέμενος, καὶ οὐκέτι ἔσται ἀληθινός·
ei de ou tōn idiōn proenoei, bouletai de en tois allotriois epembainein kai ta ouk onta autou diasōzein, ē kolax esti tois allotriois prosliparōn ē kenodoxos, hina kreittōn tou ktistou phanę̄ pros ta allotria ha diasǭzein peiratai, tōn mē idiōn ephiemenos, kai ouketi estai alēthinos;
But if he did not provide for his own, but wishes to invade what belongs to others and save what is not his, either he is a flatterer fawning on what belongs to others, or vainglorious, to appear stronger than the creator over the things of others which he tries to save, coveting what is not his; and he will no longer be true;
44.5.4Holl GCS 25/31:196
ἤ ὅτι μέτριός ἐστι κατὰ σέ, ὦ ἀγύρτα, καὶ μὴ ἔχων κτίσιν ἑαυτοῦ, τὰ ἀλλότρια ἐπιθυμῶν ταῦτα συλᾶν πειρᾶται, ἀπὸ τῶν ἀλλοτρίων ἑαυτῷ περιποιούμενος ψυχὰς τὰς οὐκ οὔσας αὐτοῦ καὶ τοῦ αὐτοῦ πατρός.
ē hoti metrios esti kata se, ō agyrta, kai mē echōn ktisin heautou, ta allotria epithymōn tauta sylan peiratai, apo tōn allotriōn heautǭ peripoioumenos psychas tas ouk ousas autou kai tou autou patros.
or else, according to you, charlatan, he is of modest means, and having no creation of his own, coveting what belongs to others, he tries to plunder it, acquiring for himself from others souls that do not belong to him or to his Father.
44.5.5Holl GCS 25/31:196
εἰ δὲ αὐτοῦ μέν εἰσιν αἱ ψυχαὶ καὶ ἄνωθεν ἐλθοῦσαι φαίνονται, ἄ ρα εἰς ἀγαθὸν κόσμον ἀπεστάλησαν παρὰ τοῦ ἄνωθεν κατὰ σὲ ἀγαθοῦ θεοῦ καὶ οὐκ εἰς πονηρὸς ἔργον.
ei de autou men eisin hai psychai kai anōthen elthousai phainontai, a ra eis agathon kosmon apestalēsan para tou anōthen kata se agathou theou kai ouk eis ponēros ergon.
And if the souls are his and are seen to have come from above, then they were sent into a good world by the good God above, according to you, and not to a wicked work.
44.5.6Holl GCS 25/31:196–197
εἰ δὲ ἀπεστάλησαν διά τινα μὲν χρῆσιν ἣν τάχα μυθπ[ποεὸς. εἰσελθοῦσαι δὲ μετέπεσον εἰς ἑτέραν, τουτέστιν ἵνα δίκαιόν τι πράξωσι, πονηρὸν δὲ εἰργάσαντο, ὀφθήσεται ὁ ἀποστείλας αὐτὰς πρόγωνσιν ἂν μὴ ἔχων· ἐπειδὴ γὰρ ἀπέστειλεν αὐτὰς διʼ ἕτερον καὶ ἕτερόν τι εὑρέθησαν ἐργαςάμεναι.
ei de apestalēsan dia tina men chrēsin hēn tacha mythp[poeos. eiselthousai de metepeson eis heteran, toutestin hina dikaion ti praxōsi, ponēron de eirgasanto, ophthēsetai ho aposteilas autas progōnsin an mē echōn; epeidē gar apesteilen autas diʼ heteron kai heteron ti heurethēsan ergasamenai.
And if they were sent for some use, which you perhaps will make up a myth about, but on entering they fell into another, that is, sent to do something just, they did something wicked, the one who sent them will be seen to have no foreknowledge; since he sent them for one thing and they were found to have done another.
44.5.7Holl GCS 25/31:197
ἢ πάλιν ἐὰν εἴπῃς ὅτι οὐ κατὰ τὴν αὐτιοῦ βούλησιν ἐληλύθασιν ἀλλὰ κατὰ τυραννίδα τοῦ ἀφαρπάζοντος, ἄρα ἰσχυρός ἐστιν ὁ κτισθεὶς ὑπὸ τοῦ ἀγαθοῦ θεοῦ πονηρὸς ρὸς δημιουργὸς παρὰ τὸν ἀγαθὸν θεόν, ὅτι τὰ αὐτοῦ ὑπάρχοντα ἀφαρπάξας ἐχρήσατο.
ē palin ean eipę̄s hoti ou kata tēn autiou boulēsin elēlythasin alla kata tyrannida tou apharpazontos, ara ischyros estin ho ktistheis hypo tou agathou theou ponēros ros dēmiourgos para ton agathon theon, hoti ta autou hyparchonta apharpaxas echrēsato.
Or again, if you say that they came not by his will but by the tyranny of one who snatched them away, then the wicked craftsman created by the good God is stronger than the good God, since he snatched and used what belonged to him.
44.5.8Holl GCS 25/31:197
πόθεν δὲ οὐ διελεγχθήσῃ, αὐτοῦ τοῦ σωτῆρος φασκοντος ὅτι »ἐξουςίαν ἔχω τὴν ψυχήν μου θεὶναι καὶ λαβεῖν αὐτήν«, ὡς αὐτοῦ μὲν ψυχὴν εἰληφότος καὶ θέντος καὶ πάλιν λαβόντος, ὡς οὐκ ἀλλοτρίαν εἶναι τὴν ψυχὴν καὶ ἑτέρου δημιουρηοῦ.
pothen de ou dielenchthēsę̄, autou tou sōtēros phaskontos hoti »exousian echō tēn psychēn mou theinai kai labein autēn«, hōs autou men psychēn eilēphotos kai thentos kai palin labontos, hōs ouk allotrian einai tēn psychēn kai heterou dēmiourēou.
And from where will you not be refuted, since the Saviour himself says, “I have authority to lay down my soul and to take it,” as one who took a soul, laid it down and took it again, so that the soul is not foreign or of another craftsman?
44.5.9Holl GCS 25/31:197
πάλιν δὲ εὑρεθήσεταιἀγαθὸν σῶμα φορῶν. οὐ γὰρ ἂν πεισθήσεται ἀγαθός τις χρῆσθαι πονηρῷ ἔργω, ἵνα μὴ ἀπὸ τοῦ μετέχειν μέρους τοῦ πονηροῦ καὶ αὐτὸς χρανθήσεται τῇ τῆς ἐπιμίξεως πονηρίᾳ.
palin de heurethēsetaiagathon sōma phorōn. ou gar an peisthēsetai agathos tis chrēsthai ponērǭ ergō, hina mē apo tou metechein merous tou ponērou kai autos chranthēsetai tę̄ tēs epimixeōs ponērią.
Again, he will be found wearing a good body. For no good being would consent to use a wicked work, lest by sharing in a part of the wicked he too be defiled by the wickedness of the mixture.
44.5.10Holl GCS 25/31:197
εἰ δὲ καὶ αὐτὸ ἀνέστησε, λέγε μοι, τί ἵνα ποιήσῃ μετὰ ἀνάστασιν καὶ αὐτὸ πάλιν καταλέλοιπεν μερίσας τοῖς τέσσαρρσι στοιχείοις, τῷ θερμῷ ὑγρῷ τὸ ὑγρόν;
ei de kai auto anestēse, lege moi, ti hina poiēsę̄ meta anastasin kai auto palin kataleloipen merisas tois tessarrsi stoicheiois, tǭ thermǭ hygrǭ to hygron?
And if he raised it, tell me, what did he do after the resurrection, that he left it again, dividing it among the four elements, the moist to the moist?
44.5.11Holl GCS 25/31:197
εἰ γὰρ ἤγειρεν αὐτὸ ἵνα πάλιν αὐτὸ λύσῃ, ἄρα δραματουργίας τὸ ἔργον τοῦτο εἴη καὶ οὐκ ἀληθείας. ἤγειρεν δὲ αὐτὸ ὁ κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς καὶ συμπαρέλαβεν ἑαυτῷ ὅπερ ἀνεπλάσατο εἰς ἑαυτόν, σῶμα σὺν ψυχῇ καὶ πάσῃ τῇ ἐνανθρωπήσει τελειιοτάτως·
ei gar ēgeiren auto hina palin auto lysę̄, ara dramatourgias to ergon touto eiē kai ouk alētheias. ēgeiren de auto ho kyrios hēmōn Iēsous ho Christos kai symparelaben heautǭ hoper aneplasato eis heauton, sōma syn psychę̄ kai pasę̄ tę̄ enanthrōpēsei teleiiotatōs;
For if he raised it only to dissolve it again, this work would be play-acting and not truth. But our Lord Jesus Christ raised it and took with him what he had formed for himself, body with soul and the whole incarnation, most perfectly;
44.5.12Holl GCS 25/31:197
ἐπειδὴ γὰρ συνεκάθισε κατὰ τὸν ἀποστολικὸν λόγον ὅτι »ὁ θεὸς ἤγειρε καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις«, ὡς μαρτυσιν »ἄνδρες Γαλιλαῖοι, τί ἑστήκατε ἀτενίζοντες εἰς τὸν οὐρανόν; οὖτος ὁ Ἰησοῦς ὁ ἀφʼ ὐμῶν ἀναληφθεὶς εἰς τὸν οὐρανὸν οὕτως ἐλεύσεται ὃν τρόπον ἐθεάσασθε αὐτὸν ἀναλαμβανόμενον«.
epeidē gar synekathise kata ton apostolikon logon hoti »ho theos ēgeire kai synekathisen en tois epouraniois«, hōs martysin »andres Galilaioi, ti hestēkate atenizontes eis ton ouranon? outos ho Iēsous ho aphʼ ymōn analēphtheis eis ton ouranon houtōs eleusetai hon tropon etheasasthe auton analambanomenon«.
since he sat down with [the Father], according to the apostolic saying, “God raised him and seated him with him in the heavenly places,” as they bear witness: “Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw him taken up.”
Haer. 44, chapter 6
44.6.1Holl GCS 25/31:197
6. καὶ ἵνα μὴ πάλιν δοθῇ σοι πρόφασις πανηρίας κατὰ τῆς ἀληθείας, μετὰ χρόνον πολὺν τῆς τοῦ σωτῆρος ἡμῶς ἀναλήψεως Στέφανος ὁἅγιος τοῦ θεοῦ μάρτυς λιθαζόμενος ὑπὸ τῶν Ἰουδαίων ἀπεκρίνατο λέγων »ἰδού, ὁρῶ τὸν οὐρανὸν ἠνεψγμένον καὶ τὸν υἱὸν τοῦ ἀνθρώπου ἐστῶτα ἐκ δεξιῶν τοῦ πατρός«,
6. kai hina mē palin dothę̄ soi prophasis panērias kata tēs alētheias, meta chronon polyn tēs tou sōtēros hēmōs analēpseōs Stephanos hoagios tou theou martys lithazomenos hypo tōn Ioudaiōn apekrinato legōn »idou, horō ton ouranon ēnepsgmenon kai ton huion tou anthrōpou estōta ek dexiōn tou patros«,
And so that you may not again be given a pretext for wickedness against the truth, long after our Saviour's ascension Stephen, God's holy martyr, as he was being stoned by the Jews, answered, saying, “Behold, I see heaven opened and the Son of Man standing at the right hand of the Father,”
44.6.2Holl GCS 25/31:197
ἵνα δείξῃ αὐτὸ τὸ σῶμα ἐν ἀληθείᾳ εἰς πνευμνατικὸν ἀναστὰν σὺν τῇ θεότητι τοῦ μονογενοῦς ὅλον εἰς πνευματικὸν ἑνωθὲν καὶ εἰς θεότητα συνηνωμένον.
hina deixę̄ auto to sōma en alētheią eis pneumnatikon anastan syn tę̄ theotēti tou monogenous holon eis pneumatikon henōthen kai eis theotēta synēnōmenon.
to show that the very body truly rose into a spiritual one, wholly united with the Godhead of the Only-begotten into the spiritual and joined into Godhead.
44.6.3Holl GCS 25/31:197–198
ἄνω δὲ αὐτὸ τὸ ἅγιον σῶμα σὺν τῇ θεότητι ὄλος θεός, εἷς υἱός, ὁ ἅγιος τοῦ θεοῦ καθεζόμενος ἐν δεξιᾷ τοῦ πατρός, ὡς ἕχει καὶ τὸ τοῦ Μάρκου εὐαγγέλιον καὶ τῶν ἄλλων εὐαγγελιστῶν »καὶ ἀνῆλθεν εἰς οὐρανοὺς καὶ ἐκάθισεν ἐν δεξιᾷ τοῦ πατρός«. καὶ πανταχόθεν διαπεσεῖταί σου καὶ τῶν ὐπὸ σοῦ πεπλανημένων ὁ ἀγύρτης λόγος.
anō de auto to hagion sōma syn tę̄ theotēti olos theos, heis huios, ho hagios tou theou kathezomenos en dexią tou patros, hōs hechei kai to tou Markou euangelion kai tōn allōn euangelistōn »kai anēlthen eis ouranous kai ekathisen en dexią tou patros«. kai pantachothen diapeseitai sou kai tōn ypo sou peplanēmenōn ho agyrtēs logos.
And above, the holy body itself with the Godhead, wholly God, one Son, the Holy One of God, is seated at the right hand of the Father, as the Gospel of Mark and those of the other evangelists have it: “And he went up into heaven and sat down at the right hand of the Father.” And your charlatan's argument, and that of those led astray by you, will collapse on every side.
44.6.4Holl GCS 25/31:198
καὶ περὶ νεκρῶν ἀναστ; σεως ἄκουε τοῦ ἀποστόλου λέγοντος ὅτι »δεῖ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρςίαν καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανςίαν«.
kai peri nekrōn anast? seōs akoue tou apostolou legontos hoti »dei to phtharton touto endysasthai aphtharsian kai to thnēton touto endysasthai athansian«.
And about the resurrection of the dead, hear the apostle saying, “This corruptible must put on incorruption, and this mortal must put on immortality.”
44.6.5Holl GCS 25/31:198
εἰ μὴ γὰρ ἔμελλε τὸ θνητὸν ἐνδύσασθαι ἀθαναςίαν καὶ τὸ φθαρτὸν ἐνδύσασθαι ἀφθαρςίαν, οὐκ ἂν ὁ ἀθάνατος θανεῖς ἦλθεν, ἵνα ἐν αὐτῷ πάθῃ καὶ κοι μηθεὶς τὸ τριήμερον ἀνστῇ καὶ συνανενέγκῃ ἐν ἑαυτῷ συνηνωμένον τῇ θεότητι καὶ τῇ αὐτοῦ δόξῃ. ἵνα ἐκ τῆς αὐτοῦ ἀγαθῆς πρὸς ἡμᾶς ἐνδημίας τὴν πᾶσαν ἐλπίδ κατάσχωμεν ἐν ἀληθείᾳ, ὑποδεικνύων ἑαυτὸν τύπον ἡμῖν καὶ αρραβῶνα εἰς ἐλπίδα τῆς πάσης ζωῆς πραγματείας.
ei mē gar emelle to thnēton endysasthai athanasian kai to phtharton endysasthai aphtharsian, ouk an ho athanatos thaneis ēlthen, hina en autǭ pathę̄ kai koi mētheis to triēmeron anstę̄ kai synanenenkę̄ en heautǭ synēnōmenon tę̄ theotēti kai tę̄ autou doxę̄. hina ek tēs autou agathēs pros hēmas endēmias tēn pasan elpid kataschōmen en alētheią, hypodeiknyōn heauton typon hēmin kai arrabōna eis elpida tēs pasēs zōēs pragmateias.
For if the mortal were not going to put on immortality and the corruptible incorruption, the Immortal would not have come to die, so as to suffer in it, and, having slept for three days, rise and carry it up in himself, united with his Godhead and his glory; so that from his good coming to us we might hold the whole hope in truth, since he shows himself to us as a type and a pledge of hope for the whole business of life.
Haer. 44, chapter 7
44.7.1Holl GCS 25/31:198
7. Τούτων δὲ οὕτως ἐχόντων καὶ ῥηθέντων, τίς ἔτι μοι χρεία ἐστὶ κατατρίβεσθαι περὶ τούτου τοῦ ζωπύρου σφηκίου καὶ οὐδενὸς ὄντος, ἀνατροπῆς ἕνεκα ἢ ἄλλης τινὸς πραγματείας; ἀφʼ ἑαυιτοῦ γὰρ τὸ κέντρον ἀπώλεσε καὶ † ἀπαράλλακτον αὐτοῦ τὸ τῆς πλάνης παραπεποιημένον δόγμα καὶ ἀγυρτᾶδες δέδεικται.
7. Toutōn de houtōs echontōn kai rhēthentōn, tis eti moi chreia esti katatribesthai peri toutou tou zōpyrou sphēkiou kai oudenos ontos, anatropēs heneka ē allēs tinos pragmateias? aphʼ heauitou gar to kentron apōlese kai † aparallakton autou to tēs planēs parapepoiēmenon dogma kai agyrtades dedeiktai.
Since these things are so and have been said, what further need have I to wear myself out over this zopyrus-wasp, which is nothing, for the sake of an overthrow or any other treatment? For of itself it has lost its sting, and … its falsified doctrine of error has been shown to be a charlatan's.
44.7.2Holl GCS 25/31:198
φαςὶ γὰρ τὸ ὀδυνηρὸν σφηκίον, ὃ ζώπορόν τινες κελκλήκασιν, ἔχειν μὲν κέντρον ἰοβόλον βραχύ, περιωδυνίαν πολλὴν οὐ κεκτημένον, ἀλλὰ κατὰ τὴν αὐτοῦ δύναμιν ἰοβόλον ὄν.
phasi gar to odynēron sphēkion, ho zōporon tines kelklēkasin, echein men kentron iobolon brachy, periōdynian pollēn ou kektēmenon, alla kata tēn autou dynamin iobolon on.
For they say that the painful wasp, which some have called zopyrus, has a short venomous sting, not causing much pain, but venomous according to its power.
44.7.3Holl GCS 25/31:198
ἐπὰν δέ τις διερχόμενος τὸν αὐτοῦ φωλεὸν ἢ καλιὰν καθέλοι — ἐν γὰρ θάμνοις βοτανῶν ποιεῖται καὶ κηρίου δίκην ἑαυτῷ σίμβλους τινάς, ἐν οἶς σίμβλοις ἐγκατατίθεται τὴν αὐτοῦ γονὴν καὶ ποιεῖται ἑαυτῷ τὰ γεννήματα — εἰ δέ τις διερχόμενος ῥάβδῳ ἢ ξύλῳ νύξας τὸ κηρίον ὡς ἔφην καταβάλοι, ἐξέρχεται θυμούμενον αὐτὸ δὴ τὸ δεινὸν μὲν βληχρὸν δὲ σφηκίον·
epan de tis dierchomenos ton autou phōleon ē kalian katheloi — en gar thamnois botanōn poieitai kai kēriou dikēn heautǭ simblous tinas, en ois simblois enkatatithetai tēn autou gonēn kai poieitai heautǭ ta gennēmata — ei de tis dierchomenos rhabdǭ ē xylǭ nyxas to kērion hōs ephēn katabaloi, exerchetai thymoumenon auto dē to deinon men blēchron de sphēkion;
When someone passing by knocks down its hole or nest — for it builds in thickets of plants certain combs for itself like a honeycomb, in which it lays its brood and makes its young — if someone passing by pokes the comb with a stick or a piece of wood and knocks it down, as I said, this dreadful but feeble wasp comes out in anger;
44.7.4Holl GCS 25/31:198–199
καὶ ἐὰν εὕρῃ πέτραν πληςίον ἢ ξύλον, ἀπὸ τοῦ ἐμπλήσαντος αὐτὸ θυμοῦ ῥοίζῳ μέν ἐφίσταται καὶ ὁρμᾷ κπαίει τὴν πέτραν· καὶ τὴν μὲν πέτραν οὐδὲν ἀδικεῖ ἀλλὰ οὔτε τὸ ξύλον οὔτε μὴν τὸν ἄνθρωπον, κἄν τε δάκοι, ἀλλὰ πρὸς ὀδύνην ὀλίγην·
kai ean heurę̄ petran plēsion ē xylon, apo tou emplēsantos auto thymou rhoizǭ men ephistatai kai hormą kpaiei tēn petran; kai tēn men petran ouden adikei alla oute to xylon oute mēn ton anthrōpon, kan te dakoi, alla pros odynēn oligēn;
and if it finds a rock or a piece of wood nearby, out of the anger that fills it it stops with a whirring, rushes, and strikes the rock; and it does no harm to the rock, nor to the wood, nor even to the man, even if it bites, except for a little pain;
44.7.5Holl GCS 25/31:199
οὐκὲν δὲ ἀδικεῖ μάλιστα τὴν πέτραν, ἀλλὰ τὸ μὲν κέντρον ἀπόλλυσι καὶ οὕτω φθείρεται, ἡ δὲ πέτρα οὐδὲν ἀδικη θήσεται ὑπὸ τοῦ τοιούτου.
ouken de adikei malista tēn petran, alla to men kentron apollysi kai houtō phtheiretai, hē de petra ouden adikē thēsetai hypo tou toioutou.
above all it does no harm to the rock, but loses its sting and so perishes, while the rock will suffer no harm from such a creature.
44.7.6Holl GCS 25/31:199
οὕτω καὶ αὕτη ἡ σφηκιώδης ζωπύρου δίκην μικρὰν ἔχουσα τὴν περιωδυνίαν ἀνατραπήσεται, τῇ πέτρᾳ συντυχοῦσα τουτέστιν τῇ ἀληθείᾳ καὶ τὸ κέντρον ἀπολέσασα.
houtō kai hautē hē sphēkiōdēs zōpyrou dikēn mikran echousa tēn periōdynian anatrapēsetai, tę̄ petrą syntychousa toutestin tę̄ alētheią kai to kentron apolesasa.
So too this waspish sect, which like a zopyrus causes little pain, will be overthrown, meeting the rock, that is, the truth, and losing its sting.
44.7.7Holl GCS 25/31:199
ταύτην δὲ διελθὼν ἐπὶ τὰς ἑτέρας πάλιν βαδιοῦμαι, κατὰ τὴν τοῦ θεοῦ ἐλπάδα πιστεύων ὅτι τὸ ἐπάγγελμα ἐν θεῷ πληρωθήσεται.
tautēn de dielthōn epi tas heteras palin badioumai, kata tēn tou theou elpada pisteuōn hoti to epangelma en theǭ plērōthēsetai.
Having gone through this one, I shall go on again to the others, trusting, in accordance with my hope in God, that the promise will be fulfilled in God.
Haer. 45, chapter 1
45.1.1Holl GCS 25/31:199
Τούτων καθεξῆς <Σευῆρος> ἕπεται, ἤτοι. σύγχρονος ἤτοι περὶ τὸν χρόνον *· οὐκ ἔχω γὰρ περὶ τοῦ χρόνου αὐτοῦ ἀσφαλῶς λέγειν, πλὴν σύνεγγυς ἀλλήλων ἦσαν. ὅμως δὲ τὰ εἰς ἡμᾶς ἐλθόντα διηγήσομαι.
Toutōn kathexēs <Seuēros> hepetai, ētoi. synchronos ētoi peri ton chronon *; ouk echō gar peri tou chronou autou asphalōs legein, plēn synengys allēlōn ēsan. homōs de ta eis hēmas elthonta diēgēsomai.
Next after these follows [Severus], either a contemporary or near the time …; for I cannot speak with certainty about his time, except that they were close to one another. Still, I shall relate what has reached us.
45.1.2Holl GCS 25/31:199
Σευῆρός τις ἀνέστη, ἐξ οὗπερ οἱ Σευηριανοὶ καλούμενοι, καθεξῆς συνεπόμενος τῷ προειρημένῳ Ἀπελλῇ. τὰ δὲ παρʼ αὐτῷ μυθολογήματα ταῦτά ἐστιν ἅτινα μέλλω λέγειν.
Seuēros tis anestē, ex houper hoi Seuērianoi kaloumenoi, kathexēs synepomenos tǭ proeirēmenǭ Apellę̄. ta de parʼ autǭ mythologēmata tauta estin hatina mellō legein.
A certain Severus arose, from whom come those called Severians, following next after the Apelles mentioned above. The myths he tells are these, which I am about to relate.
45.1.3Holl GCS 25/31:199
βούλεται δὲ καὶ αὐτὸς ἀρχαῖς τε καὶ ἐξουσίαις προσάπτειν τὴν καθʼ Ἡμᾶς κτίσιν, εἶναί τε ἐν ἀκατονομάστῳ τιυὶ ἀνωτάτῳ τε οὐρανῷ καὶ αἰῶνι ἀγαθόν τινα θεόν.
bouletai de kai autos archais te kai exousiais prosaptein tēn kathʼ Hēmas ktisin, einai te en akatonomastǭ tiui anōtatǭ te ouranǭ kai aiōni agathon tina theon.
He too wishes to attribute the creation around us to principalities and authorities, and [says] that there is a good God in an unnameable, highest heaven and aeon.
45.1.4Holl GCS 25/31:199
τὸν δὲ διάβολον υἱὸν εἶναι φάσκει τοῦ μεγάλου ἄρχοντος τῆς τῶν ἐξουσιῶν τάξεως, ᾧ ὄνομα τίθεται πῆ μὲν Ἰαλδαβαώθ, πῆ δὲ Σαβαώθ· τοῦτον δὲ γεννηθέντα ἐξ αὐτοῦ εἶναι ὄφιν.
ton de diabolon huion einai phaskei tou megalou archontos tēs tōn exousiōn taxeōs, hǭ onoma tithetai pē men Ialdabaōth, pē de Sabaōth; touton de gennēthenta ex autou einai ophin.
He says that the devil is the son of the great ruler of the order of the authorities, to whom he gives the name sometimes Ialdabaoth, sometimes Sabaoth; and that this one, begotten of him, is a serpent.
45.1.5Holl GCS 25/31:199–200
ἀπὸ δὲ τῆς ἄνω δυνάμεως καταβεβλῆσθαι εἰς τὴν γῆν καὶ κατεληλυθότα ὀφιείκελον ὄντα εἰς οἶστρον ἐληλακέναι καὶ τῇ γῇ μεμίχθαι ὥσπερ γυναικί, καὶ ἀπʼ αὐτοῦ τὸ σπέρμα ἀποσπερματίσαντος τῆς γονῆς τὴν ἄμπελον βεβλαστηκέναι.
apo de tēs anō dynameōs katabeblēsthai eis tēn gēn kai katelēlythota ophieikelon onta eis oistron elēlakenai kai tę̄ gę̄ memichthai hōsper gynaiki, kai apʼ autou to sperma apospermatisantos tēs gonēs tēn ampelon beblastēkenai.
He was cast down to earth from the power above, and having come down in serpent form he was driven into a frenzy and had intercourse with the earth as with a woman; and from the seed he emitted the vine sprouted.
45.1.6Holl GCS 25/31:200
διὸ δὴ μυθολογῶν εἰς παράστασιν τὴς αὐτῶν ληρῳδίας τὸ ὀφιείκελον τῆς ἀμπέλου περιφερὲς <βούλεται> ἐκτυποῦν, λέγων διὰ τὸ σκαληνὸν τοῦ φυτοῦ εἶναι αὐτὸ ὄφεως δίκην· καὶ τὴν μὲν λευκὴν εἶναι ὡς ὄφιν, τὴν δὲ μέλαιναν ὡς δράκοντα.
dio dē mythologōn eis parastasin tēs autōn lērǭdias to ophieikelon tēs ampelou peripheres <bouletai> ektypoun, legōn dia to skalēnon tou phytou einai auto opheōs dikēn; kai tēn men leukēn einai hōs ophin, tēn de melainan hōs drakonta.
So, telling myths to support their nonsense, he [wishes] to depict the snake-like twisting of the vine, saying that because of the plant's crookedness it is like a serpent; and that the white vine is like a snake, the black like a dragon.
45.1.7Holl GCS 25/31:200
εἶναι δὲ καὶ τοὺς ῥᾶγας τῆς ἀμπέλου ὥσπερ ἰοῦ ῥαθάμιγγας εἴτουν σταγόνας, δαὶ τὸ κυκλοειδὲς ἤ τὸ μείουρον καὶ διαμφὲς ἑκάστον ῥωγὸς στρογγυλώσεως.
einai de kai tous rhagas tēs ampelou hōsper iou rhathamingas eitoun stagonas, dai to kykloeides ē to meiouron kai diamphes hekaston rhōgos strongylōseōs.
And the grapes of the vine are like drops, that is, droplets, of venom, because of the round, or tapering and translucent, shape of each grape.
45.1.8Holl GCS 25/31:200
τὸν δὲ οἶνον ἐκ τῆς ὑποθέσεως ταύτης ὄντα τὸν νοῦν θολοῦν τῆς ἀνθρωπότητος καὶ πῆ μὲν εἰς θέλξιν ἀφροδισίων ἄγειν, πῆ δὲ εἰς οἶστρον ἐγείρειν, ἠδʼ αὖ πάλιν ὀργὴν ἐμποιεῖν διὰ τὸ κεπφοῦσθαι τὸ σῶμα ἐκ τῆς ἀπὸ τοῦ οἴνου δυνάμεως καὶ τοῦ ἰοῦ τοῦ προειρημένου δράκοντος. ὅθεν ἀπέχονται οἴνου παντελῶς οἱ τοιοῦτοι.
ton de oinon ek tēs hypotheseōs tautēs onta ton noun tholoun tēs anthrōpotētos kai pē men eis thelxin aphrodisiōn agein, pē de eis oistron egeirein, ēdʼ au palin orgēn empoiein dia to kepphousthai to sōma ek tēs apo tou oinou dynameōs kai tou iou tou proeirēmenou drakontos. hothen apechontai oinou pantelōs hoi toioutoi.
And wine, being from this origin, clouds the mind of mankind, and sometimes leads it into the charm of sexual pleasures, sometimes rouses it to frenzy, and again produces anger, because the body is made giddy by the power of the wine and the venom of the dragon mentioned before. That is why such people abstain from wine altogether.
Haer. 45, chapter 2
45.2.1Holl GCS 25/31:200
2. Φάσκουσι δὲ καὶ τὴν γυναῖκα εἶναι ἔργον τοῦ Σατανᾶ, καθάπερ καὶ οἱ Ἀρχοντικοὶ τοῦτο ἔφασαν. διὸ τοὺς γάμῳ πλησιάζοντας τοῦ Σατανᾶ τὸ ἔργον πληροῦν λέγυσιν.
2. Phaskousi de kai tēn gynaika einai ergon tou Satana, kathaper kai hoi Archontikoi touto ephasan. dio tous gamǭ plēsiazontas tou Satana to ergon plēroun legysin.
They say that woman too is the work of Satan, as the Archontics also said. That is why they say that those who come together in marriage fulfil the work of Satan.
45.2.2Holl GCS 25/31:200
ἀλλὰ καὶ τοῦ ἀνθρώπου τὸ μὲν ἥμισυ εἶναι τοῦ θεοῦ, τὸ δὲ ἥμισυ τοῦ διαβόλου. ἐπʼ ὀμφαλοῦ γὰρ καὶ ἀνωτάτω εἶναι τῆς τοῦ θεοῦ δυνάμεως λέγει τὴν πλάσιν, ἀπὸ δὲ ὀμφαλοῦ καὶ κατωτάτω τῆς πονηρᾶς ἐξουσίας τὴν πλάσιν.
alla kai tou anthrōpou to men hēmisy einai tou theou, to de hēmisy tou diabolou. epʼ omphalou gar kai anōtatō einai tēs tou theou dynameōs legei tēn plasin, apo de omphalou kai katōtatō tēs ponēras exousias tēn plasin.
And they say that half of man is God's and half the devil's. For he says that the part formed from the navel upward is of God's power, and the part formed from the navel downward is of the evil authority.
45.2.3Holl GCS 25/31:200–201
διόπερ φηςὶ πάντα τὰ καθʼ ἡδονὴν καὶ οἶστρον καὶ ἐπιθυμίαν ἀπʼ ὀμφαλοῦ καὶ κατωτάτω γίνεσθαι. ἀλλὰ καὶ αἱ ἄλλαι αἱρέσεις τοῦτο ἔφασαν εἶναι.
dioper phēsi panta ta kathʼ hēdonēn kai oistron kai epithymian apʼ omphalou kai katōtatō ginesthai. alla kai hai allai haireseis touto ephasan einai.
That is why, he says, everything to do with pleasure, frenzy and desire arises from the navel downward. The other sects too have said this.
Haer. 45, chapter 3
45.3.1Holl GCS 25/31:201
3. Ὅθεν καὶ οὗτος ἁλίσκεται κατὰ πάντα τρόπον τοῖς ἄλλοις ἐπακολουθῶν ἀγύρταις τοῖς τὰ δηλητήρια τῷ βίῳ κατασκευάσασιν. ἀνατραπήσεται γὰρ ῥᾳδίως· οὐ γὰρ παμπόλλου ἐπικεηθήσεται καμάτου ἡ πρὸς αὐτὸν ἀνατροπή.
3. Hothen kai houtos halisketai kata panta tropon tois allois epakolouthōn agyrtais tois ta dēlētēria tǭ biǭ kataskeuasasin. anatrapēsetai gar rhądiōs; ou gar pampollou epikeēthēsetai kamatou hē pros auton anatropē.
So he too is caught in every way, following the other charlatans who have prepared poisons for life. He will be easily overthrown; the refutation of him will not require very much labour.
45.3.2Holl GCS 25/31:201
ὅλον γὰρ τὸ σῶμα συγκεκερασμένον τοῖς καλῶς ἐν αὐτῷ γεγονόσιν ἐκ θεοῦ, φημὶ δὲ ὀρέξεσιν οὐ διʼ ἀτοπίαν τάξιν (λέγω δὲ τὸ ὀρέγεσθαι ὕπνου βρωτῶν πόματος ἐνδύσεως καὶ τῶν ἄλλων πάντων τῶν εἰς τὰ ἴδια καὶ θεῷ εὐάρεστα ἡμῖν συμβαινόντων), ὡς καὶ αὐτὴν τὴν ὄρεξιν τῆς κατὰ τὸ σῶμα ἐπιθυμίας οὐκ ἄταπον οὖσαν παραστήσαιμʼ ἄν.
holon gar to sōma synkekerasmenon tois kalōs en autǭ gegonosin ek theou, phēmi de orexesin ou diʼ atopian taxin (legō de to oregesthai hypnou brōtōn pomatos endyseōs kai tōn allōn pantōn tōn eis ta idia kai theǭ euaresta hēmin symbainontōn), hōs kai autēn tēn orexin tēs kata to sōma epithymias ouk atapon ousan parastēsaimʼ an.
For the whole body is blended with things that came to be in it well from God, I mean appetites that do not serve an improper order (I mean the desire for sleep, food, drink, clothing and all the other things that happen to us for our own needs and are pleasing to God); so that I could show that even the appetite of bodily desire is not improper.
45.3.3Holl GCS 25/31:201
ἔστιν γὰρ πρὸς παιδοποιίαν ἐν σεμνότητι δοθεῖσα καὶ εἰς δόξαν τοῦ ποιήσαντος τὰ πάντα, καθάπερ τῇ γῇ τὰ σπέρματα εἰς ἐπίχυσιν πλήθους τῶν ὑπὸ θεοῦ κεκτισμένων καλῶν γεννημάτων, * δέ φημι καὶ ἀκροδρύων, οὕτως καὶ τῇ ἀνθρωπότητι εἰς τὸ πληρῶσαι τό »αὐτξάνεσθε καὶ πληθύνεσθε, καὶ πληρώσατε τὴν γῆν«.
estin gar pros paidopoiian en semnotēti dotheisa kai eis doxan tou poiēsantos ta panta, kathaper tę̄ gę̄ ta spermata eis epichysin plēthous tōn hypo theou kektismenōn kalōn gennēmatōn, * de phēmi kai akrodryōn, houtōs kai tę̄ anthrōpotēti eis to plērōsai to »autxanesthe kai plēthynesthe, kai plērōsate tēn gēn«.
For it was given for the begetting of children in dignity and for the glory of the maker of all things; just as seeds were given to the earth for the abundant increase of the good produce created by God, … I mean, and of fruit trees, so too to mankind, to fulfil “Increase and multiply and fill the earth.”
Haer. 45, chapter 4
45.4.1Holl GCS 25/31:201
4. Κέχρηνται δὲ οἱ τοιοῦτοι καὶ ἀποκρύφοις τισίν, ὡς καὶ ἀκηκόαμεν, ἀλλὰ καὶ ἐν μέρει ταῖς ῥηταῖς βίβλοις, λεξιθηροῦντες ἐκεῖνα μόνα, ἅτινα κατὰ τὸν νοῦν αὐτῶν παραπλέκοντες ἑτέρως μεταχειρίζονται.
4. Kechrēntai de hoi toioutoi kai apokryphois tisin, hōs kai akēkoamen, alla kai en merei tais rhētais biblois, lexithērountes ekeina mona, hatina kata ton noun autōn paraplekontes heterōs metacheirizontai.
Such people also use certain apocrypha, as we have heard, and in part also the canonical books, picking out words, only those which they twist according to their own mind and handle otherwise.
45.4.2Holl GCS 25/31:201
οὔτε γὰρ ἡ ἄμπελος ἐκ διαβόλου πεφύτευται οὔτε ἐξ ὄφεως ἔσχε τὴν σποράν, ὡς παντί τῳ δῆλόν ἐστι. πῶς γὰρ εἴη τοῦτο, αὐτοῦ τοῦ κυρίου ἐπιμαρτυροῦντος καὶ λέγοντος ὅτι »οὐ μὴ πίω [αὐτὸ] ἐκ τοῦ γεννήματος τῆς ἀμπέλου ταύτης, ἕως ἄν πίω αὐτὸ καινὸν μεθʼ ὑμῶν ἐν τῇ βασιλείᾳ τῶν οὐρανῶν«;
oute gar hē ampelos ek diabolou pephyteutai oute ex opheōs esche tēn sporan, hōs panti tǭ dēlon esti. pōs gar eiē touto, autou tou kyriou epimartyrountos kai legontos hoti »ou mē piō [auto] ek tou gennēmatos tēs ampelou tautēs, heōs an piō auto kainon methʼ hymōn en tę̄ basileią tōn ouranōn«?
For the vine was not planted by the devil, nor did it receive its seed from a serpent, as is plain to everyone. How could this be, when the Lord himself bears witness and says, “I will not drink of the fruit of this vine until I drink it new with you in the kingdom of heaven”?
45.4.3Holl GCS 25/31:201
καὶ ἐπειδὴ ἡ ἀλήθεια τὰς ἑαυτῆς ἀκτῖνας ἀποστίλβουσα εἰς τὸ παντελὲς κατὰ πρόγνωσιν θεοῦ τῶν ἐπιφερομένων κακῶν εἰς ἔλεγχον προετύπου τοὺς αὐτῆς λόγους, πανταχοῦ προεθέσπισε τὸ θεῖον γράμμα τὴν ἀναίρεσιν τῶν μελλόντων κατὰ τῆς ἀληθείας ἐπεγείρεσθαι·
kai epeidē hē alētheia tas heautēs aktinas apostilbousa eis to panteles kata prognōsin theou tōn epipheromenōn kakōn eis elenchon proetypou tous autēs logous, pantachou proethespise to theion gramma tēn anairesin tōn mellontōn kata tēs alētheias epegeiresthai;
And since the truth, shining out its rays completely, by God's foreknowledge of the evils that would be introduced, prefigured its words to refute them, the divine writing everywhere foretold the destruction of those who would rise up against the truth;
45.4.4Holl GCS 25/31:201–202
ὡς διαρρήδην αὐτός που ὁ κύριος εἰς ἔλεγχον τοῦ ἐλεεινοῦ καὶ πεπλανημένου Σευήρου φάσκει, αὐτὸς ἑαυτὸν τὴν ἄμπελον λέγων »ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή«. εἰ δὲ ὅλως ψεκτὸν ἦν τὸ τῆς ἀμπέλου ὄνομα, οὐκ ἄν τοῦ ὀνόματος εἰς ἑαυτὸν ἐποιεῖτο τὴν ὁμοιότηα.
hōs diarrēdēn autos pou ho kyrios eis elenchon tou eleeinou kai peplanēmenou Seuērou phaskei, autos heauton tēn ampelon legōn »egō eimi hē ampelos hē alēthinē«. ei de holōs psekton ēn to tēs ampelou onoma, ouk an tou onomatos eis heauton epoieito tēn homoiotēa.
as the Lord himself expressly says somewhere, to refute the pitiable and misguided Severus, calling himself the vine: “I am the true vine.” And if the name of the vine were blameworthy at all, he would not have applied the likeness of the name to himself.
45.4.5Holl GCS 25/31:202
ἀλλὰ καὶ οἱ ἀπόστολοί φασιν ἐν τῇ διατάξει τῇ καλουμένῃ ὅτι »φυτεία θεοῦ καὶ ἀμπελὼν ἡ καθολικὴ ἐκκλησία«·
alla kai hoi apostoloi phasin en tę̄ diataxei tę̄ kaloumenę̄ hoti »phyteia theou kai ampelōn hē katholikē ekklēsia«;
And the apostles also say in the so-called Ordinance that “the catholic church is God's planting and vineyard”;
45.4.6Holl GCS 25/31:202
ἀλλὰ καὶ αὐτὸς ὁ κύριος πάλιν ἐν τῷ εὐαγγελίῳ ποιούμενος τὴν τοῦ ἀμπελῶνος παραβολήν, ὅτι »ἀνήρ τις οἰκοδεσπότης εἶχεν ἀμπελῶνα καὶ ἐξέδοτο αὐτὸν γεωργοῖς καὶ ἔπεμψε ζητῶν καρπὸν καὶ οὐκ ἔδωκαν«,
alla kai autos ho kyrios palin en tǭ euangeliǭ poioumenos tēn tou ampelōnos parabolēn, hoti »anēr tis oikodespotēs eichen ampelōna kai exedoto auton geōrgois kai epempse zētōn karpon kai ouk edōkan«,
and the Lord himself again, in the gospel, speaks the parable of the vineyard: “A man, a householder, had a vineyard and let it out to tenants, and sent seeking fruit, and they did not give it,”
45.4.7Holl GCS 25/31:202
ἀλλὰ καὶ πάλιν »ἀνήρ τις οἰκοδεσπότης ἔχων ἀμπελῶνα ἐξῆλθε ζητῶν ἐργάτας εἰς τὸν ἀμπελῶνα καὶ περὶ τρίτην ὥραν καὶ ἔκτην καὶ ἐνάτην καὶ ἑνδεκάτην«·
alla kai palin »anēr tis oikodespotēs echōn ampelōna exēlthe zētōn ergatas eis ton ampelōna kai peri tritēn hōran kai ektēn kai enatēn kai hendekatēn«;
and again, “A man, a householder who had a vineyard, went out seeking workers for the vineyard, at about the third hour and the sixth and the ninth and the eleventh”;
45.4.8Holl GCS 25/31:202
ὡς ἐξ ἅπαντος τὸ τῆς ἐπιτηδεύσεως σκευώρημα καὶ τούτου τοῦ ἀπατεῶνος πανταχόθεν ἔχειν τὸν τιτρώσκεσθαι λόγῳ τῆς ἀληθείας. κἄν τε γὰρ ἐπιφαίνεται τὸ σκότος φωτὸς μὴ παρόντος, διʼ ὀλίγου σπινθῆρος ἡ ἀυτοῦ ἀφάντωσις τῆς αʼνατροῆς γενήσεται.
hōs ex hapantos to tēs epitēdeuseōs skeuōrēma kai toutou tou apateōnos pantachothen echein ton titrōskesthai logǭ tēs alētheias. kan te gar epiphainetai to skotos phōtos mē parontos, diʼ oligou spinthēros hē autou aphantōsis tēs aʼnatroēs genēsetai.
so that in every way the contrivance of this deceiver's invention too is wounded on every side by the word of truth. For even if darkness appears when light is not present, by a small spark its disappearance and overthrow will come about.
45.4.9Holl GCS 25/31:202
συντόμως δὲ κέχρημαι τῇ αἱρέσει διὰ τὸ ἤδη ἐξειπεῖν ὅτι εὔάλωτος ὑπάρχουσα οὐ πολλῆς δεῖται ἐργασίας πρὸς σύστασιν τῆς κατʼ αὐτῆς ἀληθείας· μάλιστα δὲ ὅτι τάχα οἶμαι καὶ μηκέτι ἐκ ταύτης ὑπάρχειν τινάς, ἀλλʼ ἤ ἄρα σπανίους ἐν τοῖς ἀνωτάτω μέρεσιν.
syntomōs de kechrēmai tę̄ hairesei dia to ēdē exeipein hoti eualōtos hyparchousa ou pollēs deitai ergasias pros systasin tēs katʼ autēs alētheias; malista de hoti tacha oimai kai mēketi ek tautēs hyparchein tinas, allʼ ē ara spanious en tois anōtatō meresin.
I have dealt briefly with the sect because, as I have already said, being easy to catch it does not need much work to establish the truth against it; especially because, I think, there are perhaps no longer any members of it, or only rare ones in the most remote parts.
45.4.10Holl GCS 25/31:202
Ἀπὸ ταύτης δὲ παρελθόντες, ὥσπερ σκορπόν δεινὸν καταπατὴσαντες ἀθρόως, τὰς ἑξῆς διασκοπήσωμεν, θεοῦ τὴν δύναμιν ἐπικαλούμενοι εἰς βοήθειαν τοῦ τε τὸ ἀληθὲς εἰπεῖν καὶ τοῦ αὐτὸν ἐμὲ μὴ βλάπτεσθαι, μάλιστα περὶ τῆς τοιαύτης δεινῆς καὶ ὀλετηρίου τῶν δογμάτων μέλλοντα ὑποφαίνειν κακοτροπίας. |
Apo tautēs de parelthontes, hōsper skorpon deinon katapatēsantes athroōs, tas hexēs diaskopēsōmen, theou tēn dynamin epikaloumenoi eis boētheian tou te to alēthes eipein kai tou auton eme mē blaptesthai, malista peri tēs toiautēs deinēs kai oletēriou tōn dogmatōn mellonta hypophainein kakotropias. |
Passing on from this one, as though we had trampled a dreadful scorpion all at once, let us examine the next, calling on God's power to help us to speak the truth and not to be harmed ourselves, especially when I am about to reveal the perversity of such dreadful and destructive doctrines.
Haer. 46, chapter 1
46.1.1Holl GCS 25/31:202–203
Τατιανός τις ἀνέστη τούτους διαδεξάμενος ἤτοι κατὰ τοὺς αὐτῶν χρόνους ὤν ἤ μετʼ αὐτοὺς πάλιν τὴν ἑαυτοῦ τῆς κενοφωνίας διδασκαλίαν προστησάμενος.
Tatianos tis anestē toutous diadexamenos ētoi kata tous autōn chronous ōn ē metʼ autous palin tēn heautou tēs kenophōnias didaskalian prostēsamenos.
A certain Tatian arose who succeeded these, either living in their times or after them, again setting up his own teaching of empty talk.
46.1.2Holl GCS 25/31:203
καὶ τὰ μὲν πρῶτα, οἷα δὴ ἀπὸ Ἑλλήνων ὁρμώμενος καὶ τῆς τῶν Ἑλλήνων παιδείας ὑπάρχων, συνακμάζει Ἰουστίνῳ τῷ φιλοσόμῳ, ἀνδρὶ ἁγίῳ καὶ φίλῳ θεοῦ, τῷ ἀπὸ Σαμαρειτῶν εἰς Χριστὸν πεπιστευκότι.
kai ta men prōta, hoia dē apo Hellēnōn hormōmenos kai tēs tōn Hellēnōn paideias hyparchōn, synakmazei Ioustinǭ tǭ philosomǭ, andri hagiǭ kai philǭ theou, tǭ apo Samareitōn eis Christon pepisteukoti.
At first, as one who came from the Greeks and was trained in Greek learning, he flourished together with Justin the philosopher, a holy man and a friend of God, who came to believe in Christ from among the Samaritans.
46.1.3Holl GCS 25/31:203
οὗτος γὰρ ὁ Ἰουστίνος Σαμαρείτης ἦν τὸ γένος, εἰς Χριστὸν <δὲ> πεπιστευχὼς καὶ μεγάλως ἐξασκηθεὶς ἀρετῆς τε βίον ἐνδειξάμενος τὸ τέλος ὑπὲρ Χριστοῦ μαρτυρήσας τελείου στεφάνου καταξιοῦται ἐπὶ τῆς Ῥωμαίων ἐπὶ Ῥουστικοῦ ἡγεμόνος καὶ Ἀδριανοῦ βασιλέως, ἐτῶν τριάκοντα ὑπάρχων ἐν καθεστώςῃ Ἡλικίᾳ.
houtos gar ho Ioustinos Samareitēs ēn to genos, eis Christon <de> pepisteuchōs kai megalōs exaskētheis aretēs te bion endeixamenos to telos hyper Christou martyrēsas teleiou stephanou kataxioutai epi tēs Rhōmaiōn epi Rhoustikou hēgemonos kai Adrianou basileōs, etōn triakonta hyparchōn en kathestōsę̄ Hēlikią.
For this Justin was a Samaritan by birth; having believed in Christ, trained himself greatly and shown a life of virtue, he at last bore witness for Christ and was counted worthy of the perfect crown at Rome under the prefect Rusticus and the emperor Hadrian, being thirty years old, in the settled time of life.
46.1.4Holl GCS 25/31:203
τούτῳ ὁ προειρημένος Τατιανὸς συνακμάσας τὰ πρῶτα καλῶς φερόμενος καὶ τῇ πίστει ἐρρωμένος ἐτύγχανεν, ὅσον ἦν σὺν τῷ ἁγίῳ Ἰουστίνῳ τῷ μάρτυρι.
toutǭ ho proeirēmenos Tatianos synakmasas ta prōta kalōs pheromenos kai tę̄ pistei errōmenos etynchanen, hoson ēn syn tǭ hagiǭ Ioustinǭ tǭ martyri.
The Tatian mentioned above flourished together with him, at first behaving well and strong in the faith, as long as he was with the holy martyr Justin.
46.1.5Holl GCS 25/31:203–204
ὅτε δὲ ἐτελεύτα Ἰουστίνος ὁ ἅγιος, ὥσπερ τυφλὸς χειραγνγούμενος <ὃς> ὑπὸ τοῦ χειραγωγοῦ καταλειφθείη καὶ καταλειφθεὶς ἐπὶ κρημνὸν ἑαυτὸν ἐκδοὺς διὰ τὴν προσοῦσαν αὐτῷ τύφλωσιν καταφέρεται ἀνεπισχέτως, ἕως εἰς θάνατον κατενεχθείη, οὕτω καὶ αὐτός.
hote de eteleuta Ioustinos ho hagios, hōsper typhlos cheiragngoumenos <hos> hypo tou cheiragōgou kataleiphtheiē kai kataleiphtheis epi krēmnon heauton ekdous dia tēn prosousan autǭ typhlōsin katapheretai anepischetōs, heōs eis thanaton katenechtheiē, houtō kai autos.
But when the holy Justin died, like a blind man led by the hand who is left by his guide, and, being left, gives himself over to a precipice because of his blindness and is carried down unchecked until he is carried down to death, so was he too.
46.1.6Holl GCS 25/31:204
Καὶ ἦν μὲν Σύρος τὸ γένος, ὡς ἡ εἰς ἡμᾶς ἐλθοῦσα γνῶσις περιέχει· τὸ δὲ αὐτοῦ διδασκαλεῖον προεστήσατο ἀπʼ ἀρχῆς μὲν ἐν τῇ Μέσῃ τῶν ποταμῶν, ὡς περὶ τὸ δωδέκατον ἔτος Ἀντωνίνου τοῦ εὐσεβοῦς Καίσαρος ἐπικληθέντος.
Kai ēn men Syros to genos, hōs hē eis hēmas elthousa gnōsis periechei; to de autou didaskaleion proestēsato apʼ archēs men en tę̄ Mesę̄ tōn potamōn, hōs peri to dōdekaton etos Antōninou tou eusebous Kaisaros epiklēthentos.
He was a Syrian by birth, as the information that has reached us has it; and he set up his school first in Mesopotamia, about the twelfth year of Antoninus, called the Pious Caesar.
46.1.7Holl GCS 25/31:204
ἀπὸ Ῥώμης γὰρ μετὰ τὴν τοῦ ἁγίσε διατρίβων, κακῇ διανοίᾳ περιπεσὼν αἰῶνάς μέρη καὶ ἐκεῖσε διατρίβων, κακῇ διανοίᾳ περιπεσὼν αἰῶνάς τινας κατὰ τοὺς μύθους Οὐαλεντίνου καὶ ἀρχάς τινας καὶ προβολὰς καὶ αὐτὸς εἰσηγήσατο.
apo Rhōmēs gar meta tēn tou hagise diatribōn, kakę̄ dianoią peripesōn aiōnas merē kai ekeise diatribōn, kakę̄ dianoią peripesōn aiōnas tinas kata tous mythous Oualentinou kai archas tinas kai probolas kai autos eisēgēsato.
For after the holy [Justin's death] he went from Rome to the [eastern] parts, and while staying there, having fallen into a bad way of thinking, he too introduced certain aeons after the myths of Valentinus, and certain principles and emanations.
46.1.8Holl GCS 25/31:204
τὸ δὲ πλεῖστον τοῦ αὐτοῦ κηρύγματος ἀπὸ Ἀντιοχείας τῆς πρὸς Δάφνην καὶ ἐπὶ τὰ τῶν Κιλίκων μέρη, ἐπὶ πλεῖον δὲ ἐν τῇ Πισιδίᾳ ἐκράτυνεν· ἀπὸ τούτου γὰρ κατὰ διαδοχὴν οἱ Ἐγκρατῖται λεγόμενοι τοῦ ἰοῦ μετεσχηκότες ὑπάρχουσι.
to de pleiston tou autou kērygmatos apo Antiocheias tēs pros Daphnēn kai epi ta tōn Kilikōn merē, epi pleion de en tę̄ Pisidią ekratynen; apo toutou gar kata diadochēn hoi Enkratitai legomenoi tou iou meteschēkotes hyparchousi.
Most of his preaching took hold from Antioch by Daphne as far as the regions of Cilicia, and more still in Pisidia; for from him, by succession, come those called Encratites, who have shared in his venom.
46.1.9Holl GCS 25/31:204–205
λέγεται δὲ τὸ διὰ τεσσάρων εὐαγγέλιον ὑπʼ αὐτοῦ γεγενῆσθαι, ὅπερ κατὰ Ἑβραίους τινὲς καλοῦσι.
legetai de to dia tessarōn euangelion hypʼ autou gegenēsthai, hoper kata Hebraious tines kalousi.
The gospel “through four” (Diatessaron) is said to have been made by him, which some call the gospel “according to the Hebrews.”
Haer. 46, chapter 2
46.2.1Holl GCS 25/31:205
Τὰ αὐτὰ δὲ ταῖς παλαιαῖς αἱρέσεσι καὶ οὗτος δογματίζει. καὶ πρῶτον μὲν φάσκει μὴ σῴζεσθαι τὸν Ἀδάμ. ἐγκράτειαν δὲ οὗτος κηρύττει, τὸν δὲ γάμον πορνείαν καὶ φθορὰν ἡγεῖται, φάσκων μηδὲν διαλλάττειν πορνείας τὸν γάμον, ἀλλὰ τὸ αὐτὸ εἶναι.
Ta auta de tais palaiais hairesesi kai houtos dogmatizei. kai prōton men phaskei mē sǭzesthai ton Adam. enkrateian de houtos kēryttei, ton de gamon porneian kai phthoran hēgeitai, phaskōn mēden diallattein porneias ton gamon, alla to auto einai.
He too teaches the same as the ancient sects. First, he says that Adam is not saved. He preaches self-control, and regards marriage as sexual immorality and corruption, saying that marriage differs in no way from sexual immorality but is the same thing.
46.2.2Holl GCS 25/31:205
ὅθεν ἐν τῷ προσχήματι τῆς ἐγκρατείας καὶ τοῦ ἐγκρατητικοῦ ἤθους κυβευτικὴν ἔσχε τὴν ἀγωγήν, ὡς λύκος ἅρπαξ ἐνδυόμενος προβάτου κώδιον καὶ πλανῶν τῷ προσκαίρῳ προσχήματι τοὺς ἀπατωμένους.
hothen en tǭ proschēmati tēs enkrateias kai tou enkratētikou ēthous kybeutikēn esche tēn agōgēn, hōs lykos harpax endyomenos probatou kōdion kai planōn tǭ proskairǭ proschēmati tous apatōmenous.
So under the pretence of self-control and of an ascetic character he had a deceitful way of life, like a ravening wolf putting on a sheepskin and deceiving those who are misled by a passing pretence.
46.2.3Holl GCS 25/31:205–206
μυστηρίοις δὲ ὡσαύτως κέχρηται κατὰ μίμησιν τῆς ἁγίας ἐκκλησίας, ὕδατι δὲ μόνῳ χρώμενος ἐν τοῖς αὐτοῖς μυστηρίοις.
mystēriois de hōsautōs kechrētai kata mimēsin tēs hagias ekklēsias, hydati de monǭ chrōmenos en tois autois mystēriois.
He likewise uses mysteries in imitation of the holy church, but uses only water in these mysteries.
46.2.4Holl GCS 25/31:206
Πεσεῖται δὲ καὶ οὗτος κατὰ πάντα τρόπον, ἀσύστατον ἔχων τὸ κήρυγμα (ἤδη δὲ καὶ οὗτος κατασβεσθεὶς οἶμαι ἔληξε καὶ τὸ αὐτοῦ διδασκαλεῖον). πόθεν γὰρ οὐκ ἐλεγχθήσεται ὁ τοιοῦτος;
Peseitai de kai houtos kata panta tropon, asystaton echōn to kērygma (ēdē de kai houtos katasbestheis oimai elēxe kai to autou didaskaleion). pothen gar ouk elenchthēsetai ho toioutos?
He too will fall in every way, having a preaching that cannot stand (and I think he has already been extinguished, and his school has ceased). For where will such a man not be refuted?
46.2.5Holl GCS 25/31:206
πρῶτον μὲν γὰρ κατὰ τὰ ἄνω ἡμῖν προδεδηλωμένα καὶ πρὸς τὰς οὕτω φασκούσας αἱρέσεις *, ὅτι ἀδύνατον εἶναι πολλὰς ἀρχὰς γεννγτικὰς τῶν κατὰ διαδοχὴν γεννωμένων.
prōton men gar kata ta anō hēmin prodedēlōmena kai pros tas houtō phaskousas haireseis *, hoti adynaton einai pollas archas genngtikas tōn kata diadochēn gennōmenōn.
First, according to what we have shown above, and against the sects that speak this way, …, that it is impossible for there to be many principles generating the things born in succession.
46.2.6Holl GCS 25/31:206
αἱ γὰρ οὖσαι πολλαὶ καὶ μία, <ἅτε> ἐκ τῆς μιᾶς ὑπάρχουσαι [ἐκ] τῆς οὔσης [μιᾶς τῆς] αἰτίας τῶν πασῶν, εὑρεθήσονται· καὶ οὐκέτι πολλαὶ ἀρχαὶ ἀλλʼ ἢ μία ἡ τούτων αἰτία γεγονυῖα, καὶ ἀναχθήσεται τὰ πάντα εἰς τὴν μίαν μοναρχίαν καὶ διέπεσεν ἡ τοῦ τοιούτου πιθανολογία * καὶ οὐκ ἀλήθεια, οὐδὲ τὴν πιθανολογίαν δυναμένη ἔχειν. μωρὸν γὰρ τὸ ὅλον κήρυγμα.
hai gar ousai pollai kai mia, <hate> ek tēs mias hyparchousai [ek] tēs ousēs [mias tēs] aitias tōn pasōn, heurethēsontai; kai ouketi pollai archai allʼ ē mia hē toutōn aitia gegonuia, kai anachthēsetai ta panta eis tēn mian monarchian kai diepesen hē tou toioutou pithanologia * kai ouk alētheia, oude tēn pithanologian dynamenē echein. mōron gar to holon kērygma.
For those that are many will also be found to be one, since they come from the one which is the cause of them all; and there are no longer many principles, but the one that became their cause, and everything will be brought back to the one monarchy; and the plausible talk of such a man has collapsed …, not truth, not even able to be plausible. For the whole preaching is foolish.
46.2.7Holl GCS 25/31:206
καὶ εἰ ὁ Ἀδὰμ οὐ σῴζεται, τὸ φύραμα, οὐδέ τι <τῶν ἀπὸ> τοῦ φυφάματος σῴζεται. εἰ γὰρ ὁ πρωτόπλαστος καὶ ἐξ ἀθίκτου γῆς γενόμενος σωτηρίας οὐ μεθέξει, πῶς τὰ ἐξ αὐτοῦ γεγεννημένα ἕξει σωτηρίαν;
kai ei ho Adam ou sǭzetai, to phyrama, oude ti <tōn apo> tou phyphamatos sǭzetai. ei gar ho prōtoplastos kai ex athiktou gēs genomenos sōtērias ou methexei, pōs ta ex autou gegennēmena hexei sōtērian?
And if Adam, the lump, is not saved, nothing [of those from] the lump is saved either. For if the first-formed, who came from untouched earth, will not share in salvation, how will those born of him have salvation?
Haer. 46, chapter 3
46.3.1Holl GCS 25/31:206
3. Κατὰ γὰρ δύο τρόπους εὑρεθήσεται καθʼ ἑαυτοῦ λέγων. φάσκει γὰρ τὸν γάμον εἷναι οὐκ ἐκ τοῦ θεοῦ, ἀλλὰ πορνείαν εἶναι αὐτὸν καὶ μύσος· καὶ ἑαυτὸν ἀπὸ γάμου ὑπάρχοντα καὶ ἐκ γυναικὸς γεγεννημένον καὶ ἐκ σπορᾶς ἀνδρὸς ἡγεῖται σῴζεσθαι.
3. Kata gar dyo tropous heurethēsetai kathʼ heautou legōn. phaskei gar ton gamon heinai ouk ek tou theou, alla porneian einai auton kai mysos; kai heauton apo gamou hyparchonta kai ek gynaikos gegennēmenon kai ek sporas andros hēgeitai sǭzesthai.
For he will be found speaking against himself in two ways. He says that marriage is not from God, but is sexual immorality and pollution; and yet he, who comes from marriage, born of a woman and from a man's seed, thinks he is saved.
46.3.2Holl GCS 25/31:206
ἄρα οὖν πάλιν ἀνέλυσε τὴν αὐτοῦ κατὰ τοῦ γάμου βλασφημίαν. εἰ γὰρ οὗτος ἐκ γάμου ὑπάρχων σωτηρίαν ἕξει, ἄρα οὐ βδέλυγμα ὁ γάμος, ὁ γεννῶν τοὺς τῆς σωτηρίας μετέχοντας, οἵῳ δἂν θέλοι τρόπῳ λέγειν.
ara oun palin anelyse tēn autou kata tou gamou blasphēmian. ei gar houtos ek gamou hyparchōn sōtērian hexei, ara ou bdelygma ho gamos, ho gennōn tous tēs sōtērias metechontas, hoiǭ dan theloi tropǭ legein.
So again he has undone his own blasphemy against marriage. For if he, who comes from marriage, will have salvation, then marriage is not an abomination, since it begets those who share in salvation, in whatever way he wishes to put it.
46.3.3Holl GCS 25/31:206
εἰ δὲ συσταίη ὁ κατʼ αὐτὸν λόγος ὅτι ἀθέμιτός ἐστιν ὁ γάμος, ἄρα μᾶλλον ὁ Ἀδὰμ σωθήσεται, μὴ ἀπὸ γάμου ὁρμώμενος, ἀλλὰ ἐν χειρὶ πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος πεπλασμένος κατὰ τὸ εἰρημένον ὑπʼ αὐτοῦ τοῦ ἁγίου πατρὸς πρὸς τὸν υἱὸν ὅτι »ποιήσωμεν ἄνθρωπον κατʼ εἰκόνα ἡμετέραν καὶ καθʼ ὁμοίωσιν«.
ei de systaiē ho katʼ auton logos hoti athemitos estin ho gamos, ara mallon ho Adam sōthēsetai, mē apo gamou hormōmenos, alla en cheiri patros kai huiou kai hagiou pneumatos peplasmenos kata to eirēmenon hypʼ autou tou hagiou patros pros ton huion hoti »poiēsōmen anthrōpon katʼ eikona hēmeteran kai kathʼ homoiōsin«.
And if his argument that marriage is unlawful were to stand, then Adam would all the more be saved, since he did not come from marriage, but was formed by the hand of the Father, the Son and the Holy Spirit, according to what the holy Father himself said to the Son, “Let us make man according to our image and likeness.”
46.3.4Holl GCS 25/31:206–207
πῶς δὲ οὐ σῴζεται ὁ Ἀδὰμ ὁ παρὰ σοὶ ἀπελπιζόμενος, ὁπότε αὐτὸς ὁ κύριος ἡμῶν Ἰησοῦς χριστὸς ἐλθὼν εἰς τὸν κόσμον νεκροὺς μετὰ τὴν τελευτὴν ἐγείρει ἐν αὐτῷ τῷ σώματι, ὡς τὸν Λάζαρον καὶ τὸν υἱὸν τῆς χήρας καὶ τὴν θυγατέρα τοῦ ἀρχισυναγώυου;
pōs de ou sǭzetai ho Adam ho para soi apelpizomenos, hopote autos ho kyrios hēmōn Iēsous christos elthōn eis ton kosmon nekrous meta tēn teleutēn egeirei en autǭ tǭ sōmati, hōs ton Lazaron kai ton huion tēs chēras kai tēn thygatera tou archisynagōyou?
And how is Adam not saved, whom you despair of, when our Lord Jesus Christ himself, coming into the world, raises the dead after death in that same body, like Lazarus and the widow's son and the daughter of the ruler of the synagogue?
46.3.5Holl GCS 25/31:207
καὶ εἰ αὐτὸς οὐκ ἦν ὁ τὸν Ἀδὰμ πλάσας ἐκ χοὸς ἀπʼ ἀρχῆς, πῶς πτύσας χαμαὶ ἐποίησε πηλὸν καὶ ἐπέθετο ἐπὶ τοὺς ὀφθαλμοὺς τοῦ τυφλοῦ τοῦ ἐκ γεννντῆς καὶ ἐποίησεν αὐτὸν βλέπειν,
kai ei autos ouk ēn ho ton Adam plasas ek choos apʼ archēs, pōs ptysas chamai epoiēse pēlon kai epetheto epi tous ophthalmous tou typhlou tou ek gennntēs kai epoiēsen auton blepein,
And if he was not the one who formed Adam from dust in the beginning, how did he spit on the ground, make clay, put it on the eyes of the man blind from birth, and make him see,
46.3.6Holl GCS 25/31:207
ἵνα δείξῃ ἑαυτὸν μὲν εἶναι τὸν πλάστην σὺν τῷ πατρὶ καὶ τῷ ἁγίῳ πνεύματι, καὶ τὸ ἐλλιπὲς μέρος ἐν τῷ ἀπὸ γεννητῆς γεγεννημένῳ τυφλῷ διὰ τοῦ πηλοῦ προστιθεὶς τῷ λείποντι τόπῳ;
hina deixę̄ heauton men einai ton plastēn syn tǭ patri kai tǭ hagiǭ pneumati, kai to ellipes meros en tǭ apo gennētēs gegennēmenǭ typhlǭ dia tou pēlou prostitheis tǭ leiponti topǭ?
to show that he himself is the former, with the Father and the Holy Spirit, and by the clay adding the missing part to the lacking place in the man born blind?
46.3.7Holl GCS 25/31:207
διορθώσεως γὰρ ἕνεκεν τοῦ λείποντος μέρους φαίνεται τοῦτο σας καὶ αὐτὸς τὸν πρωτόπλαστον ἀπολλύει, τοὺς δὲ ἄλλους σῴζει, ὦ πολλή σου ματαιοφροσύνη, Τατιανέ.
diorthōseōs gar heneken tou leipontos merous phainetai touto sas kai autos ton prōtoplaston apollyei, tous de allous sǭzei, ō pollē sou mataiophrosynē, Tatiane.
For he is seen doing this to correct the missing part; and [would] he himself destroy the first-formed and save the others? O your great folly, Tatian!
46.3.8Holl GCS 25/31:207
ἀδυναμίαν γὰρ τῷ κυρίῳ κατὰ δύναμιν προσάπτεις τῷ μὴ δυναμένῳ τὸν πρωτόπλαστον αὐτοῦ, διὰ μίαν παρακοὴν ἐκβεβλημένον τοῦ παραδείσου καὶ παιδείας οὐ τῆς τυχούσης, μετασχόντα, ἐν ἱδρῶτι καὶ καμάτῳ διατετελεκότα καὶ κατέναντι παραδείσου κατῳκηκότα, ὅπως μνημονεύοι τῆς ἀγαθῆς *, διὰ τῆς εἰς, μνήμην μετανοίας σῴζειν·
adynamian gar tǭ kyriǭ kata dynamin prosapteis tǭ mē dynamenǭ ton prōtoplaston autou, dia mian parakoēn ekbeblēmenon tou paradeisou kai paideias ou tēs tychousēs, metaschonta, en hidrōti kai kamatǭ diatetelekota kai katenanti paradeisou katǭkēkota, hopōs mnēmoneuoi tēs agathēs *, dia tēs eis, mnēmēn metanoias sǭzein;
For you attribute weakness to the Lord in his power, as though he could not save his first-formed, who was cast out of paradise for one disobedience and received no ordinary chastisement, who spent his life in sweat and toil and lived opposite paradise so as to remember the good …, through repentance in remembrance;
46.3.9Holl GCS 25/31:207
ἢ * δυναμένῳ μέν, μὴ ἐλεοῦντι δέ. διʼ ἣν τοίνυν αἰτίαν ἄχρι τῶν καταχθονίων χριστὸς κατῆλθεν, τίτι τῷ λόγῳ τὸ τριήμερον κοιμηθεὶς πεπονθὼς ἀνέστη; πῶς δὲ πληροῦται <τό> »ἵνα καὶ νεκρῶν καὶ ζώντων κυριεύσῃ«; ποίων δὲ ζώντων καὶ νεκρῶν ἀλλʼ ἢ τῶν χρῃζόντων τῆς αὐτοῦ ἄνω καὶ κάτω ἐπικουρίας;
ē * dynamenǭ men, mē eleounti de. diʼ hēn toinyn aitian achri tōn katachthoniōn christos katēlthen, titi tǭ logǭ to triēmeron koimētheis peponthōs anestē? pōs de plēroutai <to> »hina kai nekrōn kai zōntōn kyrieusę̄«? poiōn de zōntōn kai nekrōn allʼ ē tōn chrę̄zontōn tēs autou anō kai katō epikourias?
or … as able, but not merciful. For what reason, then, did Christ go down to the regions under the earth? For what reason did he suffer, sleep three days, and rise? And how is “that he might be Lord of both the dead and the living” fulfilled? And what living and dead, if not those who need his help above and below?
46.3.10Holl GCS 25/31:207
πῶς δὲ ἔσται τὰ ἀπὸ τοῦ φυράματος ἅγια, εἰ αὐτὸ τὸ φύραμα οὐκ ἔστιν ἅγιον, ὡς καὶ παρὰ τῷ ἁγίῳ ἀποστόλῳ ἐμφέρεται; ρεται; φάσκει γὰρ καὶ περὶ Εὔας ὁ αὐτὸς ἀπόστολος ὅτι »σωθήσεται διὰ τῆς τεκνογονίας, ἐὰν μείνωσιν ἐν πίστει καὶ δικαιοσύνῃ«.
pōs de estai ta apo tou phyramatos hagia, ei auto to phyrama ouk estin hagion, hōs kai para tǭ hagiǭ apostolǭ empheretai? retai? phaskei gar kai peri Euas ho autos apostolos hoti »sōthēsetai dia tēs teknogonias, ean meinōsin en pistei kai dikaiosynę̄«.
And how will what comes from the lump be holy, if the lump itself is not holy, as is found in the holy apostle? For the same apostle says of Eve too that “she will be saved through childbearing, if they remain in faith and righteousness.”
Haer. 46, chapter 4
46.4.1Holl GCS 25/31:207
4. Καὶ πολλὰ ἔστι περὶ τούτων λέγειν, ὡς παντί τῳ σύνεσιν κεκτημένῳ φανήσεται ἡ πρόχειρος βλασφημία καὶ ἐσκοτωμένη διάνοια τοῦ Τατιανοῦ καὶ τῶν ἀπʼ αὐτοῦ Τατιανῶν καλουμένων.
4. Kai polla esti peri toutōn legein, hōs panti tǭ synesin kektēmenǭ phanēsetai hē procheiros blasphēmia kai eskotōmenē dianoia tou Tatianou kai tōn apʼ autou Tatianōn kaloumenōn.
There is much to say about these things, so that the ready blasphemy and darkened mind of Tatian and of those called Tatianists after him will be plain to everyone who has understanding.
46.4.2Holl GCS 25/31:207–208
παρὶ ὧν συντόμως διεξελθόντες τὰ κατʼ αὐτοὺς βλαβερὰ καὶ καωνώπων δικην δήγματα, ἐλαίου ἰκμάδα τῆς τοῦ κυρίου διδασκαλίας τοῖς δεδηγμένοις ὑπὸ τῶν Τατιανοῦ λόγων ἐπιθέμενοι ἰασάμεθα διὰ τῆς τοῦ κυρίου ἀληθείας καὶ δυνάμεως. αὐτοῦ λέγοντος ὅτι ᾿οὐκ ἦλθον εἰ μὴ διὰ τὸ πρόβατον τὸ πεπλανημένον οἴκου Ἰσραήλ«.
pari hōn syntomōs diexelthontes ta katʼ autous blabera kai kaōnōpōn dikēn dēgmata, elaiou ikmada tēs tou kyriou didaskalias tois dedēgmenois hypo tōn Tatianou logōn epithemenoi iasametha dia tēs tou kyriou alētheias kai dynameōs. autou legontos hoti ᾿ouk ēlthon ei mē dia to probaton to peplanēmenon oikou Israēl«.
Having briefly gone through their harmful teachings and their bites, like those of gnats, we have healed those bitten by Tatian's words, applying the moisture of the oil of the Lord's teaching, through the truth and power of the Lord, since he says, “I came only for the lost sheep of the house of Israel.”
46.4.3Holl GCS 25/31:208
διὸ καὶ ἐν παραβολαῖς ἔλεγεν ὅτι ἄνθρωπός τις κατέβαινεν ἀπὸ Ἱερουσαλὴμ εἰς Ἱεριχώ, ὃν δὴ καὶ λῃσταῖς περιπεσεῖν διηγεῖτο, ἵνα δείξῃ τὸ πρόβατον καὶ τὸν ἀπὸ Ἱερουσαλὴμ καταβεβηκότα, τὸν ἀπὸ τῆς δόξης τῆς μείζονος εἰς ἐλάττωσιν κατενεχθέντα καὶ τὸν ἀπὸ τῆς μιᾶς ἐντολῆς τοῦ ἰδίου ποιμένος ἀποσπασθέντα καὶ πεπλανημένον.
dio kai en parabolais elegen hoti anthrōpos tis katebainen apo Hierousalēm eis Hierichō, hon dē kai lę̄stais peripesein diēgeito, hina deixę̄ to probaton kai ton apo Hierousalēm katabebēkota, ton apo tēs doxēs tēs meizonos eis elattōsin katenechthenta kai ton apo tēs mias entolēs tou idiou poimenos apospasthenta kai peplanēmenon.
That is why he said in parables that a certain man went down from Jerusalem to Jericho, and told how he fell among robbers, to show the sheep and the one who went down from Jerusalem, the one brought down from the greater glory to diminishment, the one torn away from the one commandment of his own shepherd and gone astray.
46.4.4Holl GCS 25/31:208
ὅθεν καὶ τὸν ἅγιον Ἀδὰμ τὸν πατέρα <ἡμῶν> ἐν ζῶσι πεπιστεύκαμεν· διʼ ὃν καὶ τοὺς ἀπʼ αὐτοῦ ἡμᾶς πάντας Χριστὸς ἦλθεν, τοῖς μὲν πάλαι αὐτὸν γινώσκουσι καὶ μὴ πλανηθεῖσιν ἀπὸ τῆς αὐτοῦ θεότητος ἕνεκεν δὲ σφαλμάτων ἐν Ἅιδῃ κατεσχημένοις ἀμνηστίαν χαρίσασθαι, τοῖς μὲν ἔτι ἐν κόσμῳ διὰ μετανοίας, τοῖς δὲ ἐν Ἁιδῃ διʼ ἐλέους καὶ σωτηρίας.
hothen kai ton hagion Adam ton patera <hēmōn> en zōsi pepisteukamen; diʼ hon kai tous apʼ autou hēmas pantas Christos ēlthen, tois men palai auton ginōskousi kai mē planētheisin apo tēs autou theotētos heneken de sphalmatōn en Haidę̄ kateschēmenois amnēstian charisasthai, tois men eti en kosmǭ dia metanoias, tois de en Haidę̄ diʼ eleous kai sōtērias.
So we have believed that holy Adam, [our] father, is among the living; for his sake Christ came also for all of us who come from him, to grant amnesty to those who of old knew him and did not stray from his Godhead but were held in Hades because of their faults: to those still in the world through repentance, to those in Hades through mercy and salvation.
Haer. 46, chapter 5
46.5.1Holl GCS 25/31:208
5. Διὸ καὶ θαυμάσαι ἔστι τὸν εἰδότα, ὡς καὶ ἐν βίβλοις ηὑρήκαμεν, μεν, τὸν κύριον ἡμῶν Ἰησοῦν χριστὸν ἐν τῷ Γολγοθᾷ ἐσταυρῶσθαι.
5. Dio kai thaumasai esti ton eidota, hōs kai en biblois hēurēkamen, men, ton kyrion hēmōn Iēsoun christon en tǭ Golgothą estaurōsthai.
That is why one may wonder at the one who knows, as we have found in books, that our Lord Jesus Christ was crucified at Golgotha,
46.5.2Holl GCS 25/31:208–209
οὐκ ἄλλῃ που ἀλλʼ ἢ ἔνθα ἔκειτο τὸ τοῦ Ἀδὰμ σῶμα. ἐξελθὼν γὰρ ἐκ τοῦ παραδείσου καὶ κατῳκηκὼς κατέναντι αὐτοῦ πολλῷ τῷ χρόνῳ καὶ διὰ πολλῶν τῶν ἡμερῶν διελθὼν ὕστερον ἦλθε καὶ ἐν τῷ τόπῳ τούτῳ, Ἱεροσολύμων δέ φημι, τὸ χρεὼν ἀποδεδωκὼς [καὶ] ἐκεῖσε ἐτάφη ἐν τῷ τόπῳ τῷ Γολγοθᾷ.
ouk allę̄ pou allʼ ē entha ekeito to tou Adam sōma. exelthōn gar ek tou paradeisou kai katǭkēkōs katenanti autou pollǭ tǭ chronǭ kai dia pollōn tōn hēmerōn dielthōn hysteron ēlthe kai en tǭ topǭ toutǭ, Hierosolymōn de phēmi, to chreōn apodedōkōs [kai] ekeise etaphē en tǭ topǭ tǭ Golgothą.
nowhere else but where Adam's body lay. For having gone out of paradise and lived opposite it for a long time, and having passed through many days, he later came to this place too, I mean Jerusalem; and having paid the debt of death, he was buried there in the place Golgotha.
46.5.3Holl GCS 25/31:209
ὅθεν εἰκότως τὸ ἐπώνυμον ὁ τόπος ἔσχε, Κρανίου ἑρμηνευόμενος τόπος, ἧς ὀνομασίας τὸ σχῆμα τοῦ τόπου ἐμφέρειάν τινα οὐχ ὑποδείκνυσιν.
hothen eikotōs to epōnymon ho topos esche, Kraniou hermēneuomenos topos, hēs onomasias to schēma tou topou emphereian tina ouch hypodeiknysin.
Hence the place fittingly got its name, which is translated “Place of the Skull,” though the shape of the place shows no resemblance to this name.
46.5.4Holl GCS 25/31:209
οὔτε γὰρ ἐν ἄκρᾳ τινὶν κεῖται, ἵνα κρανίον τοῦτο ἑρμηνεύηται, ὡς <ὁ> ἐπὶ σώματος κεφαλῆς τόπος λέγεται, οὔτε <ἐπὶ> σκοπιᾶς.
oute gar en akrą tinin keitai, hina kranion touto hermēneuētai, hōs <ho> epi sōmatos kephalēs topos legetai, oute <epi> skopias.
For it does not lie on a summit, so that it could be interpreted as a skull, as the place of the head is called on a body; nor [on] a lookout.
46.5.5Holl GCS 25/31:209
καὶ γὰρ οὔτε ἐν ὕψει κεῖται παρὰ τοὺς ἄλλους τόπους· ἄντικρυς γὰρ ἐστι τὸ τοῦ Ἐλαιῶνος ὄρος ὕψηλότερον καὶ ἀπὸ σημείων ὀκτὼ ἡ Γαβαὼν ὑψηλοτάτη, ἀλλὰ καὶ ἡ ἄκρα ἡ ποτὲ ὑπάρχουσα ἐν Σιών, νῦν δὲ τμηθεῖσα, καὶ αὐτὴ ὑψηλοτέρα ὑπῆρχεν τοῦ τόπου.
kai gar oute en hypsei keitai para tous allous topous; antikrys gar esti to tou Elaiōnos oros hypsēloteron kai apo sēmeiōn oktō hē Gabaōn hypsēlotatē, alla kai hē akra hē pote hyparchousa en Siōn, nyn de tmētheisa, kai autē hypsēlotera hypērchen tou topou.
Nor does it lie higher than other places; for opposite it the Mount of Olives is higher, and Gibeon, eight miles away, is very high; and the height that once was on Zion, but has now been cut down, was itself higher than the place.
46.5.6Holl GCS 25/31:209
πόθεν οὖν ἡ ἐπωνυμία τοῦ Κρανίου, ἀλλʼ ἐπειδὴ τοῦ πρωτοπλάστου ἀνθρώπου ἐκεῖ τὸ κρανίον ηὕρηται καὶ ἐκεῖ τὸ λείψανον ἐναπέκειτο, τούτου ἕνεκα Κρανίου τόπος ἐπεκέκλητο·
pothen oun hē epōnymia tou Kraniou, allʼ epeidē tou prōtoplastou anthrōpou ekei to kranion hēurētai kai ekei to leipsanon enapekeito, toutou heneka Kraniou topos epekeklēto;
Where, then, does the name “Skull” come from, if not because the skull of the first-formed man was found there and his remains were laid there; for this reason it was called Place of the Skull.
46.5.7Holl GCS 25/31:209
ἐφʼ οὗ σταυρωθεὶς ὁ κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς διὰ τοῦ ῥεύσαντος ἀπʼ αὐτοῦ ὕδατος καὶ τὴν αἵματος διὰ τῆς νυχθείσης αὐτοῦ πλευρᾶς αἰνιγματωδῶς ἔδειξ τὴν ἡμῶν σωτηρίαν, ἀπὸ τῆς ἀρχῆς τοῦ φυράματος ἀρξάμενος ῥαντίζειν τὰ λείψανα τοῦ προπάτορος,
ephʼ hou staurōtheis ho kyrios hēmōn Iēsous ho Christos dia tou rheusantos apʼ autou hydatos kai tēn haimatos dia tēs nychtheisēs autou pleuras ainigmatōdōs edeix tēn hēmōn sōtērian, apo tēs archēs tou phyramatos arxamenos rhantizein ta leipsana tou propatoros,
Crucified above it, our Lord Jesus Christ, by the water and blood that flowed from his pierced side, showed our salvation in a riddle, beginning to sprinkle the remains of our forefather from the beginning of the lump,
46.5.8Holl GCS 25/31:209
ἵνα καὶ ἡμῖν ὑποδείξῃ τὸν ῥαντισμὸν τοῦ αὐτοῦ αἵματος, εἰς κάθαρσιν τῆσ ἡμῶν κοινώσεως καὶ ψυχῆς μετανοούσης καὶ εἰς ὑπόδειγμα φυράσεως καὶ καθαρμοῦ ῥύπου τῶν ἡμετέρων ἁμαρτημάτων γενόμενον, τὸ ἐκχυθὲν ὕδωρ ἐπὶ τὸν ὑποκείμενον τῷ τόπῳ καὶ τεθαμμένον εἰς ἐλπίδα αὐτοῦ τε καὶ ἡμῶν τῶν ἐξ αὐτοῦ γεγεννημένων.
hina kai hēmin hypodeixę̄ ton rhantismon tou autou haimatos, eis katharsin tēs hēmōn koinōseōs kai psychēs metanoousēs kai eis hypodeigma phyraseōs kai katharmou rhypou tōn hēmeterōn hamartēmatōn genomenon, to ekchythen hydōr epi ton hypokeimenon tǭ topǭ kai tethammenon eis elpida autou te kai hēmōn tōn ex autou gegennēmenōn.
to show us too the sprinkling of his blood, which became a cleansing of our defilement and of the repentant soul, and an example of kneading and cleansing the filth of our sins; the water poured out upon the one lying buried beneath the place, for the hope of him and of us who were born of him.
46.5.9Holl GCS 25/31:209
διὸ καὶ ἐνταῦδα ἐπληροῦτο τὸ εἰρημένον »ἔγειρε ὁ καθεύδων καὶ ἀνάστα ἐκ τῶν νεκρῶν καὶ ἐπιφαύσει σοι ὁ Χριστός«. εἰ γὰρ καὶ περὶ ἡμῶν λέγει τῶν νενεκρωμένων τοῖς ἔργοις καὶ τῶν καθευσόντων ἐν βάθει ὕπνου τῆς ἀγνωσίας, ἀλλʼ οὖν γε ἐκεῖθεν ἡ ἀρχὴ τῆς αἰνίξεως * περιέχει τὸν τρόπον.
dio kai entauda eplērouto to eirēmenon »egeire ho katheudōn kai anasta ek tōn nekrōn kai epiphausei soi ho Christos«. ei gar kai peri hēmōn legei tōn nenekrōmenōn tois ergois kai tōn katheusontōn en bathei hypnou tēs agnōsias, allʼ oun ge ekeithen hē archē tēs ainixeōs * periechei ton tropon.
So here too was fulfilled the saying, “Awake, O sleeper, and arise from the dead, and Christ will shine on you.” For even if it speaks of us who are dead in works and asleep in the deep sleep of ignorance, yet from there the beginning of the riddle … contains the manner.
46.5.10Holl GCS 25/31:209–210
καὶ οὐχ ἁπλῶς οὐδὲ ἀργῶς· »ἀνέστη«, γὰρ φησι, »πολλὰ σώματα τῶν ἁγίων«, ὡς ἔχει τὸ εὐαγγέλιον, »καὶ εἰσῆλθον σὺν αὐτῷ εἰς τὴν ἁγίαν πόλιν« καὶ οὐκ εἶπεν, ἀνέστησαν ψυχαὶ τῶν ἁγίων, ἀλλὰ σώματα φύσει τῶν ἁγίων καὶ εἰσῆλθον μετʼ αὐτοῦ εἰς τὴν ἁγίαν πόλιν καὶ τὰ ἑξῆς.
kai ouch haplōs oude argōs; »anestē«, gar phēsi, »polla sōmata tōn hagiōn«, hōs echei to euangelion, »kai eisēlthon syn autǭ eis tēn hagian polin« kai ouk eipen, anestēsan psychai tōn hagiōn, alla sōmata physei tōn hagiōn kai eisēlthon metʼ autou eis tēn hagian polin kai ta hexēs.
And not simply or idly; for “many bodies of the saints arose,” as the gospel has it, “and went in with him into the holy city.” And it did not say that the souls of the saints arose, but the very bodies of the saints, and they went in with him into the holy city, and so on.
46.5.11Holl GCS 25/31:210
Πανταχόθεν τοίνυν ἀποκρουσάμενοι τοῦ κώνωπος τούτου τὰ δήγματα διʼ ἐλαίου τῆς τοῦ θεοῦ φιλανθρωπίας καὶ κυρίου ἡμῶν ἐνδημίας καὶ φωτὸς τοῦ εὐαγελίου τὴς ἀληθείας, ἐπὶ τὰς ἑξῆς κατὰ τὸ εἰωθὸς πάλιν προσελθεῖν ἐν τῇ τοῦ θεοῦ δυνάμει σπεύσωμεν.
Pantachothen toinyn apokrousamenoi tou kōnōpos toutou ta dēgmata diʼ elaiou tēs tou theou philanthrōpias kai kyriou hēmōn endēmias kai phōtos tou euageliou tēs alētheias, epi tas hexēs kata to eiōthos palin proselthein en tę̄ tou theou dynamei speusōmen.
Having repelled on every side the bites of this gnat by the oil of God's love for mankind, the coming of our Lord and the light of the gospel of truth, let us hasten, as usual, to go on again to the next, in God's power.
Haer. 47, chapter 1
47.1.1Holl GCS 25/31:210
Ἐγκρατῖταί τινες οὕτω καλούμενοι τοῦτον τὸν Τατιανὸν διαδέχονται, φύσει ὑπʼ αὐτοῦ πεπλανημένοι τε καὶ ἠπατημένοι, ἕτερα δὲ παρὰ τοῦτον φρονήσαντες καὶ εἰς μείζονα πάλιν ἐρεσχελίαν ἑαντοῦς ἐκδεδωκότες.
Enkratitai tines houtō kaloumenoi touton ton Tatianon diadechontai, physei hypʼ autou peplanēmenoi te kai ēpatēmenoi, hetera de para touton phronēsantes kai eis meizona palin ereschelian heantous ekdedōkotes.
Certain people, so called Encratites, succeed this Tatian, truly led astray and deceived by him, but holding other views than his and giving themselves over again to greater nonsense.
47.1.2Holl GCS 25/31:210
πληθύνουσι δὲ οὗτοι καὶ εἰς δεῦρο ἔν τε τῇ Πισδίᾳ καὶ ἐν τῇ Φρυγίᾳ τῇ κεκαυμένῃ οὕτω καλουμένῃ. ἴσως γὰρ κατὰ θεοῦ κόσμῳ διὰ τὸ κεκαθῦσθαι τοὺς οἰκήτορας ἀπὸ τῆς διαστροφὴς τῆς τοιαύτης καὶ τοσαύτης πλάνης· πολλαὶ γὰρ αἱρέσεις ἐν τῷ χώρῳ.
plēthynousi de houtoi kai eis deuro en te tę̄ Pisdią kai en tę̄ Phrygią tę̄ kekaumenę̄ houtō kaloumenę̄. isōs gar kata theou kosmǭ dia to kekathysthai tous oikētoras apo tēs diastrophēs tēs toiautēs kai tosautēs planēs; pollai gar haireseis en tǭ chōrǭ.
They are numerous to this day in Pisidia and in the so-called Burnt Phrygia. Perhaps it is by God's ordering that it is so called, because its inhabitants have been burnt by the perversion of such and so great error; for there are many sects in the region.
47.1.3Holl GCS 25/31:210
εἰσὶ δὲ καὶ ἐν μέρεσι τῆς Ἀσίας καὶ ἐν τῇ Ἰσαύρων καὶ Παμφύλων μέρος, ἀλλὰ καὶ ἐπὶ τῆς Ἀντιοχέων τῆς Συρίας, οὐ πάντῃ δέ, * ἡ τοιαύτη αἵρεσις.
eisi de kai en meresi tēs Asias kai en tę̄ Isaurōn kai Pamphylōn meros, alla kai epi tēs Antiocheōn tēs Syrias, ou pantę̄ de, * hē toiautē hairesis.
They are also in parts of Asia, and in the region of the Isaurians and Pamphylians, and also in the territory of Antioch in Syria, but not everywhere … this sect.
47.1.4Holl GCS 25/31:210–216
Φάσκουσι δὲ καὶ οὗτοι ἀρχάς τινας εἶναι τήν τε τοῦ διαβόλου <δύναμιν> ἀντικειμένην πρὸς τὰ τοῦ θεοῦ ποιήματα, [καὶ] μὴ ὐποτασσομένου θεῷ, ἀλλὰ ἰσχύοντος καὶ πράττοντος ὡς κατὰ ἰδίαν ἐξουσίαν καὶ οὐχ ὡς ἐν παρεκτροπῇ γενομένου· οὐ γὰρ κατὰ τὴν ἐκκλησίλαν έγουσιν, ἀλλὰ ἄλλως παρὰ τὸ τῆς ἀληθείας κήρυγμα.
Phaskousi de kai houtoi archas tinas einai tēn te tou diabolou <dynamin> antikeimenēn pros ta tou theou poiēmata, [kai] mē ypotassomenou theǭ, alla ischyontos kai prattontos hōs kata idian exousian kai ouch hōs en parektropę̄ genomenou; ou gar kata tēn ekklēsilan egousin, alla allōs para to tēs alētheias kērygma.
They too say that there are certain principles, and the [power] of the devil, opposed to God's works, not subject to God but strong and acting as by its own authority, and not as having fallen into deviation; for they do not speak according to the church, but otherwise than the preaching of the truth.
47.1.5Holl GCS 25/31:216
κέχρηνται δὲ γραφαῖς πρωτοτύπως ταῖς λεγομέναις Ἀνδρέου καὶ Ἰωάννου Πράξεσι καὶ Θωμᾶ καὶ ἀποκρύφοις τιςὶ καὶ οἷς βούλονται λόγοις τῆς παλαιᾶς διαθήκης.
kechrēntai de graphais prōtotypōs tais legomenais Andreou kai Iōannou Praxesi kai Thōma kai apokryphois tisi kai hois boulontai logois tēs palaias diathēkēs.
They use chiefly the scriptures called the Acts of Andrew, of John and of Thomas, and certain apocrypha, and whatever words of the old covenant they wish.
47.1.6Holl GCS 25/31:216
τὸν δὲ γάμον σαφῶς τοῦ διαβόλου ὁρίζονται· ἔμψυχα δὲ βδελύσσονται, ἀπαγορεύοντες οὐχ ἕνεκεν ἐγκρατείας οὔτε πολιτείας, ἀλλὰ κατὰ φόβον καὶ ἰνδαλμὸν τοῦ μὴ καταδικασθῆναι ἀπὸ τῆς τῶν ἐμψύχων μεταλήψεως.
ton de gamon saphōs tou diabolou horizontai; empsycha de bdelyssontai, apagoreuontes ouch heneken enkrateias oute politeias, alla kata phobon kai indalmon tou mē katadikasthēnai apo tēs tōn empsychōn metalēpseōs.
They plainly define marriage as of the devil; they abhor living creatures [as food], forbidding them not for the sake of self-control or a way of life, but out of fear and a fancy of being condemned for partaking of living creatures.
47.1.7Holl GCS 25/31:216
κέχρηνται δὲ καὶ αὐτοὶ μυστηρίοις διʼ ὕδατος· οἶνον δὲ ὅλως οὐ μεταλαμβάνουσι, φάσκοντες εἶναι διαβολικὸν καὶ τοὺς πίνοντας καὶ τοὺς χρωμένους ἀνόμους εἶναι παρὰ τοῖς οὕτω πεπλανημένοις τὰ πάντα μανίας ἔμπλεα.
kechrēntai de kai autoi mystēriois diʼ hydatos; oinon de holōs ou metalambanousi, phaskontes einai diabolikon kai tous pinontas kai tous chrōmenous anomous einai para tois houtō peplanēmenois ta panta manias emplea.
They too use mysteries with water; they do not partake of wine at all, saying it is devilish and that those who drink and use it are lawless; among people so led astray everything is full of madness.
47.1.9Holl GCS 25/31:216–217
καὶ γὰρ ἔστιν ἰδεῖν καὶ θαυμάσαι καὶ εἰς ἔκπληξιν ἐλθεῖν τὸν συνετὸν ἄνθρωπον περὶ πάντων ὁριοῦν ὧν οἱ ἀλλότριοι λέγουσί τε καὶ πράττουσιν, ἀσυστάτως τῶν πάντων περʼ αὐτοῖς αὐτοῖς λεγομένων τε καὶ γινομένων καὶ μηδεμίαν ἔμφασιν ἀληθείας ἐπιδεχομένων.
kai gar estin idein kai thaumasai kai eis ekplēxin elthein ton syneton anthrōpon peri pantōn horioun hōn hoi allotrioi legousi te kai prattousin, asystatōs tōn pantōn perʼ autois autois legomenōn te kai ginomenōn kai mēdemian emphasin alētheias epidechomenōn.
For the intelligent person can see and wonder and be amazed in defining everything that strangers to the truth say and do, since everything said and done among them is incoherent and admits no appearance of truth.
Haer. 47, chapter 2
47.2.1Holl GCS 25/31:217
2. Εἰ γὰρ κέχρηνται παλαιᾷ καὶ νέᾳ διαθήκῃ, πῶς ἀρχαὶ διάφοροι εὑρεθήσονται, τῶν δύο διαθηκῶν συμφωνουσῶν περὶ μιᾶς * θεότητος τὴν γνῶσιν κηρυττουσῶν;
2. Ei gar kechrēntai palaią kai neą diathēkę̄, pōs archai diaphoroi heurethēsontai, tōn dyo diathēkōn symphōnousōn peri mias * theotētos tēn gnōsin kēryttousōn?
For if they use the old and new covenants, how will different principles be found, when the two covenants agree in proclaiming knowledge of one … Godhead?
47.2.2Holl GCS 25/31:217
εἰ δὲ καὶ νεκρῶν εἴη ἀνάστασις, πῶς ἔτι ὁ σεμνὸς γάμος τοῦ διαβόλου εὑρεθήσεται; ὁπότε θεὸς λέγει »αὐξάνεσθε καὶ πληθύνεσθε«, καὶ τοῦ κυρίου ἐν τῷ εὐαγγελίῳ λέγοντος »ὅ ὁ θεὸς συνέζευξεν, ἄνθρωπος μὴ χωριζέτω« καὶ τοῦ ἀποστόλου φάσκοντος »τίμιος ὁ γάμος καὶ ἡ κοίτη ἀμίαντος«.
ei de kai nekrōn eiē anastasis, pōs eti ho semnos gamos tou diabolou heurethēsetai? hopote theos legei »auxanesthe kai plēthynesthe«, kai tou kyriou en tǭ euangeliǭ legontos »ho ho theos synezeuxen, anthrōpos mē chōrizetō« kai tou apostolou phaskontos »timios ho gamos kai hē koitē amiantos«.
And if there is a resurrection of the dead, how will honourable marriage still be found to be of the devil? For God says, “Increase and multiply,” and the Lord in the gospel says, “What God has joined together, let not man separate,” and the apostle says, “Marriage is honourable and the bed undefiled.”
47.2.3Holl GCS 25/31:217
ἀλλὰ ἐλεγχόμενοι βλασφημοῦσι τοῦτον μεθυστὴν καλοῦντες, εἰς ἑαυτῶν δὲ γνώμην καὶ παράστασιν μυθολογίας κατὰ τῶν πινόντων τὸν οἶνον ἐπιλαμβάνονταί τινα θηρολεκτοῦντες καί φασιν ἐκ τοῦ πονηροῦ τὸ τοιοῦτον εἶδος εἶναι· »ἔπιε, γάρ φησι, Νῶς ἀπὸ τοῦ οἴνου καὶ ἐγυμνώθη, καὶ Λώτ, φηςί,
alla elenchomenoi blasphēmousi touton methystēn kalountes, eis heautōn de gnōmēn kai parastasin mythologias kata tōn pinontōn ton oinon epilambanontai tina thērolektountes kai phasin ek tou ponērou to toiouton eidos einai; »epie, gar phēsi, Nōs apo tou oinou kai egymnōthē, kai Lōt, phēsi,
But when refuted they blaspheme, calling him a drunkard; and for their own opinion and to support their myth against those who drink wine, they seize on certain things, hunting for words, and say that such a thing is from the evil one: “For Noah,” they say, “drank of the wine and was stripped naked; and Lot,” they say,
47.2.4Holl GCS 25/31:217
μεθυσθεὶς θυγατράσιν ἰδίαις κατὰ ἄγνοιαν συνεμίγη καὶ διὰ μέθης γέγονεν ἡ μοσχοποιία· καί φησιν ἡ γραφή· τίνι θόρυβος; τίνι μάζαι; τίνι ἀηδίαι καὶ λέσχαι; τίνι συντρίμματα διὰ κενῆς; τίνος πελιδνοὶ οἱ ὀφθαλμοί; οὐ τῶν χρονιζόντων ἐν οἴνοις, οὐ τῶν ἐξιχνευόντων ποῦ πότοι γίνονται;«
methystheis thygatrasin idiais kata agnoian synemigē kai dia methēs gegonen hē moschopoiia; kai phēsin hē graphē; tini thorybos? tini mazai? tini aēdiai kai leschai? tini syntrimmata dia kenēs? tinos pelidnoi hoi ophthalmoi? ou tōn chronizontōn en oinois, ou tōn exichneuontōn pou potoi ginontai?«
“being drunk, had intercourse with his own daughters in ignorance, and through drunkenness the incest came about. And Scripture says, ‘Who has uproar? Who has strife? Who has disgust and gossip? Who has wounds without cause? Whose eyes are livid? Is it not those who linger over wine, who search out where there are drinking parties?’”
47.2.5Holl GCS 25/31:217
καὶ ἄλλα τινὰ τοιαῦτα ἐξιχνεύοντες συσσωρεύουσι διὰ τὴν ἑαυτῶν πιθανότητα, οὐκ εἰδότες ὅτι πᾶν τὸ ἄμετρον πανταχῇ λυπηρὸν καὶ ἔξω τοῦ προκειμένου ἀπηγορευμένον ὑπάρχει.
kai alla tina toiauta exichneuontes syssōreuousi dia tēn heautōn pithanotēta, ouk eidotes hoti pan to ametron pantachę̄ lypēron kai exō tou prokeimenou apēgoreumenon hyparchei.
And, searching out other such things, they heap them up for their own plausibility, not knowing that everything immoderate is everywhere harmful and forbidden beyond what is proper.
47.2.6Holl GCS 25/31:217–218
καὶ γὰρ οὐ μόνον ἐπὶ οἴνῳ τοῦτο εἴποιμʼ ἂν, ἀλλὰ καὶ ἐπὶ πάσῃ ἀπληστίᾳ. τοῦτο γὰρ καὶ ὁ κύριος ἐδίδασκε φάσκων »μὴ βαρυνέσθωσαν, φησίν, ὑμῶν αἱ καρδίαι ἐν κραιπάλῃ καὶ μέθῃ καὶ μερίμναις βιωτικαῖς« καὶ τό »εἰ ἀπληστότερος εἶ, μὴ ἐπιθύμει τῶν τοῦ πλουσίου βρωμάτων· ταῦτα γὰρ ἔχεται ζωῆς ψευδοῦς«.
kai gar ou monon epi oinǭ touto eipoimʼ an, alla kai epi pasę̄ aplēstią. touto gar kai ho kyrios edidaske phaskōn »mē barynesthōsan, phēsin, hymōn hai kardiai en kraipalę̄ kai methę̄ kai merimnais biōtikais« kai to »ei aplēstoteros ei, mē epithymei tōn tou plousiou brōmatōn; tauta gar echetai zōēs pseudous«.
And I would say this not only of wine but of all greed. For the Lord too taught this, saying, “Let not your hearts be weighed down with carousing and drunkenness and the cares of this life”; and “If you are rather greedy, do not desire the rich man's foods; for these belong to a false life.”
47.2.7Holl GCS 25/31:218
περισσοτέρως δὲ ὁ ἅγιος ἀπόστολος ἀπλήστους καὶ ἀδηφάγους ἐκκόπτων λαιμάργοις ἐπιθυμίαις ἐπαρώμενος ἔφη »τὰ βρώματα τῇ κοιλίᾳ καὶ ἡ κοιλία τοῖς βρώμασιν· ὁ δὲ θεὸς καὶ ταύτην καὶ ταῦτα καταργήσει«.
perissoterōs de ho hagios apostolos aplēstous kai adēphagous ekkoptōn laimargois epithymiais eparōmenos ephē »ta brōmata tę̄ koilią kai hē koilia tois brōmasin; ho de theos kai tautēn kai tauta katargēsei«.
And the holy apostle, cutting down the greedy and gluttons still more, cursing their gluttonous desires, said, “Food is for the belly and the belly for food; but God will destroy both the one and the other.”
47.2.8Holl GCS 25/31:218
ἀλλὰ καὶ Ἠσαῦ τὰ πρωτοτόκια διʼ ἑψέματος πυροῦ ἀπώλεσεν, ὥς φησιν ἡ γραφή, τὸ αὐτὸ καλοῦσα ἕψεμα πυροῦ καὶ φακῆς (οἶμαι δὲ τάχα ὅτι οὐκ ἀπὸ πυροῦ τουτέστιν ἀπὸ σίτου ἦν, ἀλλὰ τάχα ὡς ἤδη ἑψημένον λείψανον φακοῦ καὶ ἔτι ἐπιτεθὲν πυρὶ τὸ αὖθις πυρωθὲν ἡ γραφὴ <ἕψεμα> πυροῦ διηγήσατο, διὰ τὸ ἐπιθερμανθῆναι μετὰ τὸ ψυχρωθῆναι).
alla kai Ēsau ta prōtotokia diʼ hepsematos pyrou apōlesen, hōs phēsin hē graphē, to auto kalousa hepsema pyrou kai phakēs (oimai de tacha hoti ouk apo pyrou toutestin apo sitou ēn, alla tacha hōs ēdē hepsēmenon leipsanon phakou kai eti epitethen pyri to authis pyrōthen hē graphē <hepsema> pyrou diēgēsato, dia to epithermanthēnai meta to psychrōthēnai).
And Esau lost his birthright through a stew of wheat, as Scripture says, calling the same thing a stew of wheat and of lentils (I think perhaps that it was not of wheat, that is, of grain, but that Scripture described it as a “stew of fire” because it was the leftovers of lentils already cooked and put on the fire again and heated a second time, because it was warmed up after it had cooled).
47.2.9Holl GCS 25/31:218
καὶ ὡς ἐκεῖνος διʼ οἶνον ἐγυμνώθη μηδὲν ἀδικηθείς, οὕτως οὗτος μᾶλλον διὰ πεῖναν καὶ ἀπληστίαν τὰ πρωτοτόκια ἀπολέσας [μᾶλλον] ὑπὲρ τὸν οἶνον ἠδίκηται. καὶ οὐδὲν ἰσχύει ἐγγὺς τῆς ἀληθείας παραπεποιημένη λέξις οὐδὲ μυθώδης τις ἐπινενοημένη δραματουργία.
kai hōs ekeinos diʼ oinon egymnōthē mēden adikētheis, houtōs houtos mallon dia peinan kai aplēstian ta prōtotokia apolesas [mallon] hyper ton oinon ēdikētai. kai ouden ischyei engys tēs alētheias parapepoiēmenē lexis oude mythōdēs tis epinenoēmenē dramatourgia.
And as Noah was stripped naked because of wine and suffered no harm, so Esau rather, losing his birthright through hunger and greed, was harmed more than [Noah was] through wine. And no word falsified near the truth has any force, nor any mythical play-acting that has been devised.
Haer. 47, chapter 3
47.3.1Holl GCS 25/31:218
3. Σεμνύνονται δὲ δῆθεν ἐγκράτειαν, σφαλερῶς τὰ πάντα ἐργαζόμενοι, μέσον γυναικῶν εὑρισκόμενοι καὶ γυναῖκας πανταχόθεν ἀπατῶντες, γυναιξὶ δὲ συνοδεύοντες καὶ συνδιαιτώμενοι καὶ ἐξυπηρετούμενοι ὑπὸ τῶν τοιούτων, ἔξω μὲν τῆς ἀληθείας ὄντες, »μόργωσιν μόνον κεκτημένοι, τὴν δὲ δύναμιν αὐτῆς τῆς εὐσεβείας ἠρνημένοι«.
3. Semnynontai de dēthen enkrateian, sphalerōs ta panta ergazomenoi, meson gynaikōn heuriskomenoi kai gynaikas pantachothen apatōntes, gynaixi de synodeuontes kai syndiaitōmenoi kai exypēretoumenoi hypo tōn toioutōn, exō men tēs alētheias ontes, »morgōsin monon kektēmenoi, tēn de dynamin autēs tēs eusebeias ērnēmenoi«.
They take pride, supposedly, in self-control, while doing everything in a dangerous way, being found among women, deceiving women everywhere, travelling and living with women and being served by them; they are outside the truth, “having only the form, but denying the power of godliness itself.”
47.3.2Holl GCS 25/31:218
οἵου γὰρ ἄν τις ἔργου καταλείψῃ μέρος, τὸ πᾶν πλήρωμα ἀφῆκεν διὰ τοῦ ἑνὸς μέρους τοῦ καταλελειμμένου. ὅθεν τὰ παρʼ αὐτοῖς μυστήρια διʼ ὕδατος μόνον γίνεται, οὔτε μυστήρια ὄντα, ἀλλὰ κατὰ μίμησιν τῶν ἀληθινῶν [τὰ] ψευδῆ γινόμενα.
hoiou gar an tis ergou kataleipsę̄ meros, to pan plērōma aphēken dia tou henos merous tou kataleleimmenou. hothen ta parʼ autois mystēria diʼ hydatos monon ginetai, oute mystēria onta, alla kata mimēsin tōn alēthinōn [ta] pseudē ginomena.
For whatever part of a work someone leaves out, he has abandoned the whole fullness through the one part left out. So their mysteries are performed with water only; they are not mysteries, but false ones made in imitation of the true.
47.3.3Holl GCS 25/31:218
ὅθεν καὶ ἐν τούτῳ ἐλεγχθήσονται ἀπὸ τοῦ εὐθέος τοῦ σωτῆρος λόγου τοῦ λέγοντος »οὐ μὴ πίω ἀπὸ τοῦ γεννήματος τούτου τῆς ἀμπέλου ταύτης, ἕως ἂν πίω αὐτὸ καινὸν ἐν τῇ βασιλείᾳ τῶν οὐρανῶν μεθʼ ὑμῶν«.
hothen kai en toutǭ elenchthēsontai apo tou eutheos tou sōtēros logou tou legontos »ou mē piō apo tou gennēmatos toutou tēs ampelou tautēs, heōs an piō auto kainon en tę̄ basileią tōn ouranōn methʼ hymōn«.
So in this too they will be refuted by the straightforward word of the Saviour, who says, “I will not drink of this fruit of this vine until I drink it new in the kingdom of heaven with you.”
47.3.4Holl GCS 25/31:218
Πάλιν οὖν ταύτην παρωςάμενοι χειρὶ κραταιᾷ τῆς ἀληθείας ὡς κνώδαλον ὀδυνηρὸν ὀδόντων ἀφῃρημένον ἐπὶ τὰς ἑξῆς ἴωμεν, συνήθως τὸ θεὸν τῶν ὅλων ἐπικαλούμενοι ὁδηγόν τε καὶ ἀμυντῆρα τῶν δεινῶν, ἐπίκουρόν τε τῆς φρονήσεως δότην τε ὄντα αὐτὸν τῆς σοφίας,
Palin oun tautēn parōsamenoi cheiri krataią tēs alētheias hōs knōdalon odynēron odontōn aphę̄rēmenon epi tas hexēs iōmen, synēthōs to theon tōn holōn epikaloumenoi hodēgon te kai amyntēra tōn deinōn, epikouron te tēs phronēseōs dotēn te onta auton tēs sophias,
So, having thrust this one aside again with the mighty hand of the truth, like a painful beast deprived of its teeth, let us go on to the next, calling, as usual, on the God of all as guide and defender against terrible things, helper of understanding and himself the giver of wisdom,
47.3.5Holl GCS 25/31:218–219
ἵνʼ ἡμεῖς παρʼ αὐτοῦ τἀληθῆ μανθάνοντες τὰς τῶν ἄλλων * ἀποκαλύπτειν δυνηθείημεν καὶ τὴν κατʼ αὐτῶν ἀντίδοτον ἰατρικὴν ἐκ πολλῶν μυρεφικῶν εἰδῶν ἀπὸ τοῦ λόγου τῆς ἀληθείας κατασκευάσαι, τοῖς ἤδη πεπληγμένοις εἰς ἴασιν καὶ τοῖς ἐντυγχάνουσιν εἰς θεραπείαν καἰ τοῖς μέλλουσι γινώσκειν ἅ μὴ ᾔδεισαν εἰς παθῶν προκατάληψιν καὶ ἡμῖν εἰς σωτηρίαν καὶ θεοῦ μισθὸν ἀφθόνως δωρηθηςόμενον.
hinʼ hēmeis parʼ autou talēthē manthanontes tas tōn allōn * apokalyptein dynētheiēmen kai tēn katʼ autōn antidoton iatrikēn ek pollōn myrephikōn eidōn apo tou logou tēs alētheias kataskeuasai, tois ēdē peplēgmenois eis iasin kai tois entynchanousin eis therapeian kai tois mellousi ginōskein ha mē ę̄deisan eis pathōn prokatalēpsin kai hēmin eis sōtērian kai theou misthon aphthonōs dōrēthēsomenon.
so that, learning the truth from him, we may be able to uncover the … of the others, and prepare from the word of truth the antidote against them from many kinds of fragrant ointments: for healing those already stung, for treatment for those who read, for forewarning against their harms for those who will learn what they did not know, and for our salvation and a reward from God generously given.
Haer. 48, chapter 1
48.1.1Holl GCS 25/31:219
Ἀπὸ τούτων ἑτέρα πάλιν αἵρεσις ἀνακύπτει τῶν φρυγῶν καλουμένη, σύγχρονος γενομένη τούτοις καὶ αὐτοὺς διαδεχομένη.
Apo toutōn hetera palin hairesis anakyptei tōn phrygōn kaloumenē, synchronos genomenē toutois kai autous diadechomenē.
From these another sect again emerges, called that of the Phrygians, contemporary with these and succeeding them.
48.1.2Holl GCS 25/31:219
οὗτοι γὰρ γεγόνασι περὶ τὸ ἐννεακαιδέκατον ἔτος Ἀντωνίνου τοῦ εὐσεβοῦς τοῦ μετὰ Ἀδριανόν, καὶ ὁ Μαρκίων δὲ καὶ οἱ περὶ Τατιανὸν καὶ οἱ ἀπʼ αὐτοῦ διαδεξάμενοι Ἐγκρατῖται ἐν χρόνοις Ἀδριανοῦ καὶ μετὰ Ἀδριανόν.
houtoi gar gegonasi peri to enneakaidekaton etos Antōninou tou eusebous tou meta Adrianon, kai ho Markiōn de kai hoi peri Tatianon kai hoi apʼ autou diadexamenoi Enkratitai en chronois Adrianou kai meta Adrianon.
For these arose about the nineteenth year of Antoninus Pius, who came after Hadrian; and Marcion, and those around Tatian and the Encratites who succeeded him, in the times of Hadrian and after Hadrian.
48.1.3Holl GCS 25/31:219–220
Οὗτοι γὰρ οἱ κατὰ Φρύγας καλούμενοι δέχονται καὶ αὐτοὶ πᾶσαν γραφὴν παλαιᾶς καὶ νέας διαθήκης καὶ νεκρῶν ἀνάστασιν ὁμοίως λέγουσι, Μοντανὸν δέ τινα προφήτην αὐχοῦσιν ἔχειν καὶ Πρίσκιλλαν καὶ Μαξίμιλλαν προφήτιδας· οἷς προςέχοντες τὸν νοῦν ἐξετράπησαν.
Houtoi gar hoi kata Phrygas kaloumenoi dechontai kai autoi pasan graphēn palaias kai neas diathēkēs kai nekrōn anastasin homoiōs legousi, Montanon de tina prophētēn auchousin echein kai Priskillan kai Maximillan prophētidas; hois prosechontes ton noun exetrapēsan.
For these, called Phrygians, also accept all the Scripture of the old and new covenant and likewise speak of the resurrection of the dead; but they boast of having a certain Montanus as a prophet, and Priscilla and Maximilla as prophetesses; by giving heed to them they have turned aside.
48.1.4Holl GCS 25/31:220
περὶ δὲ πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος ὀμοίως φρονοῦσι τῇ ἁγίᾳ καθολικῇ ἐκκληςίᾳ, ἀπέσχισαν δὲ ἑαυτούς, »προςέχοντες πνεύμασι πλάνης καὶ διδασκαλίαις δαιμονίων«, λέγοντες ὅτι »δεῖ ἡμᾶς, φηςί, καὶ τὰ χαρίσματα δέχεσθαι«.
peri de patros kai huiou kai hagiou pneumatos omoiōs phronousi tę̄ hagią katholikę̄ ekklēsią, apeschisan de heautous, »prosechontes pneumasi planēs kai didaskaliais daimoniōn«, legontes hoti »dei hēmas, phēsi, kai ta charismata dechesthai«.
About the Father, the Son and the Holy Spirit they think as the holy catholic church does; but they have split themselves off, “giving heed to spirits of error and teachings of demons,” saying, “We must also receive the gifts.”
48.1.5Holl GCS 25/31:220–221
καὶ ἡ ἁγία δὲ τοῦ θεοῦ ἐκκληςία ὁμοίως τὰ χαρίσματα δέχεται, ἁλλὰ τὰ ὄντως χαρίσματα καὶ ἤδη ἐν ἀγίᾳ θεοῦ ἐκκληςίᾳ διὰ πνεύματος ἁγίου δεδοκιμασμένα παρά τε προφητῶν καὶ ἀποστόλων καὶ αὐτοῦ τοῦ κυρίου,
kai hē hagia de tou theou ekklēsia homoiōs ta charismata dechetai, halla ta ontōs charismata kai ēdē en agią theou ekklēsią dia pneumatos hagiou dedokimasmena para te prophētōn kai apostolōn kai autou tou kyriou,
And God's holy church likewise receives the gifts, but the true gifts, already tested in God's holy church by the Holy Spirit, by the prophets and apostles and the Lord himself,
48.1.6Holl GCS 25/31:221
φάσκοντος τοῦ ἀποστόλου Ἰωάννου ἐν τῇ ἐπιστολῇ ὅτι »δοκιμάζετε τὰ πνεύματα, εἰ ἔστιν ἐκ τοῦ θεοῦ« καὶ πάλιν δὲ λέγοντος ὅτι »ἠκούσατε ὅτι Ἀντίχριστος ἔρχεται καὶ νῦν Ἀντίχριστοι πολλοὶ γεγόνασιν. ἐξ ἡμῶν ἐξῆλθον, ἀλλʼ οὐκ ἦσαν ἐξ ἡμῶν· εἰ γὰρ ἦσαν ἐξ ἡμῶν, μεμενήκεισαν ἄν μεθʼ ἡμῶν· ἀλλʼ ἵνα γνωσθῶσιν ὅτι οὐκ ἦσαν ἐξ ἡμῶν. τούτου χάριν γράφω ὑμῖν, τεκνία« καὶ τὰ ἑξῆς.
phaskontos tou apostolou Iōannou en tę̄ epistolę̄ hoti »dokimazete ta pneumata, ei estin ek tou theou« kai palin de legontos hoti »ēkousate hoti Antichristos erchetai kai nyn Antichristoi polloi gegonasin. ex hēmōn exēlthon, allʼ ouk ēsan ex hēmōn; ei gar ēsan ex hēmōn, memenēkeisan an methʼ hēmōn; allʼ hina gnōsthōsin hoti ouk ēsan ex hēmōn. toutou charin graphō hymin, teknia« kai ta hexēs.
since the apostle John says in the epistle, “Test the spirits, whether they are from God,” and again says, “You have heard that Antichrist is coming, and now many antichrists have come. They went out from us, but they were not of us; for if they had been of us, they would have remained with us; but [they went out] so that it might be known that they were not of us. For this reason I write to you, little children,” and so on.
48.1.7Holl GCS 25/31:221
ἀληθῶς οὖν οὗτοι οὐκ εἰσὶν ἐξ αὐτῶν τῶν ἁγίων. ἐξέβησαν γὰρ τῇ αὐτῶν φιλονεικίᾳ, προσανέχοντες καὶ πνεύμασι πλάνης καὶ μυθολογίαις.
alēthōs oun houtoi ouk eisin ex autōn tōn hagiōn. exebēsan gar tę̄ autōn philoneikią, prosanechontes kai pneumasi planēs kai mythologiais.
Truly, then, these are not of the saints themselves. For they went out through their contentiousness, giving heed to spirits of error and to myths.
Haer. 48, chapter 2
48.2.1Holl GCS 25/31:221
2. Ἰδοὺ γὰρ ἐξ αὐτῆς τῆς ὑποθέσεως ἐλέγχονται μὴ δυνάμενοι πληροῦν τὰ ὑπʼ αὐτῶν ἐν φιλονεικίᾳ ὑπισχνούμενα. εἰ γὰρ δεῖ χαρίσματα δέχεσθαι καὶ δεῖ εἶναι ἐν ἐκκληςίᾳ χαρίσματα, πῶς οὐκέτι μετὰ Μοντανὸν καὶ Πρίσκιλλαν καὶ Μαξίμιλλαν ἔχουσι προφήτας; ἆρα ἤργησεν ἡ χάρις; οὐκ ἀργεῖ δὲ ἡ χάρις ἐν ἁγίᾳ ἐκκλησίᾳ· μὴ γένοιτο.
2. Idou gar ex autēs tēs hypotheseōs elenchontai mē dynamenoi plēroun ta hypʼ autōn en philoneikią hypischnoumena. ei gar dei charismata dechesthai kai dei einai en ekklēsią charismata, pōs ouketi meta Montanon kai Priskillan kai Maximillan echousi prophētas? ara ērgēsen hē charis? ouk argei de hē charis en hagią ekklēsią; mē genoito.
For see, they are refuted by their very position, since they cannot fulfil what they promise in their contentiousness. For if one must receive gifts, and there must be gifts in the church, how is it that they no longer have prophets after Montanus, Priscilla and Maximilla? Has grace become idle? But grace is not idle in the holy church, God forbid!
48.2.2Holl GCS 25/31:221
εἰ δὲ ἕως τινὸς προεφήτευσαν οἱ προφητεύσαντες καὶ * οὐκέτι προφητεύουσιν, ἄρα οὔτε Πρίσκιλλα οὔτε Μαξίμιλλα προεφήτευσαν, * μετὰ τὰς προφητείας τὰς διὰ τῶν ἁγίων ἀποστόλων ἐν τῇ ἁγίᾳ ἐκκλησίᾳ δοκιμασθείσας.
ei de heōs tinos proephēteusan hoi prophēteusantes kai * ouketi prophēteuousin, ara oute Priskilla oute Maximilla proephēteusan, * meta tas prophēteias tas dia tōn hagiōn apostolōn en tę̄ hagią ekklēsią dokimastheisas.
And if those who prophesied prophesied up to a certain time and … no longer prophesy, then neither Priscilla nor Maximilla prophesied, … after the prophecies tested in the holy church through the holy apostles.
48.2.3Holl GCS 25/31:221
κατὰ δύο οὖν τρόπους ἐλεγχθήσεται ἡ αὐτῶν ἄνοια· ἢ γὰρ δείξωσιν εἶναι προφήτας μετὰ Μαξίμιλλαν, ἵνα μὴ ἀργήσῃ ἡ παρʼ αὐτοῖς λεγομένη χάρις, ἢ οἱ περὶ Μαξίμιλλαν ψευδοπροφῆται εὑρεθήσονται, μετὰ τὸν ὅρον τῶν προφητικῶν χαρισμάτων τολμήσαντες οὐκ ἀπὸ ἁγίου πνεύματος, ἀλλʼ ἀπὸ πλάνης δαιμονίων ἐνθουσιασθῆναι καὶ φαντασιάσαι τοὺς ἀκούοντας αὐτῶν.
kata dyo oun tropous elenchthēsetai hē autōn anoia; ē gar deixōsin einai prophētas meta Maximillan, hina mē argēsę̄ hē parʼ autois legomenē charis, ē hoi peri Maximillan pseudoprophētai heurethēsontai, meta ton horon tōn prophētikōn charismatōn tolmēsantes ouk apo hagiou pneumatos, allʼ apo planēs daimoniōn enthousiasthēnai kai phantasiasai tous akouontas autōn.
So their folly will be refuted in two ways: either they must show that there are prophets after Maximilla, so that the grace they speak of may not be idle; or Maximilla and her followers will be found to be false prophets, who, after the limit of the prophetic gifts, dared to be inspired not by the Holy Spirit but by the error of demons, and to deceive their hearers with fantasies.
48.2.4Holl GCS 25/31:221–222
Καὶ ὅρα πῶς ἐξ αὐτῶν τῶν παρʼ αὐτοῖς λεγομένων ὁ ἔλεγχος πρὸς αὐτοὺς ῥηθήσεται. φάσκει γὰρ ἡ λεγομένη παρʼ αὐτοῖς Μαξί- μιλλα ἡ προφῆτις ὅτι, φησί »μετʼ ἐμὲ προφήτης οὐκέτι ἔσται, ἀλλὰ συντέλεια«.
Kai hora pōs ex autōn tōn parʼ autois legomenōn ho elenchos pros autous rhēthēsetai. phaskei gar hē legomenē parʼ autois Maxi- milla hē prophētis hoti, phēsi »metʼ eme prophētēs ouketi estai, alla synteleia«.
And see how the refutation of them will be spoken from their own sayings. For the one they call Maximilla the prophetess says, “After me there will no longer be a prophet, but the consummation.”
48.2.5Holl GCS 25/31:222
ἰδοὺ δὲ ἐκ πανταχόθεν φαίνεται τὸ ἅγιον πνεῦμα καὶ τὰ πνεύματα τῆς πλάνης· ὅσα γὰρ οἱ προφῆται εἰρήκασι καὶ μετὰ συνέσεως παρακολουθοῦντες ἐφθέγγοντο, καὶ ἐτελέσθη τὰ παρʼ αὐτῶν εἰρημένα καὶ ἔτι πληροῦται.
idou de ek pantachothen phainetai to hagion pneuma kai ta pneumata tēs planēs; hosa gar hoi prophētai eirēkasi kai meta syneseōs parakolouthountes ephthengonto, kai etelesthē ta parʼ autōn eirēmena kai eti plēroutai.
And see, from every side the Holy Spirit and the spirits of error are made plain. For everything the prophets said, and uttered with understanding, following it with their minds, was fulfilled and is still being fulfilled.
48.2.6Holl GCS 25/31:222
αὔτη δὲ εἶπε μετʼ αὐτὴν εἶναι συντέλειαν, καὶ οὔπω συνετελέσθη, μάλιστα τοσούτων βασιλέων γενομένων καὶ τοσούτου χρόνου ὑπερβεβηκότος.
autē de eipe metʼ autēn einai synteleian, kai oupō synetelesthē, malista tosoutōn basileōn genomenōn kai tosoutou chronou hyperbebēkotos.
But she said that after her there would be the consummation, and it has not yet come, especially when so many emperors have come and gone and so much time has passed.
48.2.7Holl GCS 25/31:222
ἔτη γάρ εἰσιν ἔκτοτε πλείω ἐλάσσω διακόσια † ἐνενήκοντα ἕως τοῦ ἡμετέρου χρόνου, δωδεκάτου ἔτους Οὐαλεντινιανοῦ καὶ Οὐάλεντος καὶ <ὀγδόου> Γρατιανοῦ βασιλείας, καὶ οὔπω ἡ συντέλεια κατὰ τὴν αὐχήσασαν ἑαυτοὴν προφήτιδα, μὴ γνοῦσαν μηδὲ τὴν ἡμέραν τῆς αὑτῆς τελευτῆς.
etē gar eisin ektote pleiō elassō diakosia † enenēkonta heōs tou hēmeterou chronou, dōdekatou etous Oualentinianou kai Oualentos kai <ogdoou> Gratianou basileias, kai oupō hē synteleia kata tēn auchēsasan heautoēn prophētida, mē gnousan mēde tēn hēmeran tēs hautēs teleutēs.
For there are since then more or less two hundred and … ninety years up to our time, the twelfth year of the reign of Valentinian and Valens and the [eighth] of Gratian, and the consummation has not yet come, according to the prophetess who boasted of herself, who did not know even the day of her own death.
48.2.8Holl GCS 25/31:222
καὶ ἰδεῖν ἔστι πῶς πάντες οἱ ἀπὸ τῆς ἀληθείας ἑαυτοὺς ἀπαλλοτριώσαντες, ὅτι οὐκ ἑν εὐσταθείᾳ τινὶ λόγου μεμενήκασιν, ἀλλʼ ὡς νήπιοι ὑπὸ τοῦ ἀεὶ πλανῶντος ὄφεως παραπεπλεγμένοι εἰς ἀπώλειαν ἑαυτοὺς ἐκδεδώκασι καὶ εἰς τὸ γενέσθαι κατάβρωμα τοῦ λύκου ἔξω τῆς μάνδρας εὑρεθέντες παρελκυσθῆναί <τε> καὶ οὕτως ἀπολέσθαι, μὴ μάνδρας τοῦντες τὴν ἀρχήν, ἀλλὰ καταλείψαντες τὴν ἀλήθειαν, ἐν ναυαγίῳ ἐαυτοὺς καὶ ἐν κλύδωνι τῆς πάσης πλάνης παραδεδώκασιν.
kai idein esti pōs pantes hoi apo tēs alētheias heautous apallotriōsantes, hoti ouk hen eustatheią tini logou memenēkasin, allʼ hōs nēpioi hypo tou aei planōntos opheōs parapeplegmenoi eis apōleian heautous ekdedōkasi kai eis to genesthai katabrōma tou lykou exō tēs mandras heurethentes parelkysthēnai <te> kai houtōs apolesthai, mē mandras tountes tēn archēn, alla kataleipsantes tēn alētheian, en nauagiǭ eautous kai en klydōni tēs pasēs planēs paradedōkasin.
And one can see how all who have estranged themselves from the truth have not remained in any stability of reason, but, like infants entangled by the serpent who always deceives, have given themselves over to destruction, and to becoming the wolf's prey, found outside the fold, dragged off and so destroyed; not [keeping to] the fold from the beginning, but, having left the truth, they have handed themselves over to shipwreck and to the waves of all error.
48.2.9Holl GCS 25/31:222–223
εἰ γὰρ λέγει Μαξίμιλλα ὅτι προφήτης οὐκέτι ἔσται, ἄρα ἀναιρεῖ τὸ εἶναι παρʼ αὐτοῖς τὸ χάρισμα καὶ εἰς ἔτι δεῦρο φέρεσθαι. εἰ δὲ ἔως αὐτῆς μένει τὸ χάρισμα, ὡς προεῖπον ἄρα καὶ αὐτὴ οὐ μετέσχε τῶν χαρισμάτων.
ei gar legei Maximilla hoti prophētēs ouketi estai, ara anairei to einai parʼ autois to charisma kai eis eti deuro pheresthai. ei de eōs autēs menei to charisma, hōs proeipon ara kai autē ou metesche tōn charismatōn.
For if Maximilla says that there will no longer be a prophet, then she denies that the gift is among them and continues to this day. And if the gift remained up to her, then, as I said before, she herself did not share in the gifts.
Haer. 48, chapter 3
48.3.1Holl GCS 25/31:223
3. Πεπλάνηται γάρ· ἐσφράγισε γὰρ ὁ κύριος τὴν ἐκκληςίαν καὶ ἐπλήρωσεν <ἐν> αὐτῇ τὰ χαρίσματα. ὅτε γὰρ ἦν χρεία προφητῶν, ἐν ἀληθινῷ πνεύματι καὶ ἐρρωμένῃ διανοίᾳ καὶ παρακολουθοῦντι νῷ οἱ αὐτοὶ ἅγιοι τὰ πάντα ἐπροφήτευον, ἐμπιπλώμενοι πνεύματος ἁγίου, κατὰ τὴν ἀναλογίαν <τῆς πίστεως> τῶν ἐκ πνεύματος χαρισμάτων ἐκάστῳ διδομένων καὶ κατὰ τὴν ἀναλογίαν τῆς πίστεως πρὸς τὸ συμφέρον.
3. Peplanētai gar; esphragise gar ho kyrios tēn ekklēsian kai eplērōsen <en> autę̄ ta charismata. hote gar ēn chreia prophētōn, en alēthinǭ pneumati kai errōmenę̄ dianoią kai parakolouthounti nǭ hoi autoi hagioi ta panta eprophēteuon, empiplōmenoi pneumatos hagiou, kata tēn analogian <tēs pisteōs> tōn ek pneumatos charismatōn ekastǭ didomenōn kai kata tēn analogian tēs pisteōs pros to sympheron.
For she has gone astray. For the Lord has sealed the church and fulfilled the gifts [in] it. For when there was need of prophets, these same saints prophesied everything in the true Spirit, with a sound mind and an understanding that followed, filled with the Holy Spirit, the gifts of the Spirit being given to each according to the proportion [of faith], and according to the proportion of faith for the common good.
48.3.2Holl GCS 25/31:223
τί οὖν συμφέρον οὗτοι εἰρήκασιν ἢ ποῖον ἀνάλογον τῆς πίστεως; πῶς δὲ οὐχὶ μᾶλλον οὗτοί εἰσιν περὶ ὧν εἶπεν ὁ κύριος ὅτι »προςέχετε ἀπὸ τῶν ψευδοπροφητῶν, οἵτινες ἔρχονται πρὸς ὑμᾶς ἐν ἐνδύμασι προβάτων, ἔσω δέ εἰσι λύκοι ἅρπαγες«.
ti oun sympheron houtoi eirēkasin ē poion analogon tēs pisteōs? pōs de ouchi mallon houtoi eisin peri hōn eipen ho kyrios hoti »prosechete apo tōn pseudoprophētōn, hoitines erchontai pros hymas en endymasi probatōn, esō de eisi lykoi harpages«.
What, then, have these people said for the common good, or what is in proportion to faith? How are they not rather those of whom the Lord said, “Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravening wolves”?
48.3.3Holl GCS 25/31:223
συγκρίνοντες γὰρ τὰ παρʼ αὐτῶν εἰρημένα καὶ <τὰ> κατὰ τὴν παλαιὰν διαθήκην καὶ καινὴν ἐν ἀληθείᾳ ὄντα καὶ ἐν ἀληθείᾳ γενόμενα καὶ πεπροφητευμένα δοκιμάσωμεν, ποία <ὄντως> προφητεία τυγχάνει, ποία δὲ ψευδοπροφητεία.
synkrinontes gar ta parʼ autōn eirēmena kai <ta> kata tēn palaian diathēkēn kai kainēn en alētheią onta kai en alētheią genomena kai peprophēteumena dokimasōmen, poia <ontōs> prophēteia tynchanei, poia de pseudoprophēteia.
Let us compare what they have said with what is truly in the old and new covenant, what truly came to pass and was prophesied, and test which is [truly] prophecy and which is false prophecy.
48.3.4Holl GCS 25/31:223
ὁ προφήτης πάντα μετὰ καταστάσεως λογισμῶν καὶ παρακολουθήσεως ἐλάλει καὶ ἐφθέγγετο ἐκ πνεύματος ἁγίου, τὰ πάντα ἐρρωμένως λέγων ὡς Μωυσῆς ὁ θεράπων τοῦ θεοῦ καὶ πιστὸς ἐν οἴκῳ ὁ βλέπων * ἐλέγετο ὁ προφήτης ἐν τῇ παλαιᾷ διαθήκῃ.
ho prophētēs panta meta katastaseōs logismōn kai parakolouthēseōs elalei kai ephthengeto ek pneumatos hagiou, ta panta errōmenōs legōn hōs Mōysēs ho therapōn tou theou kai pistos en oikǭ ho blepōn * elegeto ho prophētēs en tę̄ palaią diathēkę̄.
The prophet spoke everything with settled reasoning and understanding, and uttered it from the Holy Spirit, saying everything with a sound mind, like Moses, God's servant and faithful in his house; … the prophet in the old covenant was called “the seer.”
48.3.5Holl GCS 25/31:223–224
»ὅρασις, <γάρ> φησιν, ἥν εἶδεν Ἠσαΐας υἱὸς Ἀμὼς ὁ προφήτης«· »εἶδον <τὸν> κύριον, φηςί, καθεζόμενον ἐπὶ θρόνου ὑψηλοῦ καὶ ἐπηρμένου· καὶ εἶδον Σεραφὶμ καὶ Χερουβίμ, καὶ ἤκουσα κυρίου λέγοντος πρός με· βάδιζε, εἰπὸν τῷ λαῷ τούτῳ, ἀκοῇ ἀκούσητε καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψητε καὶ οὐ μὴ ἴδητε«. καὶ ἀκούσας παρὰ τοῦ κυρίου ἐλθὼν πρὸς τὸν λαὸν ἔφη »τάδε λέγει κύριος«.
»horasis, <gar> phēsin, hēn eiden Ēsaïas huios Amōs ho prophētēs«; »eidon <ton> kyrion, phēsi, kathezomenon epi thronou hypsēlou kai epērmenou; kai eidon Seraphim kai Cheroubim, kai ēkousa kyriou legontos pros me; badize, eipon tǭ laǭ toutǭ, akoę̄ akousēte kai ou mē synēte, kai blepontes blepsēte kai ou mē idēte«. kai akousas para tou kyriou elthōn pros ton laon ephē »tade legei kyrios«.
“The vision,” it says, “which Isaiah son of Amoz the prophet saw”; “I saw the Lord,” he says, “sitting on a throne, high and lifted up; and I saw Seraphim and Cherubim, and I heard the Lord saying to me, ‘Go, tell this people: You will hear with your ears and not understand, and seeing you will see and not perceive.’” And having heard it from the Lord, he came to the people and said, “Thus says the Lord.”
48.3.6Holl GCS 25/31:224
οὐχ ὁρᾷς ὅτι παρακολουθοῦντος ὁ λόγος καὶ οὐκ ἐξισταμένου, οὔτε ὡς ἐξισταμένης διανοίας ἡ φθογγὴ ἀπεδίδοτο;
ouch horąs hoti parakolouthountos ho logos kai ouk existamenou, oute hōs existamenēs dianoias hē phthongē apedidoto?
Do you not see that the words are those of one who understands and is not out of his mind, and that the utterance was not given as by a mind in ecstasy?
48.3.7Holl GCS 25/31:224
ὡσαύτως δὲ καὶ Ἰεζεκιὴλ ὁ προφήτης ἀκούων παρὰ κυρίου ὅτι »ποίησον σεαυτῷ ἄρτον ἐπὶ κόπρου ἀνθρωπείας«, ἔλεγε »μηδαμῶς, κύριε· οὐδέποτε κοινὸν ἢ ἀκάθαρτον εἰσῆλθεν εἰς τὸ στόμα μου«.
hōsautōs de kai Iezekiēl ho prophētēs akouōn para kyriou hoti »poiēson seautǭ arton epi koprou anthrōpeias«, elege »mēdamōs, kyrie; oudepote koinon ē akatharton eisēlthen eis to stoma mou«.
Likewise Ezekiel the prophet, hearing from the Lord, “Make yourself bread on human dung,” said, “By no means, Lord; nothing common or unclean has ever entered my mouth.”
48.3.8Holl GCS 25/31:224
γινώσκων γὰρ τὴν διʼ ἀπειλὴν λεγομένην πρὸς αὐτὸν ῥῆσιν ὑπὸ κυρίου, [καὶ] οὐχ ὡς ἐν ἐκστάσει διανοίας φερόμενος ἐπεβάλλετο τοῦτο πράττειν, ἀλλὰ ἠξίου, ἐρρωμένην ἔχων τὴν διάνοιαν καὶ παρακολουθοῦσαν, καὶ ἔλεγε »μηδαμῶς, κύριε«. ταῦτα γὰρ <τῶν> ἀληθῶς προφητῶν, ἐν ἁγίῳ πνεύματι ἐρρωμένην ἐχόντων τὴν διάνοιαν, καὶ ἡ διδασκαλία καὶ ἡ διαλογή.
ginōskōn gar tēn diʼ apeilēn legomenēn pros auton rhēsin hypo kyriou, [kai] ouch hōs en ekstasei dianoias pheromenos epeballeto touto prattein, alla ēxiou, errōmenēn echōn tēn dianoian kai parakolouthousan, kai elege »mēdamōs, kyrie«. tauta gar <tōn> alēthōs prophētōn, en hagiǭ pneumati errōmenēn echontōn tēn dianoian, kai hē didaskalia kai hē dialogē.
For knowing that the saying spoken to him by the Lord was a threat, he did not set about doing it as one carried away in ecstasy of mind, but made a request, having a sound and understanding mind, and said, “By no means, Lord.” For these are the teaching and the dialogue of true prophets, who have a sound mind in the Holy Spirit.
48.3.9Holl GCS 25/31:224
πῶς δὲ Δανιὴλ οὐχ εὑρίσκεται πάσης συνέσεως ἔμπλεως καὶ τοῖς φρονήμασι παρακολουθῶν, ὃς τὰ αἰνίγματα τῷ Ναβουχοδονόσορ ἐπέλυσε καὶ ἃ ἐκεῖνος διʼ ὀνειράτων ἐθεάσατο καὶ ἀπέστη ἀπʼ αὐτοῦ τοῦ ἐωρακότος,
pōs de Daniēl ouch heurisketai pasēs syneseōs empleōs kai tois phronēmasi parakolouthōn, hos ta ainigmata tǭ Nabouchodonosor epelyse kai ha ekeinos diʼ oneiratōn etheasato kai apestē apʼ autou tou eōrakotos,
And how is Daniel not found full of all understanding and following his thoughts, who solved Nebuchadnezzar's riddles, and what the king had seen in dreams and had escaped the one who saw it,
48.3.10Holl GCS 25/31:224
οὗτος ὑπεμίμνῃσκε καὶ τὴν ἐπίλυσιν εὐθὺς ἐπέφερεν ἐρρωμένῃ καταστέσει καὶ ὑπερβολῇ χαρίσματος, περιττοτέρως τὴν φρόνησιν ἔχων ὑπὲρ πάντα ἄνθρωπον διὰ τὸ χάρισμα τοῦ ἁγίου πνεύματος, τὸ σοφίζον ὄντως τὸν προφήτην καὶ τοὺς διὰ τοῦ προφήτου τῆς διδασκαλίας τῆς ἀληθείας καταξιουμένους.
houtos hypemimnę̄ske kai tēn epilysin euthys epepheren errōmenę̄ katastesei kai hyperbolę̄ charismatos, perittoterōs tēn phronēsin echōn hyper panta anthrōpon dia to charisma tou hagiou pneumatos, to sophizon ontōs ton prophētēn kai tous dia tou prophētou tēs didaskalias tēs alētheias kataxioumenous.
he recalled and at once brought the interpretation with a sound composure and an abundance of the gift, having understanding beyond every man through the gift of the Holy Spirit, which truly makes the prophet wise and those counted worthy of the teaching of truth through the prophet.
48.3.11Holl GCS 25/31:224
ἃ δὲ οὗτοι ἐπαγγέλλονται προφητεύειν, οὐδὲ εὐσταθοῦντες φανοῦνται οὔτε παρακολουθίαν λόγου ἔχοντες. λοξὰ γὰρ τὰ παρʼ αὐτῶν ῥήματα καὶ σκαληνὰ καὶ οὐδεμιᾶς ὀρθότητος ἐχόμενα.
ha de houtoi epangellontai prophēteuein, oude eustathountes phanountai oute parakolouthian logou echontes. loxa gar ta parʼ autōn rhēmata kai skalēna kai oudemias orthotētos echomena.
But what these people claim to prophesy will be seen to be neither steady nor to have a coherent sequence of words. For their words are crooked and twisted and have nothing of straightness.
Haer. 48, chapter 4
48.4.1Holl GCS 25/31:224–225
4. Εὐθὺς γὰρ ὁ Μοντανός φησιν »ἰδού, ὁ ἄνθρωπος ὡσεὶ λύρα κἀγὼ ἐφίπταμαι ὡσεὶ πλῆκτρον· ὁ ἄνθρωπος κοιμᾶται κἀγὼ γρηγορῶ. ἰδού, κύριός ἐστιν ὁ ἐξιστάνων καρδίας ἀνθρώπων καὶ διδοὺς καρδίαν ἀνθρώποις«.
4. Euthys gar ho Montanos phēsin »idou, ho anthrōpos hōsei lyra kagō ephiptamai hōsei plēktron; ho anthrōpos koimatai kagō grēgorō. idou, kyrios estin ho existanōn kardias anthrōpōn kai didous kardian anthrōpois«.
For right away Montanus says, “Behold, man is like a lyre, and I fly over him like a plectrum; man sleeps and I keep watch. Behold, it is the Lord who puts the hearts of men out of themselves and gives men a heart.”
48.4.2Holl GCS 25/31:225
τίς τοίνυν τῶν παρακολουθούντων καὶ μετὰ συνέσεως δεχομένων τὸν τῆς ὠφελείας λόγον καὶ τῆς ἑαυτῶν ζωῆς ἐπιμελομένων οὐ καταγνώσεται τῆς τοιαύτης παραπεποιημένης ὑποθέσεως καὶ τοῦ λόγου τοῦ αὐχοῦντος ἑαυτὸν ἐν προφήταις καταλέγεσθαι, μὴ δυναμένου τὰ ὅμοια λέγειν προφήταις;
tis toinyn tōn parakolouthountōn kai meta syneseōs dechomenōn ton tēs ōpheleias logon kai tēs heautōn zōēs epimelomenōn ou katagnōsetai tēs toiautēs parapepoiēmenēs hypotheseōs kai tou logou tou auchountos heauton en prophētais katalegesthai, mē dynamenou ta homoia legein prophētais?
Who, then, of those who follow with their minds, who receive with understanding the word that benefits, and care for their own life, will not condemn such a falsified position, and the word of one who boasts of being counted among the prophets but cannot say things like the prophets?
48.4.3Holl GCS 25/31:225
οὔτε γὰρ πνεῦμα ἅγιον ἐλάλησεν ἐν αὐτῷ. τὸ γὰρ εἰπεῖν »ἐφίπταμαι καὶ πλήσσω καὶ γρηγορῶ καὶ ἐξιστᾷ κύριος καρδίας«, ἐκστατικοῦ ῥήματα ὑπάρχει ταῦτα καὶ οὐχὶ παρακολουθοῦντος, ἀλλὰ ἄλλον χαρακτῆρα ὑποδεικνύντος παρὰ τὸν χαρακτῆρα τοῦ ἁγίου πνεύματος τοῦ ἐν προφήταις λελαληκότος.
oute gar pneuma hagion elalēsen en autǭ. to gar eipein »ephiptamai kai plēssō kai grēgorō kai existą kyrios kardias«, ekstatikou rhēmata hyparchei tauta kai ouchi parakolouthountos, alla allon charaktēra hypodeiknyntos para ton charaktēra tou hagiou pneumatos tou en prophētais lelalēkotos.
For the Holy Spirit did not speak in him. For to say “I fly over and strike and keep watch, and the Lord puts hearts out of themselves” — these are the words of a man in ecstasy and not of one who understands, showing another character than that of the Holy Spirit who spoke in the prophets.
48.4.4Holl GCS 25/31:225–226
Εἰ δὲ θελήσουσι παραπλέκειν τῇ ἀληθείᾳ τὸ ψεῦδος καὶ ἀνοητεῖν τὸν νοῦν τῶν τῆς ἀκριβείας ἐπιμελομένων, ἑαυτοῖς τε ἐπισωρεύουσι λόγους, διʼ ὧν παραποιητεύονται τὴν ἑαυτῶν πλάνην, ὅμοιά τινα εἶναι λέγοντες, ἵνα δὴ παραστήσωσιν * ἀπὸ τοῦ τὴν ἁγίαν γραφὴν εἰρηκέναι »ἐπέβαλεν ὁ θεὸς ἔκστασιν ἐπὶ τὸν Ἀδὰμ καὶ ὕπνωσε«, ἀλλὰ οὐκέτι ὅμοιον τοῦτο εἴη ἐκείνῳ.
Ei de thelēsousi paraplekein tę̄ alētheią to pseudos kai anoētein ton noun tōn tēs akribeias epimelomenōn, heautois te episōreuousi logous, diʼ hōn parapoiēteuontai tēn heautōn planēn, homoia tina einai legontes, hina dē parastēsōsin * apo tou tēn hagian graphēn eirēkenai »epebalen ho theos ekstasin epi ton Adam kai hypnōse«, alla ouketi homoion touto eiē ekeinǭ.
And if they wish to weave falsehood into the truth and make foolish the minds of those who care for accuracy, they heap up words for themselves by which they dress up their error, saying that there are similar things, in order to establish … from holy Scripture's saying, “God cast an ecstasy upon Adam and he slept”; but this would not be like that.
48.4.5Holl GCS 25/31:226
οὐ γὰρ καὶ ἐνταῦθα σῶμα ἔμελλε πλάσσειν ὁ θεός, ἀφʼ οὗ εἰς ἔκστασιν ἔφερεν, ἵνα τὰ ὅμοια ἐπενέγκῃ διʼ ὑπερβολὴν τῆς φιλανθρωπίας.
ou gar kai entautha sōma emelle plassein ho theos, aphʼ hou eis ekstasin epheren, hina ta homoia epenenkę̄ diʼ hyperbolēn tēs philanthrōpias.
For here God was not going to form a body from the one he brought into ecstasy, so as to bring about the like out of the abundance of his love for mankind.
48.4.6Holl GCS 25/31:226
τῷ γὰρ Ἀδὰμ ἐπήνεγκε τὴν ἔκστασιν τοῦ ὕπνου, οὐκ ἔκστασιν φρενῶν. ἔκστασις δὲ κατὰ διαφορὰς πολλὰς ἔχει τὸν τρόπον. ἔκστασις διʼ ὑπερβολὴν θαύματος λέγεται καὶ ἔκστασις λέγεται ἡ μανία διὰ τὸ ἐκστῆναι τοῦ προκειμένου.
tǭ gar Adam epēnenke tēn ekstasin tou hypnou, ouk ekstasin phrenōn. ekstasis de kata diaphoras pollas echei ton tropon. ekstasis diʼ hyperbolēn thaumatos legetai kai ekstasis legetai hē mania dia to ekstēnai tou prokeimenou.
For on Adam he brought the ecstasy of sleep, not an ecstasy of the mind. And ecstasy has its sense in many different ways. Ecstasy is said of an excess of wonder, and madness is called ecstasy because it stands outside what is proper.
48.4.7Holl GCS 25/31:226
ἐκείνη δὲ ἡ τοῦ ὕπνου ἔκστασις κατʼ ἄλλον τρόπον ἐρρέθη, κατὰ τὴν φυσικὴν ἐνέργειαν, μάλιστα διὰ τὸ βαθυτάτως αὐτὴν ἐπενηνέχθαι τῷ ἁγίῳ Ἀδὰμ καὶ ἐν χειρὶ θεοῦ πεπλασμένῳ.
ekeinē de hē tou hypnou ekstasis katʼ allon tropon errethē, kata tēn physikēn energeian, malista dia to bathytatōs autēn epenēnechthai tǭ hagiǭ Adam kai en cheiri theou peplasmenǭ.
But that ecstasy of sleep was spoken of in another sense, according to its natural working, especially because it was brought very deeply upon holy Adam, formed by God's hand.
Haer. 48, chapter 5
48.5.1Holl GCS 25/31:226
5. Καὶ γὰρ ἀληθῶς ἔστιν ἰδεῖν ὡς δικαίως ἔκστασιν ταύτην ἡ θεία γραφὴ κέκληκεν. ἐν τῷ γὰρ ὑπνοῦν τὸν ἄνθρωπον μεθίστανται πᾶσαι αἱ αἰσθήσεις, εἰς ἀνάπαυσιν τραπεῖσαι, ὡς οἷον εἰπεῖν παροῦσα ἡ διορατικὴ οὐχ ὁρᾷ· ἀποκέκλεισται γὰρ τὸ ὄμμα καὶ ἡσυχάζει τὸ κινοῦν ἐν τῷ ἀνθρώπῳ πνεῦμα εἴτʼ οὖν <ἡ> ψυχή.
5. Kai gar alēthōs estin idein hōs dikaiōs ekstasin tautēn hē theia graphē keklēken. en tǭ gar hypnoun ton anthrōpon methistantai pasai hai aisthēseis, eis anapausin trapeisai, hōs hoion eipein parousa hē dioratikē ouch horą; apokekleistai gar to omma kai hēsychazei to kinoun en tǭ anthrōpǭ pneuma eitʼ oun <hē> psychē.
And one can truly see how rightly the divine Scripture has called this an ecstasy. For when a man sleeps, all his senses are withdrawn, turned to rest; so that, as it were, the faculty of sight, though present, does not see; for the eye is closed, and the spirit, or soul, that moves in man is at rest.
48.5.2Holl GCS 25/31:226
δυσοδμίας οὔσης ἐν οὔκῳ ἢ καὶ εὐοδμίας, καίτοι γε παρούσης τῆς ὀσφραντικῆς αἰσθήσεως, οὐκ ἀντιλαμβάνεται· ἐξέστη γὰρ ἡ τοιαύτη αἴσθησις εἰς ἀνάπαυσιν τραπεῖσα.
dysodmias ousēs en oukǭ ē kai euodmias, kaitoi ge parousēs tēs osphrantikēs aisthēseōs, ouk antilambanetai; exestē gar hē toiautē aisthēsis eis anapausin trapeisa.
If there is a bad smell in the house, or a pleasant one, though the sense of smell is present, it does not perceive it; for this sense has gone out of itself, turned to rest.
48.5.3Holl GCS 25/31:226
πικρῶν ὄντων χυμῶν ἐν τῷ στόματι ἢ ἁλμυρῶν ἢ γλυκέων τὸ γευστικὸν οὐκ αἰσθάνεται, ἐπειδὴ γὰρ ἐν ἐκστάσει τῆς ἀναπαύσεως κεῖται μὴ ἐνεργοῦν, ὅπερ ἐν τῷ ὕπαρ ὄντι ἐνήργει.
pikrōn ontōn chymōn en tǭ stomati ē halmyrōn ē glykeōn to geustikon ouk aisthanetai, epeidē gar en ekstasei tēs anapauseōs keitai mē energoun, hoper en tǭ hypar onti enērgei.
If there are bitter or salty or sweet juices in the mouth, the sense of taste does not perceive them, since it lies in the ecstasy of rest, not doing what it did when awake.
48.5.4Holl GCS 25/31:226
ἀκοὴ πάρεστιν, ἀλλὰ ἀργεῖ τὸ ἀκουστικὸν κατὰ τὴν αἴσθησιν. καὶ πολλάκις τινῶν λαλούντων ἐν οἴκῳ, εἰ μή τι διυπνισθῇ ὁ ἄνθρωπος, οὐκ ἐπακούει τῶν παρά τινων ῥηθέντων διὰ τὸ ἀποστῆναι τὴν ἐνέργειαν πρὸς τὴν ὥραν.
akoē parestin, alla argei to akoustikon kata tēn aisthēsin. kai pollakis tinōn lalountōn en oikǭ, ei mē ti diypnisthę̄ ho anthrōpos, ouk epakouei tōn para tinōn rhēthentōn dia to apostēnai tēn energeian pros tēn hōran.
Hearing is present, but the faculty of hearing is idle as to perception. And often, when people are talking in the house, unless the man is woken, he does not hear what they say, because the activity has withdrawn for the time.
48.5.5Holl GCS 25/31:226–227
τινῶν κνωδάλων διερχομένων διὰ τοῦ ἡμετέρου σώματος οὐκ αἰσθανόμεθα τῆς αὐτῶν περὶ τὸ σῶμα ἡμῶν ἁφῆς, εἰ μή τι βαρέως ἡμῖν ἐπιθῶνται τὰ κνώδαλα, ὡς τοῦ παντὸς ὀργάνου διὰ τὴν ἀνάπαυσιν τοῦ ὕπνου ἐκστάντος ἀπὸ τῆς ἐνεργίας.
tinōn knōdalōn dierchomenōn dia tou hēmeterou sōmatos ouk aisthanometha tēs autōn peri to sōma hēmōn haphēs, ei mē ti bareōs hēmin epithōntai ta knōdala, hōs tou pantos organou dia tēn anapausin tou hypnou ekstantos apo tēs energias.
When certain insects crawl over our body, we do not feel their touch on our body, unless the insects press heavily on us, since the whole instrument has gone out of its activity because of the rest of sleep.
48.5.6Holl GCS 25/31:227
τὸ μὲν γὰρ ὄργανον, φύσεως ὂν γηίνης καὶ περὶ τὴν ψυχὴν ἔχον, διὰ τὸ οὕτως ἐκ θεοῦ [τὸ] χρήσιμον ἡμῖν γεγενῆσθαι ἀποδίδοται αὐτῷ καιρὸς μεθιστῶν αὐτὸ ἀπὸ τῆς ἐναργεστάτης αἰσθήσεως εἰς κατάστασιν ἀναπαύσεως· αὐτὴ δὲ ἡ ψυχὴ οὐκ ἐξέστη τοῦ ἡγεμονικοῦ οὐδὲ τοῦ φρονήματος.
to men gar organon, physeōs on gēinēs kai peri tēn psychēn echon, dia to houtōs ek theou [to] chrēsimon hēmin gegenēsthai apodidotai autǭ kairos methistōn auto apo tēs enargestatēs aisthēseōs eis katastasin anapauseōs; autē de hē psychē ouk exestē tou hēgemonikou oude tou phronēmatos.
For the instrument, being of earthly nature and attached to the soul, since it was made thus useful to us by God, is given a time that moves it from the clearest perception to a state of rest; but the soul itself does not go out of its governing faculty or its understanding.
48.5.7Holl GCS 25/31:227
πολλάκις γὰρ φαντάζεται καὶ ὁρᾷ ἑαυτὴν ὡς ἐν ἐγρηγόρσει καὶ περιπατεῖ καὶ ἐργάζεται καὶ ποντοπορεῖ καὶ δημηγορεῖ, καὶ ἐν πλείοσι καὶ ἐν μείζοσι τούτων διʼ ὀνειράτων ἑαυτὴν θεωμένη·
pollakis gar phantazetai kai horą heautēn hōs en egrēgorsei kai peripatei kai ergazetai kai pontoporei kai dēmēgorei, kai en pleiosi kai en meizosi toutōn diʼ oneiratōn heautēn theōmenē;
For it often imagines and sees itself as though awake, and walks and works and sails and makes speeches, seeing itself in many and greater things than these in dreams;
48.5.8Holl GCS 25/31:227
οὐ μὴν κατὰ τὸν ἀφραίνοντα καὶ ἐν ἐκστάσει γινόμενον ἐκστατικὸν ἄνθρωπον, τὸν τῷ σώματι καὶ τῇ ψυχῇ ἐγρηγορότα τὰ δεινὰ μεταχειριζόμενον καὶ πολλάκις ἑαυτῷ δεινῶς χρώμενον καὶ τοῖς πέλας· ἀγνοεῖ γὰρ ἃ φθέγγεται καὶ πράττει, ἐπειδήπερ ἐν ἐκστάσει γέγονεν ἀφροςύνης ὁ τοιοῦτος.
ou mēn kata ton aphrainonta kai en ekstasei ginomenon ekstatikon anthrōpon, ton tǭ sōmati kai tę̄ psychę̄ egrēgorota ta deina metacheirizomenon kai pollakis heautǭ deinōs chrōmenon kai tois pelas; agnoei gar ha phthengetai kai prattei, epeidēper en ekstasei gegonen aphrosynēs ho toioutos.
not, however, like the man who is out of his wits and in ecstasy, who, awake in body and soul, does terrible things and often treats himself and his neighbours terribly; for he does not know what he says and does, since such a man is in an ecstasy of folly.
Haer. 48, chapter 6
48.6.1Holl GCS 25/31:227
6. Ταῦτα δὲ πάντα διὰ τό »ἐπέβαλε κύριος ἔκστασιν ἐπὶ τὸν Ἀδὰμ καὶ ὕπνωσεν« ἀνάγκην ἐσχήκαμεν, ὦ ἐπιπόθητοι, συναγαγεῖν <περὶ> τὰς διαφορὰς τῶν τρόπων τῆς ἐκστάσεως.
6. Tauta de panta dia to »epebale kyrios ekstasin epi ton Adam kai hypnōsen« anankēn eschēkamen, ō epipothētoi, synagagein <peri> tas diaphoras tōn tropōn tēs ekstaseōs.
Because of “The Lord cast an ecstasy upon Adam and he slept,” we have had to gather all this, beloved, about the different kinds of ecstasy.
48.6.2Holl GCS 25/31:227
καὶ ἐφράσαμεν διʼ ἣν αἰτίαν ἐκεῖ παρὰ κυρίου ἔκστασις εἴρηται ἡ τοῦ ὕπνου μετοχή, ὅτι διὰ τὴν τοῦ θεοῦ φειδὼ καὶ φιλανθρωπίαν, ἣν πᾶσι μὲν ἀνθρώποις ὁ αὐτὸς δεδώρηται εἰς τὸ μεταφέρεσθαι τὸν ἄνθρωπον ἀπὸ μερίμνης εἰς ἀνάπαυσιν ὕπνου καὶ τῶν ἐν τῷ βίῳ χρειωδῶν πραγμάτων·
kai ephrasamen diʼ hēn aitian ekei para kyriou ekstasis eirētai hē tou hypnou metochē, hoti dia tēn tou theou pheidō kai philanthrōpian, hēn pasi men anthrōpois ho autos dedōrētai eis to metapheresthai ton anthrōpon apo merimnēs eis anapausin hypnou kai tōn en tǭ biǭ chreiōdōn pragmatōn;
And we have explained for what reason the sharing in sleep is there called ecstasy by the Lord: because of God's tenderness and love for mankind, which he has given to all men, so that man may be carried from anxiety and from the needful business of life into the rest of sleep;
48.6.3Holl GCS 25/31:227
ἐκεῖ δὲ περιττοτέρως ἐκείνην ἐκστασιν κέκληκε διὰ τὸ ποιῆσαι αὐτὸν πρὸς τὴν ὥραν μὴ αἰσθάνεσθαι πόνου, διʼ ἣν ἔμελλε λαμβάνειν πλευρὰν ἀπʼ αὐτοῦ καὶ πλάσσειν αὐτῷ αὐτὴν εἰς γυναῖκα.
ekei de perittoterōs ekeinēn ekstasin keklēke dia to poiēsai auton pros tēn hōran mē aisthanesthai ponou, diʼ hēn emelle lambanein pleuran apʼ autou kai plassein autǭ autēn eis gynaika.
but there he called it ecstasy more especially because he made him feel no pain for the time, since he was going to take a rib from him and form it into a woman for him.
48.6.4Holl GCS 25/31:227
ἀλλὰ οὐκ ἦν ἐν ἐκστάσει φρενῶν καὶ διανοημάτων. εὐθὺς γὰρ ἀναστὰς ἐπέγων καὶ εἶπε »τοῦτο νῦν ὀστοῦν ἐκ τῶν ὀστῶν μου καὶ σὰρξ ἐκ τῆς σαρκός μου· αὕτη κληθήσεται γυνή, ὅτι ἐκ τοῦ ἀνδρὸς αὐτῆς ἐλήφθη αὐτή«.
alla ouk ēn en ekstasei phrenōn kai dianoēmatōn. euthys gar anastas epegōn kai eipe »touto nyn ostoun ek tōn ostōn mou kai sarx ek tēs sarkos mou; hautē klēthēsetai gynē, hoti ek tou andros autēs elēphthē autē«.
But he was not in an ecstasy of mind and thought. For as soon as he rose, he recognized her and said, “This now is bone of my bones and flesh of my flesh; she shall be called woman, because she was taken out of her husband.”
48.6.5Holl GCS 25/31:227–228
καὶ ἐπίσταται γάρ, ὡς ὁρᾷς, καὶ τὰ πρῶτα καὶ τὰ παρόντα καὶ προφητεύει περὶ τῶν μελλόντων. ἰδοὺ γὰρ ἐπέγνω τὰ πρῶτα ὅτε ἦν ἐν ὕπνῳ, λέγων ὅτι »ὀστοῦν ἐκ τῶν ὀστῶν μου«· καὶ ἐπέγνω τὰ παρόντα, μετὰ τὸ πλασθῆναι τὴν γυναῖκα ἐπιγνοὺς αὐτὴν ἀπὸ τοῦ σώματος <αὐτοῦ> ἠρμένην·
kai epistatai gar, hōs horąs, kai ta prōta kai ta paronta kai prophēteuei peri tōn mellontōn. idou gar epegnō ta prōta hote ēn en hypnǭ, legōn hoti »ostoun ek tōn ostōn mou«; kai epegnō ta paronta, meta to plasthēnai tēn gynaika epignous autēn apo tou sōmatos <autou> ērmenēn;
For he knows, as you see, both the things that were first and the things that are present, and he prophesies about the things to come. See, he recognized the first things, which happened while he was asleep, saying, “Bone of my bones”; and he recognized the present things, recognizing, after the woman had been formed, that she had been taken from his body;
48.6.6Holl GCS 25/31:228
καὶ ἐπροφήτευσε περὶ τῶν ἐσομένων, ὅτι »ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα αὐτοῦ καὶ προσκολληθήσεται τῇ γυναικὶ αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν«. ταῦτα δὲ οὐκ ἐκστατικοῦ ἀνδρὸς οὐδὲ ἀπαρακολουθήτου, ἀλλὰ ἐρρωμένην ἔχοντος τὴν διάνοιαν.
kai eprophēteuse peri tōn esomenōn, hoti »heneken toutou kataleipsei anthrōpos ton patera autou kai tēn mētera autou kai proskollēthēsetai tę̄ gynaiki autou, kai esontai hoi dyo eis sarka mian«. tauta de ouk ekstatikou andros oude aparakolouthētou, alla errōmenēn echontos tēn dianoian.
and he prophesied about what would be: “For this reason a man shall leave his father and his mother and shall cleave to his wife, and the two shall become one flesh.” These are not the words of a man in ecstasy, or of one who does not follow what he is saying, but of one whose mind is sound.
Haer. 48, chapter 7
48.7.1Holl GCS 25/31:228
7. Εἰ δὲ καὶ περὶ τοῦ »ἐγὼ εἶπον ἐν τῇ ἐκστάσει μου, πᾶς ἄνθρωπος ψεύστης« λεκτέον, ἑτέρα πάλιν αὐτοῦ ἡ δύναμις, οὐχ ὃν τρόπον * τινὸς ἀφραίνοντος ἀνθρώπου καὶ ἐκστατικοῦ (μὴ γένοιτο),
7. Ei de kai peri tou »egō eipon en tę̄ ekstasei mou, pas anthrōpos pseustēs« lekteon, hetera palin autou hē dynamis, ouch hon tropon * tinos aphrainontos anthrōpou kai ekstatikou (mē genoito),
7. And if something must also be said about “I said in my ecstasy, ‘Every man is a liar,’” its force again is different: it is not in the manner of some senseless man in ecstasy (God forbid) …
48.7.2Holl GCS 25/31:228
ἀλλὰ ὑπερθαυμάζοντος καὶ διανοουμένου ὑπὲρ τὸν κατὰ τὴν συνήθειαν λογισμὸν <περὶ> τῶν <ἀ>συμμέτρως ὁρωμένων τε καὶ πραττομένων· ἐπειδὴ γὰρ ἐθαύμασεν ὁ προφήτης καὶ διὰ θαυμασμὸν ἐνταῦθα λέγει. γεγόνασι δὲ ἐν ἐκστάσει οἱ προφῆται, οὐκ ἐν ἐκστάσει λογισμῶν.
alla hyperthaumazontos kai dianooumenou hyper ton kata tēn synētheian logismon <peri> tōn <a>symmetrōs horōmenōn te kai prattomenōn; epeidē gar ethaumasen ho prophētēs kai dia thaumasmon entautha legei. gegonasi de en ekstasei hoi prophētai, ouk en ekstasei logismōn.
but of one who marveled exceedingly and reflected, beyond ordinary reasoning, on things seen and done beyond all measure. For since the prophet marveled, he speaks here out of wonder too. The prophets were in ecstasy, but not in an ecstasy of their reasoning.
48.7.3Holl GCS 25/31:228
γέγονε γὰρ καὶ Πέτρος ἐν ἐκστάσει, οὐχὶ μὴ παρακολουθῶν τῷ λόγῳ, ἀλλὰ ὁρῶν ἀντὶ τῆς καθημερινῆς ἀκολουθίας ἕτερα παρὰ τὰ τοῖς ἀνθρώποις ὁρώμενα·
gegone gar kai Petros en ekstasei, ouchi mē parakolouthōn tǭ logǭ, alla horōn anti tēs kathēmerinēs akolouthias hetera para ta tois anthrōpois horōmena;
For Peter too was in ecstasy, not failing to follow what was said, but seeing, instead of the everyday course of things, other things beyond what men see:
48.7.4Holl GCS 25/31:228
»εἶδε γὰρ ὀθόνην καθιεμένην τέσσαρσιν ἀρχαῖς δεδεμένην, καὶ πάντα τὰ τετράποδα καὶ ἑρπετὰ καὶ τοῦ οὐρανοῦ τὰ πετεινὰ ἐν αὐτῇ«.
»eide gar othonēn kathiemenēn tessarsin archais dedemenēn, kai panta ta tetrapoda kai herpeta kai tou ouranou ta peteina en autę̄«.
“for he saw a sheet let down, bound by four corners, and in it all the four-footed creatures and reptiles and the birds of heaven.”
48.7.5Holl GCS 25/31:228
ὅρα δὲ ὅτι παρηκολούθει καὶ οὐκ ἦν ἐν ἐκστάσει φρενῶν ὁ ἅγιος Πέτρος. ὅτε γὰρ ἤκουσεν <τό> »ἀναστὰς θῦσον καὶ φάγε«, οὐχ ὡς μὴ τὸν νοῦν ἐρρωμένος ἐπείσθη, ἀλλά φησι πρὸς τὸν κύριον »μηδαμῶς, κύριε· οὐδέποτε γὰρ κοινὸν ἢ ἀκάθαρτον εἰσῆλθεν εἰς τὸ στόμα μου«.
hora de hoti parēkolouthei kai ouk ēn en ekstasei phrenōn ho hagios Petros. hote gar ēkousen <to> »anastas thyson kai phage«, ouch hōs mē ton noun errōmenos epeisthē, alla phēsi pros ton kyrion »mēdamōs, kyrie; oudepote gar koinon ē akatharton eisēlthen eis to stoma mou«.
See that holy Peter was following and was not in an ecstasy of mind. For when he heard, “Rise, sacrifice and eat,” he did not comply like one whose mind was not sound, but says to the Lord, “By no means, Lord; for nothing common or unclean has ever entered my mouth.”
48.7.6Holl GCS 25/31:228–229
καὶ Δαυὶδ δὲ ὁ ἅγιος εἶπεν ὅτι » <εἶπον ἐγώ·> πᾶς ἄνθρωπος ψεύστης«. ὁ δὲ λέγων »εἶπον ἐγώ« ἰδίᾳ ἔλεγεν, καὶ περὶ τῶν ἀνθρώπων ὅτι, ἔλεγε, ψεύδονται·
kai Dauid de ho hagios eipen hoti » <eipon egō;> pas anthrōpos pseustēs«. ho de legōn »eipon egō« idią elegen, kai peri tōn anthrōpōn hoti, elege, pseudontai;
And holy David said, “I said, ‘Every man is a liar.’” But he who says “I said” was speaking in his own person, and he was saying of men that they lie;
48.7.7Holl GCS 25/31:229
ἄρα αὐτὸς οὐκ ἐψεύδετο, ἐκπληττόμενος δὲ καὶ θαυμάζων τὴν τοῦ θεοῦ φιλανθρωπίαν καὶ τὰ αὐτῷ παρὰ τοῦ κυρίου κεκηρυγμένα ἐθαύμαζε καθʼ ὑπερβολὴν καὶ ὁρῶν πάντα ἄνθρωπον ἐνδεόμενον τοῦ ἐλέους τοῦ θεοῦ μένῳ κυρίῳ τὸ ἀληθεύειν ἐπέδωκε, πάντα δὲ ἄνθρωπον ὑπὸ ἐπιτίμιον ἔγνω, ἵνα δείξῃ τὸ ἀληθινὸν πνεῦμα, τὸἐν προφήταις λαλῆσαν καὶ τὰ βάθη αὐτοῖς ἀποκαλύψαν τῆς τοῦ θεοῦ γνώσεως ἀκριβεέας.
ara autos ouk epseudeto, ekplēttomenos de kai thaumazōn tēn tou theou philanthrōpian kai ta autǭ para tou kyriou kekērygmena ethaumaze kathʼ hyperbolēn kai horōn panta anthrōpon endeomenon tou eleous tou theou menǭ kyriǭ to alētheuein epedōke, panta de anthrōpon hypo epitimion egnō, hina deixę̄ to alēthinon pneuma, toen prophētais lalēsan kai ta bathē autois apokalypsan tēs tou theou gnōseōs akribeeas.
so he himself was not lying. Rather, amazed and marveling at God's love for mankind and at the things proclaimed to him by the Lord, he marveled beyond measure; and seeing every man in need of God's mercy, he assigned truthfulness to the Lord alone and recognized every man as liable to censure, in order to show the true Spirit, who spoke in the prophets and revealed to them the depths of the exact knowledge of God.
48.7.8Holl GCS 25/31:229
ἐγένετο δὲ καὶ Ἀβραὰμ ἐν ἐκστάσει, οὐκ ἐν ἐκστάσει φρενῶν ἀλλὰ ἐν ἐκστάσει φόβου. ἔβλεπεν γὰρ κλίβανον καὶ λαμπάδας περὶ τὴν τοῦ ἡλίου δύσιν * καὶ ἄλλοι προφῆται ὁρῶντες τὰ ὁράματα ἐν διανοίᾳ ἐρρωμένῃ ἔλεγον, ὡς ὁ Μωυςῆς φησιν »ἔμφοβός εἰμι καὶ ἔντρομος«.
egeneto de kai Abraam en ekstasei, ouk en ekstasei phrenōn alla en ekstasei phobou. eblepen gar klibanon kai lampadas peri tēn tou hēliou dysin * kai alloi prophētai horōntes ta horamata en dianoią errōmenę̄ elegon, hōs ho Mōysēs phēsin »emphobos eimi kai entromos«.
Abraham too was in ecstasy—not an ecstasy of mind, but an ecstasy of fear. For he saw an oven and torches about the setting of the sun … and other prophets, seeing the visions, spoke with a sound mind, as Moses says, “I am terrified and trembling.”
48.7.9Holl GCS 25/31:229
ἔγνω δὲ Ἀβραὰμ τὰ ὑπὸ τοῦ κυρίου λεγόμενα· »γινώσκων, γάρ <φησι>, γνώσῃ ὅτι πάροικον ἔσται τὸ σπέρμα σου ἐν γῇ ἀλλοτρίᾳ ἔτη τετρακόσια«.
egnō de Abraam ta hypo tou kyriou legomena; »ginōskōn, gar <phēsi>, gnōsę̄ hoti paroikon estai to sperma sou en gę̄ allotrią etē tetrakosia«.
And Abraham understood what was being said by the Lord: “Knowing,” he says, “you shall know that your seed will be sojourners in a foreign land for four hundred years.”
48.7.10Holl GCS 25/31:229
καὶ ὁρᾷς ὡς ἔστιν ἰδεῖν τὰ πάντα ἐν ἀληθείᾳ παρὰ τοῖς προφήταις εἰρημένα καὶ ἐν ἐρρωμένῃ διανοίᾳ καὶ σώφρονι λογισμῷ, καὶ οὐκ ἐν παραπληξίᾳ.
kai horąs hōs estin idein ta panta en alētheią para tois prophētais eirēmena kai en errōmenę̄ dianoią kai sōphroni logismǭ, kai ouk en paraplēxią.
And you see that one can see that everything spoken by the prophets was spoken in truth, with a sound mind and sober reasoning, and not in derangement.
Haer. 48, chapter 8
48.8.1Holl GCS 25/31:229
8. Εἰ δὲ καὶ πάλιν θελήσουσι λέγειν <ὅτι> »οὐχ ὅμοια τὰ πρῶτα χαρίσματα τοῖς ἐσχάτοις«, πόθεν τοῦτο ἔχουσι δεῖξαι; ὁμοίως γὰρ ἀλλήλοις οἱ ἅγιοι προφῆται καὶ οἱ ἅγιοι ἀπόστολοι προεφήτευσαν.
8. Ei de kai palin thelēsousi legein <hoti> »ouch homoia ta prōta charismata tois eschatois«, pothen touto echousi deixai? homoiōs gar allēlois hoi hagioi prophētai kai hoi hagioi apostoloi proephēteusan.
8. And if again they want to say that “the first gifts are not like the last,” where can they show this from? For the holy prophets and the holy apostles prophesied alike.
48.8.2Holl GCS 25/31:229–230
πρῶτον μὲν οὖν ἀνερχομένου τοῦ σωτῆρος εἰς τὸν οὐρανὸν οἱ ἰδόντες τοὺς δύο τοὺς ἐν ἐσθήσεσι λευκαῖς οὐκ ἐν παραπληξίᾳ ὁρῶσιν, ἀλλὰ ἤκουον ἐρρωμένῃ τῇ διανοίᾳ ὅτι »ἄνδρες Γαλιλαῖοι, τί ἑστήκατε εἰς τὸν οὐρανὸν ἀτενίζοντες; οὗτος ὁ Ἰησοῦς ὁ ἀφʼ ὑμῶν εἰς τὸν οὐρανὸν ἀναληφθεὶς οὕτως ἐλεύσεται« καὶ τὰ ἑξῆς.
prōton men oun anerchomenou tou sōtēros eis ton ouranon hoi idontes tous dyo tous en esthēsesi leukais ouk en paraplēxią horōsin, alla ēkouon errōmenę̄ tę̄ dianoią hoti »andres Galilaioi, ti hestēkate eis ton ouranon atenizontes? houtos ho Iēsous ho aphʼ hymōn eis ton ouranon analēphtheis houtōs eleusetai« kai ta hexēs.
First, then, when the Savior was going up into heaven, those who saw the two men in white garments did not see them in derangement, but heard with sound mind, “Men of Galilee, why do you stand gazing into heaven? This Jesus, who was taken up from you into heaven, will come in the same way,” and so on.
48.8.3Holl GCS 25/31:230
εἶτα δὲ καὶ Πέτρος, ὡς ἔφην, ὁρῶν καὶ ἀκούων καὶ ἀποκρινόμενος καὶ λέγων »μηδαμῶς, κύριε«, εὐσταθῶν ἦν τῇ διανοίᾳ.
eita de kai Petros, hōs ephēn, horōn kai akouōn kai apokrinomenos kai legōn »mēdamōs, kyrie«, eustathōn ēn tę̄ dianoią.
Then Peter too, as I said, seeing and hearing and answering and saying, “By no means, Lord,” was steady in mind.
48.8.4Holl GCS 25/31:230
Ἄγαβος γὰρ προφητεύων ἔλεγεν καὶ μετὰ σχήματος θαυμαστοῦ αἰνιττόμενος, λαβὼν τὴν ζώνην τοῦ Παύλου καὶ δήσας τοῖς ἰδίοις ποσὶν φησίν »οὗτος οὗ ἐστιν ἡ ζώνη αὕτη, δήσουσιν αὐτὸν καὶ ἀποίσουσιν εἰς Ἱερουσαλήμ«.
Agabos gar prophēteuōn elegen kai meta schēmatos thaumastou ainittomenos, labōn tēn zōnēn tou Paulou kai dēsas tois idiois posin phēsin »houtos hou estin hē zōnē hautē, dēsousin auton kai apoisousin eis Hierousalēm«.
For Agabus spoke as he prophesied, and hinting with a remarkable gesture, he took Paul's belt, bound his own feet, and said, “The man whose belt this is, they will bind and carry off to Jerusalem.”
48.8.5Holl GCS 25/31:230
ἀλλὰ καὶ πάλιν ἐν Ἀντιοχείᾳ κατῆλθον προφῆται καὶ κατήγγελλον λιμὸν ἔσεσθαι καθʼ ὅλης τῆς οἰκουμένης. καὶ οὐ διέπεσεν ὁ τούτων λόγος· ἀλλʼ ἵνα δείξῃ αὐτοὺς ἀληθεῖς προφήτας, ἡ γραφὴ εὐθὺς ἐπιφέρει λέγουσα »ἥτις ἐγένετο ἐπὶ Κλαυδίου Καίσαρος«.
alla kai palin en Antiocheią katēlthon prophētai kai katēngellon limon esesthai kathʼ holēs tēs oikoumenēs. kai ou diepesen ho toutōn logos; allʼ hina deixę̄ autous alētheis prophētas, hē graphē euthys epipherei legousa »hētis egeneto epi Klaudiou Kaisaros«.
Again, prophets came down to Antioch and announced that there would be a famine over the whole world. And their word did not fail; to show that they were true prophets, the Scripture at once adds, “which took place under Claudius Caesar.”
48.8.6Holl GCS 25/31:230
Παῦλος δὲ ὁ ἁγιώτατος ἀπόστολος προφητεύων ἔλεγε »τὸ δὲ πνεῦμα ῥητῶς λέγει, ἐν ἐσχάταις ἡμέραις ἐνστήσονται καιροὶ χαλεποί« καὶ τὰ ἑξῆς,
Paulos de ho hagiōtatos apostolos prophēteuōn elege »to de pneuma rhētōs legei, en eschatais hēmerais enstēsontai kairoi chalepoi« kai ta hexēs,
And Paul, the most holy apostle, prophesying, said, “The Spirit says expressly that in the last days difficult times will come,” and so on;
48.8.7Holl GCS 25/31:230
καὶ πάλιν ἄλλοτε ὅτι »ἀποστήσονταί τινες τῆς ὑγιαινούσης διδασκαλίας, προσέχοντες <πνεύμασι> πλάνοις καὶ διδασκαλίαις δαιμόνων, κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων, ἃ ὁ θεὸς ἔκτισεν εἰς μετάληψιν ἡμῖν τοῖς μετὰ εὐχαριστίας <λαμβάνουσιν>«.
kai palin allote hoti »apostēsontai tines tēs hygiainousēs didaskalias, prosechontes <pneumasi> planois kai didaskaliais daimonōn, kōlyontōn gamein, apechesthai brōmatōn, ha ho theos ektisen eis metalēpsin hēmin tois meta eucharistias <lambanousin>«.
and again at another time, “Some will depart from sound teaching, giving heed to deceiving spirits and teachings of demons, forbidding to marry, and to abstain from foods, which God created for us to partake of, who receive them with thanksgiving.”
48.8.8Holl GCS 25/31:230
ὡς σαφῶς <τοῦτο> ἐφʼ ὑμῖν καὶ τοῖς ὁμοίοις ὑμῖν πεπλήρωται, ἐξ αὐτῶν τῶν προκειμένων <δῆλον>· αἱ γὰρ πλείους τῶν αἱρέσεων τούτων τὸ γαμεῖν κωλύουσιν, ἀπέχεσθαι βρωμάτων παραγγέλλουσιν, οὐχ ἕνεκεν πολιτείας προτρεπόμενοι, οὐχ ἕνεκεν ἀρετῆς μείζονος καὶ βραβείων καὶ στεφάνων, ἀλλὰ βδελυκτὰ ταῦτα <τὰ> ὑπὸ τοῦ κυρίου γεγενημένα ἡγούμενοι.
hōs saphōs <touto> ephʼ hymin kai tois homoiois hymin peplērōtai, ex autōn tōn prokeimenōn <dēlon>; hai gar pleious tōn haireseōn toutōn to gamein kōlyousin, apechesthai brōmatōn parangellousin, ouch heneken politeias protrepomenoi, ouch heneken aretēs meizonos kai brabeiōn kai stephanōn, alla bdelykta tauta <ta> hypo tou kyriou gegenēmena hēgoumenoi.
How clearly this has been fulfilled in you and in those like you is plain from the very facts before us. For most of these heresies forbid marriage and command abstinence from foods—not urging it for the sake of a way of life, nor for the sake of greater virtue and prizes and crowns, but because they consider these things, which were made by the Lord, abominable.
Haer. 48, chapter 9
48.9.1Holl GCS 25/31:230
9. Ἡ δὲ ἁγία ἐκκλησία καὶ παρθενίαν δοξάζει καὶ μονότητα καὶ ἁγνείαν καὶ χηροσύνην ἐπαινεῖ καὶ γάμον σεμνὸν τιμᾷ καὶ δέχεται, πορνείαν δὲ καὶ μοιχείαν καὶ ἀσέλγειαν ἀπαγορεύει,
9. Hē de hagia ekklēsia kai parthenian doxazei kai monotēta kai hagneian kai chērosynēn epainei kai gamon semnon timą kai dechetai, porneian de kai moicheian kai aselgeian apagoreuei,
9. But the holy church glorifies virginity, praises single life and chastity and widowhood, and honors and accepts honorable marriage; but it forbids sexual immorality and adultery and licentiousness.
48.9.2Holl GCS 25/31:230–231
ὅθεν ἰδεῖν ἔστιν τὸν χαρακτῆρα τῆς ἁγίας καθολικῆς ἐκκλησίας καὶ τοὺς παραπεποιημένους τῶν ἄλλων τρόπους, <ὡς> καὶ τὸν δοκιμάσαντα ἀποδιδράσκειν ἀπὸ πάσης πλάνης καὶ σκολιᾶς ὁδοῦ καὶ τρίβου ἀνάντου διακειμένης.
hothen idein estin ton charaktēra tēs hagias katholikēs ekklēsias kai tous parapepoiēmenous tōn allōn tropous, <hōs> kai ton dokimasanta apodidraskein apo pasēs planēs kai skolias hodou kai tribou anantou diakeimenēs.
From this one can see the character of the holy catholic church and the counterfeit ways of the others, so that one who has tested them may flee from every error and crooked way and from the path that runs steeply uphill.
48.9.3Holl GCS 25/31:231
ἔφην γὰρ ἄνω ὡς ἀπὸ τοῦ ἁγιωτάτου ἀποστόλου προείρηται καὶ πάλιν ἐρῶ, ὅτι ἀσφαλιζόμενος ἡμᾶς καῖ τὸν χαρακτῆρα τῆς ἁγίας ἐκκλησίας διαιρῶν ἀπὸ τῆς τῶν αἱρέσεων πλάνης ἔφη, ὡς τολμηρῶς τὰ ἐκ θεοῦ καλῶς τεταγμένα ἀπαγορεύοντες νομοθετοῦσι, φήσας περὶ τῶν κωλυόντων γαμεῖν καὶ ἀπέχεσθαι βρωμάτων.
ephēn gar anō hōs apo tou hagiōtatou apostolou proeirētai kai palin erō, hoti asphalizomenos hēmas kai ton charaktēra tēs hagias ekklēsias diairōn apo tēs tōn haireseōn planēs ephē, hōs tolmērōs ta ek theou kalōs tetagmena apagoreuontes nomothetousi, phēsas peri tōn kōlyontōn gamein kai apechesthai brōmatōn.
For I said above that it was foretold by the most holy apostle, and I will say it again: to safeguard us and to distinguish the character of the holy church from the error of the heresies, he said that they boldly legislate by forbidding what God has well ordained, speaking of those who forbid marriage and command abstinence from foods.
48.9.4Holl GCS 25/31:231
καὶ γὰρ συμμετρίᾳ τινὶ * ὁ θεὸς Λόγος ἐν τῷ εὐαγγελίῳ φήσας »θέλεις τέλειος γενέσθαι;«, συγγνωμονῶν τῇ τῶν ἀνθρώπων πλάσει καὶ ἀσθενείᾳ χαίρει μὲν ἐπὶ τοῖς τὰ δοκίμια τῆς θεοσεβείας δυναμένοις ἐνδείκυνσθαι καὶ παρθενίαν ἀσκεῖν αἱρουμένοις καὶ ἁγνείαν καὶ ἐγκράτειαν, τὴν δὲ μονογαμίαν τιμᾷ·
kai gar symmetrią tini * ho theos Logos en tǭ euangeliǭ phēsas »theleis teleios genesthai?«, syngnōmonōn tę̄ tōn anthrōpōn plasei kai astheneią chairei men epi tois ta dokimia tēs theosebeias dynamenois endeikynsthai kai parthenian askein hairoumenois kai hagneian kai enkrateian, tēn de monogamian timą;
For with a certain sense of proportion … God the Word, having said in the Gospel, “Do you wish to become perfect?”, makes allowance for the frame and weakness of men. He rejoices in those who are able to display the proofs of godliness and who choose to practice virginity and chastity and self-control; yet he honors a single marriage;
48.9.5Holl GCS 25/31:231
εἰ καὶ μάλιστα τὰ χαρίσματα τῆς ἱερωσύνης διὰ τῶν ἀπὸ μονογαμίας ἐγκρατευομένων καὶ τῶν ἐν παρθενίᾳ διατελούντων τῷ κόσμῳ προδιετύπου, ὡς καὶ οἱ αὐτοῦ ἀπόστολοι τὸν ἐκκλησιαστικὸν κανόνα τῆς ἱερωσύνης εὐτάκτως καὶ ὁσίως διετάξαντο.
ei kai malista ta charismata tēs hierōsynēs dia tōn apo monogamias enkrateuomenōn kai tōn en parthenią diatelountōn tǭ kosmǭ prodietypou, hōs kai hoi autou apostoloi ton ekklēsiastikon kanona tēs hierōsynēs eutaktōs kai hosiōs dietaxanto.
even though he chiefly set forth to the world, in advance, the gifts of the priesthood through those who live in continence after a single marriage and through those who remain in virginity, as his apostles too laid down the church's rule for the priesthood in good order and holiness.
48.9.6Holl GCS 25/31:231
εἰ δέ τις κατὰ ἀσθένειαν ἐπιδεηθείη μετὰ τὴν τελευτὴν τῆς ἰδίας γαμετῆς συναφθῆναι δευτέρῳ γάμῳ, οὐκ ἀπαγορεύει τοῦτο ὁ κανὼν τῆς ἀληθείας, τουτέστιν τὸν μὴ ὄντα ἱερέα.
ei de tis kata astheneian epideētheiē meta tēn teleutēn tēs idias gametēs synaphthēnai deuterǭ gamǭ, ouk apagoreuei touto ho kanōn tēs alētheias, toutestin ton mē onta hierea.
But if anyone, because of weakness, needs to be joined in a second marriage after the death of his own wife, the rule of truth does not forbid it—that is, for one who is not a priest.
48.9.7Holl GCS 25/31:231
οὗτοι δὲ κωλύουσι κατὰ τὸ εἰρημένον »κωλυόντων γαμεῖν«· ἐκβάλλουσι γὰρ τὸν δευτέρῳ γάμῳ συναφθέντα καὶ ἀναγκάζουσι μὴ δευτέρῳ γάμῳ συνάπτεσθαι.
houtoi de kōlyousi kata to eirēmenon »kōlyontōn gamein«; ekballousi gar ton deuterǭ gamǭ synaphthenta kai anankazousi mē deuterǭ gamǭ synaptesthai.
But these people forbid it, as the saying goes, “forbidding to marry”: for they expel anyone who has been joined in a second marriage and compel people not to be joined in a second marriage.
48.9.8Holl GCS 25/31:231–232
ἡμεῖς δὲ οὐκ ἀνάγκην ἐπιτιθέαμεν, ἀλλὰ παραινοῦμεν μετὰ συμβου- λίας ἀγαθῆς προτρεπόμενοι τὸν δυνάμενον, οὐκ ἀνάγκην δὲ ἐπιτιθέαμεν τῷ μὴ δυναμένῳ, ἀλλὰ οὐδὲ ἐκβάλλομεν αὐτὸν ἀπὸ τῆς ζωῆς.
hēmeis de ouk anankēn epititheamen, alla parainoumen meta symbou- lias agathēs protrepomenoi ton dynamenon, ouk anankēn de epititheamen tǭ mē dynamenǭ, alla oude ekballomen auton apo tēs zōēs.
We, however, impose no compulsion; rather we exhort with good counsel, urging on the one who is able, but imposing no compulsion on the one who is not able; nor do we expel him from life.
48.9.9Holl GCS 25/31:232
ὁ γὰρ ἅγιος λόγος πάντῃ ἐκήρυξε τὴν ἀσθένειαν τῶν ἀσθενούντων βαστάζειν, ὡς καὶ ὁ ἅγιος ἀπόστολος εὐθὺς εὑρεθήσεται λέγων καὶ ἐλέγχων τοὺς τοιούτους * μὴ ὄντας τοῦ αὐτοῦ χαρίσματος ὅτι »νεωτέρας χήρας παραιτοῦ·
ho gar hagios logos pantę̄ ekēryxe tēn astheneian tōn asthenountōn bastazein, hōs kai ho hagios apostolos euthys heurethēsetai legōn kai elenchōn tous toioutous * mē ontas tou autou charismatos hoti »neōteras chēras paraitou;
For the holy word everywhere proclaimed that we should bear the weakness of the weak, as the holy apostle too will at once be found saying, rebuking such as … do not have the same gift: “Refuse younger widows;
48.9.10Holl GCS 25/31:232
μετὰ γὰρ τὸ καταστρηνιάσαι τοῦ Χριστοῦ γαμεῖν θέλουσιν, ἔχουσαι τὸ κρίμα, ὅτι τὴν πρώτην πίστιν ἠθέτησαν«. αἱ γὰρ ἐπαγγειλάμεναι καὶ ἀθετήσασαι ἔχουσι κρίμα, αἱ δὲ μὴ ἐπαγγειλάμεναι, ἀλλὰ συναφθεῖσαι διʼ ἀσθένειαν κρίμα οὐχ ἕξουσιν. εἰ δὲ κρίμα ἔμελλον ἔχειν, πῶς ἔλεγε »γαμείτωσαν, οἰκοδεσποτείτωσαν;«
meta gar to katastrēniasai tou Christou gamein thelousin, echousai to krima, hoti tēn prōtēn pistin ēthetēsan«. hai gar epangeilamenai kai athetēsasai echousi krima, hai de mē epangeilamenai, alla synaphtheisai diʼ astheneian krima ouch hexousin. ei de krima emellon echein, pōs elege »gameitōsan, oikodespoteitōsan?«
for when they grow wanton against Christ, they wish to marry, incurring condemnation because they have set aside their first faith.” For those who made a promise and set it aside incur condemnation; but those who made no promise, but were joined in marriage because of weakness, will not incur condemnation. And if they were going to incur condemnation, how could he say, “Let them marry, let them manage their households”?
Haer. 48, chapter 10
48.10.1Holl GCS 25/31:232
10. Πᾶς τοίνυν προφητεύων παρακολουθῶν εὑρίσκεται, κἄν τε ἐν τῇ παλαιᾷ διαθήκῃ κἄν τε ἐν τῇ καινῇ, ὡς καὶ ὁ ἅγιος Ἰωάννης ἐν τῇ Ἀποκαλύψει ἔλεγε »τάδε ἀπεκάλυψε κύριος τοῖς αὐτοῦ δούλοις διὰ τοῦ δούλου αὐτοῦ Ἰωάννου« καὶ »τάδε λέγει κύριος«.
10. Pas toinyn prophēteuōn parakolouthōn heurisketai, kan te en tę̄ palaią diathēkę̄ kan te en tę̄ kainę̄, hōs kai ho hagios Iōannēs en tę̄ Apokalypsei elege »tade apekalypse kyrios tois autou doulois dia tou doulou autou Iōannou« kai »tade legei kyrios«.
10. Everyone who prophesies, then, is found to follow what he is saying, whether in the Old Testament or in the New, as holy John too said in the Revelation, “These things the Lord revealed to his servants through his servant John,” and “Thus says the Lord.”
48.10.2Holl GCS 25/31:232
ὁ ταῦτα δὲ λέγων ἐρρωμένην εἶχε τὴν διάνοιαν καὶ παρηκολούθει, ἰδοὺ τοίνυν * »τάδε λέγει κύριος« καὶ »ὅρασις ἥν εἶδεν«.
ho tauta de legōn errōmenēn eiche tēn dianoian kai parēkolouthei, idou toinyn * »tade legei kyrios« kai »horasis hēn eiden«.
And the one who says these things had a sound mind and followed what he said; see, then … “Thus says the Lord” and “the vision which he saw.”
48.10.3Holl GCS 25/31:232–233
ὁ δὲ Μοντανὸς οὗτος ὁ αὐχῶν ἑαυτὸν εἶναι προφήτην καὶ πλανήσας τοὺς ὑπʼ αὐτοῦ πεπλανημένους ἀσύστατα κατὰ τῆς θείας γραφῆς διηγεῖται. λέγει γὰρ ἐν τῇ ἑαυτοῦ λεγομένῃ προφητείᾳ »τί λέγεις τὸν ὑπὲρ ἄνθρωπον σῳζόμενον; λάμψει γὰρ (φησίν) ὁ δίκαιος ὑπὲρ τὸν ἥλιον ἑκατονταπλασίονα, αἱ δὲ μικροὶ ἐν ὑμῖν σῳζόμενοι λάμψουσιν ἑκατονταπλασίονα ὑπὲρ τὴν σελήνην«.
ho de Montanos houtos ho auchōn heauton einai prophētēn kai planēsas tous hypʼ autou peplanēmenous asystata kata tēs theias graphēs diēgeitai. legei gar en tę̄ heautou legomenę̄ prophēteią »ti legeis ton hyper anthrōpon sǭzomenon? lampsei gar (phēsin) ho dikaios hyper ton hēlion hekatontaplasiona, hai de mikroi en hymin sǭzomenoi lampsousin hekatontaplasiona hyper tēn selēnēn«.
But this Montanus, who boasts that he is a prophet and has deceived those he has deceived, relates things that do not agree with the divine Scripture. For in his so-called prophecy he says, “Why do you call the one who is saved more than human? For the righteous man,” he says, “will shine a hundred times more than the sun, and the little ones among you who are saved will shine a hundred times more than the moon.”
48.10.4Holl GCS 25/31:233
ὁ δὲ κύριος ἐλέγχει τὸν τοιοῦτον, ὁ ἔχων τὴν ἐξουσίαν χαρίσασθαι τὸ λάμπειν τὰ πρόσωπα τῶν ἁγίων καὶ φαιδρύνας τὸ πρόσωπον τοῦ Μωυσέως καὶ μεταβάλλων τοὺς ἁγίους αὐτοῦ ἐν τῇ μελλούσῃ ἀναστάσει τῶν σωμάτων, τοὺς σπειρομένους ἐν ἀτιμάᾳ καὶ ἐγειρομένους ἐν δόξῃ, οὐκ ἄλλα σώματα παρὰ τὰ ὄντα,
ho de kyrios elenchei ton toiouton, ho echōn tēn exousian charisasthai to lampein ta prosōpa tōn hagiōn kai phaidrynas to prosōpon tou Mōyseōs kai metaballōn tous hagious autou en tę̄ mellousę̄ anastasei tōn sōmatōn, tous speiromenous en atimaą kai egeiromenous en doxę̄, ouk alla sōmata para ta onta,
But the Lord refutes such a man—he who has the power to grant that the faces of the saints shine, who made Moses' face radiant, and who will transform his saints in the coming resurrection of bodies, those sown in dishonor and raised in glory; not other bodies than those that exist,
48.10.5Holl GCS 25/31:233
ἀλλὰ αὐτὰ τὰ ὄντα ἐγειρόμενα ὅλα, λαμβάνοντα δὲ δόξαν παρʼ αὐτοῦ μετὰ <τὴν> ἀνάστασιν παρὰ τοῦ τὴν δόξαν ἀφθόνως παρέχοντος τοῖς ἑαυτοῦ ἁγίοις, ἐπειδὴ ἔχει τὴν ἐξουσίαν δοῦναι καὶ χαρίσασθαι ὡς θεὸς καὶ κύριος.
alla auta ta onta egeiromena hola, lambanonta de doxan parʼ autou meta <tēn> anastasin para tou tēn doxan aphthonōs parechontos tois heautou hagiois, epeidē echei tēn exousian dounai kai charisasthai hōs theos kai kyrios.
but the very bodies that exist, raised whole, yet receiving glory from him after the resurrection, from him who bestows glory ungrudgingly on his saints, since he has the power to give and grant it as God and Lord.
48.10.6Holl GCS 25/31:233
ἔχων δὲ τοῦ χαρίσασθαι <ἐξουσίαν> οὐκ ἐπηγγείλατο κατὰ τὸν Μοντανόν, ἀλλά φησι »λάμψει ὑμῶν τὰ πρόσωπα ὡς ὁ ἥλιος«. εἰ τοίνυν ὁ ἔχων τὴν ἐξουσίαν καὶ ἀληθῶς ὑπάρχων δεσπότης καὶ κύριος ἡμῶν Ἰησοῦς Χριστὸς ὡς ὁ ἥλιος λέγει τὰ πρόσωπα τῶν δικαίων λάμψειν, πῶς ὁ Μοντανὸς ἐπαγγέλλεται περισσότερον ἑκατονταπλασίονα;
echōn de tou charisasthai <exousian> ouk epēngeilato kata ton Montanon, alla phēsi »lampsei hymōn ta prosōpa hōs ho hēlios«. ei toinyn ho echōn tēn exousian kai alēthōs hyparchōn despotēs kai kyrios hēmōn Iēsous Christos hōs ho hēlios legei ta prosōpa tōn dikaiōn lampsein, pōs ho Montanos epangelletai perissoteron hekatontaplasiona?
Yet though he has the power to grant it, he did not promise as Montanus did, but says, “Your faces will shine like the sun.” If, then, the one who has the power and is truly our Master and Lord, Jesus Christ, says that the faces of the righteous will shine like the sun, how does Montanus promise a hundred times more?
48.10.7Holl GCS 25/31:233
εἰ ὴν ἄρα ὅμοιος εἴη ἐκείνῳ τῷ ἐπαγγειλαμένῳ τοῖς περὶ τὸν Ἀδὰμ ὅτι ἔσεσθε ὡς θεοὶ [φήσαντι] καὶ ἀπὸ τῆς ὑπαρχούσης αὐτοῖς δόξης καὶ παραδείσου τρυφῆς παρασκευάσαντι αὐτοῖς τὴν ἐκβολὴν γενέσθαι καὶ εἰς φθορὰν θανάτου κατενεχθῆναι.
ei ēn ara homoios eiē ekeinǭ tǭ epangeilamenǭ tois peri ton Adam hoti esesthe hōs theoi [phēsanti] kai apo tēs hyparchousēs autois doxēs kai paradeisou tryphēs paraskeuasanti autois tēn ekbolēn genesthai kai eis phthoran thanatou katenechthēnai.
Unless perhaps he is like the one who promised Adam and those with him, “You will be as gods,” and contrived that they be cast out of the glory they had and the delight of paradise and be brought down into the corruption of death.
Haer. 48, chapter 11
48.11.1Holl GCS 25/31:233
11. Ἔτι δὲ προστίθησιν ὁ αὐτὸς Μοντανὸς οὕτως λέγων »ἐγὼ κύριος ὁ θεὸς ὁ παντοκράτωρ καταγινόμενος ἐν ἀνθρώπῳ«.
11. Eti de prostithēsin ho autos Montanos houtōs legōn »egō kyrios ho theos ho pantokratōr kataginomenos en anthrōpǭ«.
11. The same Montanus adds further, saying, “I am the Lord God Almighty, dwelling in a man.”
48.11.2Holl GCS 25/31:233–234
ἄρα γοῦν καλῶς ἡμᾶς ἡ θεία γραφὴ ἐπασφαλίζεται καὶ ἡ ἀκολουθία τῆς τοῦ ἁγίου πνεύματος διδασκαλίας, νουθετοῦσα ἡμᾶς, ἵνα γινώσκωμεν ποῖά ἐστι τὰ μιμηλὰ τοῦ ἀλλοτρίου πνεύματος καὶτὰ ἀντίθετα πρὸς τὴν ἀλήθειαν.
ara goun kalōs hēmas hē theia graphē epasphalizetai kai hē akolouthia tēs tou hagiou pneumatos didaskalias, nouthetousa hēmas, hina ginōskōmen poia esti ta mimēla tou allotriou pneumatos kaita antitheta pros tēn alētheian.
Well indeed, then, does the divine Scripture safeguard us, and the consistent teaching of the Holy Spirit, admonishing us so that we may know what the imitations of the alien spirit are, and what things are opposed to the truth.
48.11.3Holl GCS 25/31:234
ὅτε γὰρ εὐθὺς τοῦτο εἶπε Μοντανός, ὑπόνοιαν ἡμῖν δέδωκεν ἀναμνησθῆναι τὰ ὑπὸ τοῦ κυρίου εἰρημένα. οὕτως γὰρ φησιν ὁ κύριος ἐν τῷ εὐαγγελίῳ »ἐγὼ ἦλθον ἐν τῷ ὀνόματι τοῦ πατρός μου, καὶ οὐκ ἐδέξασθέ με.
hote gar euthys touto eipe Montanos, hyponoian hēmin dedōken anamnēsthēnai ta hypo tou kyriou eirēmena. houtōs gar phēsin ho kyrios en tǭ euangeliǭ »egō ēlthon en tǭ onomati tou patros mou, kai ouk edexasthe me.
For as soon as Montanus said this, he gave us occasion to recall what was said by the Lord. For the Lord says thus in the Gospel: “I have come in my Father's name, and you did not receive me.
48.11.4Holl GCS 25/31:234
ἄλλος ἐλεύσεται ἐπὶ τῷ ἰδίῳ ὀνόματι, καὶ δέξονται τὸν τοιοῦτον«. ἀσύμφωνος τοίνυν παντάπασιν ὁ τοιοῦτος τῶν θείων γραφῶν ηὑρέθη, ὡς παντί τῳ σαφὲς εἴη [τῷ] νουνεχῶς ἐντυγχάνοντι. εἰ τοίνυν ἀσύμφωνος ὑπάρχει, ἀλλότριός ἐστι τῆς ἁγίας καθολικῆς ἐκκλησίας <αὐτὸς> καὶ ἡ κατ´ αὐτὸν αὐχοῦσα αἵρεσις προφήτας ἔχειν καὶ χαρίσματα, ἃ μὴ εἴληφεν, ἀλλὰ ἐκ τούτων ἀπέστη.
allos eleusetai epi tǭ idiǭ onomati, kai dexontai ton toiouton«. asymphōnos toinyn pantapasin ho toioutos tōn theiōn graphōn hēurethē, hōs panti tǭ saphes eiē [tǭ] nounechōs entynchanonti. ei toinyn asymphōnos hyparchei, allotrios esti tēs hagias katholikēs ekklēsias <autos> kai hē kat´ auton auchousa hairesis prophētas echein kai charismata, ha mē eilēphen, alla ek toutōn apestē.
Another will come in his own name, and such a one they will receive.” Such a man, then, has been found completely out of harmony with the divine Scriptures, as is clear to anyone who reads with understanding. If, then, he is out of harmony, he is alien to the holy catholic church—both he and the heresy named after him, which boasts of having prophets and gifts it has not received, but has fallen away from them.
48.11.5Holl GCS 25/31:234
τὶς τοίνυν τολμήσειε παρακολουθῶν τούτους προφήτας καλεὶν καὶ μὴ μὰλλον πλάνους εἶναι <φήσειεν> τοὺς τοιούτους; Χριστὸς γὰρ ἡμᾶς ἐδίδαξε λέγων ὅτι »τὸ πνεῦμα τὸ παράκλητον ἀποστέλλω ὑμῖν« καὶ τὰ σημεῖα διδοὺς ἔλεγεν ὅτι »ἐκεῖνός με δοξάσει« ὡς τὰ ἀληθῆ ἔστιν ἰδεῖν ὅτι οἱ ἅγιοι ἀπόστολοι τὸ παράκλητον πνεῦμα λαβόντες κύριον ἐδόξασαν, οὗτος δὲ ὁ Μοντανὸς ἑαυτὸν δοξάζει·
tis toinyn tolmēseie parakolouthōn toutous prophētas kalein kai mē mallon planous einai <phēseien> tous toioutous? Christos gar hēmas edidaxe legōn hoti »to pneuma to paraklēton apostellō hymin« kai ta sēmeia didous elegen hoti »ekeinos me doxasei« hōs ta alēthē estin idein hoti hoi hagioi apostoloi to paraklēton pneuma labontes kyrion edoxasan, houtos de ho Montanos heauton doxazei;
Who then, if he follows carefully, would dare to call these men prophets, and not rather say that such men are deceivers? For Christ taught us, saying, “I send you the Spirit, the Paraclete,” and, giving the signs, he said, “He will glorify me”; so that one can truly see that the holy apostles, having received the Spirit the Paraclete, glorified the Lord, but this Montanus glorifies himself.
48.11.6Holl GCS 25/31:234
ὁ κύριος τὸν πατέρα αὐτοῦ ἐδόξασε καὶ ὁ κύριος πάλιν [ὁ] Χριστὸς τὸ πνεῦμα ἐδόξασε, λέγων αὐτὸ πνεῦμα ἀληθείας, Μοντανὸς δὲ ἑαυτὸν δοξάζει μόνονκαὶ λε΄γει εἶναι πατέρα παντοκρα΄τορα καὶ τὸ ἐν αὐτῷ ἐνοικῆσαν *, ἵνα πανταχόθεν δειχθῇ οὐκ αὐτὸς ὢν οὐκὲ ὑπ´ ἐκείνου ἀπεσταλμένος οὐδὲ παρʼαὐτοῦ λαμβάνων.
ho kyrios ton patera autou edoxase kai ho kyrios palin [ho] Christos to pneuma edoxase, legōn auto pneuma alētheias, Montanos de heauton doxazei mononkai le΄gei einai patera pantokra΄tora kai to en autǭ enoikēsan *, hina pantachothen deichthę̄ ouk autos ōn ouke hyp´ ekeinou apestalmenos oude parʼautou lambanōn.
The Lord glorified his Father, and again the Lord Christ glorified the Spirit, calling it the Spirit of truth; but Montanus glorifies only himself and says that he is the Father Almighty and the one who has come to dwell in him …, so that it may be shown from every side that he is neither that one, nor sent by him, nor receiving from him.
48.11.7Holl GCS 25/31:234
»ἐν τῷ γὰρ κυρίῳ ηὐδόκησε πᾶν τὸ πλήρωμα τῆς θεότητος κατοικῆσαι σωματικῶς« καὶ »ἀπὸ τοῦ πληρώματος αὐτοῦ πάντες οἱ προφῆται εἰλήφασι« κατὰ τὸν τοῦ ἁγίου Ἰωάννου λόγον.
»en tǭ gar kyriǭ ēudokēse pan to plērōma tēs theotētos katoikēsai sōmatikōs« kai »apo tou plērōmatos autou pantes hoi prophētai eilēphasi« kata ton tou hagiou Iōannou logon.
“For in the Lord all the fullness of the Godhead was pleased to dwell bodily,” and “from his fullness all the prophets have received,” according to the word of holy John.
48.11.8Holl GCS 25/31:234–235
καὶ ὅρα πῶς πάντες οἱ παλαιοῖ Χριστὸν κατήγγελλον καὶ οἱ μετέπειτα Χριστὸν ἐδόξασαν καὶ αὐτὸν ὡμολόγησαν, Μοντανὸς δὲ εἰσέρησεν ἑαυτὸν τινὰ λέγων, ὅπως δειχθῇ ὅτι οὔτε αὐτὸς ἔστιν οὔτε ἀπ´ αὐτοῦ ἀπέσταλται οὔτε παρ´ αὐτοῦ τι εἴληφεν.
kai hora pōs pantes hoi palaioi Christon katēngellon kai hoi metepeita Christon edoxasan kai auton hōmologēsan, Montanos de eiserēsen heauton tina legōn, hopōs deichthę̄ hoti oute autos estin oute ap´ autou apestaltai oute par´ autou ti eilēphen.
And see how all the ancients proclaimed Christ, and those who came after glorified Christ and confessed him; but Montanus has brought himself in, calling himself somebody, so that it may be shown that he is neither that one, nor sent by him, nor has received anything from him.
48.11.9Holl GCS 25/31:235
Εἶτα πάλιν φησὶ τὸ ἐλεεινὸν ἀνθρωπάριον Μοντανὸς ὅτι «οὔτε ἄγγελος οὔτε πρέσβυς, ἀλλʼ ἐγὼ κύριος ὀ θεὸς πατήρ ἦλθον«. ταῦτα δὲ λέγων φωραθήσεται ἀλλότριος ὤν, Χριστὸν μὴ δοξάζων, ὅν πᾶν χάρισμα ἐκκλησιαστικὸν ἐν ἐκκλησίᾳ τῇ ἁγίᾳ δοθὲν ἐν ἀληθείᾳ ἐδόξασεν.
Eita palin phēsi to eleeinon anthrōparion Montanos hoti «oute angelos oute presbys, allʼ egō kyrios o theos patēr ēlthon«. tauta de legōn phōrathēsetai allotrios ōn, Christon mē doxazōn, hon pan charisma ekklēsiastikon en ekklēsią tę̄ hagią dothen en alētheią edoxasen.
Then again the pitiful little man Montanus says, “Neither an angel nor an envoy, but I, the Lord God the Father, have come.” But in saying this he will be caught out as an alien, since he does not glorify Christ, whom every gift of the church, given in truth in the holy church, has glorified.
48.11.10Holl GCS 25/31:235
εὑρεθήσεται γὰρ ἐκτὸς εἶναι σώματος ἐκκλησίας καὶ κεφαλῆς τοῦ σύμπαντος καὶ »μὴ κρατῶν τὴν κεφαλήν, ἐξ ἡσπερ πᾶν τὸ σῶμα συναρμολογούμενον αὔξει« κατὰ τὸ γεγραμμένον. ὁ γὰρ κύριος ἡμῶν Ἰησοῦς Χριστὸς υἱὸν ἑαυτὸν ἔδειξεν, ὄντως ὢν υἱὸς ἐν ἀληθείᾳ, Μοντανὸς δʼ ἑαυτὸν καὶ πατέρα λέγει.
heurethēsetai gar ektos einai sōmatos ekklēsias kai kephalēs tou sympantos kai »mē kratōn tēn kephalēn, ex hēsper pan to sōma synarmologoumenon auxei« kata to gegrammenon. ho gar kyrios hēmōn Iēsous Christos huion heauton edeixen, ontōs ōn huios en alētheią, Montanos dʼ heauton kai patera legei.
For he will be found to be outside the body of the church and outside the head of the whole, “not holding fast to the head, from which the whole body, joined together, grows,” as it is written. For our Lord Jesus Christ showed himself to be the Son, since he truly is the Son in truth; but Montanus calls himself even the Father.
Haer. 48, chapter 12
48.12.1Holl GCS 25/31:235
12. Πῶς τοίνυν, ὦ Φρύγες ἡμὶν πάλιν ἐπαναστάντες πολέμιοι καί μεμορφωμένοι εἰς Χριστιανικὴν ἐπίκλησιν, βαρβάρων δὲ ἐπανῃρημένοι μάχην καὶ τῶν Τρῴων καὶ Φρυγῶν μιμούμενοι τὸ πολέμιον, πῶς πεισθῶμεν ὑμῖν λέγουσι διὰ χαρίσματα ἀφεστάναι τῆς ἐκκλησίας;
12. Pōs toinyn, ō Phryges hēmin palin epanastantes polemioi kai memorphōmenoi eis Christianikēn epiklēsin, barbarōn de epanę̄rēmenoi machēn kai tōn Trǭōn kai Phrygōn mimoumenoi to polemion, pōs peisthōmen hymin legousi dia charismata aphestanai tēs ekklēsias?
12. How then, you Phrygians—who have risen up against us again as enemies and have put on the form of the Christian name, but have taken up the warfare of barbarians and imitate the hostility of the Trojans and Phrygians—how are we to believe you when you say that you left the church because of spiritual gifts?
48.12.2Holl GCS 25/31:235
οὐκέτι γὰρ χαρίσματα εἴη τὰ ἀλλότρια χαρισμάτων ὄντα καὶ παρὰ τὸν χαρακτῆρα τὸν ὑπὸ κυρίου ὑπισχνούμενον, ὡς οἱ καθʼ ὑμᾶς προφῆται λέγουσιν.
ouketi gar charismata eiē ta allotria charismatōn onta kai para ton charaktēra ton hypo kyriou hypischnoumenon, hōs hoi kathʼ hymas prophētai legousin.
For things that are alien to gifts and contrary to the character promised by the Lord, as your prophets speak, would no longer be gifts.
48.12.3Holl GCS 25/31:235
εἰσάγετε δὲ ἡμῖν πάλιν καὶ Μαξίμιλλαν· καὶ γὰρ καὶ τὰ ὀνόματα ὑμῶν διηλλαγμένα καὶ φοβερώτατα καὶ οὔτε προσηνές τι καὶ γλυκύτατον ἔχοντα, ἀλλὰ ἄγιόν τι καὶ βαρβαρικόν.
eisagete de hēmin palin kai Maximillan; kai gar kai ta onomata hymōn diēllagmena kai phoberōtata kai oute prosēnes ti kai glykytaton echonta, alla agion ti kai barbarikon.
And you bring in Maximilla for us too; for even your names are outlandish and most frightening, with nothing gentle or sweet about them, but something wild and barbarous.
48.12.4Holl GCS 25/31:235
εὐθὺς γὰρ αὕτη ἡ Μαξίμιλλα ἡ παρὰ τοῖς τοιούτοις κατὰ Φρύγας οὕτω καλουμένοις — ἀκούσατε, ὦ παῖδες Χριστοῦ, τί λέγει· »ἐμοῦ μὴ ἀκούσητε, ἀλλὰ Χριστοῦ ἀκούσατε«.
euthys gar hautē hē Maximilla hē para tois toioutois kata Phrygas houtō kaloumenois — akousate, ō paides Christou, ti legei; »emou mē akousēte, alla Christou akousate«.
For right at once this Maximilla, who is among these so-called Cataphrygians—hear, children of Christ, what she says: “Do not listen to me, but listen to Christ.”
48.12.5Holl GCS 25/31:235
καὶ ἐν οἷς ἔδοξε Χριστὸν δοξάζειν πεπλάνηται. εἰ γὰρ ἦν τοῦ Χριστοῦ, ἔλεγεν ἂν κατὰ τοὺς ἁγίους ἀποστόλους ὡς ἕκαστος <αὐτῶν> λέγει, Πέτρος μὲν πρῶτος λέγων ὅτι «ἡμεῖς παρʼ αὐτοῦ ἡκούσαμεν« καὶ αὐτοῦ τοῦ κυρίου λέγοντος »ὁ ὑμῶν ἀκούων ἐμοῦ ἀκούει« καὶ τοῦ Παύλου λέγοντος »μιμηταί μου γίνεσθε, καθὼς κἀγὼ Χριστοῦ«.
kai en hois edoxe Christon doxazein peplanētai. ei gar ēn tou Christou, elegen an kata tous hagious apostolous hōs hekastos <autōn> legei, Petros men prōtos legōn hoti «hēmeis parʼ autou hēkousamen« kai autou tou kyriou legontos »ho hymōn akouōn emou akouei« kai tou Paulou legontos »mimētai mou ginesthe, kathōs kagō Christou«.
And even where she seemed to glorify Christ, she went astray. For if she had been Christ's, she would have spoken like the holy apostles, as each of them speaks: Peter first, saying, “We heard it from him,” and the Lord himself saying, “He who hears you hears me,” and Paul saying, “Be imitators of me, as I also am of Christ.”
48.12.6Holl GCS 25/31:235–236
αὕτη δὲ ἀληθεύει ψευδομένη, καὶ μὴ βουλομένη. καλῶς γὰρ λέγει φάσκουσα μὴ αὐτῆς ἀκούειν, ἀλλὰ Χριστοῦ. πολλάκις γὰρ τὰ ἀκάθαρτα πνεύματα ἀναγκάζεται ἑαυτὰ καθαιρεῖν, <ὡς> οὐκ ὄντα τῆς ἀληθείας, καὶ ὑποφαίνειν τὸν κύριον αὐτῶν, θέλοντα καὶ μὴ θέλοντα, διʼ ἀνάγκην·
hautē de alētheuei pseudomenē, kai mē boulomenē. kalōs gar legei phaskousa mē autēs akouein, alla Christou. pollakis gar ta akatharta pneumata anankazetai heauta kathairein, <hōs> ouk onta tēs alētheias, kai hypophainein ton kyrion autōn, thelonta kai mē thelonta, diʼ anankēn;
Yet she tells the truth while lying, even without meaning to. For she speaks rightly when she says not to listen to her but to Christ. For often the unclean spirits are forced to condemn themselves, as not being of the truth, and to point to their Lord, willingly or unwillingly, under compulsion;
48.12.7Holl GCS 25/31:236
ὡς ἡ παιδίσκη ἡ ἔχουσα πνεῦμα Πύθωνος ἔλεγεν »οὗτοι οἱ ἄνθρωποι τοῦ θεοῦ δοῦλοι τοῦ ὑψίστου εἰσί«, καὶ τό »τί ἦλθες πρὸ καιροῦ βασανίσαι ἡμᾶς΄οἴδαμέν σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ«, οὕτως καὶ αὕτη ἀναγκαζομένη ἔλεγεν αὐτῆς μὴ ἀκούειν ἀλλὰ Χριστοῦ.
hōs hē paidiskē hē echousa pneuma Pythōnos elegen »houtoi hoi anthrōpoi tou theou douloi tou hypsistou eisi«, kai to »ti ēlthes pro kairou basanisai hēmas΄oidamen se tis ei, ho hagios tou theou«, houtōs kai hautē anankazomenē elegen autēs mē akouein alla Christou.
as the slave girl who had a spirit of Python said, “These men are servants of the Most High God,” and as it was said, “Why have you come before the time to torment us? We know who you are, the Holy One of God”; so she too, under compulsion, said not to listen to her but to Christ.
48.12.8Holl GCS 25/31:236
πῶς οὖν τοῦτο οἱ παρʼ αὐτῆς ἀκηκοότες και αὐτῇ πεπιστευκότες βούλονται αὐτῆς ἀκούειν, παρʼ αὐτῆς μαθόντες μή αὐτῆς ἀκούειν ἀλλὰ κυρίου; καὶ γὰρ ἀληθῶς ἐπίγεια φθεγγομένης αὐτῆς, εἰ παρῆν αὐτοῖς σύνεσις, οὐκ ἔδει αὐτὴν ἀκούεσθαι. καὶ μὴ λέγε ὅτι παρηκολούθει.
pōs oun touto hoi parʼ autēs akēkootes kai autę̄ pepisteukotes boulontai autēs akouein, parʼ autēs mathontes mē autēs akouein alla kyriou? kai gar alēthōs epigeia phthengomenēs autēs, ei parēn autois synesis, ouk edei autēn akouesthai. kai mē lege hoti parēkolouthei.
How then do those who heard this from her and believed her want to listen to her, when they learned from her not to listen to her but to the Lord? And indeed, since she was uttering earthly things, she ought not to have been listened to, if they had had understanding. And do not say that she was following what she said.
48.12.9Holl GCS 25/31:236
οὐ γὰρ παρακολουθοῦντός ἐστιν τὸ διδάσκειν καὶ ἑαυτὸν ἀνατρέπειν. εἰ γὰρ ὅλως λέγει »μὴ ἀκούετέ μου«, ποῖον ἦν τὸ πνεῦμα τὸ λαλοῦν ἐν αὐτῆ· εἰ γὰρ αὐτὴ ἔλεγεν ἧ ἄνθρωπος.
ou gar parakolouthountos estin to didaskein kai heauton anatrepein. ei gar holōs legei »mē akouete mou«, poion ēn to pneuma to laloun en autē; ei gar autē elegen hē anthrōpos.
For it is not the mark of one who follows what he says to teach and to overturn himself. For if she says outright, “Do not listen to me,” what kind of spirit was it that spoke in her? For if she herself was speaking as a human being,
48.12.10Holl GCS 25/31:236
ἄρα οὐκ ἦν ἐν πνεύματι ἀγίῳ. ἡ γὰρ λέγουσα »μὴ ἀκούετέ μου «δῆλον ὅτι τὸ ἀνθρώπινον ἔλεγε καὶ οὐκ ἦν ἐν πνεύματι ἁγίῳ. εἰ δὲ μὴ οὖσα ἐν πνεύματι ἁγίῶ ἄνωθεν, οὖσα δὲ τοῦ ἀνθρωπίνου φρονήματος, ἀλλὰ ἀνθρωπίνῳ φρονήματι ἐλάλει καὶ ἐφθέγγετο.
ara ouk ēn en pneumati agiǭ. hē gar legousa »mē akouete mou «dēlon hoti to anthrōpinon elege kai ouk ēn en pneumati hagiǭ. ei de mē ousa en pneumati hagiō anōthen, ousa de tou anthrōpinou phronēmatos, alla anthrōpinǭ phronēmati elalei kai ephthengeto.
then she was not in the Holy Spirit. For she who says “Do not listen to me” was plainly speaking what is human, and was not in the Holy Spirit. And if she was not in the Holy Spirit from above, but belonged to human thinking, then she spoke and uttered with human thinking.
48.12.11Holl GCS 25/31:236
εἰ δὲ πνεύματι ἁγίῳ ἐλάλει καὶ ἐπροφήτευε, ποῖον ἦν ἄρα τὸ πνεῦμα τὸ ἅγιον τὸ λέγον »ἐμοῦ μὴ ἀκούετε;« καὶ πολλή ἐστι τῆς ἀπάτης ἡ τύφλωσις καὶ μέγας ἐστὶν ὁ τοῦ θεοῦ λόγος, ὁ κατὰ πάντα τρόπον ἡμὰς συνετίζων εἰς τὸ εἰδέναι ἡμᾶς ποῖς τὰ ἐκ τοῦ πνεύματος τοῦ ἁγίου λελαλημένα, πῆ μὲν ἐκ προσώπου πατρός, πῆ δὲ ἐκ προσώπου τοῦ υἱοῦ, πῆ δὲ ἐκ προσώπου τοῦ ἁγίου πνεύματος.
ei de pneumati hagiǭ elalei kai eprophēteue, poion ēn ara to pneuma to hagion to legon »emou mē akouete?« kai pollē esti tēs apatēs hē typhlōsis kai megas estin ho tou theou logos, ho kata panta tropon hēmas synetizōn eis to eidenai hēmas pois ta ek tou pneumatos tou hagiou lelalēmena, pē men ek prosōpou patros, pē de ek prosōpou tou huiou, pē de ek prosōpou tou hagiou pneumatos.
But if she spoke and prophesied by the Holy Spirit, what kind of holy spirit, then, was it that said, “Do not listen to me”? Great is the blindness of the deceit, and great is the word of God, which in every way gives us understanding, so that we may know which things were spoken by the Holy Spirit—at one point in the person of the Father, at another in the person of the Son, at another in the person of the Holy Spirit.
48.12.12Holl GCS 25/31:236
καὶ εἰ τὸ ἐν μαξιμίλλῃ πνεῦμα <πνεῦμα> ἅγιον ἦν, οὐκ ἀπηγόρευε τὰ ἴδια ῥήματα· »ἓν γὰρ ἐστι τὸ ἅγιον πνεῦμα, τὸ διαιροῦν ἑκάστῳ ὡς βούλεται«.
kai ei to en maximillę̄ pneuma <pneuma> hagion ēn, ouk apēgoreue ta idia rhēmata; »hen gar esti to hagion pneuma, to diairoun hekastǭ hōs bouletai«.
And if the spirit in Maximilla had been the Holy Spirit, it would not have forbidden its own words; “for the Holy Spirit is one, distributing to each as it wills.”
48.12.13Holl GCS 25/31:236–237
εἰ δὲ ἔχει ἐξουσίαν διαιρεῖν ὡς βούλεται, λέγεται δὲ πνεῦμα γνώσεως καὶ πνεῦμα εὐσεβείας καὶ λέγεται πνεῦμα Χριστοῦ [εἶναι] καὶ πνεῦμα πατρός, τὸ ἐκ τοῦ πατρὸς ἐκπορευόμενον καὶ τοῦ υἱοῦ λαμβάνον, οὐκ ἀλλότριον πατρὸς καὶ υἱοῦ ὄν, ἄρα οὐκ ἐλεγε »μὴ ἀκούετέ μου«.
ei de echei exousian diairein hōs bouletai, legetai de pneuma gnōseōs kai pneuma eusebeias kai legetai pneuma Christou [einai] kai pneuma patros, to ek tou patros ekporeuomenon kai tou huiou lambanon, ouk allotrion patros kai huiou on, ara ouk elege »mē akouete mou«.
And if it has authority to distribute as it wills, and is called the Spirit of knowledge and the Spirit of godliness, and is called the Spirit of Christ and the Spirit of the Father, proceeding from the Father and receiving from the Son, not alien to Father and Son, then it would not have said, “Do not listen to me.”
48.12.14Holl GCS 25/31:237
τὰ γὰρ Χριστοῦ τὸ πνεῦμα ἐλάλει καὶ ὁ Χριστὸς τὸ πνεῦμα ἀποστέλλει καὶ ε᾿ν πνεύματι ἁγίῳ ἐκβάλλει τὰ δαιμόνια, καὶ ὁ υἱὸς τὰ τοῦ πατρὸς λέγει καὶὁ πατὴρ τὸν υἱὸν ἡγίασε καὶ ἀπέστειλεν εἰς τὸν κόσμον, ἵνα γινώσκωσιν αὐτὸν καὶ δοξάσωσι, καθὼς δοξάζουσι τὸν πατέρα.
ta gar Christou to pneuma elalei kai ho Christos to pneuma apostellei kai e᾿n pneumati hagiǭ ekballei ta daimonia, kai ho huios ta tou patros legei kaio patēr ton huion hēgiase kai apesteilen eis ton kosmon, hina ginōskōsin auton kai doxasōsi, kathōs doxazousi ton patera.
For the Spirit spoke the things of Christ, and Christ sends the Spirit and casts out demons by the Holy Spirit; and the Son speaks the things of the Father, and the Father sanctified the Son and sent him into the world, that they may know him and glorify him as they glorify the Father.
48.12.15Holl GCS 25/31:237
καὶ διέπεσε κατὰ πά΄ντα τρόπον ἡ τῶν ἀπαλλοτριούντων ἑαυτοὺς διάνοια ἀπὸ τῆς τοῦ Χριστοῦ ἀκολουθίας.
kai diepese kata pa΄nta tropon hē tōn apallotriountōn heautous dianoia apo tēs tou Christou akolouthias.
And in every way the thinking of those who estrange themselves from following Christ has collapsed.
Haer. 48, chapter 13
48.13.1Holl GCS 25/31:237
13. Φάσκει δὲ πάλιν ἡ αὐτὴ Μαξίμιλλα, ἡ τῆς παρακολουθίας γνῶσις καὶ διδασκαλία, ἵνα καὶ χλευαστικῶς εἴπω, ὅτι »ἀπέστειλέ με κύριος τούτου τοῦ πόνου καὶ τῆς συνθήκης καὶ τῆς ἐπαγγελίας αἱρετιστὴν μηνυτὴν ἑρμηνευτήν, ἡναγκασμένον, θέλοντα καὶ μὴ θέλοντα, γνωθεῖν γνῶσιν θεοῦ«.
13. Phaskei de palin hē autē Maximilla, hē tēs parakolouthias gnōsis kai didaskalia, hina kai chleuastikōs eipō, hoti »apesteile me kyrios toutou tou ponou kai tēs synthēkēs kai tēs epangelias hairetistēn mēnytēn hermēneutēn, hēnankasmenon, thelonta kai mē thelonta, gnōthein gnōsin theou«.
13. And again the same Maximilla—the very knowledge and teaching of “following what one says,” if I may put it mockingly—says, “The Lord sent me as partisan, revealer, and interpreter of this labor and covenant and promise, compelled, willing and unwilling, to learn the knowledge of God.”
48.13.2Holl GCS 25/31:237
σκοπήσωμεν οὖν τῆς ἡμῶν ζωῆς τὴν εὐσταθῆ βα΄σιν καὶ τὴν ὁδὸν τοῦ φωτός, ὦ ἀγαπητοί, καὶ μὴ σφαλῶμεν διὰ τῶν λόγων τοῦ διʼ ἐναντίας καὶ τοῦ βοσκήματος τοῦ ἀλλοτρίου πνεύματος.
skopēsōmen oun tēs hēmōn zōēs tēn eustathē ba΄sin kai tēn hodon tou phōtos, ō agapētoi, kai mē sphalōmen dia tōn logōn tou diʼ enantias kai tou boskēmatos tou allotriou pneumatos.
Let us then consider, beloved, the steady footing of our life and the way of light, and let us not stumble through the words of the adversary and of the creature fed by the alien spirit.
48.13.3Holl GCS 25/31:237–238
ὅρα γὰρ ἐνταῦθα τὸν οὕτω λαλήσαντα, ἡναγκασμένον ἑαυτὸν ἀποφήναντα, οὐχ ἑκουσίᾳ γνώμῃ. ὁ δὲ κύριος ἡμῶν οὐκ ἄκων ἦλθεν εἰς τὸν κόσμον οὐδὲ μετὰ ἀνάγκης ὑπὸ πατρὸς ἀπεστάλη, ἀλλὰ ἅμα σὺν πατρὶ ἔχων τὸ θέλειν καὶ σὺν ἁγίῳ πνεύματι τὸ παρέχειν·
hora gar entautha ton houtō lalēsanta, hēnankasmenon heauton apophēnanta, ouch hekousią gnōmę̄. ho de kyrios hēmōn ouk akōn ēlthen eis ton kosmon oude meta anankēs hypo patros apestalē, alla hama syn patri echōn to thelein kai syn hagiǭ pneumati to parechein;
For see here the one who spoke thus, declaring himself compelled, not acting by free will. But our Lord did not come into the world unwillingly, nor was he sent by the Father under compulsion; rather he has the willing together with the Father, and the bestowing together with the Holy Spirit;
48.13.4Holl GCS 25/31:238
καὶ ὡς αὐτὸς ἅμα σὺν πατρὶ τὸ θέλειν ἔχει καὶ τὸ οὐχὶ μετὰ ἀνάγκης καὶ τὴν χάριν πὰσι διδόναι, ἀλλὰ διʼ ὑπερβολὴν φιλανθρωπίας, οὕτω καὶ οὓς ἐκάλεσε μετὰ προαιρε΄σεως κέκληκεν, οὐκ ἀνάγκην ἐπιβάλλων, οὐ κλοιὸν ἐπιτιθέμενος.
kai hōs autos hama syn patri to thelein echei kai to ouchi meta anankēs kai tēn charin pasi didonai, alla diʼ hyperbolēn philanthrōpias, houtō kai hous ekalese meta proaire΄seōs keklēken, ouk anankēn epiballōn, ou kloion epitithemenos.
and as he, together with the Father, has the willing—and gives grace to all, not under compulsion but out of the abundance of his love for mankind—so too those whom he called he called with their own free choice, imposing no compulsion, putting on no collar.
48.13.5Holl GCS 25/31:238
φάσκει γὰρ ὅτι »οἱ διψῶντες ἔλθατε πρὸς με« καὶ πάλιν »εἴ τις θέλει ἔρχεσθαι πρὸς με, ἀρνησάσθω ἑαυτὸν καὶ ἀκολουθείτω μοι« καὶ διὰ Ἠσαΐου τὸ αὐτὸ φθεγγόμενος ἔλεγεν »ἐὰν θέλητε καὶ εἰσακούσητέ μου« καὶ ὕστερον, ἵνα δείξῃ ὁ προφήτης [ὅτι] τὶς ἐστιν ὁ λέγων, ἔφη »τὸ γὰρ στόμα κυρίου ἐλάλησε ταῦτα«.
phaskei gar hoti »hoi dipsōntes elthate pros me« kai palin »ei tis thelei erchesthai pros me, arnēsasthō heauton kai akoloutheitō moi« kai dia Ēsaïou to auto phthengomenos elegen »ean thelēte kai eisakousēte mou« kai hysteron, hina deixę̄ ho prophētēs [hoti] tis estin ho legōn, ephē »to gar stoma kyriou elalēse tauta«.
For he says, “You who thirst, come to me,” and again, “If anyone wishes to come to me, let him deny himself and follow me”; and saying the same through Isaiah, he said, “If you are willing and listen to me”; and afterwards, so that the prophet might show who it is who speaks, he said, “For the mouth of the Lord has spoken these things.”
48.13.6Holl GCS 25/31:238
καὶ ὁρᾷς κατὰ πάντα τρόπον τὴν πρὸς τὸ θεῖον γράμμα τούτων διαφωνίάν καὶ τὴν ἀλλοίαν ὑπόνοιάν τε καὶ ὑπόληψιν παρὰ τὴ τοῦ θεοῦ πίστιν καὶ ἀκολουθίαν;
kai horąs kata panta tropon tēn pros to theion gramma toutōn diaphōnian kai tēn alloian hyponoian te kai hypolēpsin para tē tou theou pistin kai akolouthian?
And do you see in every way their disagreement with the divine writing, and their different notion and conception, contrary to the faith and teaching of God?
48.13.7Holl GCS 25/31:238
καὶ γὰρ καὶ Μαξίμιλλα τοὺς θέλοντας καὶ μὴ θέλοντας ἔλεγεν ἀναγκάζειν, ὡς καὶ ἐξ αὐτοῦ τοῦ ῥητοῦ ψεύσεται ἡ τοιαύτη. οὔτε γὰρ θέλοντας ἐδίδαξε γνῶσιν θεοῦ, ἣν οὐκ ᾔδει οὐδὲ τοὺς μὴ θέλοντας ἠνάγκασεν.
kai gar kai Maximilla tous thelontas kai mē thelontas elegen anankazein, hōs kai ex autou tou rhētou pseusetai hē toiautē. oute gar thelontas edidaxe gnōsin theou, hēn ouk ę̄dei oude tous mē thelontas ēnankasen.
For Maximilla too said that the willing and the unwilling were compelled, so that from the very saying such a woman will be shown to be a liar. For she neither taught the willing the knowledge of God, which she did not know, nor compelled the unwilling.
48.13.8Holl GCS 25/31:238
αὐτίκα <γοῦν> οὐ πάντες οἱ ἐν τῷ κόσμῳ οἴδασι τί ἔστιν ὄνομα Μαξιμίλλης οὐδὲ τῶν αὐτῆς λόγων τὸ παράφθεγμα. και κατὰ πάντα τρόπον διέπεσεν ἡ τούτων πεπλανημένη ἐπίνοια, οὐκ οὖσα τῆς τοῦ θεοῦ ἀληθείας.
autika <goun> ou pantes hoi en tǭ kosmǭ oidasi ti estin onoma Maximillēs oude tōn autēs logōn to paraphthegma. kai kata panta tropon diepesen hē toutōn peplanēmenē epinoia, ouk ousa tēs tou theou alētheias.
Indeed, not everyone in the world knows what the name Maximilla is, nor the babble of her words. And in every way their deluded notion has collapsed, since it is not of God's truth.
Haer. 48, chapter 14
48.14.1Holl GCS 25/31:238–239
14. Tιμῶσι δὲ οἱ τοιοῦτοι καὶ τόπον τινὰ ἔρημον ἐν τῇ Φρυγίᾳ, Πέπουζάν ποτε καλουμένην πόλιν, νῦν δὲ ἠδαφισμένην, καί φασιν ἐκεῖσε κατιέναι τὴν ἄνωθεν Ἱερουσαλήμ.
14. Timōsi de hoi toioutoi kai topon tina erēmon en tę̄ Phrygią, Pepouzan pote kaloumenēn polin, nyn de ēdaphismenēn, kai phasin ekeise katienai tēn anōthen Hierousalēm.
14. These people also honor a deserted place in Phrygia, once a city called Pepuza but now razed to the ground, and they say that the Jerusalem from above comes down there.
48.14.2Holl GCS 25/31:239
ὅθεν ἐκεῖ ἀπερχόμενοι μυστήριά τινα ἐπιτελοῦσιν ἐν τῷ τόπῳ καὶ ἁγιάζουσιν <ἑαυτούς>, ὡς ὑπολαμβάνουσιν. ἔστι γὰρ καὶ τὸ γένος ἐν τῇ Καππαδοκίᾳ καὶ Γαλατίᾳ καὶ ἐν τῇ προειρημένῃ Φρυγίᾳ, ὅθεν κατὰ Φρύγας ἡ αἵρεσις καλεῖται· ἀλλὰ καὶ ἐν Κιλικίᾳ καὶ ἐν Κωνσταντινουπόλει τὸ πλεῖστον.
hothen ekei aperchomenoi mystēria tina epitelousin en tǭ topǭ kai hagiazousin <heautous>, hōs hypolambanousin. esti gar kai to genos en tę̄ Kappadokią kai Galatią kai en tę̄ proeirēmenę̄ Phrygią, hothen kata Phrygas hē hairesis kaleitai; alla kai en Kilikią kai en Kōnstantinoupolei to pleiston.
So they go there and perform certain mysteries at the place and sanctify themselves, as they suppose. For the sect is found in Cappadocia and Galatia and in the Phrygia already mentioned, from which the heresy is called “of the Phrygians”; but also in Cilicia, and most of all in Constantinople.
48.14.3Holl GCS 25/31:239
Ἵνα δὲ μηδὲν καταλείψωμεν τῶν πρὸς ὄνομα ἑκάστης αἱρέσεως ὑφ´ ἡμῶν προδεδηλωμένης, καὶ περὶ τοῦ Τασκοδρουγιτῶν ὀνόματος αὖθις ἐροῦμεν· ἔστι γὰρ τὸ ὄνομα τοῦτο ἢ ἐν αὐτῇ ταύτῃ ἢ ἐν τῇ μετ´ αὐτὴν τῶν Κυϊντιλλιανῶν καλουμένῃ· ἀπ´ αὐτῶν γὰρ τούτων ὁρμᾶται καὶ τοῦτο τὸ ὄνομα.
Hina de mēden kataleipsōmen tōn pros onoma hekastēs haireseōs hyph´ hēmōn prodedēlōmenēs, kai peri tou Taskodrougitōn onomatos authis eroumen; esti gar to onoma touto ē en autę̄ tautę̄ ē en tę̄ met´ autēn tōn Kyïntillianōn kaloumenę̄; ap´ autōn gar toutōn hormatai kai touto to onoma.
So that we may leave out nothing concerning the name of each heresy we have already set out, we shall also speak in turn about the name “Tascodrugites.” For this name belongs either to this very heresy or to the one after it, called the Quintillians; for this name too arises from these same people.
48.14.4Holl GCS 25/31:239
καλοῦνται δὲ διὰ τοιαύτην αἰτίαν Τασκοδρουγῖται· τασκὸς παρ´ αὐτοῖς πάσσαλος καλεῖται, δροῦγγος δὲ μυκτὴρ εἴτ´ οὖν ῥύγχος καλεῖται, καὶ ἀπὸ τοῦ τιθέναι ἑαυτῶν τὸν δάκτυλον τὸν λεγόμενον λιχανὸν ἐπὶ τὸν μυκτῆρα ἐν τῷ εὔχεσθαι, δῆθεν κατηφείας χάριν καὶ ἐθελοδικαιοσύνης, ἐκλήθησαν ὑπό τινων Τασκοδρουγῖται τουτέστιν πασσαλορυγχῖται.
kalountai de dia toiautēn aitian Taskodrougitai; taskos par´ autois passalos kaleitai, droungos de myktēr eit´ oun rhynchos kaleitai, kai apo tou tithenai heautōn ton daktylon ton legomenon lichanon epi ton myktēra en tǭ euchesthai, dēthen katēpheias charin kai ethelodikaiosynēs, eklēthēsan hypo tinōn Taskodrougitai toutestin passalorynchitai.
They are called Tascodrugites for this reason: among them a peg is called taskos, and a nostril or snout is called droungos; and from their putting the finger called the forefinger on their nose when they pray, supposedly out of dejection and self-made righteousness, they were called Tascodrugites by some, that is, “peg-noses.”
48.14.5Holl GCS 25/31:239–240
ἐν ταύτῃ δὲ τῇ αἱρέσει ἢ ἐν τῇ συζύγῳ αὐτῆς τῇ τῶν Κυϊντιλλιανῶν εἴτʼ οὖν Πρισκιλλια- νῶν καὶ Πεπουζιανῶν καλουμένῃ, δεινόν τι καὶ ἀθέμιτον ἔργον φασὶ γίνεσθαι.
en tautę̄ de tę̄ hairesei ē en tę̄ syzygǭ autēs tę̄ tōn Kyïntillianōn eitʼ oun Priskillia- nōn kai Pepouzianōn kaloumenę̄, deinon ti kai athemiton ergon phasi ginesthai.
And in this heresy, or in its partner, the one called the Quintillians or Priscillians and Pepuzians, they say a terrible and unlawful deed is done.
48.14.6Holl GCS 25/31:240
παῖδα γὰρ κομιδῆ νήπιον ὄντα κατὰ ἑορτήν τινα διʼ ὅλου τοῦ σώματος κατακεντῶντες χαλκαῖς ῥαφίσι τὸ αἷμα αὐτοῦ προσπορίζονται ἑαυτοῖς, εἰς ἐπιτήδευσιν δῆθεν θυσίας.
paida gar komidē nēpion onta kata heortēn tina diʼ holou tou sōmatos katakentōntes chalkais rhaphisi to haima autou prosporizontai heautois, eis epitēdeusin dēthen thysias.
For at a certain festival they pierce a child who is still quite an infant all over its body with bronze needles, and obtain its blood for themselves, supposedly for the performance of a sacrifice.
Haer. 48, chapter 15
48.15.1Holl GCS 25/31:240
15. Ἀρκεῖ δὲ ἡμῖν ἃ καὶ περὶ ταύτης εἰρήκαμεν, ὦ ἐπιπόθητοι. ἐπηγγειλάμεθα γὰρ ἀπὸ ἑκάστης ἧς ἴσμεν αἱρέσεως μὴ φθονῆσαι, ἀλλὰ ὑποφῆναι ἅ τε διʼ ἀκοῆς ἅ τε διὰ συγγραμμάτων, ἅ τε διʼ ἐγγράφων καὶ ἅ τε ὑπό τινων ἀληθῶς πιστωσαμένων τὴν ἡμῶν ἔννοιαν κατειλήφαμεν,
15. Arkei de hēmin ha kai peri tautēs eirēkamen, ō epipothētoi. epēngeilametha gar apo hekastēs hēs ismen haireseōs mē phthonēsai, alla hypophēnai ha te diʼ akoēs ha te dia syngrammatōn, ha te diʼ engraphōn kai ha te hypo tinōn alēthōs pistōsamenōn tēn hēmōn ennoian kateilēphamen,
15. What we have said about this heresy too is enough for us, beloved. For we promised not to hold back on each heresy we know, but to set out what we have learned by hearsay, through treatises, through documents, and from people who truly confirmed our understanding,
48.15.2Holl GCS 25/31:240
ἵνα μηδέν τι περιττὸν ὧν γε ἔγνωμεν ποιησάμενοι <μὴ> ὑπὸ συνείδησιν δόξωμεν εἶναι μὴ ὀρθὰ καὶ αὐτοὶ ἐφευρίσκοντες κατὰ ἀνθρώπων λέγειν, ἀλλὰ ὑποπίπτοντες πάθει ᾡ καὶ αὐτοὶ ὑπέπεσαν, ἀλήθειαν μὴ λέγοντες, ἀλλὰ κηρύττοντες ἅ μὴ ἑωράκασιν οὐδὲ ἤκουσαν οὐδὲ παρὰ τῆς ἀληθοῦς διδασκαλίας τοῦ ἁγίου πνεύματος παρειλήφασιν·
hina mēden ti peritton hōn ge egnōmen poiēsamenoi <mē> hypo syneidēsin doxōmen einai mē ortha kai autoi epheuriskontes kata anthrōpōn legein, alla hypopiptontes pathei hǭ kai autoi hypepesan, alētheian mē legontes, alla kēryttontes ha mē heōrakasin oude ēkousan oude para tēs alēthous didaskalias tou hagiou pneumatos pareilēphasin;
so that, by adding nothing superfluous beyond what we know, we may not seem in our own conscience to be saying against people things that are not right and that we ourselves invented, falling into the same fault into which they fell—not telling the truth, but proclaiming what they have not seen or heard or received from the true teaching of the Holy Spirit;
48.15.3Holl GCS 25/31:240
ἀκριβῶς δὲ πάντα ὡς ἄφην διεξερχόμενοι περὶ ἑκάστης αἱρέσεως, τὰ μὲν δεινὰ ἀποκαλύπτοντες εἰς διόρθωσιν τῶν παρεντυγχανόντων καὶ διὰ τῆς ἀνατροπῆς τῆς ἀπὸ θείων λόγων καὶ ἐξ ὀρθῶν λογισμῶν ποιούμενοι ἰατικὸν ὡς εἰπεῖν φάρμακον, κατὰ διττοὺς τρόπους κατασκευάζοντες <αὐτὸ> ἐν κυρίῳ,
akribōs de panta hōs aphēn diexerchomenoi peri hekastēs haireseōs, ta men deina apokalyptontes eis diorthōsin tōn parentynchanontōn kai dia tēs anatropēs tēs apo theiōn logōn kai ex orthōn logismōn poioumenoi iatikon hōs eipein pharmakon, kata dittous tropous kataskeuazontes <auto> en kyriǭ,
but going through everything precisely, as I said, concerning each heresy: uncovering the terrible things for the correction of those who come upon them, and preparing through the refutation drawn from divine words and sound reasoning, so to speak, a healing medicine, making it in the Lord for two purposes:
48.15.4Holl GCS 25/31:240–241
τοῖς μὲν διερχομένοις εἰς τὸ ἀνασφῆλαι τῆς νόσου καὶ τῆς τοσαύτης ἀλγηδόνος, τοῖς δὲ μηδὲ παρεμπεσοῦσί ποτε <εἰς> προκαταληπτικὸν ὡς εἰπεῖν [τὸ] βοήθημα,
tois men dierchomenois eis to anasphēlai tēs nosou kai tēs tosautēs algēdonos, tois de mēde parempesousi pote <eis> prokatalēptikon hōs eipein [to] boēthēma,
for those who are going through the disease, that they may recover from it and from such great pain; and for those who have never fallen into it, as a preventive remedy, so to speak;
48.15.5Holl GCS 25/31:241
τοῦ τῆς ἀληθείας φαρμάκου μεταδιδόντες τοῖς συνετοῖς μαθηταὶ καὶ αὐτοὶ κληθῶμεν τῶν τοῦ κυρίου μαθητῶν καὶ αὐτοῦ τοῦ σωτῆρος, βοηθοῦ ὑπάρχοντος σωμάτων καὶ ψυχῶν.
tou tēs alētheias pharmakou metadidontes tois synetois mathētai kai autoi klēthōmen tōn tou kyriou mathētōn kai autou tou sōtēros, boēthou hyparchontos sōmatōn kai psychōn.
so that, sharing the medicine of truth with the intelligent, we too may be called disciples of the Lord's disciples and of the Savior himself, who is the helper of bodies and souls.
48.15.6Holl GCS 25/31:241
ὡς δὲ καὶ τὴν ἐνταῦθα ἱκανῶς ἔχειν ἡγησάμενοι περὶ ταύτης τῆς αἱρέσεως ἐργασίαν σὺν δυνάμει Χριστοῦ ἐπὶ τὰς ἑξῆς προβῆναι ἑαυτοὺς ἐπιδῶμεν, τὸν μὲν ἰὸν καὶ τὰ ἀγκιστροειδῆ τῶν ὀδόντων αὐτῆς φάρμακα ἐν τῷ τῆς ἀληθείας τοῦ σταυροῦ ξύλῳ καταθλάσαντες, τῇ αἱμορροίᾳ ἐχίδνῃ ἐοικυίας, ἧς ἡ λύμη τῶν δεδηγμένων τὸ αἷμα παντὸς τοῦ σώματος ἐκκρίνει καὶ οὕτως τὸν θάνατον ἐμβάλλει.
hōs de kai tēn entautha hikanōs echein hēgēsamenoi peri tautēs tēs haireseōs ergasian syn dynamei Christou epi tas hexēs probēnai heautous epidōmen, ton men ion kai ta ankistroeidē tōn odontōn autēs pharmaka en tǭ tēs alētheias tou staurou xylǭ katathlasantes, tę̄ haimorroią echidnę̄ eoikuias, hēs hē lymē tōn dedēgmenōn to haima pantos tou sōmatos ekkrinei kai houtōs ton thanaton emballei.
And now, considering that our work here on this heresy is sufficient, let us with the power of Christ give ourselves to going on to the next, having crushed its venom and the hooked poisons of its teeth on the wood of the truth of the cross. For it is like the haemorrhois viper, whose bite drives the blood out of the whole body of those bitten and so brings death.
48.15.7Holl GCS 25/31:241
αὕτη γὰρ καὶ ἡ τῶν Κυϊντιλλιανῶν αἵρεσις τοῦτο ἐπιτελεῖ. ἀφθόρου γὰρ παιδὸς κατακεντᾷ τὸ σῶμα καὶ τὸ αἷμα πρὸς μετάληψιν ἀποφέρεται, * δῆθεν τοῦτο εἰς μυσταγωγίαν ὀνόματος Χριστοῦ, τοὺς ἠπατημένους πλανήσασα.
hautē gar kai hē tōn Kyïntillianōn hairesis touto epitelei. aphthorou gar paidos katakentą to sōma kai to haima pros metalēpsin apopheretai, * dēthen touto eis mystagōgian onomatos Christou, tous ēpatēmenous planēsasa.
For this heresy too, that of the Quintillians, does this: it pierces the body of an innocent child and carries off the blood to partake of it … supposedly as an initiation into the name of Christ, deceiving those it has led astray.
48.15.8Holl GCS 25/31:241
ἡμεῖς δὲ ἐπὶ τὰς ἑξῆς ἐν δυνάμει Χριστοῦ προερχόμενοι τὴν αὐτοῦ ἀλήθειαν ἐπικαλεσώμεθα, ὅπως ἑκάστης πλάνης ἰχνηλατήσαντες τὴν δύναμιν, φωράσαντές τε καὶ ἐλέγξαντες θεῷ ἐν ἅπασι συνήθως εὐχαριστήσωμεν.
hēmeis de epi tas hexēs en dynamei Christou proerchomenoi tēn autou alētheian epikalesōmetha, hopōs hekastēs planēs ichnēlatēsantes tēn dynamin, phōrasantes te kai elenxantes theǭ en hapasi synēthōs eucharistēsōmen.
But as we go on to the next in the power of Christ, let us call upon his truth, so that, having tracked down the force of each error, and having exposed and refuted it, we may give thanks to God in all things, as is our custom.
Haer. 49, chapter 1
49.1.1Holl GCS 25/31:241
Κυϊντιλλιανοὶ δὲ πάλιν, οἱ καὶ Πεπουζιανοὶ καλούμενοι, Ἀρτοτυρῖταί τε καὶ Πρισκιλλιανοὶ λεγόμενοι, οἱ αὐτοὶ μὲν ὄντες <τοῖς> κατὰ Φρύγας καὶ ἐξ αὐτῶν ὁρμώμενοι, διῄρηνται δὲ κατά τινα τρόπον.
Kyïntillianoi de palin, hoi kai Pepouzianoi kaloumenoi, Artotyritai te kai Priskillianoi legomenoi, hoi autoi men ontes <tois> kata Phrygas kai ex autōn hormōmenoi, dię̄rēntai de kata tina tropon.
Again, the Quintillians, who are also called Pepuzians, and are called Artotyrites and Priscillians, are the same as the Cataphrygians and arise from them, but are divided from them in a certain way.
49.1.2Holl GCS 25/31:241–242
φασὶ γὰρ οὗτοι οἱ Κυϊντιλλιανοὶ εἴτʼ οὖν Πρισκιλλιανοὶ ἐν τῇ Πεπούζῃ ἢ Κυΐντιλλαν ἢ Πρίσκιλλαν (οὐκ ἔχω <γὰρ> ἀκριβῶς λέγειν), μίαν δὲ ἐξ αὐτῶν ὡς προεῖπον ἐν τῇ Πεπούζῃ κεκαθευδηκέναι καὶ τὸν Χριστὸν πρὸς αὐτὴν ἐληλυθέναι συνυπνωκέναι τε αὐτῇ
phasi gar houtoi hoi Kyïntillianoi eitʼ oun Priskillianoi en tę̄ Pepouzę̄ ē Kyïntillan ē Priskillan (ouk echō <gar> akribōs legein), mian de ex autōn hōs proeipon en tę̄ Pepouzę̄ kekatheudēkenai kai ton Christon pros autēn elēlythenai synypnōkenai te autę̄
For these Quintillians, or Priscillians, say that in Pepuza either Quintilla or Priscilla (I cannot say exactly which), but one of them, as I said before, was asleep in Pepuza, and Christ came to her and slept beside her,
49.1.3Holl GCS 25/31:242
τούτῳ τῷ τρόπῳ, ὡς ἐκείνη ἀπατωμένη ἔλεγεν· »ἐν ἰδέᾳ, φησί, γυναικός, ἐσχηματισμένος ἐν στολῇ λαμπρᾷ ἦλθε πρός με Χριστὸς καὶ ἐνέβαλεν ἐν ἐμοἰ τὴν σοφίαν καὶ ἀπεκάλυψέ μοι τουτονἰ τὸν τόπον εἶναι ἅγιον καὶ ὧδε τὴν Ἱερουσαλὴμ ἐκ τοῦ οὐρανοῦ κατιέναι«.
toutǭ tǭ tropǭ, hōs ekeinē apatōmenē elegen; »en ideą, phēsi, gynaikos, eschēmatismenos en stolę̄ lamprą ēlthe pros me Christos kai enebalen en emoi tēn sophian kai apekalypse moi toutoni ton topon einai hagion kai hōde tēn Hierousalēm ek tou ouranou katienai«.
in this way, as that woman in her deception said: “In the form of a woman,” she says, “clothed in a bright robe, Christ came to me and put wisdom into me and revealed to me that this place is holy and that here Jerusalem comes down from heaven.”
49.1.4Holl GCS 25/31:242
διό φασι καὶ ἄχρι τῆς δεῦρο μυεῖσθαί τινας οὕτω γυναῖκας ἐκεῖσε ἐν τῷ τόπῳ καὶ ἄνδρας, πρὸς τὸ ἐπιμεινάσας αὐτὰς ἢ αὐτοὺς.
dio phasi kai achri tēs deuro myeisthai tinas houtō gynaikas ekeise en tǭ topǭ kai andras, pros to epimeinasas autas ē autous.
Therefore they say that even to this day certain women, and men too, are initiated there in the place in this way, so that, having waited there, they, women or men,
49.1.5Holl GCS 25/31:242
τὸν Χριστὸν θεωρῆσαι. γυναῖκες γοῦν παρʼ αὐτοῖς καλοῦνται προφήτιδες. οὐ πάνυ δὲ σαφῶς οἶδα εἰ παρʼ αὐτοῖς ἢ παρὰ τοῖς κατὰ Φρύγας· ὁμοῦ γάρ εἰσι καὶ τὸ αὐτὸ φρόνημα κέκτηνται.
ton Christon theōrēsai. gynaikes goun parʼ autois kalountai prophētides. ou pany de saphōs oida ei parʼ autois ē para tois kata Phrygas; homou gar eisi kai to auto phronēma kektēntai.
may see Christ. Women among them, at any rate, are called prophetesses. I do not know very clearly whether this is among them or among the Cataphrygians; for they are together and hold the same opinion.
Haer. 49, chapter 2
49.2.1Holl GCS 25/31:242
2. Κέχρηνται δὲ οὗτοι παλαιᾷ καὶ καινῇ διαθήκῃ καὶ ἀνάστασιν νεκρῶν ὁμοίως φάσκουσι. Κυΐντιλλαν δὲ ἔχουσιν ἀρχηγὸν ἅμα Πρισκίλλῃ, τῇ καὶ παρὰ τοῖς κατὰ Φρύγας.
2. Kechrēntai de houtoi palaią kai kainę̄ diathēkę̄ kai anastasin nekrōn homoiōs phaskousi. Kyïntillan de echousin archēgon hama Priskillę̄, tę̄ kai para tois kata Phrygas.
2. These people use the Old and New Testaments and likewise affirm the resurrection of the dead. They have Quintilla as their founder, together with Priscilla, who is also found among the Cataphrygians.
49.2.2Holl GCS 25/31:242–243
φέρουσι δὲ μαρτυρίας πολλὰς ματαίας, χάριν διδόντες τῇ Εὔᾳ, ὅτι πρώτη βέβρωκεν ἀπὸ τοῦ ξύλου τῆς φρονήσεως· καὶ τὴν ἀδελφὴν τοῦ Μωυσέως προφήτιδα λέγουσιν, εἰς μαρτυρίαν τῶν παρ᾿αὐτοῖς καθισταμένων γυναικῶν ἐν κλήρῳ. ἀλλὰ καί, φησί, τέσσαρες θυγατέρες ἦσαν τῷ Φιλίππῳ προφητεύουσαι.
pherousi de martyrias pollas mataias, charin didontes tę̄ Euą, hoti prōtē bebrōken apo tou xylou tēs phronēseōs; kai tēn adelphēn tou Mōyseōs prophētida legousin, eis martyrian tōn par᾿autois kathistamenōn gynaikōn en klērǭ. alla kai, phēsi, tessares thygateres ēsan tǭ Philippǭ prophēteuousai.
They bring forward many vain testimonies, giving credit to Eve because she first ate from the tree of knowledge; and they call Moses' sister a prophetess, as testimony for the women appointed among them to the clergy. “But,” he says, “Philip also had four daughters who prophesied.”
49.2.3Holl GCS 25/31:243
πολλάκις δὲ ἐν τῇ αὐτῶν ἐκκλησίᾳ εἰσέρχονται λαμπαδηφοροῦσαι ἐπτά τινες παρθένοι, λευχείμονες παρθένοι, λευχείμοννες δῆθεν ἐρχόμεναι, ἵνα προφητεύσωσι τῷ λαῷ.
pollakis de en tę̄ autōn ekklēsią eiserchontai lampadēphorousai epta tines parthenoi, leucheimones parthenoi, leucheimonnes dēthen erchomenai, hina prophēteusōsi tǭ laǭ.
Often in their church seven virgins come in carrying lamps, dressed in white, supposedly coming to prophesy to the people.
49.2.4Holl GCS 25/31:243
αἱ δὲ τρόπον τινὰ ἐνδεικνύμεναι ἐνθουσιασμοῦ τοῖς παροῦσι λαοῖς ἀπάτην ἐργάζονται κλαίειν τε ποιοῦσιν πάντας ὡς εἰς οἶκτον μετανοίας ἄγουσαι, δάκρυα χεόμεναι καὶ σχήματί τινι ἐποδυρόμεναι τὸν τῶν ἀνθρώπων βίον.
hai de tropon tina endeiknymenai enthousiasmou tois parousi laois apatēn ergazontai klaiein te poiousin pantas hōs eis oikton metanoias agousai, dakrya cheomenai kai schēmati tini epodyromenai ton tōn anthrōpōn bion.
And they, displaying a kind of inspiration, work a deception on the people present and make everyone weep, as though leading them to the compassion of repentance, shedding tears and, with a certain show, lamenting the life of men.
49.2.5Holl GCS 25/31:243
ἐπίσκοποί τε παρ᾿αὐτοῖς γυναῖκες καὶ πρεσβύτεροι γυναῖκες καὶ τὰ ἄλλα. ὧν μηδὲν διαφέρειν φασίν »ἐν γὰρ Χριστῷ Ἰησοῦ οὕτε ἄρσεν οὕτε θῆλυ«.
episkopoi te par᾿autois gynaikes kai presbyteroi gynaikes kai ta alla. hōn mēden diapherein phasin »en gar Christǭ Iēsou houte arsen houte thēly«.
Among them women are bishops, and women are presbyters, and so on; they say that there is no difference, “for in Christ Jesus there is neither male nor female.”
49.2.6Holl GCS 25/31:243
ταῦτά ἐστιν ἃ κατειλήφαμεν. Ἀρτοτυρίτας δὲ αὑτοὺς καλοῦσιν ἀπὸ τοῦ ἐν τοῖς αὐτῶν μυστηρίοις ἐπιτιθέντας ἄρτον καὶ τυρὸν [καὶ] οὕτως ποιεῖν τὰ αὐτῶν μυστήρια.
tauta estin ha kateilēphamen. Artotyritas de hautous kalousin apo tou en tois autōn mystēriois epitithentas arton kai tyron [kai] houtōs poiein ta autōn mystēria.
This is what we have learned. They are called Artotyrites from their placing bread and cheese in their mysteries and so performing their mysteries.
Haer. 49, chapter 3
49.3.1Holl GCS 25/31:243
3. πᾶσα δὲ ἀνθρώπων χλεύη ἐν τῷ ἀποστῆναι <καθέστηκεν> ἀπὸ τῆς ὁρθῆς πίστεως καὶ εἰς ἀμηχανίαν τρέπεσθαι καὶ εἰς διαφορὰς ἐνθουσιασμῶν τε καὶ ὀργίων. ἐκβακχευόμεναι γὰρ αἱ διάνοιαι ἀεὶ τοὺς μὴ κατέχοντας τὴν ἄγκυραν τῆς ἀληθείας, ἀλλ᾿ἐπιδιδόντας ἐαυτοὺς τῷ * φέρουσι κατὰ πᾶσαν ὁτιοῦν αἰτίαν.
3. pasa de anthrōpōn chleuē en tǭ apostēnai <kathestēken> apo tēs horthēs pisteōs kai eis amēchanian trepesthai kai eis diaphoras enthousiasmōn te kai orgiōn. ekbakcheuomenai gar hai dianoiai aei tous mē katechontas tēn ankyran tēs alētheias, all᾿epididontas eautous tǭ * pherousi kata pasan hotioun aitian.
3. All human mockery consists in departing from the right faith and turning to helplessness and to all sorts of frenzies and orgies. For minds driven into Bacchic frenzy always carry off those who do not hold fast to the anchor of the truth but give themselves over to … for any cause whatever.
49.3.2Holl GCS 25/31:243–244
κἄν τε γὰρ γυναῖκες παρʼ αὐτοῖς εἰς ἐπισκοπὴν καὶ πρεσβυτέριον καθίστανται διὰ τὴν Εὔαν, ἀκούσωσι τοῦ κυρίου λέγοντος »πρὸς τὸν ἄνδρα σου ἡ ἀποστροφή σου καὶ αὐτός σου κυριεύσει«.
kan te gar gynaikes parʼ autois eis episkopēn kai presbyterion kathistantai dia tēn Euan, akousōsi tou kyriou legontos »pros ton andra sou hē apostrophē sou kai autos sou kyrieusei«.
For even if women among them are appointed to the episcopate and presbyterate because of Eve, let them hear the Lord saying, “Your turning shall be to your husband, and he shall rule over you.”
49.3.3Holl GCS 25/31:244
λέληθε δὲ αὐτοὺς καὶ ὁ ἀποστολικὸς λόγος ὅτι »γυναικὶ οὐκ ἐπιτρέπω λαλεῖν οὔτε αὐθεντεῖν ἀνδρός« καὶ πάλιν »οὐ γάρ ἐστιν ἀνὴρ ἐκ γυναικός. ἀλλὰ γυνὴ ἐξ ἀνδρός« καὶ »ὁ Ἀδὰμ οὐκ ἠπάτηται, ἀλλʼ ἡ Εὔα πρώτη ἀπατηθεῖσα ἐν παραβάσει γέγονεν«. καὶ ὦ τῆς πολυφόρου πλάνης τοῦ κόσμου τούτου.
lelēthe de autous kai ho apostolikos logos hoti »gynaiki ouk epitrepō lalein oute authentein andros« kai palin »ou gar estin anēr ek gynaikos. alla gynē ex andros« kai »ho Adam ouk ēpatētai, allʼ hē Eua prōtē apatētheisa en parabasei gegonen«. kai ō tēs polyphorou planēs tou kosmou toutou.
The apostle's word too has escaped them: “I do not permit a woman to speak or to have authority over a man,” and again, “For man is not from woman, but woman from man,” and “Adam was not deceived, but Eve, deceived first, fell into transgression.” O the many-sided error of this world!
49.3.4Holl GCS 25/31:244
διὸ ὡς νωδόν τι καὶ ἀφροσύνης ἔμπλεον ἀσκαλαβώτου δίκην * ταύτην παρελθὼν ἐπὶ τὰς ἑξῆς βαδιοῦμαι, ὦ ἀγαπητοί, θεὸν ἐπικαλούμενος εἰς βοήθειαν τῆς ἡμετέρας ταπεινότητος καὶ εἰς πλήρωσιν τῆς ἡμῶν ἐπαγγελίας.
dio hōs nōdon ti kai aphrosynēs empleon askalabōtou dikēn * tautēn parelthōn epi tas hexēs badioumai, ō agapētoi, theon epikaloumenos eis boētheian tēs hēmeteras tapeinotētos kai eis plērōsin tēs hēmōn epangelias.
Therefore, passing by this heresy as something toothless and full of folly, like a gecko …, I shall go on to the next, beloved, calling on God to help our lowliness and to fulfill our promise.
Haer. 50, chapter 1
50.1.1Holl GCS 25/31:244
Ἀπὸ τούτων τῶν δύο αἱρέσεων τῶν ὁμοῦ ἀλλήλαις μιχθεισῶν, κατὰ Φρύγας τε καὶ Κυϊντιλλιανῶν ἤτοι Πρισκιλλιανῶν, ἀνέκυψε πάλιν τῷ κόσμῳ ἑτέρα αἵρεσις Τεσσαρεσκαιδεκατιτῶν οὕτως καλουμένη.
Apo toutōn tōn dyo haireseōn tōn homou allēlais michtheisōn, kata Phrygas te kai Kyïntillianōn ētoi Priskillianōn, anekypse palin tǭ kosmǭ hetera hairesis Tessareskaidekatitōn houtōs kaloumenē.
From these two heresies, which are mixed together—the Cataphrygians and the Quintillians or Priscillians—another heresy again popped up in the world, called that of the Quartodecimans.
50.1.2Holl GCS 25/31:244
καὶ οὗτοι μὲν πάντα ἔχουσιν ὡς ἡ ἐκκλησία, σφάλλονται δὲ ἀπὸ πάντων διὰ τὸ μὴ τῇ ἀκολουθίᾳ καὶ τῇ διδασκαλίᾳ τοῦ θεσμοῦ προσανέχειν, Ἰουδαϊκοῖς ἔτι μύθοις προσανέχοντες. καὶ οὐδὲ τὰ ἴσα αὐτοῖς δογματίζουσιν· »οὐ γὰρ ἃ λέγουσιν οἴδασιν οὔτε περὶ τίνων διαβεβαιοῦνται«.
kai houtoi men panta echousin hōs hē ekklēsia, sphallontai de apo pantōn dia to mē tę̄ akolouthią kai tę̄ didaskalią tou thesmou prosanechein, Ioudaïkois eti mythois prosanechontes. kai oude ta isa autois dogmatizousin; »ou gar ha legousin oidasin oute peri tinōn diabebaiountai«.
These people hold everything as the church does, but they fall away from everything by not attending to the order and teaching of the ordinance, but still attending to Jewish myths. And they are not even consistent in what they teach; “for they understand neither what they say nor the things about which they make assertions.”
50.1.3Holl GCS 25/31:244–245
ἅπαξ γὰρ τοῦ ἔτους μίαν ἡμέραν τὸ Πάσχα οἱ τοιοῦτοι φιλονείκως ἄγουσι, καίτοι γε περὶ πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος καλῶς καὶ ἴσως <ἡμῖν> ἔχοντες, προφήτας τε δεχόμενοι καὶ ἀποστόλους καὶ εὐαγγελιστάς, ἀνάστασιν δὲ σαρκὸς ὁμοίως ὁμολογοῦντες καὶ κρίσιν ἐσομένην καὶ ζωὴν αἰώνιον.
hapax gar tou etous mian hēmeran to Pascha hoi toioutoi philoneikōs agousi, kaitoi ge peri patros kai huiou kai hagiou pneumatos kalōs kai isōs <hēmin> echontes, prophētas te dechomenoi kai apostolous kai euangelistas, anastasin de sarkos homoiōs homologountes kai krisin esomenēn kai zōēn aiōnion.
For such people contentiously keep the Pascha once a year, on one day, although they hold rightly, and as we do, about Father and Son and Holy Spirit, accept the prophets and apostles and evangelists, and likewise confess the resurrection of the flesh, the coming judgment, and eternal life.
50.1.4Holl GCS 25/31:245
περιέπεσαν δὲ ἀστοχήματι καὶ οὐ τῷ τυχόντι οὗτοι, δῆθεν κεχρημένοι τῷ ῥητῷ ᾧ εἶπεν ὁ νόμος ὅτι »ἐπικατάρατος ὃς οὐ ποιήσει τὸ Πάσχα τῇ τεσσαρεσκαιδεκάτῃ τοῦ μηνός«.
periepesan de astochēmati kai ou tǭ tychonti houtoi, dēthen kechrēmenoi tǭ rhētǭ hǭ eipen ho nomos hoti »epikataratos hos ou poiēsei to Pascha tę̄ tessareskaidekatę̄ tou mēnos«.
But these people have fallen into no ordinary error, supposedly relying on the text in which the law said, “Cursed is he who does not keep the Pascha on the fourteenth of the month.”
50.1.5Holl GCS 25/31:245
ἕτεροι δὲ ἐξ αὐτῶν τὴν αὐτὴν μίαν ἡμέραν ἄγοντες καὶ τὴν αὐτὴν μίαν ἡμέραν νηστεύοντες καὶ τὰ μυστήρια ἐπιτελοῦντες, ἀπὸ τῶν Ἄκτων δῆθεν Πιλάτου αὐχοῦσι τὴν ἀκρίβειαν εὑρηκέναι, ἐν οἷς ἐμφέρεται τῇ πρὸ ὀκτὼ καλανδῶν Ἀπριλλίων τὸν σωτῆρα πεπονθέναι.
heteroi de ex autōn tēn autēn mian hēmeran agontes kai tēn autēn mian hēmeran nēsteuontes kai ta mystēria epitelountes, apo tōn Aktōn dēthen Pilatou auchousi tēn akribeian heurēkenai, en hois empheretai tę̄ pro oktō kalandōn Aprilliōn ton sōtēra peponthenai.
Others of them keep the same single day, fasting on the same single day and celebrating the mysteries, but they boast that they have found the exact date from the so-called Acts of Pilate, in which it is stated that the Savior suffered on the eighth day before the Kalends of April.
50.1.6Holl GCS 25/31:245–246
καὶ ἐν ἐκείνῃ τῇ ἡμέρᾳ βούλονται ἄγειν τὸ Πάσχα ὁποίᾳ δἂν ἐμπέσῃ ἡ τεσσαρεσκαιδεκάτη τῆς σελήνης· οἱ δὲ ἐν τῇ Καππαδοκίᾳ τὴν αὐτὴν μίαν ἡμέραν τὴν πρὸ ὀκτὼ καλανδῶν Ἀπριλλίων ἄγουσι.
kai en ekeinę̄ tę̄ hēmerą boulontai agein to Pascha hopoią dan empesę̄ hē tessareskaidekatē tēs selēnēs; hoi de en tę̄ Kappadokią tēn autēn mian hēmeran tēn pro oktō kalandōn Aprilliōn agousi.
And they want to keep the Pascha on that day, on whatever day the fourteenth of the moon falls; but those in Cappadocia keep the same single day, the eighth before the Kalends of April.
50.1.7Holl GCS 25/31:246
καὶ ἐν αὐτοῖς δὲ στάσις οὐχ ἡ τυχοῦσα, τῶν μὲν λεγόντων τῇ τεσσαρεσκαιδεκάτῃ τῆς σελήνης, τῶν δὲ πρὸ ὀκτὼ καλανδῶν Ἀπριλλίων.
kai en autois de stasis ouch hē tychousa, tōn men legontōn tę̄ tessareskaidekatę̄ tēs selēnēs, tōn de pro oktō kalandōn Aprilliōn.
And among them too there is no small dispute, some saying the fourteenth of the moon, others the eighth before the Kalends of April.
50.1.8Holl GCS 25/31:246
ἔτι δὲ εὕραμεν ἀντίγραφα Ἄκτων Πιλάτου, ἐν οἷς σημαίνει πρὸ δεκαπέντε καλανδῶν Ἀπριλλίων τὸ πάθος γεγενῆσθαι· τἀληθῆ δέ, ὡς ἐκ πολλῆς ἀκριβείας ἔγνωμεν, ἐν τῇ πρὸ δεκατριῶν καλανδῶν Ἀπριλλίων τὸν σωτῆρα πεπονθέναι κατειλήφαμεν· τινὲς δὲ τῇ πρὸ δέκα καλανδῶν Ἀπριλλίων λέγουσιν.
eti de heuramen antigrapha Aktōn Pilatou, en hois sēmainei pro dekapente kalandōn Aprilliōn to pathos gegenēsthai; talēthē de, hōs ek pollēs akribeias egnōmen, en tę̄ pro dekatriōn kalandōn Aprilliōn ton sōtēra peponthenai kateilēphamen; tines de tę̄ pro deka kalandōn Aprilliōn legousin.
Moreover, we have found copies of the Acts of Pilate in which it is indicated that the passion took place on the fifteenth day before the Kalends of April. But the truth, as we have learned with great exactness, is that the Savior suffered on the thirteenth before the Kalends of April; some say on the tenth before the Kalends of April.
50.1.9Holl GCS 25/31:246
ἐξέπεσον δὲ καὶ οὗτοι τοῦ προκειμένου. δέδια δὲ καὶ περὶ τούτων ἐπὶ πλεῖστον μηκῦναι τὸ λόγον· πολλὰ γὰρ ἔχομεν λέγειν.
exepeson de kai houtoi tou prokeimenou. dedia de kai peri toutōn epi pleiston mēkynai to logon; polla gar echomen legein.
These too have fallen away from the subject. I am afraid of lengthening my discussion about them too far; for we have much to say.
Haer. 50, chapter 2
50.2.1Holl GCS 25/31:246
2. Πληρώσας γὰρ ὁ νομοθέτης τὸν πάντα νόμον Μωυσῆς, ἐκ θεοῦ λαβὼν τὸ πρόσταγμα ἐν τῇ ἐσχάτῃ βίβλῳ τουτέστιν Δευτερονομίῳ τίθησι πάσας τὶς κατέρας, ὀὐ μόνον περὶ Πάσχων ἀλλὰ καὶ περὶ περιτομῆς καὶ περὶ δεκατώσεως καὶ προσφορῶν·
2. Plērōsas gar ho nomothetēs ton panta nomon Mōysēs, ek theou labōn to prostagma en tę̄ eschatę̄ biblǭ toutestin Deuteronomiǭ tithēsi pasas tis kateras, ou monon peri Paschōn alla kai peri peritomēs kai peri dekatōseōs kai prosphorōn;
2. For when Moses the lawgiver had completed the whole law, having received the command from God, he set all the curses in the last book, that is, Deuteronomy—not only about the Pascha, but also about circumcision, tithing, and offerings;
50.2.2Holl GCS 25/31:246
ὥστε οὖν εἰ μίαν κατάραν πεφεύγασιν, εἰς πολλὰς ἑαυτοὺς ἐνέπειραν· εὑρεθήσονται γὰρ ἐπικατάρατοι μὴ περιτεμνόμενοι, ἐπικατάρατοι μὴ ἀποδεκατοῦντες καὶ ἐπικατάρατοι γίνονται μὴ εἰς Ἱερουσαλὴμ προσφέροντες.
hōste oun ei mian kataran pepheugasin, eis pollas heautous enepeiran; heurethēsontai gar epikataratoi mē peritemnomenoi, epikataratoi mē apodekatountes kai epikataratoi ginontai mē eis Hierousalēm prospherontes.
so then, if they have escaped one curse, they have entangled themselves in many; for they will be found cursed for not being circumcised, cursed for not tithing, and they become cursed for not bringing offerings to Jerusalem.
50.2.3Holl GCS 25/31:246–247
καὶ ὦ τῶν ἀνθρώπων τῶν εἰς πολλὰς ἑαυτοὺς ἐρεσχελίας ἐμβαλ- λόντων· ἀληθῶς γὰρ ἔστιν εἰπεῖν ἐκεῖνο τὸ ῥῆμα τὸ συνετὸν τοῦ Ἐκκλησιαστοῦ, τὸ ἐκ πνεύματος ἁγίου ἡμῖν διεσταλμένον ὅτι »τοῦτο ἔγων ὁ Ἐκκλησιαστής, ὅτι ὁ θεὸς συνετὸν ἀνθρωπον ἐποίησεν εὐθῆ, αὐτοῖ δὲ ἐζήτησαν αὑτοῖς πολλὰς ὁδούς«.
kai ō tōn anthrōpōn tōn eis pollas heautous ereschelias embal- lontōn; alēthōs gar estin eipein ekeino to rhēma to syneton tou Ekklēsiastou, to ek pneumatos hagiou hēmin diestalmenon hoti »touto egōn ho Ekklēsiastēs, hoti ho theos syneton anthrōpon epoiēsen euthē, autoi de ezētēsan hautois pollas hodous«.
O these people who throw themselves into so many frivolities! For truly one can say that wise saying of Ecclesiastes, set out for us by the Holy Spirit: “This I found, says the Preacher: that God made man intelligent and upright, but they sought for themselves many ways.”
50.2.4Holl GCS 25/31:247
πόθεν γὰρ οὐ διαπίπτει τούτων ἡ διάνοια; πρῶτον γὰρ εἰ τῇ τεσσαρεσκαιδεκάτῃ τὸ Πάσχα ἄγουσι, χρείαν ἔχουσι τὸ πρόβατον λαβεῖν ἀπὸ δεκάτης καὶ τηρεῖν αὐτὸ ἕως τεσσαρεσκαιδεκάτης, καὶ οὐκέτι μία ἡμέρα ἔσται τῆς νηστείας ἀλλὰ πέντε, ἥ τε δεκάτη καὶ ἑνδεκάτη καὶ δωδεκάτη καὶ τρισκαιδεκάτη καὶ τεσσαρεσκαιδε κάτη·
pothen gar ou diapiptei toutōn hē dianoia? prōton gar ei tę̄ tessareskaidekatę̄ to Pascha agousi, chreian echousi to probaton labein apo dekatēs kai tērein auto heōs tessareskaidekatēs, kai ouketi mia hēmera estai tēs nēsteias alla pente, hē te dekatē kai hendekatē kai dōdekatē kai triskaidekatē kai tessareskaide katē;
Where does their thinking not collapse? First, if they keep the Pascha on the fourteenth, they need to take the lamb from the tenth and keep it until the fourteenth, and then the fast will no longer be one day but five: the tenth, eleventh, twelfth, thirteenth, and fourteenth;
50.2.5Holl GCS 25/31:247
ἐὰν δὲ πρὸς ἑσπέραν τυθῇ τὸ Πάσχα, ἡ αὐτὴ τεσσαρεσκαιδεκάτη ἐπιφώσκουσα ἓξ ἐπιτελεῖ ἡμέρας ἐν τῇ νηστείᾳ, καὶ οὐκέτι μία ἔσται τῆς νηστείας καὶ διέπεσεν ἡ περι μιᾶς ἡμέρας αὐτῶν ζήτησις, οὐ μία τις οὖσα.
ean de pros hesperan tythę̄ to Pascha, hē autē tessareskaidekatē epiphōskousa hex epitelei hēmeras en tę̄ nēsteią, kai ouketi mia estai tēs nēsteias kai diepesen hē peri mias hēmeras autōn zētēsis, ou mia tis ousa.
and if the Pascha is sacrificed toward evening, the same fourteenth, as it dawns, makes six days in the fast; the fast will no longer be one day, and their argument about one day collapses, since it is not one day at all.
50.2.6Holl GCS 25/31:247
ἔστι γὰρ τὰ πρωτότυπα συνεζευγμένα καὶ ἐζημίωνται οὐκ ὀλίγην κατὰ θεὸν πραγματείαν. ἔδει γὰρ τὸν Χριστὸν ἐν τῇ τεσσαρεσκαιδεκάτῃ ἡμέρᾳ θύεσθαι κατὰ τὸν νόμον, ὅπως λήξῃ παρʼ αὐτοῖς τὸ φωτίζον αὐτοὺς φῶς κατὰ τὸν νόμον, τοῦ ἡλίου ἀνατείλαντος καὶ σκεπάσαντος τῆς σελήνης τὸ σέλας.
esti gar ta prōtotypa synezeugmena kai ezēmiōntai ouk oligēn kata theon pragmateian. edei gar ton Christon en tę̄ tessareskaidekatę̄ hēmerą thyesthai kata ton nomon, hopōs lēxę̄ parʼ autois to phōtizon autous phōs kata ton nomon, tou hēliou anateilantos kai skepasantos tēs selēnēs to selas.
For the original types are joined together, and they have lost no small part of God's dispensation. For Christ had to be sacrificed on the fourteenth day according to the law, so that the light that gave them light according to the law might cease among them, when the sun rose and covered the brightness of the moon.
50.2.7Holl GCS 25/31:247
ἀπὸ γὰρ τεσσαρεσκαιδεκάτης καὶ κάτω φθίνει τὸ φαινόμενος τῆς σελήνης· οὕτω καὶ ἐν τῷ νόμῳ ἀπὸ τῆς τοῦ Χριστοῦ παρουσίας καὶ πάθους ἠμαυρώθη ἡ Ἰουδαϊκὴ συναγωγή, κατηύγασε δὲ τὸ εὐαγγέλιον, μὴ καταλυθέντος τοῦ νόμου ἀλλὰ πληρωθέντος, μὴ καταργηθέντος τοῦ τύπου ἀλλὰ παραστήσαντος τὴν ἀλήθειαν.
apo gar tessareskaidekatēs kai katō phthinei to phainomenos tēs selēnēs; houtō kai en tǭ nomǭ apo tēs tou Christou parousias kai pathous ēmaurōthē hē Ioudaïkē synagōgē, katēugase de to euangelion, mē katalythentos tou nomou alla plērōthentos, mē katargēthentos tou typou alla parastēsantos tēn alētheian.
For from the fourteenth onward the visible moon wanes; so too in the law, from Christ's coming and passion the Jewish synagogue was darkened, and the gospel shone forth—the law not being abolished but fulfilled, the type not being made void but having brought forth the truth.
50.2.8Holl GCS 25/31:247
οὕτω γὰρ καὶ ἐν τῷ πεποιηκέναι τὸ Πάσχα ἐν τῇ Ἱεριχὼ εὐθὺς ἐπήνεγκεν ἡ θεία γραφὴ λέγουσα »καὶ ἐποίησαν οἱ υἱοὶ Ἰσραὴλ τὸ Πάσχα καὶ ἔφαγον ἐν Γαλγάλοις, καὶ ἐξέλιπε τὸ μάννα«,
houtō gar kai en tǭ pepoiēkenai to Pascha en tę̄ Hierichō euthys epēnenken hē theia graphē legousa »kai epoiēsan hoi huioi Israēl to Pascha kai ephagon en Galgalois, kai exelipe to manna«,
Thus too, when they had kept the Pascha at Jericho, the divine Scripture at once added, saying, “And the sons of Israel kept the Pascha and ate in Gilgal, and the manna ceased,”
50.2.9Holl GCS 25/31:247–248
προσμαρτυροῦσα αὐτοῖς [ἡ θεία γραφὴ] καὶ προφητεύουσα ὅτι τῷ πάθει κυρίου διὰ τὴν αὐτῶν ἐπαρνησιθεΐαν λήξει πραʼ αὐτοῖς ἡ βρῶσις ἡ ἀγγελικὴ καὶ ἐπουράνοις, ὅπερ μάννα παρʼ αὐτοῖς κέκληται.
prosmartyrousa autois [hē theia graphē] kai prophēteuousa hoti tǭ pathei kyriou dia tēn autōn eparnēsitheïan lēxei praʼ autois hē brōsis hē angelikē kai epouranois, hoper manna parʼ autois keklētai.
bearing witness about them and prophesying that at the Lord's passion, because of their denial of God, the angelic and heavenly food, which among them was called manna, would cease among them.
Haer. 50, chapter 3
50.3.1Holl GCS 25/31:248
3. Πανταχόθεν δὲ ἡ ἁγία τοῦ θεοῦ ἐκκλησία περὶ τῆς χρείας ταύτης τῆς μυσταγωγίας συλλέγουσα τὸν σύνδεσμον οὐ διαπίπτει τῆς ἀληθείας.
3. Pantachothen de hē hagia tou theou ekklēsia peri tēs chreias tautēs tēs mystagōgias syllegousa ton syndesmon ou diapiptei tēs alētheias.
3. But the holy church of God, gathering from every side the bond of truth concerning the use of this mystery, does not fall away from the truth.
50.3.2Holl GCS 25/31:248
κέχρηται γὰρ οὐ μόνον τῇ τεσσαρεσκαιδεκάτῃ, ἀλλὰ καὶ τῇ ἑβδομάδι τῇ κατὰ περίοδον ἀνακυκλουμένῃ <ἐν τῇ> τάξει τῶν τοῦ σαββάτου ἑπτὰ ἡμερῶν, ἵνα κατὰ τὰ ὑπὸ τοῦ κυρίου γενόμενα <ὡς> κατὰ τὸ πρωτότυπον εἴη ἡ ἀνάστασίς τε καὶ εὐωχία.
kechrētai gar ou monon tę̄ tessareskaidekatę̄, alla kai tę̄ hebdomadi tę̄ kata periodon anakykloumenę̄ <en tę̄> taxei tōn tou sabbatou hepta hēmerōn, hina kata ta hypo tou kyriou genomena <hōs> kata to prōtotypon eiē hē anastasis te kai euōchia.
For it uses not only the fourteenth, but also the week that comes round in its cycle in the order of the seven days of the sabbath, so that, in keeping with what was done by the Lord, the resurrection and the feast may be as in the original pattern.
50.3.3Holl GCS 25/31:248
καὶ κέχρηται οὐ μόνον τῇ τεσσαρεσκαιδεμάτῃ τῆς σελήνης, ἀλλὰ καὶ τῷ δρόμῳ τοῦ ἡλίου, ἵνα μὴ ἐν ἑνὶ ἐνιαυτῷ δύο Πάσχα ποιοῦντες ἐν τῷ ἑτέρῳ μηδὲ ἓν Πάσχα τελέσωμεν.
kai kechrētai ou monon tę̄ tessareskaidematę̄ tēs selēnēs, alla kai tǭ dromǭ tou hēliou, hina mē en heni eniautǭ dyo Pascha poiountes en tǭ heterǭ mēde hen Pascha telesōmen.
And it uses not only the fourteenth of the moon but also the course of the sun, so that we may not keep two Paschas in one year and not even one Pascha in another.
50.3.4Holl GCS 25/31:248
διὸ παρατηρούμεθα μὲν τὴν τεσσαρεσκαιδεκάτην, ὑπερβαίνομεν δὲ τὴν ἰσημερίαν φέρομέν τε ἐπὶ τὴν ἁγίαν κυριακὴν τὸ τέλος τῆς συμπληρώσεως· λαμβάνομεν δὲ τὸ πρόβατον ἀπὸ δεκάτης, <τὸ> ὄνομα Ἰησοῦ ἐπιγνόντες διὰ τοῦ ἰῶτα, ἵνα μὴ λάθῃ ἡμᾶς μηδὲν τῶν κατὰ τὴν ἀλήθειαν πᾶσαν τῆς ζωτικῆς ταύτης τοῦ Πάσχα * τῆς ἐκκλησιαστικῆς καὶ ἀληθινῆς πραγματείας.
dio paratēroumetha men tēn tessareskaidekatēn, hyperbainomen de tēn isēmerian pheromen te epi tēn hagian kyriakēn to telos tēs symplērōseōs; lambanomen de to probaton apo dekatēs, <to> onoma Iēsou epignontes dia tou iōta, hina mē lathę̄ hēmas mēden tōn kata tēn alētheian pasan tēs zōtikēs tautēs tou Pascha * tēs ekklēsiastikēs kai alēthinēs pragmateias.
Therefore we observe the fourteenth, but we go past the equinox and bring the end of the completion to the holy Lord's day; and we take the lamb from the tenth, recognizing the name of Jesus through the iota, so that nothing may escape us of all that belongs in truth to this life-giving … of the Pascha, the church's true dispensation.
50.3.5Holl GCS 25/31:248
ὑπερβήσομαι δὲ καὶ τοῦτο τὸ ἐμφύσημα τοῦ βαιῶνος εἴτʼ οὖν φυσάλου ὄφεως, διὰ τῆς τοῦ Χριστοῦ δυνάμεως ἐπισφραγισάμενος καὶ ἐπὶ τὰς ἑξῆς τὸν νοῦν προτείνων, θεὸν συνήθως ἐπικαλούμενος εἰς βοήθειαν.
hyperbēsomai de kai touto to emphysēma tou baiōnos eitʼ oun physalou opheōs, dia tēs tou Christou dynameōs episphragisamenos kai epi tas hexēs ton noun proteinōn, theon synēthōs epikaloumenos eis boētheian.
I shall pass over this too—the puffing of the little snake, or puff-adder—having sealed it off by the power of Christ, and turning my mind to the next, calling on God for help as usual.
Haer. 51, chapter 1
51.1.1Holl GCS 25/31:248–249
Καθεξῆς δὲ τούτων τῶν αἱρέσεων μετὰ τὴν κατὰ Φρύγας τε καὶ Κυϊντιλλιανοὺς καὶ Τεσσαρεσκαιδεκατίτας οὕτω καλουμένους, ἀνεφύη τῷ βίῳ αἵρεσις ἑτέρα, ὥσπερ ἑρπετὸν ἀσθενές, μὴ δυνάμενος ἀντισχεῖν πρὸς τὴν ὀσμὴν τῆς δικτάμνου εἴτʼ στύρακος ἢ λιβανωτίδος ἢ τῆς ἀβροτόνου ἢ τῆς ὀσμῆς τῆς ἀσφάλτου ἢ τοῦ θυμιάματος ἢ τοῦ λίθου τοῦ γαγάτου ἢ τοῦ κέρατος τῆς ἐλάφου.
Kathexēs de toutōn tōn haireseōn meta tēn kata Phrygas te kai Kyïntillianous kai Tessareskaidekatitas houtō kaloumenous, anephyē tǭ biǭ hairesis hetera, hōsper herpeton asthenes, mē dynamenos antischein pros tēn osmēn tēs diktamnou eitʼ styrakos ē libanōtidos ē tēs abrotonou ē tēs osmēs tēs asphaltou ē tou thymiamatos ē tou lithou tou gagatou ē tou keratos tēs elaphou.
In succession to these heresies, after those called Cataphrygians, Quintillians, and Quartodecimans, another heresy sprang up in the world, like a feeble reptile that cannot withstand the smell of dittany, or storax, or libanotis, or southernwood, or the smell of asphalt, or incense, or jet stone, or deer's horn.
51.1.2Holl GCS 25/31:249
φασὶ γὰρ οἱ ἐν τῇ πείρᾳ τούτων γεγονότες ταῦτα τὰ εἴδη ἀπελαστικὰ εἶναι ἑρπετῶν ἰοβόλων· καὶ τὴν μὲν δίκταμνον τίκταμνον τινὲς καλοῦσιν ἀπὸ τοῦ τοὺς παῖδας τῶν ἰατρῶν κεχρῆσθαι ταύτῃ εἰς τὴν τῶν τικτουσῶν γυναικῶν βοήθειαν. ὥστε ἀφʼ ἡμῶν εἰκότως ἀπεικάζεσθαι εἰς τὸν ἄνωθεν ἐλθόντα θεὸν Λόγον ἀπὸ τῶν ἐπουρανίων, ἐκ πατρὸς ἀχρόνως καὶ ἀνάρχως γεγεννημένον.
phasi gar hoi en tę̄ peirą toutōn gegonotes tauta ta eidē apelastika einai herpetōn iobolōn; kai tēn men diktamnon tiktamnon tines kalousin apo tou tous paidas tōn iatrōn kechrēsthai tautę̄ eis tēn tōn tiktousōn gynaikōn boētheian. hōste aphʼ hēmōn eikotōs apeikazesthai eis ton anōthen elthonta theon Logon apo tōn epouraniōn, ek patros achronōs kai anarchōs gegennēmenon.
For those who have experience of these things say that these kinds drive off venomous reptiles. Some call dittany tiktamnos, because physicians' sons use it to help women in childbirth. So it may fittingly be likened by us to God the Word, who came from above, from the heavens, begotten of the Father timelessly and without beginning.
51.1.3Holl GCS 25/31:249
φησὶ γὰρ ὁ Σολομῶν περὶ τῆς ἄφρονος καὶ φαύλης γυναικὸς ὅτι »μισεῖ λόγον ἀσφαλείας«· οὕτως καὶ οὗτοι τὰ στερεὰ τοῦ κηρύγματος μεμισήκασιν, ἐπίγειοι ὄντες καὶ πρὸς τὰ ἐπουράνια ἀπεχθανόμενοι.
phēsi gar ho Solomōn peri tēs aphronos kai phaulēs gynaikos hoti »misei logon asphaleias«; houtōs kai houtoi ta sterea tou kērygmatos memisēkasin, epigeioi ontes kai pros ta epourania apechthanomenoi.
For Solomon says of the foolish and worthless woman that she “hates a word of security”; so these too have hated the solid things of the preaching, being earthly and hostile to the heavenly.
51.1.4Holl GCS 25/31:249
ὅθεν δεδιότες τὴν φωνὴν τοῦ ἁγίου πνεύματος τὴν λέγουσαν »φωνὴ κυρίου καταρτιζομένη ἐλάφους« * τοῦ εἰπόντος τοῖς ἑαυτοῦ δούλοις καὶ ἀποστόλοις »ἰδοὺ δέδωκα ὑμῖν τὴν ἐξουσίαν πατεῖν ἐπὶ ὄφεις καὶ σκορπίους καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ«.
hothen dediotes tēn phōnēn tou hagiou pneumatos tēn legousan »phōnē kyriou katartizomenē elaphous« * tou eipontos tois heautou doulois kai apostolois »idou dedōka hymin tēn exousian patein epi opheis kai skorpious kai epi pasan tēn dynamin tou echthrou«.
Hence they fear the voice of the Holy Spirit that says, “The voice of the Lord prepares the deer” … of him who said to his servants and apostles, “Behold, I have given you authority to tread on serpents and scorpions and over all the power of the enemy.”
51.1.5Holl GCS 25/31:249
αὕτη γὰρ ἦν ἡ φωνὴ ἡ καταρτιζομένη ἐλάφους, ἡ δοθεῖσα εἰς τὸν κόσμον διὰ τῶν ἁγίων ἀποστόλων καὶ εὐαγγελιστῶν καταπατῆσαι τὴν τοῦ διαβόλου ἐναντιότητα· ἐξ ὧν <ὢν> ὁ ἅγιος Ἰωάννης ἀκρότατα ἐπέστησε καὶ διήλεγξα τὴν δύναμιν τῶν πεπλανημένων καὶ ὀφιομόρφων.
hautē gar ēn hē phōnē hē katartizomenē elaphous, hē dotheisa eis ton kosmon dia tōn hagiōn apostolōn kai euangelistōn katapatēsai tēn tou diabolou enantiotēta; ex hōn <ōn> ho hagios Iōannēs akrotata epestēse kai diēlenxa tēn dynamin tōn peplanēmenōn kai ophiomorphōn.
For this was the voice that prepares the deer, given to the world through the holy apostles and evangelists to trample down the devil's opposition. Holy John, being one of them, stood out above all and refuted the power of those who had gone astray and taken the form of serpents.
Haer. 51, chapter 2
51.2.1Holl GCS 25/31:249
2. Ἀλλὰ οὐκ ἰσχύσουσιν ἐν τῇ κιβωτῶν οἱ τοιοῦτοι. ἐπιτρέπειται γὰρ ὁ ἅγιος Νῶε κατὰ τὸ ῥῆμα κυρίου ἐπασφαλίσασθαι τὴν τοιαύτην, ὥς φησι πρὸς αὐτόν »ἀσφαλτώσεις αὐτὴν ἔσωθεν καὶ ἔξωθεν«, ἵνα δείξῃ τὸ εἶδος τῆς ἁγίας τοῦ θεοῦ ἐκκλησίας, ἐχούσης τῆς ἀσφάλτου τὴν δύναμιν, τὴν ἀποδιώκουσαν τὰ δεινὰ καὶ ὀλετήρια ἑρπετώδη διδάγματα· ὅπου γὰρ θυμιᾶται ἡ ἄσφαλτος, οὐκ ἰσχύει στῆναι ὄφις.
2. Alla ouk ischysousin en tę̄ kibōtōn hoi toioutoi. epitrepeitai gar ho hagios Nōe kata to rhēma kyriou epasphalisasthai tēn toiautēn, hōs phēsi pros auton »asphaltōseis autēn esōthen kai exōthen«, hina deixę̄ to eidos tēs hagias tou theou ekklēsias, echousēs tēs asphaltou tēn dynamin, tēn apodiōkousan ta deina kai oletēria herpetōdē didagmata; hopou gar thymiatai hē asphaltos, ouk ischyei stēnai ophis.
2. But such people will have no strength against the ark. For holy Noah was charged, by the Lord's word, to make it secure, as he says to him, “You shall pitch it with asphalt inside and outside,” to show the form of the holy church of God, which has the power of asphalt that drives away terrible and destructive serpent-like doctrines; for where asphalt is burned, a snake cannot stand.
51.2.2Holl GCS 25/31:249–250
ἐκάρωσε τοίνυν αὐτοὺς τὸ ἅγιον θυμίαμα τοῦ στύρακος καὶ παραι- τοῦνται τούτου τὴν εὐωδίαν καὶ * τῆς ἀβροτόνου εἴτʼ οὖν λιβανωτίδος ἡ δύναμις, κατʼ αὐτοῦ τοῦ ὄφεως ἐπιφύσασα καὶ ἐπάνω τοῦ λωλεοῦ αὐτοῦ ἐκβλαστήσασα.
ekarōse toinyn autous to hagion thymiama tou styrakos kai parai- tountai toutou tēn euōdian kai * tēs abrotonou eitʼ oun libanōtidos hē dynamis, katʼ autou tou opheōs epiphysasa kai epanō tou lōleou autou ekblastēsasa.
So the holy incense of storax has stupefied them, and they refuse its fragrance, and … the power of southernwood or libanotis, which grows up against the serpent itself and sprouts over its lair.
51.2.3Holl GCS 25/31:250
ἔνθα γὰρ τὸν Χριστὸν ἐκ παρατριβῆς ψιλὸν ἄνθρωπον ἐκήρυττεν ὁ Ἐβίων καὶ ὁ Κήρινθος καὶ οἱ ἀμφʼ αὐτούς, φημὶ δὲ ἐν τῇ Ἀσίᾳ, ἐκεῖ τὸ πνεῦμα τὸ ἅγιον ἀνέτειλε τῷ κόσμῳ ταύτην τὴν ἁγίαν βοτάνην εἴτʼ οὖν θάμνον, τὴν ἀποδιώξασαν τὸν ὄφιν καὶ λύσασαν τὴν τοῦ διαβόλου τυραννίδα.
entha gar ton Christon ek paratribēs psilon anthrōpon ekērytten ho Ebiōn kai ho Kērinthos kai hoi amphʼ autous, phēmi de en tę̄ Asią, ekei to pneuma to hagion aneteile tǭ kosmǭ tautēn tēn hagian botanēn eitʼ oun thamnon, tēn apodiōxasan ton ophin kai lysasan tēn tou diabolou tyrannida.
For where Ebion and Cerinthus and their followers were preaching Christ as a mere man born from intercourse—in Asia, I mean—there the Holy Spirit caused this holy herb, or shrub, to spring up for the world, which drove away the serpent and broke the devil's tyranny.
51.2.4Holl GCS 25/31:250
ἐκεῖ γὰρ ὁ ἅγιος Ἰωάννης μεθʼ ἡλικίαν γηραλέαν ἐπιτρέπεται ὑπὸ τοῦ πνεύμετος τοῦ ἁγίου κηρῦξαι καὶ ἀνακάμψαι τοὺς ἐν τῇ ὁδῷ πεπλανημένους· οὐ μετὰ ἀνάγκης, ἀλλὰ μετὰ προαιρέσεως τοῖς πειθομένοις ἀποκαλύψας θεοῦ τὸ φῶς τὸ ἐν τῇ ἁγίᾳ θεοῦ διδασκαλίᾳ.
ekei gar ho hagios Iōannēs methʼ hēlikian gēralean epitrepetai hypo tou pneumetos tou hagiou kēryxai kai anakampsai tous en tę̄ hodǭ peplanēmenous; ou meta anankēs, alla meta proaireseōs tois peithomenois apokalypsas theou to phōs to en tę̄ hagią theou didaskalią.
For there holy John, in his old age, was charged by the Holy Spirit to preach and to turn back those who had gone astray on the way—not by compulsion but by free choice, revealing to those who were persuaded the light of God that is in God's holy teaching.
51.2.5Holl GCS 25/31:250
ἀλλʼ ἕως πότε μηκύνω τὸν λόγον; καὶ γὰρ τῷ μὲν ὄντι ὅπου ἀναφύει ἡ ἀβρότονος, ἐκεῖ ὄφις οὐκέτι ἐγκαταμένει οὔτε ἐμφωλεύει, καὶ ὅπου θεοῦ ἀληθὴς διδασκαλία, οὐ κατισχύσει κατοικητήριον ἑρπετώδους διδασκαλίας, ἀλλὰ διολεῖται.
allʼ heōs pote mēkynō ton logon? kai gar tǭ men onti hopou anaphyei hē abrotonos, ekei ophis ouketi enkatamenei oute emphōleuei, kai hopou theou alēthēs didaskalia, ou katischysei katoikētērion herpetōdous didaskalias, alla dioleitai.
But how long shall I lengthen my discussion? For in truth, where southernwood springs up, a snake no longer stays or makes its lair; and where God's true teaching is, a dwelling of serpentine teaching will not prevail, but will perish.
Haer. 51, chapter 3
51.3.1Holl GCS 25/31:250
3. Φάσκουσι τοίνυν οἱ Ἄλογοι — ταύτην γὰρ αὐτοῖς ἐπιτίθημι τὴν ἐπωνυμίαν· ἀπὸ γὰρ τῆς δεῦρο οὕτως κληθήσονται καὶ οὕτως, ἀγαπητοί, ἐπιθῶμεν αὐτοῖς ὄνομα, τουτέστιν Ἀλόγων.
3. Phaskousi toinyn hoi Alogoi — tautēn gar autois epitithēmi tēn epōnymian; apo gar tēs deuro houtōs klēthēsontai kai houtōs, agapētoi, epithōmen autois onoma, toutestin Alogōn.
3. So the Alogi say—for I give them this name; from now on they shall be called so. And so, beloved, let us give them a name, that is, “Alogi.”
51.3.2Holl GCS 25/31:250
εἶχον μὲν γὰρ τὴν αἵρεσιν * καλουμένην, ἀποβάλλουσαν Ἰωάννου τὰς βίβλους. ἐπεὶ οὖν τὸν Λόγον οὐ δέχονται τὸν παρὰ Ἰωάννου κεκηρυγμένον, Ἄλογοι κληθήσονται.
eichon men gar tēn hairesin * kaloumenēn, apoballousan Iōannou tas biblous. epei oun ton Logon ou dechontai ton para Iōannou kekērygmenon, Alogoi klēthēsontai.
For they held the heresy called …, which rejects John's books. Since, then, they do not accept the Word preached by John, they will be called Alogi.
51.3.3Holl GCS 25/31:250
ἀλλότριοι τοίνυν παντάπασιν ὑπάρχοντες τοῦ κηρύγματος τῆς ἀληθείας ἀρνοῦνται τὸ καθαρὸν τοῦ κηρύγματος καὶ οὔτε τὸ τοῦ Ἰωάννου εὐαγγέλιον δέχονται οὔτε τὴν αὐτοῦ Ἀποκάλυψιν.
allotrioi toinyn pantapasin hyparchontes tou kērygmatos tēs alētheias arnountai to katharon tou kērygmatos kai oute to tou Iōannou euangelion dechontai oute tēn autou Apokalypsin.
So, being wholly alien to the preaching of the truth, they deny the purity of the preaching and accept neither John's Gospel nor his Revelation.
51.3.4Holl GCS 25/31:250–251
καὶ εἰ μὲν ἐδέχοντο τὸ εὐαγγέλιον, τὴν δὲ Ἀποκάλυιν ἀπεβάλλοντο, ἐλέγομεν ἄν, μή πη ἄρα κατὰ ἀκριβολογίαν τοῦτο ποιοῦνται, ἀπόκρυφον μὴ δεχόμενοι διὰ τὰ ἐν τῇ Ἀποκαλύψει βα- θέως καὶ σκοτεινῶς εἰρημένα.
kai ei men edechonto to euangelion, tēn de Apokaluin apeballonto, elegomen an, mē pē ara kata akribologian touto poiountai, apokryphon mē dechomenoi dia ta en tę̄ Apokalypsei ba- theōs kai skoteinōs eirēmena.
And if they accepted the Gospel but rejected the Revelation, we would say that perhaps they do this out of scrupulousness, not accepting an apocryphal book because of the things said deeply and obscurely in the Revelation.
51.3.5Holl GCS 25/31:251
ὁπότε δὲ οὐ δέχονται φύσει τὰ βιβλία τὰ ἀπὸ τοῦ ἁγίου Ἰωάννου κεκηρυγμένα, παντί τῳ δῆλον εἴη ὅτι οὗτοί εἰσι καὶ οἱ ὅμοιοι τούτοις, περὶ ὧν εἶπεν ὁ ἅγιος Ἱωάννης ἐν ταῖς καθολικαῖς ἐπιστολαῖς ὅτι »ἐσχάτη ὥρα ἐστὶ καὶ ἠκούσατε ὅτι Ἀντίχριστος ἔρχεται· καὶ νῦν ἰδοὺ Ἀντίχριστοι πολλοί« καὶ τὰ ἑξῆς.
hopote de ou dechontai physei ta biblia ta apo tou hagiou Iōannou kekērygmena, panti tǭ dēlon eiē hoti houtoi eisi kai hoi homoioi toutois, peri hōn eipen ho hagios Hiōannēs en tais katholikais epistolais hoti »eschatē hōra esti kai ēkousate hoti Antichristos erchetai; kai nyn idou Antichristoi polloi« kai ta hexēs.
But since they do not accept at all the books proclaimed by holy John, it should be plain to everyone that these and those like them are the ones of whom holy John spoke in the catholic epistles: “It is the last hour, and you have heard that Antichrist is coming; and now, behold, there are many antichrists,” and so on.
51.3.6Holl GCS 25/31:251
προφασίζονται γὰρ οὗτοι, αἰσχυνόμενοι ἀντιλέγειν τῷ ἁγίῳ Ἰωάννῃ διὰ τὸ εἰδέναι αὐτοὺς τὸν αὐτὸν ἐν ἀριθμῷ τῶν ἀποστόλων ὄντα καὶ ἠγαπημένον ὑπὸ τοῦ κυρίου, ᾧ ἀξίως τὰ μυστήρια ἀπεκάλυπτεν καὶ ἐπὸ τὸ στῆθος αὐτοῦ ἀνέπεσε, καὶ ἑτέρως αὐτὰ ἀνατρέπειν πειρῶνται. λέγουσι γὰρ μὴ εἶναι αὐτὰ Ἰωάννου ἀλλὰ Κηρίνθου καὶ οὐκ ἄξια αὐτά φασιν εἶναι ἐν ἐκκλησίᾳ.
prophasizontai gar houtoi, aischynomenoi antilegein tǭ hagiǭ Iōannę̄ dia to eidenai autous ton auton en arithmǭ tōn apostolōn onta kai ēgapēmenon hypo tou kyriou, hǭ axiōs ta mystēria apekalypten kai epo to stēthos autou anepese, kai heterōs auta anatrepein peirōntai. legousi gar mē einai auta Iōannou alla Kērinthou kai ouk axia auta phasin einai en ekklēsią.
For these people make excuses. Ashamed to contradict holy John, because they know that he was one of the apostles and was loved by the Lord—who fittingly revealed the mysteries to him—and that he reclined on his breast, they try to overturn his books in another way. For they say that they are not John's but Cerinthus's, and that they are not worthy to be in the church.
Haer. 51, chapter 4
51.4.1Holl GCS 25/31:251
4. Καὶ ἀπʼ αὐτῆς τῆς ἐπιβολῆς εὐθὺς ἐλέγχονται, »μήτε ἃ λέγουσι νοοῦντες μήτε περὶ τίνων διαβεβαιοῦνται«. πῶς γὰρ ἔσται Κηρίνθου τὰ κατὰ Κηρίνθου λέγοντα;
4. Kai apʼ autēs tēs epibolēs euthys elenchontai, »mēte ha legousi noountes mēte peri tinōn diabebaiountai«. pōs gar estai Kērinthou ta kata Kērinthou legonta?
4. And they are refuted at once from their very starting point, “understanding neither what they say nor the things about which they make assertions.” For how can writings that speak against Cerinthus be Cerinthus's?
51.4.2Holl GCS 25/31:251
Κήρινθος γὰρ πρόσφατον καὶ ψιλὸν τὸν Χριστὸν λέγει ἄνθρωπον, ὁ δὲ Ἰωάννης ἀεὶ ὄντα <αὐ>τὸν Λόγον κεκήρυχε καὶ ἄνωθεν ἥκοντα καὶ σαρκωθέντα. ἀπʼ αὐτῆς τοίνυν τῆς εἰσβολῆς ἐλήλεγκται ἡ τούτων μάταιος συκοφαντία μωρά τις οὖσα καὶ μὴ νοοῦσα πόθεν διελέγχεται.
Kērinthos gar prosphaton kai psilon ton Christon legei anthrōpon, ho de Iōannēs aei onta <au>ton Logon kekēryche kai anōthen hēkonta kai sarkōthenta. apʼ autēs toinyn tēs eisbolēs elēlenktai hē toutōn mataios sykophantia mōra tis ousa kai mē noousa pothen dielenchetai.
For Cerinthus says that Christ is a recent and mere man, but John has proclaimed him the ever-existing Word, who came from above and was made flesh. So from its very outset their vain slander is refuted, being foolish and not understanding from what quarter it is refuted.
51.4.3Holl GCS 25/31:251
δοκοῦσι γὰρ καὶ αὐτοὶ τὰ ἴσα ἡμῖν πιστεύειν, μὴ κατέχοντες δὲ τὰ ἀσφαλῇ τοῦ ἐκ θεοῦ οἰκονομηθέντος ἡμῖν διὰ τοῦ ἁγίου Ἰωάννου κηρύγματος εὑρεθήσονται διελεγχόμενοι ἐν οἷς ἀγνοοῦσι, πῶς κατὰ τῆς ἀληθείας ἐπαίρονται τὴν φωνήν.
dokousi gar kai autoi ta isa hēmin pisteuein, mē katechontes de ta asphalę̄ tou ek theou oikonomēthentos hēmin dia tou hagiou Iōannou kērygmatos heurethēsontai dielenchomenoi en hois agnoousi, pōs kata tēs alētheias epairontai tēn phōnēn.
For they seem themselves to believe as we do; but because they do not hold fast to the secure things of the preaching arranged for us by God through holy John, they will be found refuted in the things of which they are ignorant, since they lift up their voice against the truth.
51.4.4Holl GCS 25/31:251
καὶ ἐάν γε θελήσωσιν ἀνανῆψαί τε καὶ κατανοῆσαι, γνώσονται· ἡμεὶς γὰρ τὰς ἀπὸ τοῦ ἁγίου πνεύματος διδασκαλίας, ἀξιολόγως καὶ ἠσφαλισμένως ἐχούσας, οὐκ ἀποβάλλομεν.
kai ean ge thelēsōsin ananēpsai te kai katanoēsai, gnōsontai; hēmeis gar tas apo tou hagiou pneumatos didaskalias, axiologōs kai ēsphalismenōs echousas, ouk apoballomen.
And if they are willing to come to their senses and consider, they will know; for we do not reject the teachings from the Holy Spirit, which are worthy of acceptance and firmly established.
51.4.5Holl GCS 25/31:251–252
φάσκουσι γὰρ καθʼ ἑαυτῶν, οὐ γὰρ εἴποιμι κατὰ τῆς ἀληθείας, ὅτι οὐ συμφω- νεῖ τὰ αὐτοῦ βιβλία τοῖς λοιποῖς ἀποστόλοις. καὶ δοκοῦσι λοιπὸν ἐπιλαμβάνεσθαι τῆς ἁγίας καὶ ἐνθέου διδασκαλίας.
phaskousi gar kathʼ heautōn, ou gar eipoimi kata tēs alētheias, hoti ou symphō- nei ta autou biblia tois loipois apostolois. kai dokousi loipon epilambanesthai tēs hagias kai entheou didaskalias.
For they say—against themselves, for I would not say against the truth—that his books do not agree with the other apostles. And then they think they can find fault with the holy and inspired teaching.
51.4.6Holl GCS 25/31:252
καὶ τί, φησίν, εἶπεν; ὅτι »ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ Λόγος« καὶ ὅτι »ὁ Λόγος σάρξ ἐγένετο καὶ κατεσκήνωσεν ἐν ἡμῖν καὶ εἴδομεν τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός,
kai ti, phēsin, eipen? hoti »en archę̄ ēn ho Logos, kai ho Logos ēn pros ton theon, kai theos ēn ho Logos« kai hoti »ho Logos sarx egeneto kai kateskēnōsen en hēmin kai eidomen tēn doxan autou, doxan hōs monogenous para patros,
And what, he says, did he say? That “In the beginning was the Word, and the Word was with God, and the Word was God,” and that “The Word became flesh and dwelt among us, and we saw his glory, glory as of the only-begotten from the Father,
51.4.7Holl GCS 25/31:252
πλήρης χάριτος καὶ ἀληθείας« καὶ εὐθύς »Ἰωάννης μαρτυρεῖ καὶ κέκραγε λέγων ὅτι οὗτός ἐστιν ὃν εἶπον ὑμῖν« καὶ ὅτι »οὗτός ἐστιν ὁ ἀμνὸς τοῦ θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσομου«· καὶ καθεξῆς φησι »καὶ εἶπον αὐτῷ οἱ ἀκούσαντες, Ῥαββί, ποῦ μένεις;«.
plērēs charitos kai alētheias« kai euthys »Iōannēs martyrei kai kekrage legōn hoti houtos estin hon eipon hymin« kai hoti »houtos estin ho amnos tou theou, ho airōn tēn hamartian tou kosomou«; kai kathexēs phēsi »kai eipon autǭ hoi akousantes, Rhabbi, pou meneis?«.
full of grace and truth,” and immediately, “John bears witness and cries out, saying, This is the one of whom I told you,” and that “This is the Lamb of God, who takes away the sin of the world”; and next he says, “And those who heard said to him, Rabbi, where are you staying?”
51.4.8Holl GCS 25/31:252
ἅμα δὲ ἐν ταὐτῷ »τῆ αὔριον, φησίν, ἠθέλησεν ἐξελθεῖν εἰς τὴν Γαλιλαίαν καὶ εὑρίσκει Φίλιππον καὶ λέγει αὐτῷ ὁ Ἰησοῦς, ἀκολούθει μοι«·
hama de en tautǭ »tē aurion, phēsin, ēthelēsen exelthein eis tēn Galilaian kai heuriskei Philippon kai legei autǭ ho Iēsous, akolouthei moi«;
And at the same time, “The next day,” he says, “he wished to go out into Galilee, and he finds Philip, and Jesus says to him, Follow me”;
51.4.9Holl GCS 25/31:252
καὶ μετὰ τοῦτο ὀλίγῳ πρόσθεν φησίν »καὶ μετὰ τρεῖς ἡμέρας γάμος ἐγένετο ἐν Κανᾷ τῆς Γαλιλαίας, καὶ ἐκλήθν ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὸ δεῖπνον τοῦ γάμου καὶ ὖν ἐκεῖ ἡ μήτηρ αὐτοῦ«.
kai meta touto oligǭ prosthen phēsin »kai meta treis hēmeras gamos egeneto en Kaną tēs Galilaias, kai eklēthn ho Iēsous kai hoi mathētai autou eis to deipnon tou gamou kai yn ekei hē mētēr autou«.
and a little after this he says, “And after three days there was a wedding in Cana of Galilee, and Jesus and his disciples were invited to the wedding feast, and his mother was there.”
51.4.10Holl GCS 25/31:252
οἱ δὲ ἄλλοι εὐαγγελισταὶ φάσκουσιν αὐτὸν ἐν τῇ ἐρήμῳ πεποιηκέναι τεσσαράκοντα ἡμέρας, πειραζόμενον ὑπὸ τοῦ διαβόλου, καὶ τότε ὑποστρέψαντα παραλαβεῖν τοὺς μαθητάς.
hoi de alloi euangelistai phaskousin auton en tę̄ erēmǭ pepoiēkenai tessarakonta hēmeras, peirazomenon hypo tou diabolou, kai tote hypostrepsanta paralabein tous mathētas.
But the other evangelists say that he spent forty days in the desert, tempted by the devil, and that he then returned and took the disciples.
51.4.11Holl GCS 25/31:252
καὶ οὐκ οἴδασιν οἱ ἀπαρακολούθητοι ὅτι ἑκάστῳ εὐαγγελιστῇ μεμελέτηται συμφώνως μὲν τοῖς ἑτέροις λαλῆσαι τὰ ὑπʼ ἐκείνων εἰρημένα, ἅμ δὲ τὰ μὴ ὑπʼ ἐκείνων ῥηθέντα, παραλειφθέντα δὲ οὕτως ἀποκαλύψαι· οὐ γὰρ ἦν αὐτῶν τὸ θέλημα, ἀλλὰ ἐκ πνεύματος ἁγίου ἡ ἀκολουθία καὶ ἡ διδασκαλία.
kai ouk oidasin hoi aparakolouthētoi hoti hekastǭ euangelistę̄ memeletētai symphōnōs men tois heterois lalēsai ta hypʼ ekeinōn eirēmena, ham de ta mē hypʼ ekeinōn rhēthenta, paraleiphthenta de houtōs apokalypsai; ou gar ēn autōn to thelēma, alla ek pneumatos hagiou hē akolouthia kai hē didaskalia.
And these people, who do not follow the sense, do not know that each evangelist took care both to say in agreement with the others what they had said, and at the same time to reveal what they had not said but had left out; for it was not their own will, but the order and the teaching came from the Holy Spirit.
51.4.12Holl GCS 25/31:252–253
εἰ γὰρ τούτου βούλονται ἐπιλαμβάνεσθαι, μαθέτωσαν ὅτι οἱ ἄλλοι τρεῖς οὐκ ἀπὸ τῆς αὐτῆς ἐνήρξαντο ἀκολουθίας. Ματθαῖος γὰρ πρῶτος ἄρχεται εὐαγγελίζεσθαι, τούτῳ γὰρ ἦν ἐπιτετραμμένον τὸ εὐαγγέλιον κηρῦξαι ἀπʼ ἀρχῆς, ὡς καὶ ἐν ἄλλῆ αἱρίεσει περὶ τούτου διὰ πλάτους εἰρήκαμεν· οὐδὲν δὲ ἡμᾶς λυπήσει καὶ αὖθις περὶ τῶν αὐτῶν διαλαβεῖν, εἰσ παράστασιν ἀληθείας καὶ ἔλεγχον τῶν πεπλανημένων.
ei gar toutou boulontai epilambanesthai, mathetōsan hoti hoi alloi treis ouk apo tēs autēs enērxanto akolouthias. Matthaios gar prōtos archetai euangelizesthai, toutǭ gar ēn epitetrammenon to euangelion kēryxai apʼ archēs, hōs kai en allē hairiesei peri toutou dia platous eirēkamen; ouden de hēmas lypēsei kai authis peri tōn autōn dialabein, eis parastasin alētheias kai elenchon tōn peplanēmenōn.
For if they want to find fault with this, let them learn that the other three did not begin from the same point either. For Matthew is the first to begin to preach the gospel—for it had been entrusted to him to preach the gospel first, as we have said at length about this in another heresy too. But it will do us no harm to discuss the same things again, to set forth the truth and refute those who have gone astray.
Haer. 51, chapter 5
51.5.1Holl GCS 25/31:253
5. Οὗτος τοίνυν ὁ Ματθαῖος καταξιοῦται <πρῶτος κηρῦξαι> τὸ εὐαγγέλιον, ὡς ἔφην, καὶ δικαιότατα ἦν, ἔδει γὰρ τὸν ἐπὸ πολλῶν ἁμαρτημάτων ἐπιστρέψαντα καὶ ἀπὸ τοῦ τελωνείου ἀναστάντα καὶ ἀκολουθήσαντα τῷ ἐλθόντι ἐπὸ σωτηρίᾳ τοῦ γένους τῶν ἀνθρώπων καὶ λέγοντι »οὐκ ἦλθον καλέσαι δικαίου, ἀλλὰ ἁμαρτωλοὺς εἰς μετάνοιαν«, εἰς ὑπόδειγμα ἡμῆν τοῖς μέλλουσι σῴζεσθαι <ὁμοίως> τῷ ἐν τῷ τελωνείῳ ἀνάχθέντι καὶ ἀπὸ ἀδικίας ἀναστρέψαντι, <πρῶτον> παρασχέσθαι τὸ κήρυγμα τῆς σωτηρίας, ἵνα ἀπʼ αὐτοῦ μάθωσιν οἱ ἄνθρωποι τὴν τῆς παρουσίας φιλανθρωπίαν.
5. Houtos toinyn ho Matthaios kataxioutai <prōtos kēryxai> to euangelion, hōs ephēn, kai dikaiotata ēn, edei gar ton epo pollōn hamartēmatōn epistrepsanta kai apo tou telōneiou anastanta kai akolouthēsanta tǭ elthonti epo sōtērią tou genous tōn anthrōpōn kai legonti »ouk ēlthon kalesai dikaiou, alla hamartōlous eis metanoian«, eis hypodeigma hēmēn tois mellousi sǭzesthai <homoiōs> tǭ en tǭ telōneiǭ anachthenti kai apo adikias anastrepsanti, <prōton> paraschesthai to kērygma tēs sōtērias, hina apʼ autou mathōsin hoi anthrōpoi tēn tēs parousias philanthrōpian.
5. This Matthew, then, is counted worthy to be the first to preach the gospel, as I said, and that was most just. For it was fitting that he who had turned from many sins, and had risen from the tax office and followed the one who came for the salvation of the human race and said, “I did not come to call the righteous, but sinners to repentance,” should be the first to give the preaching of salvation—as an example for us who are to be saved in like manner as the one who was brought up out of the tax office and turned from unrighteousness—so that from him people might learn the love for mankind shown in Christ's coming.
51.5.2Holl GCS 25/31:253
μετὰ γὰρ τὴν ἄφεσιν τῶν ἁμαρτιῶν ἐδωρήσατο αὐτῷ καὶ ἀνάστασιν νεκρῶν καὶ κάθαρσιν λέπρας καὶ ἰαμάτων δυνάμεις καὶ ἀπέλασιν δαιμονίων, ἵνα μὴ μόνον ἀπὸ τοῦ λόγου πείσῆ τοὺς ἀκούοντας, ἀλλὰ καὶ ἀπʼ αὐτοῦ τοῦ ἔργου <δύνηται> κηρῦξαι εὐαγγέλια, τοῖς ἀπολλυμένοις ὅτι σωθήσονται διὰ μετανοίας καὶ τοῖς πεπτωκόσιν ὅτι ἀναστήσονται καὶ τοῖς τεθνεῶσιν ὅτι ζωογονηθήσονται.
meta gar tēn aphesin tōn hamartiōn edōrēsato autǭ kai anastasin nekrōn kai katharsin lepras kai iamatōn dynameis kai apelasin daimoniōn, hina mē monon apo tou logou peisē tous akouontas, alla kai apʼ autou tou ergou <dynētai> kēryxai euangelia, tois apollymenois hoti sōthēsontai dia metanoias kai tois peptōkosin hoti anastēsontai kai tois tethneōsin hoti zōogonēthēsontai.
For after the forgiveness of sins he also granted him the raising of the dead, the cleansing of leprosy, powers of healing, and the driving out of demons, so that he might persuade his hearers not only by word but might be able to preach good news by the very deed: to the lost, that they will be saved through repentance; to the fallen, that they will rise; and to the dead, that they will be brought to life.
51.5.3Holl GCS 25/31:253
καὶ αὐτὸς μὲν οὖν ὁ Ματθαῖος Ἑβραϊκοῖς γράμμασι γράφει τὸ εὐαγγέλιον καὶ κηρύττει, καὶ ἄρχεται οὐκ ἀπʼ ἀρχῆς, ἀλλὰ διηγεῖται μὲν τὴν γενεαλογίαν ἀπὸ τοῦ Ἀβραάμ· »Ἀβραάμ, φησίν, ἐγέννησε τὸν Ἰσαὰκ καὶ Ἰσαὰκ τὸν Ἰακώβ« καὶ τὰ ἑξῆς ἄχρι τοῦ Ἰωσὴφ καὶ μαρίας.
kai autos men oun ho Matthaios Hebraïkois grammasi graphei to euangelion kai kēryttei, kai archetai ouk apʼ archēs, alla diēgeitai men tēn genealogian apo tou Abraam; »Abraam, phēsin, egennēse ton Isaak kai Isaak ton Iakōb« kai ta hexēs achri tou Iōsēph kai marias.
Matthew himself, then, writes the gospel in Hebrew letters and preaches it, and he begins not from the beginning, but relates the genealogy from Abraham: “Abraham,” he says, “begot Isaac, and Isaac Jacob,” and so on down to Joseph and Mary.
51.5.4Holl GCS 25/31:253
καὶ ἀπʼ ἀρχῆς τάττει λέγων »βίβλος γενέσεως Ἰησοῦ Χριστοῦ υἱοῦ Δαυίδ«, εἶτά φησιν »υἱοῦ Ἀβραάμ«, εἶτα ἐλθὼν ἐπʼ αὐτὸ τὸ ζητούμενόν φῃσι »τοῦ δὲ Ἰησοῦ Χριστοῦ ἡ γέννησις οὕτως ἦν· μνηστευθείσης τῆς μητρὸς αὐτοῦ Μαρίας τῷ Ἰωσήφ, πρὶν ἢ συνελθεῖν αὐτοὺς ηὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου. καὶ Ἰωσὴφ δίκαιος ὢν ἐξήτει ἀπολῦσαι αὐτὸν λάθρα.
kai apʼ archēs tattei legōn »biblos geneseōs Iēsou Christou huiou Dauid«, eita phēsin »huiou Abraam«, eita elthōn epʼ auto to zētoumenon phę̄si »tou de Iēsou Christou hē gennēsis houtōs ēn; mnēsteutheisēs tēs mētros autou Marias tǭ Iōsēph, prin ē synelthein autous hēurethē en gastri echousa ek pneumatos hagiou. kai Iōsēph dikaios ōn exētei apolysai auton lathra.
And at the beginning he sets it out, saying, “The book of the generation of Jesus Christ, son of David,” then he says, “son of Abraham”; then, coming to the very point in question, he says, “Now the birth of Jesus Christ was thus: when his mother Mary had been betrothed to Joseph, before they came together she was found with child from the Holy Spirit. And Joseph, being righteous, sought to put her away secretly.
51.5.5Holl GCS 25/31:253
καὶ ἰδού, ἄγγελος κυρίου ἐφάνη αὐτῷ κατʼ ὄναρ λέγων, μὴ ἀπολύσῆς τὴν γυναῖά σου· τὸ γὰρ ἐν αὐτῇ γεννηθὲν ἐκ πνεύματός ἐστιν ἁγίου.
kai idou, angelos kyriou ephanē autǭ katʼ onar legōn, mē apolysēs tēn gynaia sou; to gar en autę̄ gennēthen ek pneumatos estin hagiou.
And behold, an angel of the Lord appeared to him in a dream, saying, Do not put away your wife; for what is begotten in her is from the Holy Spirit.
51.5.6Holl GCS 25/31:253–254
ἰδοὺ γάρ, γεννήσει υἱόν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν. οὗτος σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν. καὶ τοῦτο, φησί, γέγονεν, ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ κυρίου διὰ τοῦ προφήτου λέγοντος· ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἴξει, καὶ τὰ ἑξῆς.
idou gar, gennēsei huion, kai kaleseis to onoma autou Iēsoun. houtos sōsei ton laon autou apo tōn hamartiōn. kai touto, phēsi, gegonen, hina plērōthę̄ to rhēthen hypo kyriou dia tou prophētou legontos; idou hē parthenos en gastri ixei, kai ta hexēs.
For behold, she will bear a son, and you shall call his name Jesus. He will save his people from their sins. And this,” he says, “took place so that what was spoken by the Lord through the prophet might be fulfilled, saying, Behold, the virgin shall conceive in her womb,” and so on.
51.5.7Holl GCS 25/31:254
καὶ ἐγερθείς, φησίν, ἀπὸ τοῦ ὕπνου ἐποίησεν οὕτως ὁ Ἰωσὴφ καὶ παρέλαβε τὴν γυναῖκα αὐτοῦ, καὶ οὐκ ἐγίνωσκεν αὐτήν, ἔως οὗ ἔτεκε τὸν υἱὸν αὐτῆς τὸν πρωτότοκον, καὶ ἐκάλεσε τὸ ὄνομα αὐτοῦ Ἰησοῦν.
kai egertheis, phēsin, apo tou hypnou epoiēsen houtōs ho Iōsēph kai parelabe tēn gynaika autou, kai ouk eginōsken autēn, eōs hou eteke ton huion autēs ton prōtotokon, kai ekalese to onoma autou Iēsoun.
“And having risen,” he says, “from sleep, Joseph did so and took his wife, and he did not know her until she had borne her firstborn son; and he called his name Jesus.
51.5.8Holl GCS 25/31:254
τοῦ δὲ Ἰησοῦ γεννηθέντος, φησίν, ἐν Βηθλεὲμ τῆς Ἰουδαίας ἐν ἡμέραις Ἡρῴδου τοῦ βασιλέως, ἰδοὺ μάγοι ἀπὸ ἀνατολῶν παρεγένοντο εἰς Ἱερουσαλὴμ λέγοντες, ποῦ ἐστιν ὁ τεχθεὶς βασιλεὺς τῶν Ἰουδαίων; εἴδομεν γὰρ τὸν ἀστέρα αὐτοῦ ἐν τῇ ἀνατολῇ καὶ ἤλθομεν προσκυνῆσαι αὐτῷ«.
tou de Iēsou gennēthentos, phēsin, en Bēthleem tēs Ioudaias en hēmerais Hērǭdou tou basileōs, idou magoi apo anatolōn paregenonto eis Hierousalēm legontes, pou estin ho techtheis basileus tōn Ioudaiōn? eidomen gar ton astera autou en tę̄ anatolę̄ kai ēlthomen proskynēsai autǭ«.
“Now when Jesus had been born,” he says, “in Bethlehem of Judea in the days of Herod the king, behold, magi from the east arrived in Jerusalem, saying, Where is he who has been born king of the Jews? For we saw his star in the east and have come to worship him.”
51.5.9Holl GCS 25/31:254
ποῦ οὖν ἡ πραγματεία τοῦ Ζαχαρίου, ποῦ τὰ τῷ Λουκᾷ πεπραγματευμένα; ποῦ ἡ ὀπτασία τοῦ ἀγγέλου; ποῦ ἡ προφητεία Ἰωάννου τοῦ βαπτιστοῦ; ποῦ ἡ τοῦ Ζαχαρίου ἐπιτίμησις, τοῦ μὴ δύνασθαι αὐτὸν λαλεῖν ἄχρις οὗ γένηται τὰ ὑπὸ τοῦ ἀγγέλου λελαλημένα;
pou oun hē pragmateia tou Zachariou, pou ta tǭ Louką pepragmateumena? pou hē optasia tou angelou? pou hē prophēteia Iōannou tou baptistou? pou hē tou Zachariou epitimēsis, tou mē dynasthai auton lalein achris hou genētai ta hypo tou angelou lelalēmena?
Where, then, is the account of Zechariah, where are the things narrated by Luke? Where is the vision of the angel? Where is the prophecy about John the Baptist? Where is the rebuke of Zechariah, that he could not speak until the things spoken by the angel came to pass?
51.5.10Holl GCS 25/31:254
ποῦ τὰ ὑπὸ τοῦ Γαβριὴλ τῂ παρθένῳ λεχθέντα; ποῦ ἡ παράστασις τῆς ἀσφαλείας, [τῆς] μετὰ συνέσεως τῆς Μαρίας αὐτῷ τῷ ἀγγέλῳ ἀποκριθείσης, ὡς ἠρώτα λέγουσα »πῶς ἔσται τοῦτο, ἐπεὶ ἄνδρα οὐ γινώσκω;« καὶ ἡ μετὰ ἀκριβείας καθρὰ ὑφήγησις, ὡς εἶπεν αὐτῇ »πνεῦμα κυρίου ἐπελεύσεται ἐπὶ σὲ καὶ δύναμις ὑψίστου ἐπισκιάσει σοι;«
pou ta hypo tou Gabriēl tę̄ parthenǭ lechthenta? pou hē parastasis tēs asphaleias, [tēs] meta syneseōs tēs Marias autǭ tǭ angelǭ apokritheisēs, hōs ērōta legousa »pōs estai touto, epei andra ou ginōskō?« kai hē meta akribeias kathra hyphēgēsis, hōs eipen autę̄ »pneuma kyriou epeleusetai epi se kai dynamis hypsistou episkiasei soi?«
Where are the things said by Gabriel to the virgin? Where is the demonstration of certainty, when Mary answered the angel himself with understanding, asking, “How shall this be, since I do not know a man?”, and the clear and exact explanation, when he said to her, “The Spirit of the Lord will come upon you, and the power of the Most High will overshadow you”?
Haer. 51, chapter 6
51.6.1Holl GCS 25/31:254
6. Τί οὖν ἐροῦμεν; ἐπεὶ μὴ κατήγγειλεν ὁ Ματθαῖος τὰ ὑπὸ τοῦ Λουκᾶ ῥηθέντα, ἄρα ἀσύμφωνος εἴη ὁ ἅγιος Ματθαῖος πρὸς τὴς ἀλήθειαν; ἢ οὐκ ἀληθεύει ὁ ἅγιος Λουκῆς, εἰπὼν <οὐδὲν> περὶ τῶν πρώτων τῷ Ματθαίῳ πεπραγματευμένων;
6. Ti oun eroumen? epei mē katēngeilen ho Matthaios ta hypo tou Louka rhēthenta, ara asymphōnos eiē ho hagios Matthaios pros tēs alētheian? ē ouk alētheuei ho hagios Loukēs, eipōn <ouden> peri tōn prōtōn tǭ Matthaiǭ pepragmateumenōn?
6. What then shall we say? Since Matthew did not report the things told by Luke, is holy Matthew then out of harmony with the truth? Or is holy Luke not telling the truth, since he said nothing about the first things narrated by Matthew?
51.6.2Holl GCS 25/31:254
οὐχὶ ἑκάστῳ ἐμέρισεν ὁ θεός, ἵνα οἰ τέσσαρες εὐαγγελισταὶ ὀφείλοντες κηρῆξαι εὕρωσιν ἕκαστος τί ἐργάσωνται καὶ τὰ μὲν συμφώνως καὶ ἴσως κηρύξωσιν, ἵνα δείξωσιν ὅτι ἐκ τῆς αὐτῆς πηγῆς ὥρμηνται, τὰ δὲ ἑκάστῳ παραλειφθέντα ἄλλος διηγήσηται, ὡς ἔλαβε παρὰ τοῦ πνεύματος μέρος τῆς ἀναλογίας; τί δὲ ποιήσωμεν;
ouchi hekastǭ emerisen ho theos, hina oi tessares euangelistai opheilontes kērēxai heurōsin hekastos ti ergasōntai kai ta men symphōnōs kai isōs kēryxōsin, hina deixōsin hoti ek tēs autēs pēgēs hōrmēntai, ta de hekastǭ paraleiphthenta allos diēgēsētai, hōs elabe para tou pneumatos meros tēs analogias? ti de poiēsōmen?
Did not God give a portion to each, so that the four evangelists, who were to preach, might each find what to do, and might preach some things in agreement and alike, to show that they had set out from the same source, while another would narrate what each had left out, as he received his proportionate share from the Spirit? What then shall we do?
51.6.3Holl GCS 25/31:254–255
Ματθαίου μὲν κηρύττοντος ἐν Βηθλεὲμ τὴν Μαριὰμ γεγεννηκέναι, κατά <τε> τὰς παρʼ αὐτῷ γενεαλογίας ἀπὸ Ἀβραὰμ καὶ Δαυὶδ * τὴν ἔνσαρκον Χριστοῦ θεοφάνειαν, ὡς οὐχ
Matthaiou men kēryttontos en Bēthleem tēn Mariam gegennēkenai, kata <te> tas parʼ autǭ genealogias apo Abraam kai Dauid * tēn ensarkon Christou theophaneian, hōs ouch
When Matthew preaches that Mary gave birth in Bethlehem, and, according to his genealogies from Abraham and David, … Christ's divine manifestation in the flesh, since
51.6.4Holl GCS 25/31:255
εὑρίσκεται ὁ ἅγιος Μάρκος ταῦτα λέγων, ἀλλὰ ἀπὸ τῆς ἐν τῷ Ἰορδάνῃ πραγματείας ποιεῖται τὴν εἰσαγωγὴν τοῦ εὐαγγελίου καί φησιν »ἀρχὴ τοῦ εὐαγγελίου, ὡς γέγραπται ἐν Ἰσαΐᾳ τῷ προφήτῃ, φωνὴ βοῶντος ἐν τῇ ἐρήμῳ«, *.
heurisketai ho hagios Markos tauta legōn, alla apo tēs en tǭ Iordanę̄ pragmateias poieitai tēn eisagōgēn tou euangeliou kai phēsin »archē tou euangeliou, hōs gegraptai en Isaïą tǭ prophētę̄, phōnē boōntos en tę̄ erēmǭ«, *.
holy Mark is not found saying these things, but makes the entry into his gospel from the events at the Jordan, and says, “The beginning of the gospel, as it is written in Isaiah the prophet, A voice of one crying in the wilderness” ….
51.6.5Holl GCS 25/31:255
οὕτω καὶ τὰ τῷ ἑγίῳ Ἰωάννῃ πεπραγματευμένα καὶ ἐν ἁγίῳ πνεύματι ἠσφαλισμένα τὴν φροντίδα ἔσχεν, οὐ περὶ τῶν ἤδη κεκηρυγμένων πολλάκις μόνον λέγειν, ἀλλὰ περὶ τῶν ἀναγκαίως ὑπὸ τῶν ἄλλων εἰς αὐτὸν κηρυγμάτων καταλειφθέντων.
houtō kai ta tǭ hegiǭ Iōannę̄ pepragmateumena kai en hagiǭ pneumati ēsphalismena tēn phrontida eschen, ou peri tōn ēdē kekērygmenōn pollakis monon legein, alla peri tōn anankaiōs hypo tōn allōn eis auton kērygmatōn kataleiphthentōn.
So too the things written by holy John and made secure in the Holy Spirit took care not only to speak of the things already preached many times, but of the things which the others had, of necessity, left for his preaching.
51.6.6Holl GCS 25/31:255
Ἡ γὰρ πᾶσα τῶν εὐαγγελίων ὐπόθεσις τοιοῦτον εἶχε τὸν τρόπον. Ματθαίου μὲν γὰρ κεκηρυχότος τὸν Χριστὸν γεννηθέντα καὶ ἐκ πνεύματος ἁγίου συλληφθέντα, ἐκ σπέρματός <τε> Δαυὶδ καὶ Ἀβραὰμ κατὰ σάρκα οἰκονομηθέντα, πλάνη τις γεγένηται τοῖς μὴ νενοηκόσιν (οὐ τοῦ εὐαγγελίου αἰτίου ὄντος αὐτοῖς εἰς τὸ πλανηθῆναι, ἀλλὰ τῆς αὐτῶν διανοίας πεπλανημένης) τὰ εἰς παράστασιν τῆς περὶ τῶν αὐτῶν πληροφορίας ἀπὸ τοῦ εὐαγγελίου καλῇ ὑπονοίᾳ ἐπινενοημένα.
Hē gar pasa tōn euangeliōn ypothesis toiouton eiche ton tropon. Matthaiou men gar kekērychotos ton Christon gennēthenta kai ek pneumatos hagiou syllēphthenta, ek spermatos <te> Dauid kai Abraam kata sarka oikonomēthenta, planē tis gegenētai tois mē nenoēkosin (ou tou euangeliou aitiou ontos autois eis to planēthēnai, alla tēs autōn dianoias peplanēmenēs) ta eis parastasin tēs peri tōn autōn plērophorias apo tou euangeliou kalę̄ hyponoią epinenoēmena.
For the whole subject of the Gospels was of this kind. When Matthew had proclaimed that Christ was born and conceived of the Holy Spirit, and was brought forth according to the flesh from the seed of David and Abraham, an error arose among those who had not understood what the gospel had wisely devised to establish full assurance about these matters—not that the gospel was the cause of their going astray, but their own minds had gone astray.
51.6.7Holl GCS 25/31:255
ἔνθεν γὰρ οἱ περὶ Κήρινθον καὶ Ἐβίωνα ψιλὸν αὐτὸν ἄνθρωπον κατέσχον καὶ * Μήρινθον καὶ Κλεόβιον εἴτʼ οὖν Κλεόβουλον καὶ Κλαύδιον καὶ Δημᾶν καὶ Ἑρμογένην, τοὺς ἀγαπήσαντας τὸν ἐνταῦθα αἰῶνα καταλείψαντας τὴν ὁδὸν τῆς ἀληθείας.
enthen gar hoi peri Kērinthon kai Ebiōna psilon auton anthrōpon kateschon kai * Mērinthon kai Kleobion eitʼ oun Kleoboulon kai Klaudion kai Dēman kai Hermogenēn, tous agapēsantas ton entautha aiōna kataleipsantas tēn hodon tēs alētheias.
For from here the followers of Cerinthus and Ebion held him to be a mere man, and … Merinthus and Cleobius, or Cleobulus, and Claudius and Demas and Hermogenes, who loved this present age and abandoned the way of truth.
51.6.8Holl GCS 25/31:255
ἀντιλέγοντες γὰρ τοῖς τοῦ κυρίου μαθηταῖς κατʼ ἐκεῖνο καιροῦ ἀπὸ τῆς κατὰ τὸν Ἀβραὰμ καὶ Δαυὶδ γενεαλογίας τὴν αὐτῶν ἄνοιαν παριστᾶν ἐπειρῶντο, οὐ καλῶς μὲν οἰόμενοι, πλὴν ἐντεῦθεν τὴν πρόφασιν θηρώμενοι.
antilegontes gar tois tou kyriou mathētais katʼ ekeino kairou apo tēs kata ton Abraam kai Dauid genealogias tēn autōn anoian paristan epeirōnto, ou kalōs men oiomenoi, plēn enteuthen tēn prophasin thērōmenoi.
For, contradicting the Lord's disciples at that time, they tried to make out their folly from the genealogy of Abraham and David—not thinking rightly, but hunting for a pretext from there.
51.6.9Holl GCS 25/31:255–256
ἀντελέγοντο γὰρ πολλάκις ὑπὸ τοῦ ἁγίου Ἰωάννου καὶ τῶν ἀμφʼ αὐτόν, Λευκίου καὶ ἄλλων πολλῶν, παρατρίψασα δὲ ἑαυτῆς τὸ μέτωπον ἡ ἀναισχυντία τὰ ἑαυτῆς κακὰ ἐπισπᾶσθαι ἐφιλοτιμήσατο.
antelegonto gar pollakis hypo tou hagiou Iōannou kai tōn amphʼ auton, Leukiou kai allōn pollōn, paratripsasa de heautēs to metōpon hē anaischyntia ta heautēs kaka epispasthai ephilotimēsato.
For they were often contradicted by holy John and those with him, Leucius and many others; but shamelessness, having hardened its brow, was eager to draw its own evils upon itself.
51.6.10Holl GCS 25/31:256
εὐθὺς δὲ μετὰ τὸν Ματθαῖον ἀκόλουθος γενόμενος ὁ Μάρκος τῷ ἁγίῳ Πέτρῳ ἐν Ῥώμῃ ἐπιτρέπεται τὸ εὐαγγέιον ἐκθέσθαι καὶ γράψας ἀποστέλλεται ὑπὸ τοῦ ἁγίου Πέτρου εἰς τὴν τῶν Αἰγυπτών χώραν.
euthys de meta ton Matthaion akolouthos genomenos ho Markos tǭ hagiǭ Petrǭ en Rhōmę̄ epitrepetai to euangeion ekthesthai kai grapsas apostelletai hypo tou hagiou Petrou eis tēn tōn Aigyptōn chōran.
Immediately after Matthew, Mark, who had become a follower of holy Peter in Rome, is charged to set out the gospel; and having written it, he is sent by holy Peter to the country of the Egyptians.
51.6.11Holl GCS 25/31:256
οὗτος δὲ εἷς ἐτύγχανεν ἐκ τῶν ἑβδομήκοντα δύο, τῶν διασκορπισθέντων ἐπὶ τῷ ῥήματι ᾧ εἶπεν ὁ κύριος »ἐὰν μή τις φήγῃ μου τὴν σάρκα καὶ πίῃ μου τὸ αἷμα, οὐκ ἔστι μου ἄξιος«, ὡς τοῖς τὰ εὐαγγέλις ἀναγνοῦσι σαφὴς <εἴη> ἡ παράστασις· ὅμως διὰ Πέτρου ἐπανακάμψας εὐαγγελίζεσθαι καταξιοῦται, πνεύματι ἁγίῳ ἐμπεφορημένος.
houtos de heis etynchanen ek tōn hebdomēkonta dyo, tōn diaskorpisthentōn epi tǭ rhēmati hǭ eipen ho kyrios »ean mē tis phēgę̄ mou tēn sarka kai pię̄ mou to haima, ouk esti mou axios«, hōs tois ta euangelis anagnousi saphēs <eiē> hē parastasis; homōs dia Petrou epanakampsas euangelizesthai kataxioutai, pneumati hagiǭ empephorēmenos.
He happened to be one of the seventy-two who were scattered at the saying which the Lord spoke, “Unless someone eats my flesh and drinks my blood, he is not worthy of me,” as the account should be clear to those who read the Gospels. Yet, having been brought back through Peter, he is counted worthy to preach the gospel, being filled with the Holy Spirit.
51.6.12Holl GCS 25/31:256
ἄρχεται δὲ κηρύττειν ὅθεν τὸ πνεῦμα αὐτῷ παρεκελεύσατο, τὴν ἀρχὴν τάττων ἀπὸ πεντεκαιδεκάτου ἔτους Τιβερίου Καίσαρος, μετὰ ἔτη τριάκοντα τῆς τοῦ Ματθαίου πραγματείας.
archetai de kēryttein hothen to pneuma autǭ parekeleusato, tēn archēn tattōn apo pentekaidekatou etous Tiberiou Kaisaros, meta etē triakonta tēs tou Matthaiou pragmateias.
He begins to preach where the Spirit bade him, setting the beginning from the fifteenth year of Tiberius Caesar, thirty years after the events in Matthew.
51.6.13Holl GCS 25/31:256
δευτέρου δὲ γενομένου εὐαγγελιστοῦ καὶ γὴ περὶ τῆς ἄνωθεν καταγωγῆς τοῦ θεοῦ Λόγου τηλαυγῶς σημήναντος, ἀλλὰ πάντῃ μὲν ἐμφαντικῶς, οὐ μὴν κατὰ ἀκριβολογίαν τοσαύτην, γέγονε τοῖς προειρημένοις ἠπατημένοις εἰς δεύτερον σκότωσις τῶν διανοημάτων τοῦ μὴ καταξιωθῆναι πρὸς φωτισμὸν τοῦ εὐαγγελίου·
deuterou de genomenou euangelistou kai gē peri tēs anōthen katagōgēs tou theou Logou tēlaugōs sēmēnantos, alla pantę̄ men emphantikōs, ou mēn kata akribologian tosautēn, gegone tois proeirēmenois ēpatēmenois eis deuteron skotōsis tōn dianoēmatōn tou mē kataxiōthēnai pros phōtismon tou euangeliou;
But when he had become the second evangelist, and had not indicated clearly the descent of God the Word from above—though he did so expressively in every way, yet not with such great precision—a second darkening of their thoughts befell the deceived people mentioned before, so that they were not counted worthy of the enlightenment of the gospel;
51.6.14Holl GCS 25/31:256
λεγόντων αὐτῶν ὅτι ἰδοὺ καὶ δεύτερον εὐαγγέλιον περὶ Χριστοῦ σημαῖνον καὶ οὐδαμοῦ ἄνωθεν λέγον τὴν γέννησιν ἀλλά, φησίν, ἐν τῷ Ἰορδάνῃ κατῆλθεν τὸ πνεῦμα ἐπʼ αὐτὸν καὶ * φωνή· οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐφʼ ὃν ηὐδόκησα.
legontōn autōn hoti idou kai deuteron euangelion peri Christou sēmainon kai oudamou anōthen legon tēn gennēsin alla, phēsin, en tǭ Iordanę̄ katēlthen to pneuma epʼ auton kai * phōnē; houtos estin ho huios mou ho agapētos, ephʼ hon ēudokēsa.
for they said, “See, here is a second gospel indicating things about Christ and nowhere speaking of his birth from above; but,” he says, “at the Jordan the Spirit descended upon him and … a voice: This is my beloved Son, in whom I am well pleased.”
Haer. 51, chapter 7
51.7.1Holl GCS 25/31:256–257
7. Ἐπειδὴ δὲ ταὺτα οὕτως ἐν τοῖς τοιούτοις ἀνοήτοις ἐτελεῖτο, ἀναγκάζει τὸ ἅγιον πνεῦμα καὶ ἐπινύττει τὸν ἅγιον Λουκᾶν ὡς ἀπὸ βάθους κατωτάτου τὴν διάνοιαν τῶν ἠπατημένων ἀνενέγκι καὶ τὰ ὑπὸ τῶν ἄλλων καταλειφθέντα αὖθις ἐπιβάλλεσθαι.
7. Epeidē de tauta houtōs en tois toioutois anoētois eteleito, anankazei to hagion pneuma kai epinyttei ton hagion Loukan hōs apo bathous katōtatou tēn dianoian tōn ēpatēmenōn anenenki kai ta hypo tōn allōn kataleiphthenta authis epiballesthai.
7. Since these things were thus being done among such foolish people, the Holy Spirit compels and prompts holy Luke to raise the minds of the deceived as if from the lowest depth, and to take up again the things left out by the others.
51.7.2Holl GCS 25/31:257
ἵνα δὲ μή τις τῶν πεπλανημένων ἠγήσηται μυθωδὼς αὐτὸν ἐκφράσαι τὴν γέννησιν, ἐπὶ τὰ ἄνω ἀναφέρει τὸ ἔρηον,
hina de mē tis tōn peplanēmenōn ēgēsētai mythōdōs auton ekphrasai tēn gennēsin, epi ta anō anapherei to erēon,
And so that none of those who had gone astray might think that he described the birth in a mythical fashion, he carries the work back to what came earlier,
51.7.3Holl GCS 25/31:257
διὰ δὲ τὴν ἀκρίβειαν ἀληθείας ἐμμάρτυρας τοὺς ὑπηρέτας τοῦ λόγου γενομένους παρειςάγει φάσκων »ἐπειδήπερ πολλοὶ ἐπεχείρησαν«, ἵνα τινὰς μὲν ἐπιχειρητὰς δείξῃ, φημὶ δὲ τοῦς περὶ Κήρινθον καὶ Μήρινθον καὶ τοὺς ἄλλους·
dia de tēn akribeian alētheias emmartyras tous hypēretas tou logou genomenous pareisagei phaskōn »epeidēper polloi epecheirēsan«, hina tinas men epicheirētas deixę̄, phēmi de tous peri Kērinthon kai Mērinthon kai tous allous;
and for the sake of the exactness of the truth he brings in as witnesses those who had become servants of the word, saying, “Since many have undertaken,” to show that some were mere undertakers—I mean the followers of Cerinthus and Merinthus and the others;
51.7.4Holl GCS 25/31:257
εἶτα τίφησιν; »ἔδοξε κἀμοὶ καθεξὴς παρηκολουθηκότι ἄνωθεν τοῖς αὐτόπταις καὶ ὑπηρέταις τοῦ λόγου γενομένοις γράψαι σοι, κράτιστε θεόφιλε (εἴτʼ οὖν τινὶθεοφίλῳ τότε γράφων τοῦτο ἔλεγεν ἢ παντὶ ἀνθρώπῳ θεὸν ἀγαπῶντι), ἵνα ἐπιγνῷς περὶ ὧν, φηςί, κατηχήθης λόγων τὴν ἀσφάλειαν«·
eita tiphēsin? »edoxe kamoi kathexēs parēkolouthēkoti anōthen tois autoptais kai hypēretais tou logou genomenois grapsai soi, kratiste theophile (eitʼ oun tinitheophilǭ tote graphōn touto elegen ē panti anthrōpǭ theon agapōnti), hina epignǭs peri hōn, phēsi, katēchēthēs logōn tēn asphaleian«;
then what does he say? “It seemed good to me also, having followed everything closely from the first, as those who were eyewitnesses and servants of the word, to write to you in order, most excellent Theophilus”—whether he said this writing to a certain Theophilus at that time, or to every human being who loves God—“so that you may know,” he says, “the certainty of the words in which you were instructed.”
51.7.5Holl GCS 25/31:257
καὶ τὴν μὲν κατήχησιν προτεταγμένην ἔφασκεν, ὡς ἤδη ὑπὸ ἄλλων μὲν κεκατηχῆσθαι, οὐκ ἀσφαλῶς δὲ παρʼ αὐτῶν μεμαθηέναι τὴν ἀκρίβειαν.
kai tēn men katēchēsin protetagmenēn ephasken, hōs ēdē hypo allōn men kekatēchēsthai, ouk asphalōs de parʼ autōn memathēenai tēn akribeian.
And he said that the instruction had come first, since he had already been instructed by others, but had not learned the exact truth securely from them.
51.7.6Holl GCS 25/31:257
εἶτά φησιν »ἐγένετο ἐν ἠμέραις Ἡρῴδου τοῦ βασιλέως ἐξ ἐφημερίας Ἀβιὰ τοῦ ἀρχιερέως ἱερεύς τις ὀνόματι Ζαχαρίας καὶ γυνὴ αὐτῷ ἐκτῶν θυγατέρων Ἀαρών, ᾗ ὄνομα Ἐλιςάβετ«.
eita phēsin »egeneto en ēmerais Hērǭdou tou basileōs ex ephēmerias Abia tou archiereōs hiereus tis onomati Zacharias kai gynē autǭ ektōn thygaterōn Aarōn, hę̄ onoma Elisabet«.
Then he says, “There was in the days of Herod the king a certain priest named Zechariah, of the division of Abijah the high priest, and he had a wife of the daughters of Aaron, whose name was Elizabeth.”
51.7.7Holl GCS 25/31:257
καὶ ἄρχεται πρὸ τοῦ Ματθαίου· ὁ μὲν γὰρ Ματθαῖος ἐσήμανε τριακονταετῆ χρόνον ἀπʼ ἀρχῆς, ὁ δὲ Μάρκος τὰ μετὰ τὰ τριάκοντα ἔτη ἔτατεν, τὴν ἐν τῷ Ἰορδάνῃ γενομένην ἐν ἀληθείᾳ πραγματείαν, ὅμοια τῷ Ματθαίῳ καὶ τῷ Λουκᾷ.
kai archetai pro tou Matthaiou; ho men gar Matthaios esēmane triakontaetē chronon apʼ archēs, ho de Markos ta meta ta triakonta etē etaten, tēn en tǭ Iordanę̄ genomenēn en alētheią pragmateian, homoia tǭ Matthaiǭ kai tǭ Louką.
And he begins before Matthew. For Matthew indicated a period of thirty years from the beginning, while Mark set out what came after the thirty years, the events that truly took place at the Jordan, as Matthew and Luke also do.
51.7.8Holl GCS 25/31:257
ὁ δὲ ματθαῖος ἀπὸ τριακονταετοῦς χρόνου πρὸ τῆς ἐν τῷ Ἰορδάνῃ καὶ τοῦ βαπτίσματος πραγματείας τὸ διήγημα ἐποιεῖτο· Λουκὰς δὲ πρὸ τοῦ χρόνου τοῦ συλληφθῆναι τὸν σωτῆρα ἐν γαστρὶ ἀπὸ ἕξ μηνῶν τὸν χρόνον ἐδήλου, καὶ ἐννέα μηνῶν πάλιν καὶ ὀλίγων ἡμερῶν τῆς συλλήψεως τοῦ κυρίου, ὡς εἶναι τὸν πάντα χρόνον τριάκοντα ἕν ἔτος και ἐπέκεινα.
ho de matthaios apo triakontaetous chronou pro tēs en tǭ Iordanę̄ kai tou baptismatos pragmateias to diēgēma epoieito; Loukas de pro tou chronou tou syllēphthēnai ton sōtēra en gastri apo hex mēnōn ton chronon edēlou, kai ennea mēnōn palin kai oligōn hēmerōn tēs syllēpseōs tou kyriou, hōs einai ton panta chronon triakonta hen etos kai epekeina.
Matthew made his narrative from thirty years before the events at the Jordan and the baptism; but Luke indicated the time six months before the Savior was conceived in the womb, and again the nine months and a few days of the Lord's conception, so that the whole period was thirty-one years and more.
51.7.9Holl GCS 25/31:257–258
διηγεῖται δὲ καὶ τὴν τῶν ποιμένων διὰ [τὴν] τῶν εὐαγγελισαμένων ἀγγέλων θεοπτίαν, καὶ ὡς ἐγεννήθη ἐν Βηθλεὲμ καὶ ἐσπαργανώθη ἐν φάτνῃ καὶ τῇ ὀγδόῃ περιετμήθη, καὶ ὡς ἐν τεσσαράκοντα ἡμέραις κατὰ τὸν νόμον προσφορὰν ὑπὲρ αὐτοῦ ἐπετέ- λουν καὶ ὡς ὁ Συμεὼν <αὐτὸν> ἐν ἀγκάλαις ἐδέκετο καὶ ὡς Ἄννα ἀνθωμολγεῖτο θυγάτηρ Φανουήλ, καὶ ὡς ἐν Ναζαρὲτ ἀπῄει καὶ ὡς κατ ἔτος ἀνῄει εἰς Ἱερουσαλὴμ ἄμα τοῖς γουεῦσι τελοῦσιν ὑπὲρ αὐτοῦ τὰ κατὰ τὸν νόμον, ὦν οὐδὲν τῷ Ματθαίῳ ἐπείργασται οὐδὲ τῷ Μάρκῳ ἀλλὰ μὴν οὐδὲ τῷ Ἰωάννῃ.
diēgeitai de kai tēn tōn poimenōn dia [tēn] tōn euangelisamenōn angelōn theoptian, kai hōs egennēthē en Bēthleem kai esparganōthē en phatnę̄ kai tę̄ ogdoę̄ perietmēthē, kai hōs en tessarakonta hēmerais kata ton nomon prosphoran hyper autou epete- loun kai hōs ho Symeōn <auton> en ankalais edeketo kai hōs Anna anthōmolgeito thygatēr Phanouēl, kai hōs en Nazaret apę̄ei kai hōs kat etos anę̄ei eis Hierousalēm ama tois goueusi telousin hyper autou ta kata ton nomon, ōn ouden tǭ Matthaiǭ epeirgastai oude tǭ Markǭ alla mēn oude tǭ Iōannę̄.
He also narrates the shepherds' vision of God through the angels who brought them the good news; how he was born in Bethlehem and wrapped in swaddling clothes in a manger and circumcised on the eighth day; how after forty days they made the offering for him according to the law; how Simeon received him in his arms, and how Anna, daughter of Phanuel, gave thanks; how he went away to Nazareth, and how every year he went up to Jerusalem with his parents, who did for him what the law required—none of which was treated by Matthew or by Mark, nor indeed by John.
Haer. 51, chapter 8
51.8.1Holl GCS 25/31:258
8. ὅθεν καὶ τινες ἄλλοι ἐξ Ἑλλήνων φιλοσόφων, φημὶ δὲ Πορφύριος καὶ Κέλσος καὶ φιλοσαββάτιος, ὁ ἐκ τῶν Ἰουδαίων ὁρμώμενος δεινὸς καὶ ἀπατεὼν ὄφις, [εἰς] τὴν κατὰ τῆς εὐαγγελικῆς πραγματείας διεξιόντες ἀνατροπὴν τῶν ἀγίων εὐαγγελιστῶν κατηγοροῦσι, ψυκικοὶ καὶ σαρκικοὶ ὑπάρχοντες, κατὰ σάρκα δὲ στρατευόμενοι καὶ θεῷ εὐαρεστῆσαι ἀδυνάτως ἔχοντες καὶ τὰ διὰ τοῦ πνεύματος <εἰρημένα>
8. hothen kai tines alloi ex Hellēnōn philosophōn, phēmi de Porphyrios kai Kelsos kai philosabbatios, ho ek tōn Ioudaiōn hormōmenos deinos kai apateōn ophis, [eis] tēn kata tēs euangelikēs pragmateias diexiontes anatropēn tōn agiōn euangelistōn katēgorousi, psykikoi kai sarkikoi hyparchontes, kata sarka de strateuomenoi kai theǭ euarestēsai adynatōs echontes kai ta dia tou pneumatos <eirēmena>
8. Hence certain others too, from among the Greek philosophers—I mean Porphyry and Celsus and Philosabbatius, a terrible and deceitful serpent who came from the Jews—in setting out their overthrow of the gospel narrative, accuse the holy evangelists, since they are natural and fleshly men, waging war according to the flesh and unable to please God, and have not understood the things spoken through the Spirit.
51.8.2Holl GCS 25/31:258
μὴ νενοηκότες. ἕκαστος γὰρ <αὐτῶν> προσκόπτων τοῖς λόγοις τῆς ἀληθείας διὰ τὴν ἐν αὐτῷ τύφλωσιν τῆς ἀγνωσίας, εἰς τοῦτο ἐμπίπτοντες ἔλεγον· πῶς δύναται ἡ αὐτὴ ἡμέρα [εἶναι] τῆς ἐν Βηθλεὲμ γεννήσεως αὐτὴ καὶ περιτομὴν ἔχειν ὀκταήμερον καὶ διὰ τεσσαράκοντα ἡμερῶν τῆν ἐν Ἱεροσολύμοις ἄνοδον καὶ τὰ ἀπὸ Συμεῶνος καὶ Ἄννας εἰς αὐτὸν τετελεσμένα, ὁπότε ἐν τῇ
mē nenoēkotes. hekastos gar <autōn> proskoptōn tois logois tēs alētheias dia tēn en autǭ typhlōsin tēs agnōsias, eis touto empiptontes elegon; pōs dynatai hē autē hēmera [einai] tēs en Bēthleem gennēseōs autē kai peritomēn echein oktaēmeron kai dia tessarakonta hēmerōn tēn en Hierosolymois anodon kai ta apo Symeōnos kai Annas eis auton tetelesmena, hopote en tę̄
For each of them, stumbling at the words of the truth through the blindness of ignorance within him, fell into this and said: How can the same day be that of the birth in Bethlehem and also include the circumcision on the eighth day, the going up to Jerusalem after forty days, and the things done for him by Simeon and Anna, when on the
51.8.3Holl GCS 25/31:258
νυκκτὶ ᾖ ἐγεννήθη πέφηνεν αὐτῷ, φησίν, ἄγγελος, μετὰ τὴν τῶν μάγων ἔλευσιν τῶν ἐλθόντων προσκυνῆσαι αὐτῷ καὶ ἀνοιξάντων τὰς πήρας καὶ προσενεγκάντων, ὥς φησιν »ὤφθη αὐτῷ ἄγγελος λέγων· ἀναστὰς λάβε τὴν γυναῖκά σου καὶ τὸ παιδίον, καὶ πορεύου εἰς Αἴγυπτον, ὅτι ζητεῖ Ἡρῴδης τὴν ψυκὴν τοῦ παιδίου«.
nykkti ę̄ egennēthē pephēnen autǭ, phēsin, angelos, meta tēn tōn magōn eleusin tōn elthontōn proskynēsai autǭ kai anoixantōn tas pēras kai prosenenkantōn, hōs phēsin »ōphthē autǭ angelos legōn; anastas labe tēn gynaika sou kai to paidion, kai poreuou eis Aigypton, hoti zētei Hērǭdēs tēn psykēn tou paidiou«.
night on which he was born an angel appeared to him, he says, after the arrival of the magi, who came to worship him and opened their bags and made their offerings; as it says, “An angel appeared to him, saying, Arise, take your wife and the child and go into Egypt, for Herod seeks the life of the child.”
51.8.4Holl GCS 25/31:258–259
εἰ τοίνυν ἐν αὐτῇ τῇ νυκτὶ ᾖ γεγέννηται παρλήφθη εἰς Αἴγυπτον καὶ ἐκεῖ ἦν, ἕως ὅτου ἀπέθανεν Ἡρῴδης, πόθεν δύναται ἐπιμεῖναι [καὶ] ὀκταήμερον καὶ περιτμηθῆναι; ἢ πῶς μετὰ τεσσαράκοντα * εὑρίσκεται Λουκᾶς ψευδόμενος, ὥς φασι βλασφημοῦντες κατὰ τῆς ἑαυτῶν κεφαλῆς, ὅτι φησίν »ἐν τῇ τεσσαρακοστῇ ἡμέρᾳ ἀνήνεγκαν αὐτὸν εἰς Ἱερουσαλὴμ κἀκεῖθεν <ὑπέστρεψαν> εἰς Ναζαρέτ«;
ei toinyn en autę̄ tę̄ nykti ę̄ gegennētai parlēphthē eis Aigypton kai ekei ēn, heōs hotou apethanen Hērǭdēs, pothen dynatai epimeinai [kai] oktaēmeron kai peritmēthēnai? ē pōs meta tessarakonta * heurisketai Loukas pseudomenos, hōs phasi blasphēmountes kata tēs heautōn kephalēs, hoti phēsin »en tę̄ tessarakostę̄ hēmerą anēnenkan auton eis Hierousalēm kakeithen <hypestrepsan> eis Nazaret«?
If, then, on the very night on which he was born he was taken to Egypt and was there until Herod died, how could he have stayed eight days and been circumcised? Or how, after forty … is Luke found lying, as they say, blaspheming against their own head, because he says, “On the fortieth day they brought him up to Jerusalem, and from there they returned to Nazareth”?
Haer. 51, chapter 9
51.9.1Holl GCS 25/31:259
Καὶ οὐκ οἴδασιν οἱ ἀγνωσίᾳ κατεχόμενοι τοῦ ἁγίου πνεύματος τὴν δύναμιν· ἑκάστῳ γὰρ τῶν εὐαγγελιστῶν ἐδωρήσατο ἑκάστου χρόνου καὶ καιροῦ διηγεῖσθαι τὰ ἐν ἀληθείᾳ πληρωθέντα. καὶ ὁ μὲν Ματθαῖος διηγησάμενος μόνον ὅτι ἐγεννήθη ἐν πνεύματι ἁγίῳ καὶ ὅτι συνελήφθη ἄνευ σπέρματος ἀνδρός, οὐδὲν περὶ περιτομῆς εἶπεν οὐδὲ περὶ τῶν δύο ἐτῶν τι τῶν εἰς αὐτὸν μετὰ τὴν γέννησιν γεγενημένων, ἀλλὰ διηγεῖται τὴν ἔλευσιν τῶν μάγων,
Kai ouk oidasin hoi agnōsią katechomenoi tou hagiou pneumatos tēn dynamin; hekastǭ gar tōn euangelistōn edōrēsato hekastou chronou kai kairou diēgeisthai ta en alētheią plērōthenta. kai ho men Matthaios diēgēsamenos monon hoti egennēthē en pneumati hagiǭ kai hoti synelēphthē aneu spermatos andros, ouden peri peritomēs eipen oude peri tōn dyo etōn ti tōn eis auton meta tēn gennēsin gegenēmenōn, alla diēgeitai tēn eleusin tōn magōn,
And those held fast by ignorance do not know the power of the Holy Spirit. For he granted to each of the evangelists to narrate what was truly fulfilled at each time and season. Matthew narrated only that he was born by the Holy Spirit and conceived without a man's seed; he said nothing about the circumcision, nor anything about the two years of events after his birth, but narrates the coming of the magi,
51.9.2Holl GCS 25/31:259
ὡς ἐπιμαρτυρεῖ ἡμῖν ὁ ἀληθὴς τοῦ θεοῦ λόγος, ἐρωτῶντος τοῦ Ἡρῴδου παρὰ τῶν μάγων τὸν χρόνον καὶ ἠκριβωκότος τοῦ φαινομένου ἀστέρος, καὶ τῶν μάγων τὴν ἀπόκρισιν, ὅτι ἀπὸ δύο ἐτῶν καὶ κατωτέρω· ὡς μὴ εἶναι τὸν χρόνον τοῦτον τὸν τῷ Λουκᾷ πεπραγματευμένον.
hōs epimartyrei hēmin ho alēthēs tou theou logos, erōtōntos tou Hērǭdou para tōn magōn ton chronon kai ēkribōkotos tou phainomenou asteros, kai tōn magōn tēn apokrisin, hoti apo dyo etōn kai katōterō; hōs mē einai ton chronon touton ton tǭ Louką pepragmateumenon.
as the true word of God testifies to us: Herod asked the magi the time and ascertained exactly when the star had appeared, and the magi answered, from two years old and under; so that this period is not the one treated by Luke.
51.9.3Holl GCS 25/31:259
ἀλλʼ ὁ μὲν Λουκᾶς τὰ πρὸ <τῶν> δύο ἐτῶν διηγεῖται, Ματθαῖος δὲ εἰπὼν τὴν γέννησιν ἀπεπήδησεν εἰς τὸν διετῆ χρόνον καὶ ἐδήλωσε τὰ γενόμενα μετὰ <τὰ> δύο ἔτη.
allʼ ho men Loukas ta pro <tōn> dyo etōn diēgeitai, Matthaios de eipōn tēn gennēsin apepēdēsen eis ton dietē chronon kai edēlōse ta genomena meta <ta> dyo etē.
Luke narrates what came before the two years, while Matthew, having told of the birth, leapt to the two-year period and showed what happened after the two years.
51.9.4Holl GCS 25/31:259
διὸ καὶ ὁ Ἡρῴδης διανοηθεὶς τοῦτο μετὰ τὸ ἀπονεῦσαι τοὺς μάγους διʼ ἑτέρας ὁδοῦ ᾠήθη ἐν τῶ πλήθει τῶν παίδων καὶ αὐτὸν <τὸν> γεννηθέντα εὑρεθήσεσθαι καὶ σὺν αὐτοῖς ἀποκτέννυσθαι.
dio kai ho Hērǭdēs dianoētheis touto meta to aponeusai tous magous diʼ heteras hodou ǭēthē en tō plēthei tōn paidōn kai auton <ton> gennēthenta heurethēsesthai kai syn autois apoktennysthai.
That is why Herod too, reflecting on this after the magi had gone away by another road, thought that in the multitude of children the one who had been born would be found too and be killed with them.
51.9.5Holl GCS 25/31:259
ἐκέλευσε γὰρ τοὺς ἐν τοῖς ὁρίοις Βηθλεὲμ παῖδας ἀποκτανθῆναι, τοὺς ἀπὸ δύο ἐτῶν καὶ κατωτέρω, ἕως αὐτῆς τῆς ἡμέρας ἧς οἱ μάγοι παρʼ αὐτῷ ἐγένοντο. ἔνθεν οὖν τίνι οὐ φανεῖται ὅτι ὅτε ἦλθον οἱ μάγοι δύο ἦν ἐτῶν ὁ παῖς γεγεννημένος;
ekeleuse gar tous en tois horiois Bēthleem paidas apoktanthēnai, tous apo dyo etōn kai katōterō, heōs autēs tēs hēmeras hēs hoi magoi parʼ autǭ egenonto. enthen oun tini ou phaneitai hoti hote ēlthon hoi magoi dyo ēn etōn ho pais gegennēmenos?
For he ordered the children in the region of Bethlehem to be killed, those from two years old and under, up to the very day on which the magi had been with him. From this, then, to whom will it not be plain that when the magi came, the child had been born two years?
51.9.6Holl GCS 25/31:259–260
καὶ γὰρ καὶ αὐτὴ ἡ πραγματεία τὴν πὰσαν ἀκρίβειαν σαφηνίζει. ὁ μὲν γὰρ Λουκᾶς λέγει ἐσπαργανῶσθαι τὸν παῖδα εὐδὺς γεγεννημένον καὶ κεῖσθαι ἐν φάτνῃ καὶ ἐν σπηλαίῳ διὰ τὸ μὴ εἶναι τόπον ἐν τῷ καταλύματι.
kai gar kai autē hē pragmateia tēn pasan akribeian saphēnizei. ho men gar Loukas legei esparganōsthai ton paida eudys gegennēmenon kai keisthai en phatnę̄ kai en spēlaiǭ dia to mē einai topon en tǭ katalymati.
And indeed the narrative itself makes the whole matter perfectly clear. For Luke says that the child was wrapped in swaddling clothes as soon as he was born and laid in a manger, and in a cave, because there was no room in the inn.
51.9.7Holl GCS 25/31:260
ἀπογραφὴ γὰρ τότε ἦν καὶ οἱ διασκορπισθέντες ἀπὸ τοῦ χρόνου τῶν πολέμων τῶν ἐπὶ τοῖς Μακκαβαίοις γεγονότων ἐπὶ τὰ πανταχοῦ γῆς διεσκορπίσθησαν καὶ ὀλίγοι παντελῶς ἔμειναν ἐν Βηθλεὲμ κατοικοῦντες· διὸ ἔν τινι τῶν ἀντιγράφων τῶν εὐαγγελιστῶν καλεῖται πόλις τοῦ Δαυίδ, ἐν ἄλλῳ δὲ κώμην αὐτὴν φάσκει διὰ τὸ εἰς ὀλίγην γῆν αὐτὴν ἡκέναι.
apographē gar tote ēn kai hoi diaskorpisthentes apo tou chronou tōn polemōn tōn epi tois Makkabaiois gegonotōn epi ta pantachou gēs dieskorpisthēsan kai oligoi pantelōs emeinan en Bēthleem katoikountes; dio en tini tōn antigraphōn tōn euangelistōn kaleitai polis tou Dauid, en allǭ de kōmēn autēn phaskei dia to eis oligēn gēn autēn hēkenai.
For there was a census at that time; and those who had been scattered since the time of the wars under the Maccabees had been dispersed to every part of the earth, and very few remained living in Bethlehem. That is why in one of the copies of the evangelists it is called the city of David, while another calls it a village, because it had shrunk to a small place.
51.9.8Holl GCS 25/31:260
ὅτε δὲ γέγονε τὸ κέλευσμα Αὐγούστου τοῦ βασιλέως καὶ ἀνάγκην ἔσχον οἱ διεσκορπισμένοι κατὰ τὰ αὐτῶν γένη ἐλθεῖν εἰς τὸν τόπον ἵνα ἀπογραφῶσιν, ἐπιρρέοντα τὰ πλήθη ἐνέπλησε τὸν τόπον καὶ οὐκ ἦν τόπος ἐν τῷ καταλύματι διὰ τὴν συνέχειαν.
hote de gegone to keleusma Augoustou tou basileōs kai anankēn eschon hoi dieskorpismenoi kata ta autōn genē elthein eis ton topon hina apographōsin, epirreonta ta plēthē eneplēse ton topon kai ouk ēn topos en tǭ katalymati dia tēn synecheian.
When the decree of Augustus the emperor was issued, and those who had been scattered were obliged to come, each to the place of his family, to be registered, the crowds streaming in filled the place, and there was no room in the inn because of the crush.
51.9.9Holl GCS 25/31:260
λοιπὸν δὲ μετὰ τὴν ἀπογραφὴν ἀπῆλθεν ἕκαστος ὅποι γῆς τὴν καταμονὴν τῆς κατοικήσεως εἶχε· διὸ καὶ πλάτος ἐτύγχανεν ἐν τῇ γῇ.
loipon de meta tēn apographēn apēlthen hekastos hopoi gēs tēn katamonēn tēs katoikēseōs eiche; dio kai platos etynchanen en tę̄ gę̄.
After the census each went back to wherever on earth he had his settled dwelling; so there came to be room in the land again.
51.9.10Holl GCS 25/31:260
ἐρχόμενοι δὲ ὡς εἰπεῖν μνήμης ἕνεκα τῶν ἐκεῖ γεγενημένων <τοῦ> πρώτου ἐνιαυτοῦ τελεσθέντος καὶ τοῦ δευτέρου πληρωθέντος ἦλθον οἱ γονεῖς ἐκεῖσε ἀπὸ τῆς Ναζαρὲτ ὡς εἰς τὴν πανήγυριν ταύτην.
erchomenoi de hōs eipein mnēmēs heneka tōn ekei gegenēmenōn <tou> prōtou eniautou telesthentos kai tou deuterou plērōthentos ēlthon hoi goneis ekeise apo tēs Nazaret hōs eis tēn panēgyrin tautēn.
But coming, so to speak, to commemorate what had happened there, when the first year had ended and the second was complete, the parents came there from Nazareth, as if to this festival.
51.9.11Holl GCS 25/31:260
διὸ καὶ ἡ ἔλευσις τῶν μάγων γεγένηται κατὰ τὴν τοιαύτην συγκυρίαν οὐκέτι ἴσως πη ἐν τῃ καταλύσει τότε τῆς Μαρίας καὶ Ἰωσὴφ διὰ τὴν τῆς ἀπογραφῆς παρουσίαν τῇ ὑπὸ τοῦ Λουκᾶ εἰρημένῃ. οὐ γὰρ ηὗρον τὴν Μαριὰμ ἐν τῷ σπηλαίῳ, ὅπου ἐγέννησεν· ἀλλὰ ὡς ἔχει τὸ εὐαγγέλιον, ὅτι ὡδήγει αὐτούς, φησίν,
dio kai hē eleusis tōn magōn gegenētai kata tēn toiautēn synkyrian ouketi isōs pē en tę̄ katalysei tote tēs Marias kai Iōsēph dia tēn tēs apographēs parousian tę̄ hypo tou Louka eirēmenę̄. ou gar hēuron tēn Mariam en tǭ spēlaiǭ, hopou egennēsen; alla hōs echei to euangelion, hoti hōdēgei autous, phēsin,
That is why the coming of the magi took place at such a juncture—no longer, perhaps, at the lodging which Mary and Joseph had at that time because of the census, the one Luke mentions. For they did not find Mary in the cave where she gave birth; but, as the gospel has it, the star guided them, it says,
51.9.12Holl GCS 25/31:260–261
ὁ ἀστὴρ ἄχρι τοῦ τόπου οὗ ἦν ἐκεῖ τὸ παιδίον. καὶ εἰσελθόντες θόντες εἰς τὸν οἶκον ηὗρον τὸ βρέφος μετὰ Μαρίας, οὐκέτι ἐν φάτνῃ οὐκέτι ἐν σπηλαίῳ, ἀλλὰ ἐν οἴκῳ· ἵνα γνωσθῇ τῆς ἀληθείας ἡ ἀκρί- βεια καὶ τοῦ χρόνου τῶν δύο ἐτῶν τὸ διάστημα, τουτέστιν ἐξότου ἐγεννήθη ἕως ὅτε παρεγένοντο οἱ μάγοι.
ho astēr achri tou topou hou ēn ekei to paidion. kai eiselthontes thontes eis ton oikon hēuron to brephos meta Marias, ouketi en phatnę̄ ouketi en spēlaiǭ, alla en oikǭ; hina gnōsthę̄ tēs alētheias hē akri- beia kai tou chronou tōn dyo etōn to diastēma, toutestin exotou egennēthē heōs hote paregenonto hoi magoi.
“to the place where the child was. And having entered the house they found the infant with Mary”—no longer in a manger, no longer in a cave, but in a house—so that the exactness of the truth might be known, and the interval of two years, that is, from when he was born until the magi arrived.
51.9.13Holl GCS 25/31:261
καὶ κατʼ ἐκείνην τὴν νύκτα μετὰ δύο ἔτη τῆς γεννήσεως ὤφθη ὁ ἄγγελος καὶ εἶπε παραλαβεῖν τὴν μητέρα καὶ τὸ παιδίον εἰς γῆν Αἰγύπτου. διὸ οὐκέτι Ἰωσὴφ ἀνακάμπτει εἰς Ναζαρέτ, ἀλλὰ ἀποδιδράσκει ἅμα τῷ παιδὶ καὶ τῇ μητρὶ αὐτοῦ εἰς Αἴγυπτον καὶ ἄλλα δύο ἔτη ποιεῖ ἐκεῖδε· καὶ οὕτως πάλιν ὁ ἄγγελος μετὰ τὴν τοῦ Ἡρῴδου τελευτὴν * ἐπιστρέφει ἐπὶ τὴν Ἰουδαίαν.
kai katʼ ekeinēn tēn nykta meta dyo etē tēs gennēseōs ōphthē ho angelos kai eipe paralabein tēn mētera kai to paidion eis gēn Aigyptou. dio ouketi Iōsēph anakamptei eis Nazaret, alla apodidraskei hama tǭ paidi kai tę̄ mētri autou eis Aigypton kai alla dyo etē poiei ekeide; kai houtōs palin ho angelos meta tēn tou Hērǭdou teleutēn * epistrephei epi tēn Ioudaian.
And on that night, two years after the birth, the angel appeared and told him to take the mother and the child to the land of Egypt. That is why Joseph no longer goes back to Nazareth, but flees with the child and his mother to Egypt and spends another two years there; and so again, after Herod's death, the angel … he returns to Judea.
Haer. 51, chapter 10
51.10.1Holl GCS 25/31:261
10. Τῴ γὰρ τριακοστῷ τρίτῳ τοῦ Ἡρῴδου γεννᾶται ὁ κύριος, τριακοστῷ πέμπτῳ ἦλθον οἱ μάγοι, τριακοστῷ ἑβδόμῳ ἔτει τελευτᾷ ὁ Ἡρῴδης καὶ διαδέχεται Ἀρχέλαος ὁ υἱὸς αὐτοῦ τὸ βασίλειον, ποιήσας ἔτη ἔννέα βασιλεύων, καθάπερ μοι ἤδη ἐν ἄλλοις τόποις εἴρηται.
10. Tǭ gar triakostǭ tritǭ tou Hērǭdou gennatai ho kyrios, triakostǭ pemptǭ ēlthon hoi magoi, triakostǭ hebdomǭ etei teleutą ho Hērǭdēs kai diadechetai Archelaos ho huios autou to basileion, poiēsas etē ennea basileuōn, kathaper moi ēdē en allois topois eirētai.
10. For the Lord is born in the thirty-third year of Herod; in the thirty-fifth the magi came; in the thirty-seventh year Herod dies, and Archelaus his son succeeds to the kingdom and reigns for nine years, as I have already said in other places.
51.10.2Holl GCS 25/31:261
ἀνεχώρησεν οὖν ἀκούσας περὶ Ἀρχελάου καὶ ἐλθὼν κατῴκησεν εἰς Ναζαρὲτ καὶ ἐκεῖθεν πάλιν κατʼ ἔτος ἐνῄει εἰς Ἱερουσαλήμ.
anechōrēsen oun akousas peri Archelaou kai elthōn katǭkēsen eis Nazaret kai ekeithen palin katʼ etos enę̄ei eis Hierousalēm.
So, hearing about Archelaus, he withdrew and came and settled in Nazareth, and from there again every year he went up to Jerusalem.
51.10.3Holl GCS 25/31:261
ὁρᾷς ὅση τυγχάνει ἀκρίβεια ἐν τοῖς θείοις εὐαγγελίοις περὶ ἑκάστης πραγματείας. οἱ δὲ ἀγνοίᾳ φερόμενοι, τὸν ἑαυτῶν νοῦν σκοτώσαντες οὐκ ἴσασι τὸ τέλος ἑκάστου λόγου, ἀλλὰ ἁπλῶς κατὰ τῶν ἁγίων <εὐαγγελιστῶν> ἐπαίρουσι τὸ στόμα καὶ χαλῶσι τὴν γλῶτταν, μηδὲν μὲν λέγοντες ἐν ἀληθείᾳ, ἑαυτοὺς δὲ τῆς ζωῆς ἀπαλλοτριοῦντες.
horąs hosē tynchanei akribeia en tois theiois euangeliois peri hekastēs pragmateias. hoi de agnoią pheromenoi, ton heautōn noun skotōsantes ouk isasi to telos hekastou logou, alla haplōs kata tōn hagiōn <euangelistōn> epairousi to stoma kai chalōsi tēn glōttan, mēden men legontes en alētheią, heautous de tēs zōēs apallotriountes.
You see how great the exactness is in the divine Gospels about each event. But those carried along by ignorance, having darkened their own minds, do not know the purpose of each word, but simply lift up their mouths against the holy evangelists and let loose their tongues, saying nothing in truth, but estranging themselves from life.
51.10.4Holl GCS 25/31:261
Ἐνθεν γοῦν ὁ Λουκᾶς μετὰ τὸ διηγήσασθαι τὰ πρῶτα πάλιν λέγει πῶς ἐν τῷ δωδεκάτῳ ἔτει ἀνῆλθεν εἰς Ἱερουσαλήμ, ἵνα μὴ παραλείψῃ τόπον τοῖς νομίσασιν αὐτὸν ἁπλῶς ἄνδρα τέλειον ἐν κόσμῳ πεφηνέναι καὶ εἰς τὸν Ἰορδάνην πρὸς τὸν Ἰωάννην ἡκέναι, ὡς ὑπελήφθη ὑπό τε Κηρίνθου καὶ Ἐβίωνος καὶ τῶν ἄλλων.
Enthen goun ho Loukas meta to diēgēsasthai ta prōta palin legei pōs en tǭ dōdekatǭ etei anēlthen eis Hierousalēm, hina mē paraleipsę̄ topon tois nomisasin auton haplōs andra teleion en kosmǭ pephēnenai kai eis ton Iordanēn pros ton Iōannēn hēkenai, hōs hypelēphthē hypo te Kērinthou kai Ebiōnos kai tōn allōn.
From here, then, Luke, after narrating the first things, again says how in his twelfth year he went up to Jerusalem, so as to leave no room for those who thought that he had simply appeared in the world as a full-grown man and come to John at the Jordan, as was supposed by Cerinthus and Ebion and the others.
51.10.5Holl GCS 25/31:261
δεινὸς γὰρ ὁ ὄφις σκαληνῶς διαβαίνων ἐν μιᾷ γνώμῃ οὐχ ἵσταται, ἀλλὰ τοῖς μὲν δοκεῖ ἐκ παρατριβῆς καὶ σπέρματος ἀνδρὸς γεγενῆσθαι, τοῖς δʼ ἄλλοις ἁπλῶς ἄνθρωπος πεφηνέναι.
deinos gar ho ophis skalēnōs diabainōn en mią gnōmę̄ ouch histatai, alla tois men dokei ek paratribēs kai spermatos andros gegenēsthai, tois dʼ allois haplōs anthrōpos pephēnenai.
For the serpent is terrible, moving crookedly, and does not keep to one opinion: to some he seems to have been born from intercourse and a man's seed, to others to have simply appeared as a man.
51.10.6Holl GCS 25/31:261–262
διὸ κατὰ τὸ λεπτὸν τὰ πάντα σιηγούμενοι οἱ ἅγιοι εὐαγγελισταὶ ἀκριβοῦσι. καὶ φύσει ὁ Λουκᾶς ὡς ἀπὸ κάτωθεν ἐπὶ τὰ ἄνω ἀναφέρων τὴν διάνοιαν φάσκει »ἦν δὲ Ἰησοῦς ἀρχόμενος εἶναι ὡς ἐτῶν τριάκοντα, ὢν υἱὸς ὡς ἐνομίζετο τοῦ Ἰωσήφ«.
dio kata to lepton ta panta siēgoumenoi hoi hagioi euangelistai akribousi. kai physei ho Loukas hōs apo katōthen epi ta anō anapherōn tēn dianoian phaskei »ēn de Iēsous archomenos einai hōs etōn triakonta, ōn huios hōs enomizeto tou Iōsēph«.
That is why the holy evangelists, narrating everything in detail, are exact. And Luke, naturally, as though carrying the mind up from below to above, says, “And Jesus was beginning to be about thirty years old, being the son, as was supposed, of Joseph.”
51.10.7Holl GCS 25/31:262
τὸ δὲ νομίζεσθαι οὐκ ἀληθές ἐστιν, ἀλλὰ ἐν τάξει μὲν πατρὸς ἐτύγχανεν ὁ Ἰωσὴφ διὰ τὸ οὕτως τῷ θεῷ δεδόχθαι, οὐκ ἦν δὲ πατὴρ ὁ μὴ πρὸς τὴν Μαριὰμ ἐσχηκὼς συνάφειαν ἢ μόνον ὅτι ἀνὴρ ἐκλήθη διὰ τὸ μεμνηστεῦθαι πρεσβύτης ὀγδοήκοντα ἐτῶν που τυγχάνων πλείω ἐλάσσω καὶ ἔχων ἓξ υἱοὺς ἀπὸ τῆς ὄντως αὐτοῦ γαμετῆς πρώτης, ταύτην δὲ τὴν οἰκονομίαν παρειληφώς, ὡς καὶ ἄλλῃ που ἀκριβέστερον περὶ τούτου διῆλθον.
to de nomizesthai ouk alēthes estin, alla en taxei men patros etynchanen ho Iōsēph dia to houtōs tǭ theǭ dedochthai, ouk ēn de patēr ho mē pros tēn Mariam eschēkōs synapheian ē monon hoti anēr eklēthē dia to memnēsteuthai presbytēs ogdoēkonta etōn pou tynchanōn pleiō elassō kai echōn hex huious apo tēs ontōs autou gametēs prōtēs, tautēn de tēn oikonomian pareilēphōs, hōs kai allę̄ pou akribesteron peri toutou diēlthon.
But “supposed” is not the truth. Joseph held the place of a father, because it had so pleased God; but he was not the father, since he had had no union with Mary. He was only called her husband because of the betrothal, being an old man of about eighty, more or less, with six sons by his real first wife, and having received this charge—as I have discussed more exactly elsewhere.
51.10.8Holl GCS 25/31:262
πῶς οὖν ὁ μὴ ἔχων συνάφειαν πατὴρ αὐτοῦ ἐτύγχανεν; ὅπερ ἀδύνατον.
pōs oun ho mē echōn synapheian patēr autou etynchanen? hoper adynaton.
How then could one who had no union be his father? That is impossible.
Haer. 51, chapter 11
51.11.1Holl GCS 25/31:262
11. Ἀλλὰ ἐρεῖς μοι, πῶς οὖν ἀνὴρ αὐτῆς ἐκέκλητο, εἰ μὴ ἔσχε ταύτην; ὁ δὲ ταῦτα ἀμφιβάλλων ἀγνοεῖ τὰ κατὰ τὸν νόμον, ὅτι ἐξότε ὀνομάζεται γυνὴ ἀνδρί, κἄν τε παρθένος εἴη κἄν τε ἐν οἴκῳ πατρὸς ἔτι ὑπάρχει, γυνὴ τοῦ ὠνομασμένου λέγεται ἡ τοιαύτη· τούτου ἕνεκεν ὁ ἅγιος ἄγγελός φησι »μὴ φοβηθῇς παραλαβεῖν τὴν γυναῖκά σου«.
11. Alla ereis moi, pōs oun anēr autēs ekeklēto, ei mē esche tautēn? ho de tauta amphiballōn agnoei ta kata ton nomon, hoti exote onomazetai gynē andri, kan te parthenos eiē kan te en oikǭ patros eti hyparchei, gynē tou ōnomasmenou legetai hē toiautē; toutou heneken ho hagios angelos phēsi »mē phobēthę̄s paralabein tēn gynaika sou«.
11. But you will say to me, How then was he called her husband, if he did not have her? Whoever doubts this does not know the provisions of the law: from the time a woman is named for a man, even if she is a virgin and is still in her father's house, such a woman is called the wife of the one to whom she is named. For this reason the holy angel says, “Do not be afraid to take your wife.”
51.11.2Holl GCS 25/31:262
καὶ ἵνα μή τις νομίσῃ ὅτι πλάνη τις <ἐστὶν> ἐν τοῖς εὐαγγελίοις — ἔκπληκτον γὰρ τὸ μυστήριον καὶ ἡ διήγησις ὑπὲρ ἄνθρωπον, μόνοις δὲ τοῖς υἱοῖς τοῦ ἁγίου πνεύματός ἐστι πᾶσα λεία τε καὶ πεφωτισμένη —,
kai hina mē tis nomisę̄ hoti planē tis <estin> en tois euangeliois — ekplēkton gar to mystērion kai hē diēgēsis hyper anthrōpon, monois de tois huiois tou hagiou pneumatos esti pasa leia te kai pephōtismenē —,
And so that no one may think that there is some error in the Gospels—for the mystery is astonishing and the account beyond man, and it is all smooth and full of light only for the sons of the Holy Spirit—
51.11.3Holl GCS 25/31:262
<φησί> »ἦν ὡς ἐτῶν τριάκοντα, ὡς ἐνομίζετο υἱὸς τοῦ Ἰωσὴφ τοῦ Ἠλὶ τοῦ Ματθάν«, καὶ ἀναφέρει τὴν γέννησιν ἐπὶ τὸν Ἀβραάμ, ὅθεν καὶ ὁ Ματθαῖος ἐνήρξατο, ὑπερβαίνει δὲ τὸν Νῶς καὶ φθάνει ἐπὶ τὸν Ἀδάμ, ἵνα τὸν ἀπὸ πρώτης πλασθέντα σημάνῃ, ζητούμενον διὰ τοῦ ἀπὸ τοῦ φυράματος αὐτοῦ ἐλθόντος τουτέστιν ἀπὸ τῆς ἁγίας παρθένου Μαρίας.
<phēsi> »ēn hōs etōn triakonta, hōs enomizeto huios tou Iōsēph tou Ēli tou Matthan«, kai anapherei tēn gennēsin epi ton Abraam, hothen kai ho Matthaios enērxato, hyperbainei de ton Nōs kai phthanei epi ton Adam, hina ton apo prōtēs plasthenta sēmanę̄, zētoumenon dia tou apo tou phyramatos autou elthontos toutestin apo tēs hagias parthenou Marias.
he says, “He was about thirty years old, being, as was supposed, the son of Joseph, son of Heli, son of Matthat,” and he carries the lineage back to Abraham, where Matthew also began; but he goes past Noah and reaches Adam, to indicate the one who was formed first, who was being sought through the one who came from his lump of clay, that is, from the holy Virgin Mary.
51.11.4Holl GCS 25/31:262
ἦλθε γὰρ διʼ ἐκεῖνον τόν ποτε πλασθέντα καὶ τοὺς ὑπʼ αὐτοῦ γεγεννημένουσ, θέλοντας ζωὴν αἰώνιον κληρονομῆσαι· ὑπερβὰς δὲ τὸν Ἀδὰμ λέγει »τοῦ θεοῦ«.
ēlthe gar diʼ ekeinon ton pote plasthenta kai tous hypʼ autou gegennēmenous, thelontas zōēn aiōnion klēronomēsai; hyperbas de ton Adam legei »tou theou«.
For he came for the sake of the one who was formed long ago, and of those born from him who wish to inherit eternal life; and going beyond Adam he says, “of God.”
51.11.5Holl GCS 25/31:262–263
ἐντεῦθεν λοιπὸν ἦν φανερώτατον ὅτι τοῦ μὲν θεοῦ ἦν υἱός, διὰ δὲ τοῦ σπέρματος τοῦ Ἀδὰμ κατὰ διαδοχὴν ἐν σαρκὶ παρεγένετο. ἀλλὰ οὐκ ἔσχον πάλιν φωτισμὸν οἱ πεπλανημένοι, ἀντέλεγον δὲ τῷ λόγῳ, ἑαυτοὺς πλανῶντες<καὶ τὸ ψεῦδος ἀγαπῶντες> ὑπὲρ τὴν ἀλήθειαν.
enteuthen loipon ēn phanerōtaton hoti tou men theou ēn huios, dia de tou spermatos tou Adam kata diadochēn en sarki paregeneto. alla ouk eschon palin phōtismon hoi peplanēmenoi, antelegon de tǭ logǭ, heautous planōntes<kai to pseudos agapōntes> hyper tēn alētheian.
From this, then, it was most evident that he was the Son of God, but came in the flesh by descent through the seed of Adam. But again those who had gone astray did not receive enlightenment, but spoke against the word, deceiving themselves and loving falsehood above the truth.
51.11.6Holl GCS 25/31:263
ἔφασκον δὲ ὅτι ἱδοὺ ἰδοὺ τρίτον εὐαγγέλιον τὸ κατὰ Δουκᾶν. τοῦτο γὰρ ἐπετράπη τῷ Δουκᾷ, ὄντι καὶ αὐτῷ ἀπὸ τῶν ἐβδομήκοντα δύο τῶν διασκορπιδθέντων ἐπὶ τῷ τοῦ σωτῆρος λόγῳ, διὰ δὲ Παύλου τοῦ ἁγίου πάλιν ἐπανακάμψαντι πρὸς τὸν κύριονν ἐπιτραπένται τε αὐτοῦ κηρῦξαι τὸ εὐαγγέλιον.
ephaskon de hoti hidou idou triton euangelion to kata Doukan. touto gar epetrapē tǭ Douką, onti kai autǭ apo tōn ebdomēkonta dyo tōn diaskorpidthentōn epi tǭ tou sōtēros logǭ, dia de Paulou tou hagiou palin epanakampsanti pros ton kyrionn epitrapentai te autou kēryxai to euangelion.
They said, “See, see, a third gospel, the one according to Luke.” For this was entrusted to Luke, who was himself also one of the seventy-two who were scattered at the Savior's word, but who returned to the Lord again through holy Paul and was charged to preach his gospel.
51.11.7Holl GCS 25/31:263
καὶ κηρύττει πρῶτον ἐν Δαλματίᾳ καὶ Γαλλίᾳ καὶ ἐν Ἰταλίᾳ καὶ Μακεδονίᾳ. ἁρχὴ δὲ ἐν τῇ Γαλλίᾳ, ὡς καὶ περὶ τινων τῶν αὐτοῦ ἀκολούθων λέγει ἐν ταῖς αὐτοῦ ἐπιστολαῖς ὁ αὐτὸς Παῦλος. »Κρήσκης, φησίν, ἐν τῇ Γαλλίᾳ«. οὐ γὰρ ἐν τῇ Γαλατίᾳ, ὥς τινες πλανηθέντες νομίζουσιν, ἀλλὰ ἐν τῇ Γαλλίᾳ.
kai kēryttei prōton en Dalmatią kai Gallią kai en Italią kai Makedonią. harchē de en tę̄ Gallią, hōs kai peri tinōn tōn autou akolouthōn legei en tais autou epistolais ho autos Paulos. »Krēskēs, phēsin, en tę̄ Gallią«. ou gar en tę̄ Galatią, hōs tines planēthentes nomizousin, alla en tę̄ Gallią.
And he preaches first in Dalmatia and Gaul, and in Italy and Macedonia; but first in Gaul, as the same Paul says in his epistles about some of his followers: “Crescens,” he says, “in Gaul.” For it is not in Galatia, as some mistakenly think, but in Gaul.
Haer. 51, chapter 12
51.12.1Holl GCS 25/31:263
12. Πλὴν ἐπὶ τὸ προκείμενον ἐλεύσομαι. ἀνενέγκαντος γὰρ τοῦ Λουκᾶ τὰς γενεαλογίας ἀπὸ τῶν κάτω ἐπὶ τὰ ἄνω καὶ φθάσαντος τὴν ἔμφασιν ποιήσασθαι τῆς ἅνωθεν τοῦ θεοῦ Λόγου παρουσίας ὁμοῦ τε συναφθέντος τῇ ἐνσάρκῳ αὐτοῦ οἰκονομίᾳ, ἵνα ἀποτρέψηται ἀπὸ τῶν πεπλανημένων τὴν πλάνην, οὑκ ἐνόησαν.
12. Plēn epi to prokeimenon eleusomai. anenenkantos gar tou Louka tas genealogias apo tōn katō epi ta anō kai phthasantos tēn emphasin poiēsasthai tēs hanōthen tou theou Logou parousias homou te synaphthentos tę̄ ensarkǭ autou oikonomią, hina apotrepsētai apo tōn peplanēmenōn tēn planēn, houk enoēsan.
12. But I shall come to the matter before us. When Luke had carried the genealogies back from below to above, and had managed to indicate the coming of God the Word from above, joined at the same time with his dispensation in the flesh, in order to turn the error away from those who had gone astray, they did not understand.
51.12.2Holl GCS 25/31:263–264
διὸ ὕστερον ἀναγκάζει τὸ ἅγιον πνεῦμα τὸν Ἰωάννην, παραιτούμενον εὐαγγελίσασθαι διʼ εὐλάβειαν καὶ ταπεινοφροσύνην, ἐπὶ τῇ γηραλέᾳ αὐτοῦ ἠλικίᾳ μετὰ ἔτηἐνενήκοντα τῆς αὐτοῦ ζωῆς, μετὰ τὴν ἀπὸ τῆς Πάτμου ἐπάνοδον τὴν ἐπὶ Κλαυδίου γενομένην Καίσαρος καὶ μετὰ ἱκανὰ ἔτη τοῦ διατρῖψαι αὐτὸν ἐπὶ τῆς Ἀσίας, [ἀναγκάζεται] ἐκθέσθαι τὸ εὐαγγέλιον.
dio hysteron anankazei to hagion pneuma ton Iōannēn, paraitoumenon euangelisasthai diʼ eulabeian kai tapeinophrosynēn, epi tę̄ gēraleą autou ēlikią meta etēenenēkonta tēs autou zōēs, meta tēn apo tēs Patmou epanodon tēn epi Klaudiou genomenēn Kaisaros kai meta hikana etē tou diatripsai auton epi tēs Asias, [anankazetai] ekthesthai to euangelion.
Therefore afterwards the Holy Spirit compels John—who declined to write a gospel out of reverence and humility—in his old age, after ninety years of his life, after his return from Patmos, which took place under Claudius Caesar, and after he had spent a good many years in Asia, to set out the gospel.
51.12.3Holl GCS 25/31:264
καὶ οὐκ ἦν αὐτῷ χρεία περὶ τῆς ἐνσάρκου παρουσίας λεπτολογεῖν· ἤδη γὰρ ἠσφάλιστο. ἀλλὰ ὡς κατόπιν τινῶν βαίνων καὶ ὁρῶν αὐτοὺς ἐπὶ τὰ ἔμπροσθεν ὄντας καὶ ἐπὶ τὰ τὰ τραχύτατα ἑαυτοὺς ἐκδεδωκότας καὶ πλάνα καὶ ἀκανθώδη, ἀνακαλέσασθαι αὐτοὺς εἰς εὐθεῖαν ὁδὸν προενοεῖτο καὶ ἀσφαλιζόμενος ἐπικηρυκεύσασθαι αὐτοῖς καὶ εἰπεῖν· τί πλανάσθε; ποῖ τρέπεσθε; ποῖ πλανᾶσθε, Κήρινθε καὶ Ἐβίων καὶ οἱ ἄλλοι; οὐκ ἔστιν οὕτως ὡς νομίζετε.
kai ouk ēn autǭ chreia peri tēs ensarkou parousias leptologein; ēdē gar ēsphalisto. alla hōs katopin tinōn bainōn kai horōn autous epi ta emprosthen ontas kai epi ta ta trachytata heautous ekdedōkotas kai plana kai akanthōdē, anakalesasthai autous eis eutheian hodon proenoeito kai asphalizomenos epikērykeusasthai autois kai eipein; ti planasthe? poi trepesthe? poi planasthe, Kērinthe kai Ebiōn kai hoi alloi? ouk estin houtōs hōs nomizete.
And he had no need to go into detail about the coming in the flesh, for that had already been made secure. But like someone walking behind others and seeing them ahead of him, giving themselves over to the roughest, pathless, and thorny places, he took thought to call them back to the straight road, and, making them secure, to call out to them and say: Why are you going astray? Where are you turning? Where are you wandering, Cerinthus and Ebion and the rest? It is not as you think.
51.12.4Holl GCS 25/31:264
ναί, ἐγεννήθη ὁ Χριστὸς κατὰ σάρκα δῆλον· ἰδοὺ γὰρ αὐτὸς ὁμολογῶ ὅτι ὁ Λόγος σὰρξ ἐγένετο. ἀλλὰ μὴ ἐξότε ἐγένετο σάρξ, νομίσητε τὸν αὐτὸν εἶναι· οὐκ ἔστι γὰρ ἀπὸ χρόνων Μαρίας μόνον, ὡς ἕκαστος ἡμῶν ἀφʼ ὅτου γεννᾶται ὑπάρχει, πρὶν δὲ τοῦ γεννηθῆναι οὐκ ἔστιν.
nai, egennēthē ho Christos kata sarka dēlon; idou gar autos homologō hoti ho Logos sarx egeneto. alla mē exote egeneto sarx, nomisēte ton auton einai; ouk esti gar apo chronōn Marias monon, hōs hekastos hēmōn aphʼ hotou gennatai hyparchei, prin de tou gennēthēnai ouk estin.
Yes, Christ was plainly born according to the flesh; for see, I myself confess that the Word became flesh. But do not think that he is the same only from the time he became flesh. For he is not only from the times of Mary, as each of us exists from the time he is born but before being born does not exist.
51.12.5Holl GCS 25/31:264–265
ὁ δὲ ἅγιος θεὸς Λόγος, ὁ υὁὸς τοῦ θεοῦ, ὁ κύριος ἡμῶν Ἰησοῦς Χριστός, οὐκ ἔστιν ἀπὸ χρόνων Μαρίας μόνον οὔτε ἀπὸ χρόνων Ἱωσὴφ μόνον, οὔτε Ἠλὶ οὔτε Λευὶ οὔτε Ζοροβάβελ οὔτε Σαλα- θιὴλ οὔτε Νάθαν οὔτε Δαυὶδ οὔτε ἀπὸ Ἰακὼβ οὔτε ἀπὸ Ἰσαὰκ οὔτε ἀπὸ χρόνων τοῦ Ἀβραὰμ οὔτε Νῶε οὔτε Ἀδὰμ οὔτε ἀπὸ τῆς πέμπτης ἡμέρας οὔτε ἀπὸ τῆς τετάρτης ἡμέρας οὔτε ἀπὸ τῆς τρίτης οὔτε ἐξότε ὁ κόσμος, ἀλλά »ἐν ἀρχῇ
ho de hagios theos Logos, ho hyoos tou theou, ho kyrios hēmōn Iēsous Christos, ouk estin apo chronōn Marias monon oute apo chronōn Hiōsēph monon, oute Ēli oute Leui oute Zorobabel oute Sala- thiēl oute Nathan oute Dauid oute apo Iakōb oute apo Isaak oute apo chronōn tou Abraam oute Nōe oute Adam oute apo tēs pemptēs hēmeras oute apo tēs tetartēs hēmeras oute apo tēs tritēs oute exote ho kosmos, alla »en archę̄
But the holy God the Word, the Son of God, our Lord Jesus Christ, is not only from the times of Mary, nor only from the times of Joseph, nor of Heli, nor Levi, nor Zerubbabel, nor Shealtiel, nor Nathan, nor David, nor from Jacob, nor from Isaac, nor from the times of Abraham, nor Noah, nor Adam, nor from the fifth day, nor from the fourth day, nor from the third, nor from when the world was; but “In the beginning
51.12.6Holl GCS 25/31:265
ἦν ὁ Λόγος καὶ ὁ Λόγος ἦν πρὸς τὸν θεὸν καὶ θεὸς ἦν ὁ Λόγος. πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἓν ὃ γέγονε« καὶ τὰ ἑξῆς. [»καὶ ὁ Λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν,
ēn ho Logos kai ho Logos ēn pros ton theon kai theos ēn ho Logos. panta diʼ autou egeneto, kai chōris autou egeneto oude hen ho gegone« kai ta hexēs. [»kai ho Logos sarx egeneto kai eskēnōsen en hēmin,
was the Word, and the Word was with God, and the Word was God. All things came into being through him, and without him nothing came into being that has come into being,” and so on.
51.12.7Holl GCS 25/31:265
καὶ εἴδομεν αὐτόν«.] εἶτα »ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάννης. οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσι διʼ αὐτοῦ. οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλʼ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός. ἦν τὸ φῶς τὸ ἀληθινόν, ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. ἐντ τῷ κόσμῳ ἦν καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω. εἰς τὰ ἴδια ἦλθε καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι· οἳ οὐκ ἐξ αἵματος καὶ σαρκός, ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν.
kai eidomen auton«.] eita »egeneto anthrōpos apestalmenos para theou, onoma autǭ Iōannēs. houtos ēlthen eis martyrian, hina martyrēsę̄ peri tou phōtos, hina pantes pisteusōsi diʼ autou. ouk ēn ekeinos to phōs, allʼ hina martyrēsę̄ peri tou phōtos. ēn to phōs to alēthinon, ho phōtizei panta anthrōpon erchomenon eis ton kosmon. ent tǭ kosmǭ ēn kai ho kosmos diʼ autou egeneto kai ho kosmos auton ouk egnō. eis ta idia ēlthe kai hoi idioi auton ou parelabon. hosoi de elabon auton, edōken autois exousian tekna theou genesthai; hoi ouk ex haimatos kai sarkos, allʼ ek theou egennēthēsan.
Then: “There came a man sent from God, whose name was John. He came for testimony, to bear witness about the light, that all might believe through him. He was not the light, but came to bear witness about the light. It was the true light, which enlightens every man coming into the world. He was in the world, and the world came into being through him, and the world did not know him. He came to his own, and his own did not receive him. But as many as received him, to them he gave authority to become children of God, who were born not of blood and flesh, but of God.
51.12.8Holl GCS 25/31:265
καὶ ὁ Λόγος, φησί, σὰρξ ἐγένετο, καὶ κατεσκήνωσεν ἐν ἡμῖν. Ἰωάννης μαρτυρεῖ καὶ κέκραγε λέγων· οὗτος ἦν ὃν εἶπον ὑπῖν«· καὶ ὃτι »ἐκ τοῦ πληρώματος αὐτοῦ πάντες ἡμεῖς ἐλάβομεν«. καὶ λέγει »οὐκ εἰμὶ ἐγὼ ὁ Χριστός, ἀλλὰ φωνὴ βοῶντος ἐν τῇ ἐρήμῳ«.
kai ho Logos, phēsi, sarx egeneto, kai kateskēnōsen en hēmin. Iōannēs martyrei kai kekrage legōn; houtos ēn hon eipon hypin«; kai hoti »ek tou plērōmatos autou pantes hēmeis elabomen«. kai legei »ouk eimi egō ho Christos, alla phōnē boōntos en tę̄ erēmǭ«.
And the Word,” he says, “became flesh and dwelt among us. John bears witness and cries out, saying, This was he of whom I spoke to you”; and that “From his fullness we have all received.” And he says, “I am not the Christ, but the voice of one crying in the wilderness.”
Haer. 51, chapter 13
51.13.1Holl GCS 25/31:265
13. Καὶ ὅτε διήγηται ταῦτα πάντα, λέγει »ταῦτα ἐγένετο ἐν Βηθαβαρᾷ«· ἐν δὲ ἄλλοις ἀντιγράφοις »ἐν Βηθανίᾳ, πέραν τοῦ Ἰορδάνου«.
13. Kai hote diēgētai tauta panta, legei »tauta egeneto en Bēthabarą«; en de allois antigraphois »en Bēthanią, peran tou Iordanou«.
13. And when he has narrated all this, he says, “These things took place in Bethabara”; but in other copies, “in Bethany, beyond the Jordan.”
51.13.2Holl GCS 25/31:265
καὶ μετὰ ταῦτα δείκνυσιν ὅτι εἶπον αὐτῷ οἱ ἀπὸ Ἰωάννου μαθηταί· »Ῥαββί, ποῦ μένεις; ὁ δὲ εἶπε· δεῦτε καὶ ἴδετε· καὶ ἀπῆλθον, καὶ παρʼ αὐτῷ ἔμειναν τὴν ἡμέραν ἐκείνην.«
kai meta tauta deiknysin hoti eipon autǭ hoi apo Iōannou mathētai; »Rhabbi, pou meneis? ho de eipe; deute kai idete; kai apēlthon, kai parʼ autǭ emeinan tēn hēmeran ekeinēn.«
And after this he shows that the disciples of John said to him, “Rabbi, where are you staying? And he said, Come and see; and they went away and stayed with him that day.”
51.13.3Holl GCS 25/31:265–266
καὶ τῇ αὔριον, »ὥρα ἦν ὡς δεκάτη, ἦν Ἀνδρέας ὁ ἀδελφὸς Σίμωνος Πέτρου, εἷς ἐκ τῶν δύο τῶν ἀκολουθησάντων αὐτῷ· εὑρίσκει αὐτὸς πρῶτον τὸν ἀδελφὸν τὸν ἴδιον Σίμωνα καὶ λέγει αὐτῷ· εὑρήκαμεν Μεσσίαν, τὸν μεθερμηνευόμενον Χριστόν. οὗτος ἤγαγεν αὐτὸν πρὸς τὸν Ἰησοῦν. ἐμβλέψας αὐτῷ ὁ Ἰησοῦς εἶπε· σὺ εἶ Σίμων ὁ υἱὸς Ἰωνᾶ, σὺ κληθήσῃ Κηφᾶς, ὃ ἑρμηνεύεται Πέτρος.
kai tę̄ aurion, »hōra ēn hōs dekatē, ēn Andreas ho adelphos Simōnos Petrou, heis ek tōn dyo tōn akolouthēsantōn autǭ; heuriskei autos prōton ton adelphon ton idion Simōna kai legei autǭ; heurēkamen Messian, ton methermēneuomenon Christon. houtos ēgagen auton pros ton Iēsoun. emblepsas autǭ ho Iēsous eipe; sy ei Simōn ho huios Iōna, sy klēthēsę̄ Kēphas, ho hermēneuetai Petros.
And on the next day: “It was about the tenth hour. Andrew, the brother of Simon Peter, was one of the two who followed him. He first finds his own brother Simon and says to him, We have found the Messiah, which is translated Christ. He brought him to Jesus. Jesus looked at him and said, You are Simon the son of Jonah; you shall be called Cephas, which is translated Peter.
51.13.4Holl GCS 25/31:266
τῇ ἐπαύριον ἠθέλησεν ἐξελθεῖν εἰς τὴν Γαλιλαίαν καὶ εὑρίσκει Φίλιππον καὶ λέγει αὐτῷ ὁ Ἰησοῦς· ἀκολούθει μοι. ἦν δὲ Φίλιππος ἀπὸ Βηθσαϊδά, ἐκ τῆς πόλεως Ἀνδρέου καὶ Πέτρου. εὑρίσκει Φίλιππος τὸν Ναθαναὴλ καὶ λέγει αὐτῷ· ὃν ἔγραψε μωυσῆς ἐν τῷ νόμῳ καὶ οἱ προφῆται εὑρήκαμεν, Ἰησοῦν υἱὸν Ἰωσὴφ τὸν ἀπὸ Ναζαρέτ. καὶ εἶπεν αὐτῷ Ναθαναήλ· ἐκ Ναζαρὲτ δύναταί τι ἀγαθὸν εἶναι; λέγει αὐτῷ ὁ Φίλιππος· ἔρχου καὶ ἴδε.
tę̄ epaurion ēthelēsen exelthein eis tēn Galilaian kai heuriskei Philippon kai legei autǭ ho Iēsous; akolouthei moi. ēn de Philippos apo Bēthsaïda, ek tēs poleōs Andreou kai Petrou. heuriskei Philippos ton Nathanaēl kai legei autǭ; hon egrapse mōysēs en tǭ nomǭ kai hoi prophētai heurēkamen, Iēsoun huion Iōsēph ton apo Nazaret. kai eipen autǭ Nathanaēl; ek Nazaret dynatai ti agathon einai? legei autǭ ho Philippos; erchou kai ide.
The next day he wished to go out into Galilee, and he finds Philip, and Jesus says to him, Follow me. Now Philip was from Bethsaida, the city of Andrew and Peter. Philip finds Nathanael and says to him, We have found him of whom Moses wrote in the law, and the prophets, Jesus son of Joseph, from Nazareth. And Nathanael said to him, Can anything good come from Nazareth? Philip says to him, Come and see.
51.13.5Holl GCS 25/31:266
ἰδὼν δὲ ὁ Ἰησοῦς τὸν Ναθαναὴλ ἐρχόμενον πρὸς αὐτὸν λέγει περὶ αὐτοῦ· ἴδε ἀληθῶς Ἰσραηλίτης, ἐν ᾧ δόλος οὐκ ἔστι. λέγει αὐτῷ Ναθαναήλ· πόθεν με γινώσκεις; ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ, πρὸ τοῦ σε Φίλιππον φωνῆσαι ὄντα ὑπὸ τὴν συκὴν εἶδόν σε. ἀπεκρίθη αὐτῷ Ναθαναὴλ καὶ εἶπε· Ῥαββί, σὺ εἶ ὁ υἱὸς τοῦ θεοῦ, σὺ εἶ ὁ βασιλεὺς τοῦ Ἰσραήλ.
idōn de ho Iēsous ton Nathanaēl erchomenon pros auton legei peri autou; ide alēthōs Israēlitēs, en hǭ dolos ouk esti. legei autǭ Nathanaēl; pothen me ginōskeis? apekrithē Iēsous kai eipen autǭ, pro tou se Philippon phōnēsai onta hypo tēn sykēn eidon se. apekrithē autǭ Nathanaēl kai eipe; Rhabbi, sy ei ho huios tou theou, sy ei ho basileus tou Israēl.
Jesus saw Nathanael coming toward him and says of him, Behold, truly an Israelite, in whom there is no guile. Nathanael says to him, How do you know me? Jesus answered and said to him, Before Philip called you, when you were under the fig tree, I saw you. Nathanael answered him and said, Rabbi, you are the Son of God, you are the King of Israel.
51.13.6Holl GCS 25/31:266
ἀπεκρίθη αὐτῷ ὁ Ἰησοῦς καὶ εἶπεν αὐτῷ· ὅτι εἶπόν σοι ὅτι εἶδόν σε ὑποκάτω τῆς συκῆς, πιστεύεις; μείζονα τούτων ὄψει. καὶ εἶπεν αὐτῷ· ἀμὴν ἀμὴν λέγω ὑμῖν, ὄψεσθε τὸν οὐρανὸν ἀνεῳγότα καὶ τοὺς ἀγγέλους τοῦ θεοῦ ἀναβαίνοντας καὶ καταβαίνοντας ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου.
apekrithē autǭ ho Iēsous kai eipen autǭ; hoti eipon soi hoti eidon se hypokatō tēs sykēs, pisteueis? meizona toutōn opsei. kai eipen autǭ; amēn amēn legō hymin, opsesthe ton ouranon aneǭgota kai tous angelous tou theou anabainontas kai katabainontas epi ton huion tou anthrōpou.
Jesus answered him and said to him, Because I told you that I saw you under the fig tree, do you believe? You will see greater things than these. And he said to him, Truly, truly, I say to you, you will see heaven opened and the angels of God ascending and descending upon the Son of Man.
51.13.7Holl GCS 25/31:266
καὶ τῇ ἡμέρᾳ τῇ τρίτῃ γάμος ἐγένετο ἐν Κανᾷ τῆς Γαλιλαίας« καὶ τὰ ἑξῆς, ἵνα δείξῃ μετὰ τὰς τεσσαράκοντα ἡμέρας τοῦ πειρασμοῦ καὶ μετὰ τὴν ἀπʼ αὐτοῦ τοῦ πειρασμοῦ ἐπάνοδον καὶ ὁρμὴν τὴν ἐπὶ Ναζαρὲτ καὶ Γαλιλαίαν, ὡς οἱ ἄλλοι τρεῖς εὐαγγελισταὶ ἔφησαν, πάλιν ἐπὶ τὸν Ἰορδάνην αὐτὸν ἡκέναι·
kai tę̄ hēmerą tę̄ tritę̄ gamos egeneto en Kaną tēs Galilaias« kai ta hexēs, hina deixę̄ meta tas tessarakonta hēmeras tou peirasmou kai meta tēn apʼ autou tou peirasmou epanodon kai hormēn tēn epi Nazaret kai Galilaian, hōs hoi alloi treis euangelistai ephēsan, palin epi ton Iordanēn auton hēkenai;
And on the third day there was a wedding in Cana of Galilee,” and so on—to show that after the forty days of the temptation, and after his return from the temptation and his setting out for Nazareth and Galilee, as the other three evangelists said, he came again to the Jordan;
51.13.8Holl GCS 25/31:266–267
ὡς καὶ ἀπὸ τοῦ λόγου Ἰωάννου δειχθήσεται, φήσαντος οὕτως ὅτε εἶδεν αὐτὸν ἐρχόμενον τῇ ἐπαύριον [λέγει] »ἴδε ὁ ἀμνὸς τοῦ θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου«. καὶ πάλιν τῇ ἄλλῃ ἡμέρᾳ ὡς εἶδεν αὐτὸν περιπατοῦντα ἔφη· »οὗτός ἐστι περὶ οὗ εἶπον ὑμῖν, ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν«· »καὶ ἐμαρτύρησε, φησίν, Ἰωάννης λέγων ὅτι τεθέαμαι τὸ πνεῦμα ἐν εἴδει περιστερᾶς καταβαῖνον καὶ ἐρχόμενον ἐπʼ αὐτόν«.
hōs kai apo tou logou Iōannou deichthēsetai, phēsantos houtōs hote eiden auton erchomenon tę̄ epaurion [legei] »ide ho amnos tou theou, ho airōn tēn hamartian tou kosmou«. kai palin tę̄ allę̄ hēmerą hōs eiden auton peripatounta ephē; »houtos esti peri hou eipon hymin, ho opisō mou erchomenos emprosthen mou gegonen, hoti prōtos mou ēn«; »kai emartyrēse, phēsin, Iōannēs legōn hoti tetheamai to pneuma en eidei peristeras katabainon kai erchomenon epʼ auton«.
as will be shown also from John's words, who spoke thus when he saw him coming on the next day: “Behold the Lamb of God, who takes away the sin of the world.” And again on another day, when he saw him walking, he said, “This is he of whom I spoke to you: he who comes after me has come to be before me, because he was before me”; “and John bore witness,” it says, “saying, I have seen the Spirit descending in the form of a dove and coming upon him.”
51.13.9Holl GCS 25/31:267
τὸ δὲ »ἐμαρτύρησε« καὶ τό »οὗτός ἐστιν ὃν εἶπον ὑμῖν«, ὡς ἤδη περὶ ἄλλου καὶ ἄλλου καιροῦ παρῳχημένου λέγων, ἵνα δείξῃ οὐ τὸν αὐτὸν εἶναι καιρὸν τοῦτον ἐκείνῳ τῷ τοῦ βαπτίσματος χρόνῳ, ἀλλὰ ἄλλον παρʼ ἐκεῖνον.
to de »emartyrēse« kai to »houtos estin hon eipon hymin«, hōs ēdē peri allou kai allou kairou parǭchēmenou legōn, hina deixę̄ ou ton auton einai kairon touton ekeinǭ tǭ tou baptismatos chronǭ, alla allon parʼ ekeinon.
The words “bore witness” and “This is he of whom I spoke to you” are spoken as of another time already past, to show that this time was not the same as the time of the baptism, but another, different from it.
51.13.10Holl GCS 25/31:267
οὔτε γὰρ εὐθὺς ἀπὸ τοῦ πειρασμοῦ πρὸς τὸν Ἰωάννην ἀφικνεῖται, ἀλλὰ πρῶτον μὲν εἰς τὸν Γαλιλαίαν, ἔπειτα δὲ ἀπὸ τῆς Γαλιλαίας ἐπὶ τὸν Ἰορδάνην, ὅπερ ἦν τοῦτο πρὸς τὸν Ἰωάννην *· διὸ λέγει ὅτι »οὗτος ἦν ὃν εἶπον ὑμῖν« καὶ ἔτι τὸ εὐαγγέλιόν φησι »καὶ ἐμαρτύρησεν Ἰωάννης ὅτι τεθέαμαι«, ὡς ἤδη τοῦ πράγματος πρὸς καιρου τινος γεγονότος.
oute gar euthys apo tou peirasmou pros ton Iōannēn aphikneitai, alla prōton men eis ton Galilaian, epeita de apo tēs Galilaias epi ton Iordanēn, hoper ēn touto pros ton Iōannēn *; dio legei hoti »houtos ēn hon eipon hymin« kai eti to euangelion phēsi »kai emartyrēsen Iōannēs hoti tetheamai«, hōs ēdē tou pragmatos pros kairou tinos gegonotos.
For he did not come to John immediately after the temptation, but first to Galilee, and then from Galilee to the Jordan, that is, to John …; that is why he says, “This was he of whom I spoke to you,” and further the gospel says, “And John bore witness, I have seen,” as though the event had already happened some time before.
Haer. 51, chapter 14
51.14.1Holl GCS 25/31:267
14. Μετὰ ταῦτα ἀρχὴ κλήσεως τῶν περὶ Πέτρον ἀπὸ Ἀνδρέου σημαίνεται. ἀνῆλθε γὰρ παρʼ αὐτῷ Ἀνδρέας εἷς τῶν δύο τῶν ἀκολουθησάντων αὐτῷ, μαθητευομένων μὲν παρʼ Ἰωάννου, ἔτι δὲ ἐν τῇ Γαλλιλαίᾳ παραμενόντων καὶ <κατὰ> καιροὺς τῷ Ἰωάννῃ σχολαζόντων.
14. Meta tauta archē klēseōs tōn peri Petron apo Andreou sēmainetai. anēlthe gar parʼ autǭ Andreas heis tōn dyo tōn akolouthēsantōn autǭ, mathēteuomenōn men parʼ Iōannou, eti de en tę̄ Gallilaią paramenontōn kai <kata> kairous tǭ Iōannę̄ scholazontōn.
14. After this the beginning of the calling of Peter and his companions, through Andrew, is indicated. For Andrew went up to stay with him—one of the two who followed him, who were being taught by John but still stayed in Galilee and at times spent their time with John.
51.14.2Holl GCS 25/31:267
καὶ εὐθὺς μείναντος Ἀνδρέου ἐκείνην τὴν ἡμέραν (ὥρα ἦν ὡς δεκάτη), συμβέβνκεν αὐτῇ τῇ ἡμέρᾳ ἀπαντῆσαι αὐτὸν τῷ ἰδίῳ ἀδελφῷ Σίμωνι καὶ εἰπεῖν τὰ προειρημένα, ὅτι εὑρήκαμεν Μεσσίαν, καὶ ἀγαγεῖν αὐτὸν πρὸς τὸν κύριον καὶ τὰ ἑξῆς, [καὶ] ὡς ἔχει ἡ ἀκολουθία, ὅτι εἶπεν αὐτῷ· σὺ κληθήσῃ Κηφᾶς.
kai euthys meinantos Andreou ekeinēn tēn hēmeran (hōra ēn hōs dekatē), symbebnken autę̄ tę̄ hēmerą apantēsai auton tǭ idiǭ adelphǭ Simōni kai eipein ta proeirēmena, hoti heurēkamen Messian, kai agagein auton pros ton kyrion kai ta hexēs, [kai] hōs echei hē akolouthia, hoti eipen autǭ; sy klēthēsę̄ Kēphas.
And at once, since Andrew stayed that day (it was about the tenth hour), it happened on that same day that he met his own brother Simon and said what was mentioned before, “We have found the Messiah,” and brought him to the Lord, and so on, as the sequence has it, that he said to him, “You shall be called Cephas.”
51.14.3Holl GCS 25/31:267
»καὶ τῇ ἐπαύριον ἠθέλησεν, φησίν, ἐξελθεῖν εἰς τὴν Γαλιλαίαν καὶ εὑρίσκει Φίλιππον καὶ λέγει αὐτῷ ὁ Ἰνσοῦς· ἀκολούθει μοι. ἦν δὲ Φίλιππος ἀπὸ Βηθσαϊδά, ἐκ τῆς πόλεως Ἀνδρέου καὶ Πέτρου«.
»kai tę̄ epaurion ēthelēsen, phēsin, exelthein eis tēn Galilaian kai heuriskei Philippon kai legei autǭ ho Insous; akolouthei moi. ēn de Philippos apo Bēthsaïda, ek tēs poleōs Andreou kai Petrou«.
“And the next day,” it says, “he wished to go out into Galilee, and he finds Philip, and Jesus says to him, Follow me. Now Philip was from Bethsaida, the city of Andrew and Peter.”
51.14.4Holl GCS 25/31:267
καὶ ὁρᾷς ὅτι τοῦτο διανοηθῆναι ἡμῖν δίδωσιν ὅτι τῶν δύο τῶν ἀκολουθησάντων, μαθητευομένων μὲν τῷ Ἰωάννῃ, μόνον ἑνὸς τὸ ὄνομα εἴρηκεν ὅτι Ἀνδρέας ἦν, τοῦ δὲ ἄλλου οὐκ εἴρηκεν·
kai horąs hoti touto dianoēthēnai hēmin didōsin hoti tōn dyo tōn akolouthēsantōn, mathēteuomenōn men tǭ Iōannę̄, monon henos to onoma eirēken hoti Andreas ēn, tou de allou ouk eirēken;
And you see that it gives us to understand that, of the two who followed him and were disciples of John, he gave the name of only one, that it was Andrew, but did not give the other's;
51.14.5Holl GCS 25/31:267
ὡς διανοεῖσθαι ἡμᾶς τοῦτον [εἶναι] οὗ τὸ ὄνομα οὐκ εἴρηκε, διὰ τὸ ὁμόχωρον διὰ τὸ σύσκηνον διὰ τὸ ὁμότεχνον διὰ τὸ ὁμοεργὲς ἢ τὸν Ἰωάννην εἶναι ἢ τὸν Ἰάκωβον, ἕνα <δὲ> τῶν υἱῶν Ζεβεδαίου.
hōs dianoeisthai hēmas touton [einai] hou to onoma ouk eirēke, dia to homochōron dia to syskēnon dia to homotechnon dia to homoerges ē ton Iōannēn einai ē ton Iakōbon, hena <de> tōn huiōn Zebedaiou.
so that we understand that the one whose name he did not give was, because they shared the same place, the same dwelling, the same craft, and the same work, either John or James, one of the sons of Zebedee.
51.14.6Holl GCS 25/31:267–268
ἔδει γὰρ τούτους πρῶτον κληθῆναι, ἔπειτα τὸν Φίλιππον, κατὰ τὴν ἀκολουθίαν ὡς τέτακται ἐν τοῖς εὐαγγελίοις· Πέτρος πρῶτος, ἐπειτα Ἀνδρέας, εἶτα Ἰάκωβος, εἶτα Ἰωάννης, μετὰ τούτους Φίλιππος. ἀλλὰ περὶ τούτων τὰ νῦν ἐάσθω λέγειν· πολλὴ γάρ ἐστιν τῆς πραγματείας ταύτης ἡ ἀκολουθία.
edei gar toutous prōton klēthēnai, epeita ton Philippon, kata tēn akolouthian hōs tetaktai en tois euangeliois; Petros prōtos, epeita Andreas, eita Iakōbos, eita Iōannēs, meta toutous Philippos. alla peri toutōn ta nyn easthō legein; pollē gar estin tēs pragmateias tautēs hē akolouthia.
For these had to be called first, and then Philip, according to the order in which they are listed in the Gospels: Peter first, then Andrew, then James, then John, and after these Philip. But let us leave speaking about these for now; for the sequence of this subject is long.
Haer. 51, chapter 15
51.15.1Holl GCS 25/31:268
15. Εἰς δὲ τὸ ζητούμενον ἀνακαμπτέον * ὅπερ ἐστὶ κατανοῆσαι, ὅτι καθάπερ τῷ Ἰωάννῃ ἤδη μαθητευόμενοι * καὶ τὸν ἰδίαν τέχνην ἐργαζόμενοι καὶ τῇ μαθητείᾳ προσανέχοντες, ὡσαύτως καὶ παρὰ τῷ Ἰσηοῦ ποιήσαντες πρώτην ἡμέραν, τῇ ἑξῆς ἀπελθόντες πάλιν ἐν τῇ ἁλείᾳ ἐσχόλαζον, ὡς ἔχουσιν αἱ ἀκολουθίαι τῶν ἑτέρων εὐαγγελίων.
15. Eis de to zētoumenon anakampteon * hoper esti katanoēsai, hoti kathaper tǭ Iōannę̄ ēdē mathēteuomenoi * kai ton idian technēn ergazomenoi kai tę̄ mathēteią prosanechontes, hōsautōs kai para tǭ Isēou poiēsantes prōtēn hēmeran, tę̄ hexēs apelthontes palin en tę̄ haleią escholazon, hōs echousin hai akolouthiai tōn heterōn euangeliōn.
15. But we must return to the question … which is to understand that, just as when they were already disciples of John … they both worked at their own craft and devoted themselves to their discipleship, so too, having spent a first day with Jesus, they went away the next day and again occupied themselves with fishing, as the sequences of the other Gospels have it.
51.15.2Holl GCS 25/31:268
μετὰ γὰρ τὸ τῇ αὔριον ἐξελθεῖν τὸν Ἰησοῦν εὐθὺς ἡ ἀκολουθία φάσκει ὅτι »τῇ τρίτῃ ἡμέρᾳ γάμος ἐγένετο ἐν Κανᾷ τῆς Γαλιλαίας καὶ ἦν ἐκεῖ ἡ μήτηο τοῦ Ἰησοῦ· ἐκλήθη δὲ καὶ ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὸν γάμον".
meta gar to tę̄ aurion exelthein ton Iēsoun euthys hē akolouthia phaskei hoti »tę̄ tritę̄ hēmerą gamos egeneto en Kaną tēs Galilaias kai ēn ekei hē mētēo tou Iēsou; eklēthē de kai ho Iēsous kai hoi mathētai autou eis ton gamon".
For after Jesus went out on the next day, the sequence at once says, “On the third day there was a wedding in Cana of Galilee, and the mother of Jesus was there; and Jesus too was invited, and his disciples, to the wedding.”
51.15.3Holl GCS 25/31:268
ἀπὸ δὲ ἑκατέρων τῶν τῆς λεπτολογίας ῥημάτων καὶ ὑποθέσεως ἰστέον ἐστίν, ὅτι καὶ ἑτέρους συμπαρείληφε μαθητάς, οἵτινες σὺν αὐτῷ ἔμειναν, τάχα δὲ οἱ περὶ Ναθαναὴλ καὶ Φίλιππον καὶ ἄλλοι τινές. οἱ γὰρ περὶ Ἀνδρέαν ἀνεχώρησαν· οἱ δὲ παρʼ αὐτῷ μεμενηκότες ἐκλήθησαν καὶ αὐτοὶ εἰς τοὺς γάμους.
apo de hekaterōn tōn tēs leptologias rhēmatōn kai hypotheseōs isteon estin, hoti kai heterous sympareilēphe mathētas, hoitines syn autǭ emeinan, tacha de hoi peri Nathanaēl kai Philippon kai alloi tines. hoi gar peri Andrean anechōrēsan; hoi de parʼ autǭ memenēkotes eklēthēsan kai autoi eis tous gamous.
From both the precise words and the subject matter it is to be understood that he also took other disciples with him, who stayed with him—perhaps Nathanael and Philip and some others. For Andrew and his companions withdrew; but those who had stayed with him were themselves also invited to the wedding.
51.15.4Holl GCS 25/31:268
καὶ μετὰ τὰ ποιῆσαι τοῦτο πρῶτον σημεῖον κατελθὼν εἰς τὰ μέρη τῆς Καφαρναοὺμ ἐκεῖ κατῴκησε. καὶ λοιπὸν σημεῖα ἐκεῖ ἄρχεται ἐργάζεσθαι ἕτερα, ὅτε τὴν τοῦ ξηρὰν ἔχοντος χεῖρα ἰάσατο,
kai meta ta poiēsai touto prōton sēmeion katelthōn eis ta merē tēs Kapharnaoum ekei katǭkēse. kai loipon sēmeia ekei archetai ergazesthai hetera, hote tēn tou xēran echontos cheira iasato,
And after doing this first sign he went down to the region of Capernaum and lived there. And from then on he begins to work other signs there, when he healed the man who had a withered hand,
51.15.5Holl GCS 25/31:268
ἀλλὰ καὶ τὴν πενθερὰν τοῦ Πέτρου, τοῦ μὲν ἀπὸ Βηθσαϊδὰ ὄντος γήμαντος δὲ ἀπὸ Καφαρναούμ, οὐ μακρὰν ὄντων τῶν τόπων τούτων τῷ διαστήματι, ταύτην ἀπὸ τοῦ πυρετοῦ ἀνῆκεν καὶ θεραπευθεῖσα διηκόνει· ὥστε εἶναι ταύτην τὴν ἀκολουθίαν.
alla kai tēn pentheran tou Petrou, tou men apo Bēthsaïda ontos gēmantos de apo Kapharnaoum, ou makran ontōn tōn topōn toutōn tǭ diastēmati, tautēn apo tou pyretou anēken kai therapeutheisa diēkonei; hōste einai tautēn tēn akolouthian.
and also Peter's mother-in-law—Peter was from Bethsaida but had married in Capernaum, these places being no great distance apart—he freed her from the fever, and once healed she served them; so that this is the sequence.
51.15.6Holl GCS 25/31:268–269
καὶ μετὰ ταῦτα πάλιν αὐτοῦ ἀναστρέψαντος εἰς τὴν Ναζαρέτ, ὅπου ἦν ἀνατεθραμμένος, τότε ἀνέγνω τὸ βιβλίον Ἠσαΐου τοῦ προφήτου, αὐτοῦ λοιπὸνπρολαβόντος αὐτοὺς καὶ λέγοντος ὅτι "πάντως ἐρεῖτέ μοι τὴν παραβολήν, ἰατρέ, θεράπευσον σεαυτόν· ὅσα ἠκούσαμεν σημεῖα γενόμενα ἐν Καφαρναούμ, ποίησον καὶ ὧδε ἐν τῇ πατρίδι σου". καὶ ὁρᾷς ὡς ἔστιν τῆς ἀληθείας ἡ ἀκολουθία; »καὶ οὐκ ἐποίησε διὰ τὴν ἀπιστίαν αὐτῶν, φησίν, <σημεῖον> οὐδέν«.
kai meta tauta palin autou anastrepsantos eis tēn Nazaret, hopou ēn anatethrammenos, tote anegnō to biblion Ēsaïou tou prophētou, autou loiponprolabontos autous kai legontos hoti "pantōs ereite moi tēn parabolēn, iatre, therapeuson seauton; hosa ēkousamen sēmeia genomena en Kapharnaoum, poiēson kai hōde en tę̄ patridi sou". kai horąs hōs estin tēs alētheias hē akolouthia? »kai ouk epoiēse dia tēn apistian autōn, phēsin, <sēmeion> ouden«.
And after this, when he returned again to Nazareth, where he had been brought up, he then read the book of Isaiah the prophet; and he anticipated them, saying, “Surely you will quote me this proverb: Physician, heal yourself; whatever signs we have heard were done in Capernaum, do here also in your own country.” Do you see how the sequence of the truth holds? “And he did no sign there,” it says, “because of their unbelief.”
51.15.7Holl GCS 25/31:269
κάκεῖθεν παρελθὼν εἰς τὴν Καφαρναοὺμ πάλιν κατῴκησε. καὶ ἐλθὼν εἰς τὰ μέρη τῆς θαλάσσης, ὥς φησιν ὁ Ματθαῖος, εἶδε Σίμωνα Πέτρον καὶ Ἀνδρέαν τὸν ἀδελφὸν αὐτοῦ βάλλοντας τὰ δίκτυα καὶ πάλιν Ἰάκωβον καὶ Ἰωάννην υἱοὺς Ζεβεδαίου, καὶ τέλεον αὐτοὺς ἐκάλεσε καὶ ῥίψαντες λοιπὸν τὰ δίκτυα ἠκολούθησαν αὐτῷ.
kakeithen parelthōn eis tēn Kapharnaoum palin katǭkēse. kai elthōn eis ta merē tēs thalassēs, hōs phēsin ho Matthaios, eide Simōna Petron kai Andrean ton adelphon autou ballontas ta diktya kai palin Iakōbon kai Iōannēn huious Zebedaiou, kai teleon autous ekalese kai rhipsantes loipon ta diktya ēkolouthēsan autǭ.
And passing on from there he again lived in Capernaum. And coming to the region of the sea, as Matthew says, he saw Simon Peter and Andrew his brother casting their nets, and again James and John the sons of Zebedee; and he called them for good, and then, leaving their nets, they followed him.
51.15.8Holl GCS 25/31:269
ὁ δὲ Λουκᾶς καὶ τὴν ἀκρίβειαν σημαίνει τοῦ πράγματος, ὅτι καὶ ἠκολούθησαν λοιπὸν ἀμεταστρεπτὶ μηκέτι ἀναβαλλόμενοι τῆς κλήσεως, φήσας ὅτι »ἐλθόντος αὐτοῦ ἐπὶ τὴν λίμνην Γεννησαρέθ, εἶδε Σίμωνα καὶ Ἀνδρέαν καταρτίζοντας τὰ δίκτυα καὶ ἀνέβη εἰς τὸ πλοῖον, ὅ ἦν Σίμωνος, φησίν, Πέτρου καὶ Ἀνδρέου« (τοῦτο δὲ σημαίνει, ὡς ἤδη ὄντος αὐτοῦ αὐτοῖς, ἐν γνώσει [διὸ] διὰ τὴν συνήθειαν [καὶ] προσήκαντο) καὶ ἀνελθὼν ἐκάθισεν·
ho de Loukas kai tēn akribeian sēmainei tou pragmatos, hoti kai ēkolouthēsan loipon ametastrepti mēketi anaballomenoi tēs klēseōs, phēsas hoti »elthontos autou epi tēn limnēn Gennēsareth, eide Simōna kai Andrean katartizontas ta diktya kai anebē eis to ploion, ho ēn Simōnos, phēsin, Petrou kai Andreou« (touto de sēmainei, hōs ēdē ontos autou autois, en gnōsei [dio] dia tēn synētheian [kai] prosēkanto) kai anelthōn ekathisen;
Luke also indicates the exact course of the matter, that they then followed without turning back, no longer putting off the call. He says that “when he came to the lake of Gennesaret, he saw Simon and Andrew mending their nets, and he got into the boat which was Simon Peter's,” he says, “and Andrew's” (this shows that, since he was already known to them, they received him because of their acquaintance); and having got in, he sat down;
51.15.9Holl GCS 25/31:269
ὅτε λέγει τῷ Πέτρῳ μετὰ τὴν διδασκαλίαν »ἐπανάγαγε εἰς τὸ βάθος καὶ χαλά σατε τὰ δίκτυα«, οἱ δὲ εἶπον »ἐπιστάτα« (ἤδη γὰρ διὰ τὴν τοῦ Ἰωάννου μαρτυρίαν ἐπιστάτην αὐτὸν ἐκάλουν οἱ πρότερον <περὶ> αὐτοῦ ἀκούσαντες ὅτι »ἰδού, ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου«, καὶ ὅτι παρʼ αὐτῷ ἔμειναν τὴν μίαν ἡμέραν).
hote legei tǭ Petrǭ meta tēn didaskalian »epanagage eis to bathos kai chala sate ta diktya«, hoi de eipon »epistata« (ēdē gar dia tēn tou Iōannou martyrian epistatēn auton ekaloun hoi proteron <peri> autou akousantes hoti »idou, ho amnos tou theou ho airōn tēn hamartian tou kosmou«, kai hoti parʼ autǭ emeinan tēn mian hēmeran).
then he says to Peter after the teaching, “Put out into the deep and let down the nets,” and they said, “Master”—for already, because of John's testimony, those who had earlier heard about him, “Behold the Lamb of God who takes away the sin of the world,” called him Master, and also because they had stayed with him that one day.
51.15.10Holl GCS 25/31:269
καὶ εἰς τὴν δευτέραν ἐξῆλθον μετέπειτα ἄγραν, ἐπὶ τῷ πλήθει τῶν ἐχθύων αὐτῶν θαυμασάντων καὶ Πέτρου λέγοντος ὅτι »ἔξελθε ἀπʼ ἐμοῦ, ὅτι ἀνὴρ ἁμαρτωλός εἰμι, κύριε«· τάχα γὰρ καὶ μετεμέλετο διὰ τὸ πρότερον αὐτὸν κεκλῆσθαι καὶ ἐπιστρέψαι ἐπὶ τοὺς ἰχθύας καὶ τὴν πᾶσαν ἐργασίαν τῆς ἁλείας.
kai eis tēn deuteran exēlthon metepeita agran, epi tǭ plēthei tōn echthyōn autōn thaumasantōn kai Petrou legontos hoti »exelthe apʼ emou, hoti anēr hamartōlos eimi, kyrie«; tacha gar kai metemeleto dia to proteron auton keklēsthai kai epistrepsai epi tous ichthyas kai tēn pasan ergasian tēs haleias.
And afterwards they went out for the second catch, and they marveled at the multitude of fish, and Peter said, “Depart from me, for I am a sinful man, O Lord”; for perhaps he also regretted that, though he had been called before, he had gone back to the fish and the whole business of fishing.
51.15.11Holl GCS 25/31:269
ὁ δὲ εἶπε »μὴ φοβοῦ«, παραθαρσύνων αὐτόν, ὅτι οὐκ ἀπηγορεύθη ἀλλὰ ἔτι δύναται τῆς κλήσεως ἔχεσθαι, ὅτι, φησίν, ἀπὸ τοῦ νῦν ἀνθρώπους ἔσῃ ζωγρῶν· ὅτε καὶ τοῖς μετόχοις τοῖς ἐν τῷ ἑτέρῳ πλοίῳ ἔνευσαν εἰς σύλληψιν ἥκειν τῆς αὐτῆς ἄγρας.
ho de eipe »mē phobou«, paratharsynōn auton, hoti ouk apēgoreuthē alla eti dynatai tēs klēseōs echesthai, hoti, phēsin, apo tou nyn anthrōpous esę̄ zōgrōn; hote kai tois metochois tois en tǭ heterǭ ploiǭ eneusan eis syllēpsin hēkein tēs autēs agras.
But he said, “Do not be afraid,” encouraging him that he had not been rejected but could still hold on to the call, because, he says, from now on you will be catching men; at which point they also signaled to their partners in the other boat to come and help take in the same catch.
51.15.12Holl GCS 25/31:269–270
ἦσαν γὰρ κοινωνοί, ὥς φησι, τῷ Σίμωνι· καθάπερ ἄνω κἀμοὶ προ- δεδήλωται ἐκ τῆς ὑποθέσεως ταύτης <τῶν> δύο μὲν ἀκολουθησάντων αὐτῷ παρὰ Ἰωάννου <δὲ> ἀκηκοότων *, ὧν δύο εἷς ἦν ὁ Ἀνδρέας, <καθὼς> ἔφημεν, διανενοημένοι καλλίστως τὸν ἕτερον εἶναι πάλιν τάχα ἕνα τῶν υἱῶν Ζεβεδαίου διά τε τὸ συνεργὸν καὶ μέτοχον καὶ κοινωνικόν.
ēsan gar koinōnoi, hōs phēsi, tǭ Simōni; kathaper anō kamoi pro- dedēlōtai ek tēs hypotheseōs tautēs <tōn> dyo men akolouthēsantōn autǭ para Iōannou <de> akēkootōn *, hōn dyo heis ēn ho Andreas, <kathōs> ephēmen, dianenoēmenoi kallistōs ton heteron einai palin tacha hena tōn huiōn Zebedaiou dia te to synergon kai metochon kai koinōnikon.
For they were partners, as it says, with Simon; just as I too have shown above from this very subject: of the two who followed him after hearing John …, one of the two was Andrew, as we said, and we have understood very well that the other was, again, perhaps one of the sons of Zebedee, because they worked together and were partners and companions.
51.15.13Holl GCS 25/31:270
καὶ λοιπὸν μετὰ ταῦτα πάντα καταλείψαντες οἱ τέσσαρες τά τε πλοῖα καὶ ἁπλῶς ἅπαντα, ὥς φησιν, ἀφέντες εἰς τὴν γῆν ἠκολούθησαν αὐτῷ, ὡς ἔχει ἡ τοῦ Λουκᾶ μαρτυρία.
kai loipon meta tauta panta kataleipsantes hoi tessares ta te ploia kai haplōs hapanta, hōs phēsin, aphentes eis tēn gēn ēkolouthēsan autǭ, hōs echei hē tou Louka martyria.
And then, after this, the four left their boats and simply everything—having left them on the land, as it says—and followed him, as Luke's testimony has it.
51.15.14Holl GCS 25/31:270
ὥστε ἐξ ἅπαντος δείκνυσθαι ὅτι οὐδεμία σκολιότης οὐδʼ ἐναντιότης ἐν τοῖς ἁγίοις εὐαγγελίοις οὐδὲ παρὰ τοῖς εὐαγγελισταῖς εὑρίσκεται, ἀλλὰ πάντα σαφῆ.
hōste ex hapantos deiknysthai hoti oudemia skoliotēs oudʼ enantiotēs en tois hagiois euangeliois oude para tois euangelistais heurisketai, alla panta saphē.
So it is shown in every way that no crookedness or contradiction is found in the holy Gospels or among the evangelists, but everything is clear.
51.15.15Holl GCS 25/31:270
χρόνων δέ εἰσι διαστάσεις· ἐντεῦθεν γὰρ καὶ ἐπέκεινα, τῶν περὶ Πέτρον καὶ Ἰωάννην λοιπὸν συναγθέτων καὶ ἀκολουθούντων, ἐγένετο διδάσκων ἐν πάσῃ τῇ Γαλιλαίᾳ καὶ ἐν τῇ Ἰουδαίᾳ, καὶ λοιπὸν πλατυνομένου τοῦ κηρύγματος τὰ ἑξῆς τῶν θεοσημείων ἐπετέλει. ὥστε εἶναι ἐξ ἅπαντος τὴν ἀκολουθίαν ὧδε·
chronōn de eisi diastaseis; enteuthen gar kai epekeina, tōn peri Petron kai Iōannēn loipon synagthetōn kai akolouthountōn, egeneto didaskōn en pasę̄ tę̄ Galilaią kai en tę̄ Ioudaią, kai loipon platynomenou tou kērygmatos ta hexēs tōn theosēmeiōn epetelei. hōste einai ex hapantos tēn akolouthian hōde;
But there are intervals of time. For from this point on, when Peter and John and their companions had been gathered and were following him, he went about teaching in all Galilee and in Judea, and then, as the preaching spread, he performed the divine signs in order. So the whole sequence is as follows:
Haer. 51, chapter 16
51.16.1Holl GCS 25/31:270
16. πρῶτον μὲν βαπτισθέντος αὐτοῦ κατʼ Αἰγυπτίους Ἀθὺρ δωδεκάτῃ, † ὡς ἔφημεν, πρὸ ἕξ εἰδῶν Νοεμβρίων — τουτέστιν πρὸ ἐξήκοντα ἡμερῶν πλήρης τῆς ἡμέρας τῶν Ἐπιφανείων, ἥ ἐστιν ἡμέρα τῆς αὐτοῦ κατὰ σάρκα γεννήσεως,
16. prōton men baptisthentos autou katʼ Aigyptious Athyr dōdekatę̄, † hōs ephēmen, pro hex eidōn Noembriōn — toutestin pro exēkonta hēmerōn plērēs tēs hēmeras tōn Epiphaneiōn, hē estin hēmera tēs autou kata sarka gennēseōs,
16. First, he was baptized on the twelfth of Athyr by the Egyptian reckoning, … as we said, the sixth day before the Ides of November—that is, a full sixty days before the day of the Epiphany, which is the day of his birth according to the flesh,
51.16.2Holl GCS 25/31:270–271
ὡς ἔχει ἡ μαρτυρία τοῦ κατὰ Λουκᾶν εὐαγγελίου, ὅτι »ἦν Ἰησοῦς ἀρχόμενος εἶναι ὡς ἐτῶν τριά- κοντα, ὢν υἱὸς ὡς ἐνομίζετο τοῦ Ἰωσήφ«. ην γὰρ τῷ μὲν ὄντι εικοσι ἐννέα ἐτῶν καὶ μηνῶν δέκα, ὅτε ἐπὶ τὸ βάπτισμα ἧκε, τριάκοντα μὲν ἐτῶν, ἀλλʼ οὐ πλήρης· διὸ λέγει »ἀρχόμενος εἶναι ὡς ἐτῶν τριάκοντα« — λοιπὸν ἐξεβλήθη εἰς τὴν ἔρημον.
hōs echei hē martyria tou kata Loukan euangeliou, hoti »ēn Iēsous archomenos einai hōs etōn tria- konta, ōn huios hōs enomizeto tou Iōsēph«. ēn gar tǭ men onti eikosi ennea etōn kai mēnōn deka, hote epi to baptisma hēke, triakonta men etōn, allʼ ou plērēs; dio legei »archomenos einai hōs etōn triakonta« — loipon exeblēthē eis tēn erēmon.
as the testimony of the Gospel according to Luke has it, that “Jesus was beginning to be about thirty years old, being the son, as was supposed, of Joseph.” For he was in fact twenty-nine years and ten months old when he came to baptism—thirty years, but not full; that is why it says, “beginning to be about thirty years old.” Then he was driven out into the desert.
51.16.3Holl GCS 25/31:271
ἀπʼ ἐντεῦθεν οὖν αἱ τεσσαράκοντα ἡμέραι τοῦ πειρασμοῦ ἀκολούθως φαίνονται καὶ αἱ δύο τοῦ πειρασμοῦ ἐπὶ τὴν Γαλιλαίαν, τουτέστιν εἰς τὴν Ναζαρὲτ καὶ περὶ τὰ ὅρια αὐτῆς, καὶ μία ἡμέρα ὅτε ἦλθεν πρὸς Ἰωάννην,
apʼ enteuthen oun hai tessarakonta hēmerai tou peirasmou akolouthōs phainontai kai hai dyo tou peirasmou epi tēn Galilaian, toutestin eis tēn Nazaret kai peri ta horia autēs, kai mia hēmera hote ēlthen pros Iōannēn,
From here, then, the forty days of the temptation follow in order, and the two days after the temptation on the way to Galilee, that is, to Nazareth and its region, and one day when he came to John,
51.16.4Holl GCS 25/31:271
ὅτε ἔφη ὁ Ἰωάννης »ἴδε, ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου«, καὶ ἡ ἐπαύριον <ὅτε> »τάλιν εἱστήκει ὁ Ἰωάννης καὶ ἐκ τῶν μαθητῶν αὐτοῦ δύο καὶ ἐμβλέψας τῷ Ἰησοῦ περιπατοῦντι λέγει· ἴδε, ὁ Χριστὸς ὁ ἀμνὸς τοῦ θεοῦ«. εἶτα φησίν »ἤκουσαν οἱ δύο μαθηταὶ αὐτοῦ καὶ ἠκολούθησαν τῷ Ἰησοῦ«.
hote ephē ho Iōannēs »ide, ho amnos tou theou ho airōn tēn hamartian tou kosmou«, kai hē epaurion <hote> »talin heistēkei ho Iōannēs kai ek tōn mathētōn autou dyo kai emblepsas tǭ Iēsou peripatounti legei; ide, ho Christos ho amnos tou theou«. eita phēsin »ēkousan hoi dyo mathētai autou kai ēkolouthēsan tǭ Iēsou«.
when John said, “Behold the Lamb of God, who takes away the sin of the world,” and the next day, when “again John was standing, and two of his disciples, and looking at Jesus as he walked he says, Behold the Christ, the Lamb of God.” Then it says, “The two disciples heard him and followed Jesus.”
51.16.5Holl GCS 25/31:271
αὕτη δὲ ἦν οκτωκαιδεκάτη μετά τὸν πειρασμὸν ἡμέρα, καθὼς προείπαμεν, πρώτη δὲ ἀπὸ Ἰωάννου ὅτε ἠκολούθησαν τῷ Ἰησοῦ οἱ περὶ Ἀνδρέαν καὶ παρʼ αὐτῷ ἔμειναν τὴν ἡμέραν ἐκείνην (ὥρα ἦν ὡς δεκάτη), ὅτε καὶ τὸν ἑαυτοῦ ἀδελφὸν Σίμωνα εὑρὼν ὁ Ἀνδρέας ἤγαγε πρὸς τὸν Ἰησοῦν.
hautē de ēn oktōkaidekatē meta ton peirasmon hēmera, kathōs proeipamen, prōtē de apo Iōannou hote ēkolouthēsan tǭ Iēsou hoi peri Andrean kai parʼ autǭ emeinan tēn hēmeran ekeinēn (hōra ēn hōs dekatē), hote kai ton heautou adelphon Simōna heurōn ho Andreas ēgage pros ton Iēsoun.
This was the eighteenth day after the temptation, as we said before, and the first from John's day, when Andrew and his companions followed Jesus and stayed with him that day (it was about the tenth hour), when Andrew, finding his own brother Simon, brought him to Jesus.
51.16.6Holl GCS 25/31:271
εἶτα λέγει τὸ εὐαγγέλιον »τῇ ἐπαύριον ἠθέλησεν ἐξελθεῖν εἰς τὴν Γαλιλαίαν καὶ εὑρίσκει Φίλιππον καὶ λέγει αὐτῷ ὁ κύριος· ἀκολούθει μοι«. αὕτη δὲ ἦν ἐννεακαιδεκάτη ἡμέρα μετὰ τὸν πειρασμόν, ὡς ἔχει ἡ ἀκολουθία τοῦ εὐαγγελίου, * Φιλίππου τὴν κλῆσιν καὶ τοῦ Ναθαναήλ.
eita legei to euangelion »tę̄ epaurion ēthelēsen exelthein eis tēn Galilaian kai heuriskei Philippon kai legei autǭ ho kyrios; akolouthei moi«. hautē de ēn enneakaidekatē hēmera meta ton peirasmon, hōs echei hē akolouthia tou euangeliou, * Philippou tēn klēsin kai tou Nathanaēl.
Then the gospel says, “The next day he wished to go out into Galilee, and he finds Philip, and the Lord says to him, Follow me.” This was the nineteenth day after the temptation, as the sequence of the gospel has it, … the call of Philip and Nathanael.
51.16.7Holl GCS 25/31:271–272
καὶ λοιπὸν τῇ τρίτῃ ἡμέρᾳ, λέγει, γάμος ἐγέ- νετο ἐν Κανᾷ τῆς Γαλιλαίας, μετὰ τὰς δύο τὰς προειρημένας ἀπὸ Ἰωάννου ἡμέρας. προστιθεμένων τοίνυν τῶν εἴκοσι ἡμερῶν ταῖς τεσσαράκοντα τοῦ πειρασμοῦ δύο μῆνες τελοῦνται, οἵτινες τοῖς δέκα μησὶ συναπτόμενοι ἐνιαυτὸν τελοῦσιν, ὅ ἐστι πλήρωμα τριάκοντα ἐτῶν ἀπὸ τῆς γεννήσεως τοῦ κυρίου,
kai loipon tę̄ tritę̄ hēmerą, legei, gamos ege- neto en Kaną tēs Galilaias, meta tas dyo tas proeirēmenas apo Iōannou hēmeras. prostithemenōn toinyn tōn eikosi hēmerōn tais tessarakonta tou peirasmou dyo mēnes telountai, hoitines tois deka mēsi synaptomenoi eniauton telousin, ho esti plērōma triakonta etōn apo tēs gennēseōs tou kyriou,
And then “on the third day,” it says, “there was a wedding in Cana of Galilee,” after the two days from John mentioned earlier. When the twenty days, then, are added to the forty of the temptation, two months are completed; and these, joined to the ten months, complete a year, which is the completion of thirty years from the Lord's birth;
51.16.8Holl GCS 25/31:272–273
καὶ εὑρίσκεται τὸ πρῶτον σημεῖον τῆς τοῦ ὕδατος εἰς οἶνον μεταβολῆς ἐν τῷ τέλει τοῦ τριακοστοῦ ἔτους ποιήσας ὁ Χριστός, ὡς ἔστιν σοι καταληπτέον ταῖς τῶν εὐαγγελίων ἀκολουθίαις προσσχόντι ἀκριβῶς.
kai heurisketai to prōton sēmeion tēs tou hydatos eis oinon metabolēs en tǭ telei tou triakostou etous poiēsas ho Christos, hōs estin soi katalēpteon tais tōn euangeliōn akolouthiais prosschonti akribōs.
and Christ is found to have done the first sign, the changing of water into wine, at the end of his thirtieth year, as you can grasp if you attend carefully to the sequences of the Gospels.
51.16.9Holl GCS 25/31:273
λοιπὸν δʼ ἀπὸ τοῦ πρώτου σημείου τούτου τά τε ἄλλα σημεῖα ἐργάζεται καὶ τὸ κήρυγμα διδάσκει, δεικνυμένης εἰς ἅπαντας ἀνθρώπους τῆς θαυμαστῆς καὶ ἀρρήτου αὐτοῦ φιλανθρωπίας καὶ εὐαγγελικῆς θαυματουργίας, ὡς πολλάκις ἠναγκάσθην φῆσαι διὰ τὴν τῶν ἠπατημένων ἀγνωσίαν τῶν ἀντιλέγειν ἀκολούθως ἐκτεθείσῃ.
loipon dʼ apo tou prōtou sēmeiou toutou ta te alla sēmeia ergazetai kai to kērygma didaskei, deiknymenēs eis hapantas anthrōpous tēs thaumastēs kai arrētou autou philanthrōpias kai euangelikēs thaumatourgias, hōs pollakis ēnankasthēn phēsai dia tēn tōn ēpatēmenōn agnōsian tōn antilegein akolouthōs ektetheisę̄.
Then, from this first sign on, he works the other signs and teaches the preaching, and his marvelous and ineffable love for mankind and his wonder-working, told in the Gospel, are shown to all people—as I have often been forced to say because of the ignorance of those deceived, who contradict what has been set out in order.
Haer. 51, chapter 17
51.17.1Holl GCS 25/31:273
17. Οὐκ ἐάσει γὰρ χώραν ἡ τοσαύτη ἀκριβὴς ἀπόδειξις τοῖς ἐναντιουμένοις ἑαυτοῖς· οὐ γὰρ λέγω τῇ ἀληθείᾳ, ἐπεὶ μηδὲ δύνανται.
17. Ouk easei gar chōran hē tosautē akribēs apodeixis tois enantioumenois heautois; ou gar legō tę̄ alētheią, epei mēde dynantai.
17. For so precise a demonstration will leave no room to those who are in opposition to themselves—I do not say to the truth, since they cannot be.
51.17.2Holl GCS 25/31:273
δηλοῦται γὰρ ὅτι ἀπὸ βαπτίσματος ἡ ἀρχὴ τῆς λοιπῆς πραγματείας γέγονεν· οὕτω γὰρ δείκνυται ὡς ὁ κύριος μετὰ τὴν ἡμέραν τοῦ βαπτίσματος ἐν τῷ πειρασμῷ γέγονε τῶν τεσσαράκοντα ἡμερῶν ἐν τῇ ἐρήμῳ περὶ ὧν τῷ πνεύματι τῷ ἁγίῳ διὰ Ἰωάννου οὐ πεφρόντισται σημᾶναι· ἤδη γὰρ ἦν τοῦτο διὰ τῶν τριῶν εὐαγγελιστῶν σημανθέν.
dēloutai gar hoti apo baptismatos hē archē tēs loipēs pragmateias gegonen; houtō gar deiknytai hōs ho kyrios meta tēn hēmeran tou baptismatos en tǭ peirasmǭ gegone tōn tessarakonta hēmerōn en tę̄ erēmǭ peri hōn tǭ pneumati tǭ hagiǭ dia Iōannou ou pephrontistai sēmanai; ēdē gar ēn touto dia tōn triōn euangelistōn sēmanthen.
For it is made clear that the beginning of the rest of the narrative came from the baptism. For so it is shown that the Lord, after the day of his baptism, was in the temptation of forty days in the desert; the Holy Spirit did not trouble to indicate this through John, for it had already been indicated through the three evangelists.
51.17.3Holl GCS 25/31:273
καὶ πάλιν τοῖς ἄλλοις εὐαγγελισταῖς περὶ τῶν ἄλλων οὐ πεφρόντισται, διὰ τὸ ἕκαστον ἀφʼ ἑκάστου βοηθείσθαι. καὶ γὰρ παρὰ πάντων συλλεγομένη ἡ ἀλήθεια δείκνυται μία τις οὖσα καὶ πρὸς ἑαυτὴν μὴ στασιάζουσα.
kai palin tois allois euangelistais peri tōn allōn ou pephrontistai, dia to hekaston aphʼ hekastou boētheisthai. kai gar para pantōn syllegomenē hē alētheia deiknytai mia tis ousa kai pros heautēn mē stasiazousa.
And again the other evangelists did not trouble themselves about the other things, because each is helped by the others. For the truth, gathered from them all, is shown to be one, and not at odds with itself.
51.17.4Holl GCS 25/31:273
ἐκεῖθεν γὰρ εὐθὺς ἀπὸ τοῦ πειρασμοῦ, ὡς ἔφην, εἰς τὴν Ναξαρὲτ ἔρχεται καὶ μένει ἐκεῖ, οὔπω τινὸς μαθητοῦ μετʼ αὐτοῦ ὄντος. κἀκεῖθεν κατέρχεται πρὸς τὸν Ἰωάννην, ὅτε εὐθὺς διὰ τοῦ Ἀνδρέου καλεῖται ὁ Πέτρος, εἶτα Φίλιππος καὶ διὰ Φιλίππου Ναθαναήλ.
ekeithen gar euthys apo tou peirasmou, hōs ephēn, eis tēn Naxaret erchetai kai menei ekei, oupō tinos mathētou metʼ autou ontos. kakeithen katerchetai pros ton Iōannēn, hote euthys dia tou Andreou kaleitai ho Petros, eita Philippos kai dia Philippou Nathanaēl.
For from there, immediately after the temptation, as I said, he comes to Nazareth and stays there, with no disciple yet with him. And from there he goes down to John, when Peter is at once called through Andrew, then Philip, and through Philip Nathanael.
51.17.5Holl GCS 25/31:273
μηδεὶς δὲ καὶ τοῦτο ἀμφιβάλλων περιεργαζέσθω, ὁρῶν ὅτι Ἀνδρέας πρῶτος ὑπήντησε τῷ Ἰησοῦ, ἔπειτα Πέτρος καὶ διʼ αὐτοῦ ἐκλήθη, ἵνα ἄρξηται καὶ περὶ τούτου ἀσχάλλειν.
mēdeis de kai touto amphiballōn periergazesthō, horōn hoti Andreas prōtos hypēntēse tǭ Iēsou, epeita Petros kai diʼ autou eklēthē, hina arxētai kai peri toutou aschallein.
And let no one, doubting this too, fuss over it when he sees that Andrew met Jesus first and then Peter, and that Peter was called through him, and so begin to be vexed about this as well.
51.17.6Holl GCS 25/31:273
ἡ μὲν γὰρ συνάντησις τῷ Ἀνδρέᾳ πρώτῳ γεγένηται, μικροτέρῳ ὄντι τοῦ Πέτρου τῷ χρόνῳ τῆς ἡλικίας· ὕστερον δὲ πάλιν, ὅτε ἡ τελεία αὐτοῖς ἀπόταξις γεγένηται, ἀπὸ τοῦ Πέτρου γέγονεν. ἀφηγεῖτο γὰρ τοῦ ἰδίου ἀδελφοῦ καὶ ᾔδει ὁ κύριος τοῦτο, ὅτι θεός ἐστιν εἰδὼς τὰς κλίσεις τῶν καρδιῶν καὶ γινώσκων τίς ἐν πρώτοις ἔξιος τάττεσθαι, καὶ ἐξελέξατο τὸν Πέτρον ἀρχηγὸν εἶναι τῶν αὐτοῦ μαθητῶν, ὡς πανταχοῦ σαφῶς ἀποδέδεικται.
hē men gar synantēsis tǭ Andreą prōtǭ gegenētai, mikroterǭ onti tou Petrou tǭ chronǭ tēs hēlikias; hysteron de palin, hote hē teleia autois apotaxis gegenētai, apo tou Petrou gegonen. aphēgeito gar tou idiou adelphou kai ę̄dei ho kyrios touto, hoti theos estin eidōs tas kliseis tōn kardiōn kai ginōskōn tis en prōtois exios tattesthai, kai exelexato ton Petron archēgon einai tōn autou mathētōn, hōs pantachou saphōs apodedeiktai.
For the meeting happened to Andrew first, who was younger than Peter in age; but later, when their complete renunciation took place, it began with Peter. For he led his own brother; and the Lord knew this, since he is God, knowing the inclinations of hearts and knowing who is worthy to be ranked among the first; and he chose Peter to be the leader of his disciples, as has been clearly shown everywhere.
51.17.7Holl GCS 25/31:273–274
μετέπειτα γὰρ ἐλθόντων αὐτῶν καὶ μεινάντων παρʼ αὐτῷ τὴν πρώτην ἡμέραν ὡς ἔφην, τῇ δευτέρᾳ ὁδευσάντων, τῇ τρίτῃ δὲ ἡμέρᾳ τοῦ θεοσημείου τοῦ πρώτου γενομένου, [καὶ] τινῶν συνόντων αὐτῷ (οὐ τοῦ Ἀνδρέου οὐδὲ τοῦ Πέτρου οὐδὲ τοῦ Ἰωάννου οὐδὲ τοῦ Ἰακώβου, ἀλλὰ τῶν περὶ Ναθαναὴλ καὶ Φίλιππον καὶ ἄλλων τινῶν, ὡς ἔστι συνιέναι),
metepeita gar elthontōn autōn kai meinantōn parʼ autǭ tēn prōtēn hēmeran hōs ephēn, tę̄ deuterą hodeusantōn, tę̄ tritę̄ de hēmerą tou theosēmeiou tou prōtou genomenou, [kai] tinōn synontōn autǭ (ou tou Andreou oude tou Petrou oude tou Iōannou oude tou Iakōbou, alla tōn peri Nathanaēl kai Philippon kai allōn tinōn, hōs esti synienai),
For afterwards, when they had come and stayed with him the first day, as I said, and journeyed on the second, and on the third day the first divine sign was done, some were with him—not Andrew or Peter or John or James, but Nathanael and Philip and some others, as can be understood—
51.17.8Holl GCS 25/31:274
ἑξῆς λοιπὸν μετὰ τὸ ἐλθεῖν αὐτὸν εἰς Καφαρναοὺμ καὶ ἀνελθεῖν λάλιν εἰς Ναζαρὲτ κἀκεῖθεν πάλιν εἰς Καφαρναοὺμ καὶ ποιῆσαι μέρος τι τῶν σημείων, ἀνῆλθεν πάλιν εἰς Ναζαρὲτ καὶ ἀνέγνω τὸ βιβλίον Ἠσαΐου τοῦ προφήτου, ὅπου λέγει »πνεῦμα κυρίου ἐπʼ ἐμέ, οὗ εἵνεκεν ἔχριςέν με εὐαγγελίσασθαι πτωχοῖς« καὶ τὰ ἑξῆς. ἦν δὲ μετὰ τὴν ἡμέραν τῶν Ἐπιφανείων τοῦτο γινόμενον μετὰ ἡμέρας τινάς.
hexēs loipon meta to elthein auton eis Kapharnaoum kai anelthein lalin eis Nazaret kakeithen palin eis Kapharnaoum kai poiēsai meros ti tōn sēmeiōn, anēlthen palin eis Nazaret kai anegnō to biblion Ēsaïou tou prophētou, hopou legei »pneuma kyriou epʼ eme, hou heineken echrisen me euangelisasthai ptōchois« kai ta hexēs. ēn de meta tēn hēmeran tōn Epiphaneiōn touto ginomenon meta hēmeras tinas.
then next, after he came to Capernaum and went up again to Nazareth, and from there again to Capernaum, and did some of the signs, he went up again to Nazareth and read the book of Isaiah the prophet, where it says, “The Spirit of the Lord is upon me, because he anointed me to preach good news to the poor,” and so on. This happened some days after the day of the Epiphany.
51.17.9Holl GCS 25/31:274
καὶ μετὰ τὸ παραδοθῆναι τὸν Ἰωάννην κατελθὼν πάλιν εἰς Καφαρναοὺμ λοιπὸν κατῴκησεν, ὅτε ἡ τελεία κλῆσις τῶν περὶ Πέτρον καὶ Ἰωάννην γεγένηται, ἐλθόντος αὐτοῦ παρὰ τὴν λίμνην Γεννησαρέθ. καὶ οὕτως ἡ πᾶσα ἀκολουθία ἀναλογῖται, οὐδενὸς ἀντιθέτου ὑπάρχοντος, ἀλλὰ πάσης τῆς τῶν εὐαγγελίων πραγματείας τηλαυγεστάτης οὔσης καὶ ἐν ἀληθείᾳ κεκηρυγμένης.
kai meta to paradothēnai ton Iōannēn katelthōn palin eis Kapharnaoum loipon katǭkēsen, hote hē teleia klēsis tōn peri Petron kai Iōannēn gegenētai, elthontos autou para tēn limnēn Gennēsareth. kai houtōs hē pasa akolouthia analogitai, oudenos antithetou hyparchontos, alla pasēs tēs tōn euangeliōn pragmateias tēlaugestatēs ousēs kai en alētheią kekērygmenēs.
And after John was handed over, he went down again to Capernaum and then settled there, when the definitive call of Peter and John and their companions took place, as he came beside the lake of Gennesaret. And so the whole sequence fits together, with nothing contradictory; the whole account of the Gospels is perfectly clear and proclaimed in truth.
51.17.10Holl GCS 25/31:274
Τί οὖν ἔδοξε τούτοις <τοῖς> τὸν ἴδιον νοῦν ἀπατήσασι καὶ τὴν αἵρεσιν δικαίως γὰρ ἄλογον τὴν αὐτῶν αἵρεσιν κακλήκαμεν διὰ τὸ μὴ δέχεσθαι αὐτοὺ τὸν ἄνωθεν ἐλθόντα θεὸν Λόγον τὸν διὰ Ἰωάννουκεκηρυγμένον.
Ti oun edoxe toutois <tois> ton idion noun apatēsasi kai tēn hairesin dikaiōs gar alogon tēn autōn hairesin kaklēkamen dia to mē dechesthai autou ton anōthen elthonta theon Logon ton dia Iōannoukekērygmenon.
What then did these people think, who have deceived their own minds, and the heresy? For we have justly called their heresy “without the Word” (alogos), because they do not accept God the Word who came from above, as proclaimed through John.
51.17.11Holl GCS 25/31:274–275
μὴ νοοῦντες γὰρ τὴν δύναμιν τῶν εὐαγγελίων φαςί· πῶς οἱ ἄλλοι εὐαγγελισταὶ εἰρήκασιν ὅτι φυγὰς ᾤχετο ἀπὸ προσώπου Ἡρῴδου ὁ Ἰησοῦς εἰς Αἴγυπτον καὶ μετὰ τὴν φυγὴν ἐλθὼν κατέμεινεν εἰς Ναζαρέτ, εἶτα λαβὼν τὸ βάπτισμα ἀπῆλθεν εἰς τὴν ἔρημον καὶ μετὰ τοῦτα ἀνέκαμψε καὶ μετὰ τὸ ἀνακάμψαι ἤρξατο κηρύττειν.
mē noountes gar tēn dynamin tōn euangeliōn phasi; pōs hoi alloi euangelistai eirēkasin hoti phygas ǭcheto apo prosōpou Hērǭdou ho Iēsous eis Aigypton kai meta tēn phygēn elthōn katemeinen eis Nazaret, eita labōn to baptisma apēlthen eis tēn erēmon kai meta touta anekampse kai meta to anakampsai ērxato kēryttein.
For, not understanding the force of the Gospels, they say: How is it that the other evangelists said that Jesus fled from Herod's presence into Egypt, and after the flight came and stayed in Nazareth, then, having received baptism, went away into the desert, and after this returned, and after returning began to preach?
Haer. 51, chapter 18
51.18.1Holl GCS 25/31:275
18. τὸ δὲ εὐαγγέλιον τὸ εἰς ὄνομα Ἰωάννου, φαςί, ψεύδεται· μετὰ γὰρ τὸ εἰπεῖν ὅτι ὁ Λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν καὶ ὀλίγα τινά, εὐθὺς λέγει ὅτι γάμος ἐγένετο ἐν Κανᾷ τῆς Γαλιλαίας.
18. to de euangelion to eis onoma Iōannou, phasi, pseudetai; meta gar to eipein hoti ho Logos sarx egeneto kai eskēnōsen en hēmin kai oliga tina, euthys legei hoti gamos egeneto en Kaną tēs Galilaias.
18. But the gospel under John's name, they say, lies. For after saying that the Word became flesh and dwelt among us, and a few other things, it immediately says that there was a wedding in Cana of Galilee.
51.18.2Holl GCS 25/31:275
καὶ οὐ μέμνηνται οἱ ἀφροσύνην ἑαυτοῖς ἐπισπώμενοι ὡς Ἰωάννης μετὰ τὸ εἰπεῖν τὸν Λόγον σάρκα γεγενῆσθαι καὶ ἐσκηνωκέναι ἐν ἡμῖν τουτέστιν ἄνθρωπον γεγονέναι, καὶ <αὐτὸς> λέγει, ὅτι ἦλθε πρὸς τὸν Ἰωάννην τὸν βαπτιστὴν ἐν τῷ Ἰορδάνῃ καὶ ἐβαπτίσθη ὑπʼ αὐτοῦ·
kai ou memnēntai hoi aphrosynēn heautois epispōmenoi hōs Iōannēs meta to eipein ton Logon sarka gegenēsthai kai eskēnōkenai en hēmin toutestin anthrōpon gegonenai, kai <autos> legei, hoti ēlthe pros ton Iōannēn ton baptistēn en tǭ Iordanę̄ kai ebaptisthē hypʼ autou;
And those who draw folly upon themselves do not remember that John, after saying that the Word had become flesh and dwelt among us—that is, had become man—also says himself that he came to John the Baptist at the Jordan and was baptized by him;
51.18.3Holl GCS 25/31:275
αὐτὸς <γὰρ> Ἰωάννης μαρτυρεῖ λέγων τὸν βαπτιστὴν Ἰωάννην εἰρηκέναι »οὗτός ἐστι περὶ οὗ εἶπον ὑμῖν«, καὶ πάλιν ὅτι »τεθέαμαι τὸ πνεῦμα τὸ ἅγιον καταβαῖνον ἐν εἴδει περιστερᾶς καὶ μένον ἐπʼ αὐτόν«, καί »οὗτός ἐστιν ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου«.
autos <gar> Iōannēs martyrei legōn ton baptistēn Iōannēn eirēkenai »houtos esti peri hou eipon hymin«, kai palin hoti »tetheamai to pneuma to hagion katabainon en eidei peristeras kai menon epʼ auton«, kai »houtos estin ho airōn tēn hamartian tou kosmou«.
for John himself bears witness, saying that John the Baptist had said, “This is he of whom I spoke to you,” and again, “I have seen the Holy Spirit descending in the form of a dove and remaining on him,” and “This is he who takes away the sin of the world.”
51.18.4Holl GCS 25/31:275
ὁρᾷς ὅτι οὐδὲν κατὰ ἐπιλησμονὴν ὑφηγεῖται, παρέλειψε δὲ ὁ Ἰωάννης τὰ τῶ Ματθαίῳ πραγματευθέντα. οὐ γὰρ ἦν χρεία ἐκείνων οὐκέτι, ἀλλὰ τῆς τελείας φράσεως πρὸς ἀντίρρησιν τῶν νομιζόντων ἀπὸ Μαρίας καὶ δεῦρο Χριστὸν αὐτὸν καλεῖσθαι καὶ υἱὸν θεοῦ, καὶ εἶναι μὲν πρότερον ψιλὸν ἄνθρωπον, κατὰ προκοπὴν δὲ εἰληφέναι τὴν τοῦ υἱοῦ τοῦ θεοῦ προσηγορίαν.
horąs hoti ouden kata epilēsmonēn hyphēgeitai, pareleipse de ho Iōannēs ta tō Matthaiǭ pragmateuthenta. ou gar ēn chreia ekeinōn ouketi, alla tēs teleias phraseōs pros antirrēsin tōn nomizontōn apo Marias kai deuro Christon auton kaleisthai kai huion theou, kai einai men proteron psilon anthrōpon, kata prokopēn de eilēphenai tēn tou huiou tou theou prosēgorian.
You see that he narrates nothing out of forgetfulness; John left out the things treated by Matthew. For there was no longer need of them, but of the complete statement, to refute those who thought that Christ was called Christ and Son of God only from Mary onward, and was at first a mere man, but received the title “Son of God” by advancement.
51.18.5Holl GCS 25/31:275
διὸ τῶν ἀναγκαίων ἐπιμέλεται, (πάντων μὲν μεγάλων ὄντων καὶ ἀναγκαίων, περιττότερον δὲ τῶν ἐπουρανίων), ποιούμενος τὴν διήγησιν τῆς ἄνωθεν οἰκονομίας.
dio tōn anankaiōn epimeletai, (pantōn men megalōn ontōn kai anankaiōn, perittoteron de tōn epouraniōn), poioumenos tēn diēgēsin tēs anōthen oikonomias.
That is why he takes care of the necessary things—all are great and necessary, but the heavenly ones more so—and gives the account of the dispensation from above.
51.18.6Holl GCS 25/31:275–276
λέγουσι δὲ τὸ κατὰ Ἰωάννην εὐαγγέλιον ἀδιάθετον εἶναι, ἐπεὶ μὴ ταῦτα ἔφη, λέγω δὲ τὰ κατὰ τὸν πειρασμὸν τῶν τεσσαράκοντα ἡμερῶν, καὶ οὐκ ἀξιοῦσιν αὐτὸ δέχεσθαι, κατὰ πάντα πεπλανημένοι καὶ τυφλώττοντες τὴν διάνοιαν.
legousi de to kata Iōannēn euangelion adiatheton einai, epei mē tauta ephē, legō de ta kata ton peirasmon tōn tessarakonta hēmerōn, kai ouk axiousin auto dechesthai, kata panta peplanēmenoi kai typhlōttontes tēn dianoian.
But they say that the Gospel according to John is not properly ordered, since it did not say these things—I mean the things about the forty-day temptation—and they do not deign to accept it, having gone astray in every way and being blind in mind.
Haer. 51, chapter 19
51.19.1Holl GCS 25/31:276
19. Τέταρτος γὰρ τῶν εὐαγγελιστῶν κατὰ διαδοχὴν ἐλθὼν ὁ μακάριος Ἰωάννης, πρῶτος μὲν ὢν ἐν τῇ κλήσει μετὰ Πέτρον καὶ Ἀνδρένα σὺν Ἰακώβῳ τῷ ἀδελφῷ αὐτοῦ, τελευταῖος δὲ τοῖς χρόνοις εὐγγελιςάμενος, τὰ πρὸ αὐτοῦ καλῶς τεταγμένα οὐκ ἐμερίμνησεν ἐκθέσθαι, ἀλλὰ προλαμβάνει τῶν ῥηθέντων τὰ μὴ ῥηθέντα καὶ <οὕτως> διαλέγεται.
19. Tetartos gar tōn euangelistōn kata diadochēn elthōn ho makarios Iōannēs, prōtos men ōn en tę̄ klēsei meta Petron kai Andrena syn Iakōbǭ tǭ adelphǭ autou, teleutaios de tois chronois eungelisamenos, ta pro autou kalōs tetagmena ouk emerimnēsen ekthesthai, alla prolambanei tōn rhēthentōn ta mē rhēthenta kai <houtōs> dialegetai.
19. For blessed John came fourth of the evangelists in succession. He was first in the calling, after Peter and Andrew, with James his brother, but last in time to write the gospel; he did not trouble to set out what had been well arranged before him, but takes up first what had not been said among the things spoken, and so discusses them.
51.19.2Holl GCS 25/31:276
ὁ Ματθαῖος γὰρ ἄρχεται ἀπὸ Ἀβραάμ, μετὰ δὲ τὴν ἀρχὴν καὶ μετὰ δύο ἔτη τῆς γεννήσεως πάλιν ποιεῖται τὴν ὑφήγησιν. Μάρκος δὲ ἄρχεται ἀπὸ πεντεκαιδεκάτου ἔτους Τιβερίου Καίσαρος, <τὴν> μεςότητα τῶν μετὰ τὴν ἀρχὴν <οὐ> διηγούμενος. Λουκᾶς δὲ ἀρχὴν πρὸ τῆς ἀρχῆς ἐπήγαγε, τὴν περὶ τῆς Ἐλιςάβετ καὶ Μαρίας πρὸ τοῦ ἐγκύμονα<ς αὐτὰς> εἶναι γεγενημένην πραγματείαν.
ho Matthaios gar archetai apo Abraam, meta de tēn archēn kai meta dyo etē tēs gennēseōs palin poieitai tēn hyphēgēsin. Markos de archetai apo pentekaidekatou etous Tiberiou Kaisaros, <tēn> mesotēta tōn meta tēn archēn <ou> diēgoumenos. Loukas de archēn pro tēs archēs epēgage, tēn peri tēs Elisabet kai Marias pro tou enkymona<s autas> einai gegenēmenēn pragmateian.
For Matthew begins from Abraham, and after the beginning he gives his narrative again from two years after the birth. Mark begins from the fifteenth year of Tiberius Caesar, not narrating what lies between after the beginning. Luke added a beginning before the beginning, the account of Elizabeth and Mary before they became pregnant.
51.19.3Holl GCS 25/31:276–277
Ἰωάννης δέ, ἔτι πρότερος μὲν ὢν τῇ κλήσει, ὕστερος δὲ τούτων κηρύξας, ἐπασφαλίζεται τὴν πρὸ τῆς ἐνςάρκου παρουςίας πραγματείαν. πνευματικὰ γὰρ ἦν τὰ πλεῖστα τὰ ὑπʼ αὐτοῦ λεγόμενα, τῶν σαρκικῶν ἤδη ἐπασφαλισθέντων.
Iōannēs de, eti proteros men ōn tę̄ klēsei, hysteros de toutōn kēryxas, epasphalizetai tēn pro tēs ensarkou parousias pragmateian. pneumatika gar ēn ta pleista ta hypʼ autou legomena, tōn sarkikōn ēdē epasphalisthentōn.
But John, who was earlier in the calling but preached after them, makes secure the account of what came before the coming in the flesh. For most of what he said was spiritual, since the fleshly things had already been made secure.
51.19.4Holl GCS 25/31:277
διὸ πνευματικῶς τὴν ὑφήγησιν ποιεῖται τῆς ἄνωθεν ἀπὸ πατρὸς ἀνάρχου δωρεᾶς ἡμῖν ἐλθούσης, κατὰ εὐδοκίαν <δὲ> πατρὸς ἐν τῇ μήτρᾳ τῆς ἁγίας παρθένου οἰκονομηθείσης.
dio pneumatikōs tēn hyphēgēsin poieitai tēs anōthen apo patros anarchou dōreas hēmin elthousēs, kata eudokian <de> patros en tę̄ mētrą tēs hagias parthenou oikonomētheisēs.
Therefore he gives the account spiritually of the gift that came to us from above, from the Father who has no beginning, and was carried out, by the Father's good pleasure, in the womb of the holy Virgin.
51.19.5Holl GCS 25/31:277
καὶ τὸ ἀναγκαίως δὲ ζητούμενον οὐκ ἀπεσιώπησεν, ἀλλὰ πνεύματι ἁγίῳ κινούμενος τὸν πρὸ τῶν αἰώνων <εἰσ>άγει ὄντα θεὸν Λόγον, ἀνάρχως καὶ ἀχρόνως ἐκ πατρὸς γεγεννημένον, ἐν σαρκὶ δὲ ἐληλυθότα διʼ ἡμᾶς ἐδήλωσεν, ἵνα ἀπὸ τεσςάρων εὐαγγελιστῶν τὴν πᾶσαν γνῶσιν κατά τε τὴν σάρκα καὶ κατὰ τὴν θεότητα ἀκριβῶς κατάσχωμεν.
kai to anankaiōs de zētoumenon ouk apesiōpēsen, alla pneumati hagiǭ kinoumenos ton pro tōn aiōnōn <eis>agei onta theon Logon, anarchōs kai achronōs ek patros gegennēmenon, en sarki de elēlythota diʼ hēmas edēlōsen, hina apo tessarōn euangelistōn tēn pasan gnōsin kata te tēn sarka kai kata tēn theotēta akribōs kataschōmen.
And he did not keep silent about what was necessarily in question, but, moved by the Holy Spirit, he introduces God the Word, who is before the ages, begotten of the Father without beginning and timelessly, and showed that he came in the flesh for our sake, so that from the four evangelists we might hold precisely the whole knowledge, both of the flesh and of the Godhead.
Haer. 51, chapter 20
51.20.1Holl GCS 25/31:277
20. Τελειωθέντων γὰρ πάντων τῶν κατὰ τὸ βάπτισμα καὶ κατὰ τὸν πειρασμόν, ἐλθόντος τοῦ Ἰησοῦ λοιπον καὶ ὀλίγων ἡμερῶν <χρόνον>, καθὼς πολλάκις εἶπον, διατρίψαντος ἔν τε τῇ Ναζαρὲτ καὶ ἐν τοῖς ὁρίοις αὐτῆς καὶ περὶ τὴν Καφαρναούμ, μετά <τε> τὸ συναντῆσαι τῷ Ἰωάννῃ ἐπὶ τοῦ Ἰορδάνου * καὶ τῇ ἐπαύριον τινὰς τῶν μαθητῶν συμπαρειληφότος, πρῶτον τοῦτο σημεῖον ἐν Κανᾷ πεποίηκε τῇ τρίτῃ ἡμέρᾳ ἀπὸ Ἰωάννου, εἰκοστῇ δὲ τῆς ἀπὸ τοῦ πειρασμοῦ ἐπανόδου, καὶ <ἄρχεται> τοῦ κηρύγματος.
20. Teleiōthentōn gar pantōn tōn kata to baptisma kai kata ton peirasmon, elthontos tou Iēsou loipon kai oligōn hēmerōn <chronon>, kathōs pollakis eipon, diatripsantos en te tę̄ Nazaret kai en tois horiois autēs kai peri tēn Kapharnaoum, meta <te> to synantēsai tǭ Iōannę̄ epi tou Iordanou * kai tę̄ epaurion tinas tōn mathētōn sympareilēphotos, prōton touto sēmeion en Kaną pepoiēke tę̄ tritę̄ hēmerą apo Iōannou, eikostę̄ de tēs apo tou peirasmou epanodou, kai <archetai> tou kērygmatos.
20. For when everything to do with the baptism and the temptation had been completed, and Jesus had come and spent, as I have often said, a few days in Nazareth and its region and around Capernaum, and after he met John at the Jordan … and took some of the disciples with him on the next day, he did this first sign at Cana on the third day from John, the twentieth from his return from the temptation, and began the preaching.
51.20.2Holl GCS 25/31:277–278
οὔτε γὰρ πρὸ τοῦ πειρασμοῦ ἐν γάμῳ φάσκει τὸν Χριστὸν ἡκέναι οὔθʼ ὅλως τι τῶν θεοσημείων εἰργάσατο <πρὶν> ἢ τοῦ κηρύγματος ἤρξατο, εἰ μή τι ἃ λέγεται περὶ αὐτοῦ ἐν παιγνίῳ ὅτε παιδίον ἦν πεποιηκέναι.
oute gar pro tou peirasmou en gamǭ phaskei ton Christon hēkenai outhʼ holōs ti tōn theosēmeiōn eirgasato <prin> ē tou kērygmatos ērxato, ei mē ti ha legetai peri autou en paigniǭ hote paidion ēn pepoiēkenai.
For the gospel does not say that Christ came to a wedding before the temptation, nor did he work any divine sign at all before he began the preaching—unless it be the things he is said to have done in play when he was a child.
51.20.3Holl GCS 25/31:278
ἔδει γὰρ καὶ παιδικὰ ἔχειν αὐτὸν σημεῖα, ἵνα μὴ πρόφασις γένηται ταῖς ἄλλαις αἱρέσεσι λέγειν ὅτι ἀπὸ τοῦ Ἰορδάνου ἦλθεν<ν ὁ> Χριστὸς εἰς αὐτόν, ὅπερ ἐστὶν ἡ περιστερά· τοῦτο γάρ φασι διὰ τὴν ψῆφον τοῦ ωݲ καὶ ἄλφα, ὅ ἐστι περιστεερά, ἐπείπερ ἔφη ὁ σωτήρ »ἐγώ εἰμι τὸ ᾱ καὶ ἐγώ εἰμι τὸ ωݲ«.
edei gar kai paidika echein auton sēmeia, hina mē prophasis genētai tais allais hairesesi legein hoti apo tou Iordanou ēlthen<n ho> Christos eis auton, hoper estin hē peristera; touto gar phasi dia tēn psēphon tou ōݲ kai alpha, ho esti peristeera, epeiper ephē ho sōtēr »egō eimi to a kai egō eimi to ōݲ«.
For he needed to have childhood signs too, so that there might be no pretext for the other heresies to say that Christ came upon him from the Jordan—that is, the dove. They say this because of the numerical value of omega and alpha, which is “dove” (peristera), since the Savior said, “I am the Alpha and I am the Omega.”
51.20.4Holl GCS 25/31:278
διὸ καὶ ἐν τῷ δωδεκάτῳ ἔτει τῆς γεννήσεως αὐτοῦ εἰσάγει τὸν Ἰησοῦν ὁ Λουκᾶς εἰρηκότα πρὸς τὴν Μαριὰμ ζητοῦσαν αὐτόν, ἡνίκα τοῖς διδασκάλοις προσδιελέγετο ἐν Ἱεροσολύμοις·
dio kai en tǭ dōdekatǭ etei tēs gennēseōs autou eisagei ton Iēsoun ho Loukas eirēkota pros tēn Mariam zētousan auton, hēnika tois didaskalois prosdielegeto en Hierosolymois;
That is why Luke also presents Jesus in the twelfth year from his birth, saying to Mary when she was looking for him, while he was conversing with the teachers in Jerusalem,
51.20.5Holl GCS 25/31:278
»οὐκ ᾔδειτε ὅτι ἐν τοῖς τοῦ πατρός μου δεῖ με εἶναι;«, ἵνα πέσῃ ὁ λόγος τῶν λεγόντων ὅτι ἀπὸ τοῦ χρόνου τοῦ βαπτίσματος υἱὸς γέγονεν θεοῦ, ἐλθούσης εἰς αὐτὸν τῆς περιστερᾶς, ἥν φασιν εἶναι τὸν Χριστόν, καὶ ἵνα σαφῶς γνωσθῇ ὅτι ἄνωθεν ἐπεδήμησεν ὁ θεὸς Λόγος καὶ ἐλθὼν ἐσαρκώθη ἀπὸ Μαρίας καὶ ἐν τῷ Ἰορδάνῃ κατῆλθεν ἐπʼ αὐτὸν τὸ πνεῦμα,
»ouk ę̄deite hoti en tois tou patros mou dei me einai?«, hina pesę̄ ho logos tōn legontōn hoti apo tou chronou tou baptismatos huios gegonen theou, elthousēs eis auton tēs peristeras, hēn phasin einai ton Christon, kai hina saphōs gnōsthę̄ hoti anōthen epedēmēsen ho theos Logos kai elthōn esarkōthē apo Marias kai en tǭ Iordanę̄ katēlthen epʼ auton to pneuma,
“Did you not know that I must be in my Father's house?”—so that the argument of those who say that he became Son of God from the time of the baptism, when the dove came upon him, which they say is the Christ, might collapse; and so that it might be clearly known that God the Word came to dwell from above, and having come was made flesh from Mary, and at the Jordan the Spirit came down upon him,
51.20.6Holl GCS 25/31:278
ἵνα σημάνῃ τίς ἐστιν ὁ μαρτυρούμενος ἀπὸ τοῦ πατρὸς ὅτι »οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, αὐτοῦ ἀκούετε«, καὶ ἵνα γένηται τοῦτο ὑπόδειγμα τοῖς μέλλουσιν ἐν αὐτῷ φωτίζεσθαι, ὅτι καταξιωθήσονται <τῆς> πνεύματος ἁγίου ἐν τῷ λουτρῷ [τῆς] δωρεᾶς καὶ ἀφέσεως ἁμαρτιῶν διὰ τῆς χάριτος τῆς ὑπʼ αὐτοῦ δοθείσης.
hina sēmanę̄ tis estin ho martyroumenos apo tou patros hoti »houtos estin ho huios mou ho agapētos, autou akouete«, kai hina genētai touto hypodeigma tois mellousin en autǭ phōtizesthai, hoti kataxiōthēsontai <tēs> pneumatos hagiou en tǭ loutrǭ [tēs] dōreas kai apheseōs hamartiōn dia tēs charitos tēs hypʼ autou dotheisēs.
to indicate who it is to whom the Father bears witness, “This is my beloved Son; listen to him”; and so that this might be an example for those who were to be enlightened in him, that they will be counted worthy of the gift of the Holy Spirit in the washing, and of the forgiveness of sins, through the grace given by him.
Haer. 51, chapter 21
51.21.1Holl GCS 25/31:278–279
21. Ἀπὸ τότε δὲ τὰ τέλεια ἤρξατο ποιεῖν θεοςήμεια ἐν τῷ καιρῷ τοῦ κηρύγματος (»τοῦτο <γὰρ> πρῶτον σημεῖον ἐποίησεν ὁ Ἰησοῦς, φησίν, ἐν Κανᾷ τῆς Γαλιλαίας), οὐχὶ πρὸ βαπτίσματος,
21. Apo tote de ta teleia ērxato poiein theosēmeia en tǭ kairǭ tou kērygmatos (»touto <gar> prōton sēmeion epoiēsen ho Iēsous, phēsin, en Kaną tēs Galilaias), ouchi pro baptismatos,
21. From then on he began to perform the complete divine signs in the time of his preaching (“for this first sign,” it says, “Jesus did in Cana of Galilee”), not before the baptism,
51.21.2Holl GCS 25/31:279
ὡς πολλάκις ἔφην, ἀλλʼ ὅτε ἀνέκαμψεν ἀπὸ πειρασμοῦ, τῇ τρίτῃ ἡμέρᾳ μετὰ τὰς δύο ἃς παρʼ αὐτῷ ἔμειναν οἱ δύο μαθηταὶ τοῦ Ἰωάννου, οἱ ἀκούσαντες καὶ ἀκολουθήσαντες αὐτῷ·
hōs pollakis ephēn, allʼ hote anekampsen apo peirasmou, tę̄ tritę̄ hēmerą meta tas dyo has parʼ autǭ emeinan hoi dyo mathētai tou Iōannou, hoi akousantes kai akolouthēsantes autǭ;
as I have often said, but when he returned from the temptation, on the third day after the two days that the two disciples of John, who heard and followed him, stayed with him;
51.21.3Holl GCS 25/31:279
ὡς εὐθὺς μετὰ τὰς δύο ἡμέρας, ἃς ἐποίησαν παρʼ αὐτῷ, ἐπιφέρει λέγων »καὶ ἐξῆλθεν εἰς τὴν Γαλιλαίαν καὶ εὑρὼν Φίλιππον εἶπεν· ἀκολούθει μοι«.
hōs euthys meta tas dyo hēmeras, has epoiēsan parʼ autǭ, epipherei legōn »kai exēlthen eis tēn Galilaian kai heurōn Philippon eipen; akolouthei moi«.
for immediately after the two days which they spent with him, it adds, saying, “And he went out into Galilee and, finding Philip, said, Follow me.”
51.21.4Holl GCS 25/31:279
εἶτα εὐθὺς τῇ τρίτῃ ἡμέρᾳ γάμος ἐγένετο ἐν Κανᾷ τῆς Γαλιλαίας. ἔδει γὰρ αὐτὸν ἀπελθόντα εὐθὺς γάμων τελουμένων εἰς τὴν τιμὴν αὐτῶν κληθῆναι, ἐπʼ εὐλογίᾳ τοῦ γάμου.
eita euthys tę̄ tritę̄ hēmerą gamos egeneto en Kaną tēs Galilaias. edei gar auton apelthonta euthys gamōn teloumenōn eis tēn timēn autōn klēthēnai, epʼ eulogią tou gamou.
Then at once, on the third day, there was a wedding in Cana of Galilee. For it was fitting that, as he went out, he should at once be invited to a wedding that was being celebrated, to honor it, for the blessing of marriage.
51.21.5Holl GCS 25/31:279
καί φησι »γάμος ἐγένετο τῇ τρίτῃ ἡμέρᾳ ἐν Κανᾷ τῆς Γαλιλαίας καὶ ἦν ἡ μήτηρ τοῦ Ἰησοῦ ἐκεῖ, ἐκλήθη δὲ καὶ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ οἱ μετʼ αὐτοῦ εἰς τὸν γάμον«·
kai phēsi »gamos egeneto tę̄ tritę̄ hēmerą en Kaną tēs Galilaias kai ēn hē mētēr tou Iēsou ekei, eklēthē de kai Iēsous kai hoi mathētai autou hoi metʼ autou eis ton gamon«;
And it says, “There was a wedding on the third day in Cana of Galilee, and the mother of Jesus was there; and Jesus too was invited, and his disciples who were with him, to the wedding”;
51.21.6Holl GCS 25/31:279
»καὶ ὑστερήσαντος, φησίν, οἴνου, λέγει ἡ μήτηρ τοῦ Ἰησοῦ· οἶνον οὐκ ἔχουσι. καὶ λέγει αὐτῇ ὁ Ἰησοῦς· τί ἐμοὶ καὶ σοί, γύναι; οὔπω ἥκει ἡ ὥρα μου«.
»kai hysterēsantos, phēsin, oinou, legei hē mētēr tou Iēsou; oinon ouk echousi. kai legei autę̄ ho Iēsous; ti emoi kai soi, gynai? oupō hēkei hē hōra mou«.
“and when the wine,” it says, “ran short, the mother of Jesus says, They have no wine. And Jesus says to her, Woman, what is that to me and to you? My hour has not yet come.”
51.21.7Holl GCS 25/31:279
* μετὰ τὸ ἐλθεῖν αὐτὸν ἀπὸ τῆς ἐρήμου κατὰ τὴν ἀκολουθίαν τοῦ πειρασμοῦ καὶ παραληφθῆναι εἰς Ἱερουσαλὴμ καὶ στῆναι ἐπὶ τῷ πτερυγίῳ τοῦ ἱεροῦ καὶ ἀπὸ Ἱεροσολύμων ἀνενεχθῆναι εἰς ὄρος ὑψηλὸν λίαν, ὅπερ παρὰ πολλοῖς λέγεται εἶναι τὸ Θαβὼρ ὄρος, ὃ ἑρμηνεύεται Ἰταβύριον· τοῦτο δέ ἐστιν ἐν τῇ Γαλιλαίᾳ.
* meta to elthein auton apo tēs erēmou kata tēn akolouthian tou peirasmou kai paralēphthēnai eis Hierousalēm kai stēnai epi tǭ pterygiǭ tou hierou kai apo Hierosolymōn anenechthēnai eis oros hypsēlon lian, hoper para pollois legetai einai to Thabōr oros, ho hermēneuetai Itabyrion; touto de estin en tę̄ Galilaią.
… after he came from the desert, following the course of the temptation, and was taken to Jerusalem and stood on the pinnacle of the temple, and from Jerusalem was carried up to a very high mountain, which many say is Mount Tabor, which is rendered Itabyrium; this is in Galilee.
51.21.8Holl GCS 25/31:279
ταύτην γὰρ τὴν ἀκολουθίαν ὁ Ματθαῖος ὑπέθετο, ὅς φησιν »ἀκούσας δὲ ὁ Ἰησοῦς ὅτι Ἰωάννης παρεδόθη, ἦλθεν εἰς τὴν Γαλιλαίαν«.
tautēn gar tēn akolouthian ho Matthaios hypetheto, hos phēsin »akousas de ho Iēsous hoti Iōannēs paredothē, ēlthen eis tēn Galilaian«.
For Matthew gave this sequence, saying, “When Jesus heard that John had been handed over, he came into Galilee.”
51.21.9Holl GCS 25/31:279–280
ὁ δὲ Λουκᾶς καὶ τὴν ἀπὸ τοῦ ὄρους ὁρμὴν ἀκριβῶς δηλώσας πρῶτον μὲν περὶ τοῦ ὄρους εἰπὼν καὶ τῶν βασιλειῶν ὧν ἔδειξε τῷ κυρίῳ ὁ διάβολος, ὕστερον λέγει περὶ τοῦ πτερυγίου καὶ Ἱερουσαλήμ, καὶ ὡς ἀνέκαμψεν εἰς τὴν Γαλιλαίαν καὶ Ναζαρέτ. συνῳδὰ δὲ καὶ ὁ Ματθαῖος λέγει »καταλιπὼν τὴν Ναζαρὲτ ἦλθεν εἰς τὴν Καφαρναούμ«.
ho de Loukas kai tēn apo tou orous hormēn akribōs dēlōsas prōton men peri tou orous eipōn kai tōn basileiōn hōn edeixe tǭ kyriǭ ho diabolos, hysteron legei peri tou pterygiou kai Hierousalēm, kai hōs anekampsen eis tēn Galilaian kai Nazaret. synǭda de kai ho Matthaios legei »katalipōn tēn Nazaret ēlthen eis tēn Kapharnaoum«.
Luke, making clear exactly the departure from the mountain, speaks first about the mountain and the kingdoms which the devil showed the Lord, and afterwards about the pinnacle and Jerusalem, and how he returned to Galilee and Nazareth. And Matthew says in harmony, “Leaving Nazareth he came to Capernaum.”
51.21.10Holl GCS 25/31:280
ἦλθε γὰρ εἰς Ναζαρὲτ κἀκεῖθεν εἰς τὸν Ἰορδάνην πρὸς τὸν Ἰωάννην, καὶ μετὰ τὸ διελθεῖν διὰ τοῦ Ἰορδάνου πάλιν τὴν ὁρμὴν ἔσχεν ἐπὶ τὰ οἰκεῖα ἔνθα ἀνετέθραπτο, πρὸς τὴν μητέρα ἐν Ναζαρέτ, ἐκεῖ τε παραμείνας δύο ἡμέρας, ὅτε καὶ οἱ περὶ Ἀνδρέαν παρʼ αὐτῷ ἔμειναν, λοιπὸν ἠπείγετο τῆς σωτηρίας τῶν ἀνθρώπων ἕνεκεν τοῦ κηρύγματος ἄρξασθαι·
ēlthe gar eis Nazaret kakeithen eis ton Iordanēn pros ton Iōannēn, kai meta to dielthein dia tou Iordanou palin tēn hormēn eschen epi ta oikeia entha anetethrapto, pros tēn mētera en Nazaret, ekei te parameinas dyo hēmeras, hote kai hoi peri Andrean parʼ autǭ emeinan, loipon ēpeigeto tēs sōtērias tōn anthrōpōn heneken tou kērygmatos arxasthai;
For he came to Nazareth, and from there to the Jordan to John; and after passing through the Jordan he set out again for home, where he had been brought up, to his mother in Nazareth. Having stayed there two days—when Andrew and his companions also stayed with him—he then hastened to begin the preaching for the salvation of mankind;
51.21.11Holl GCS 25/31:280
καὶ ἔμεινε μὲν δύο ἡμέρας διὰ τὸ διὰ χρόνου ἡκέναι, ἔχων μεθʼἑαυτοῦ οὓς ἤδη παρείληφε μαθητάς, καὶ ἀπολύσας τοὺς δύο τοὺς ἀκολουθήσαντας αὐτῷ εὐθὺς ἐξῆλθεν ἐπὶ τὴν Γαλιλαίαν διὰ τὸ κήρυγμα καὶ διὰ τὸ ἔργον τοῦ θεοσημείου τοῦ ἐν τῷ γάμῳ ἐπιτελεσθέντος.
kai emeine men dyo hēmeras dia to dia chronou hēkenai, echōn methʼheautou hous ēdē pareilēphe mathētas, kai apolysas tous dyo tous akolouthēsantas autǭ euthys exēlthen epi tēn Galilaian dia to kērygma kai dia to ergon tou theosēmeiou tou en tǭ gamǭ epitelesthentos.
and he stayed two days because he had come after some time away, having with him the disciples he had already taken; and dismissing the two who had followed him, he went out at once to Galilee for the preaching and for the work of the divine sign performed at the wedding.
51.21.12Holl GCS 25/31:280
βλέπε γὰρ πῶς ἐπασφαλίζεται <ἡμᾶς> ὁ λόγος, ὡς Ἰωάννης ὁ βαπτιστὴς μαρτυρεῖ λέγων ὡς παρῳχηκότος ἤδη τοῦ ἔργου ὅτι »κἀγὼ οὐκ ᾔδειν αὐτόν, ἀλλʼ ὁ πέμψας με βαπτίζειν εἶπέ μοι· ἐφʼ ὃν ἂν ἴδῃς τὸ πνεῦμα καταβαῖνον ἐν εἴδει περιστερᾶς, οὗτός ἐστιν«.
blepe gar pōs epasphalizetai <hēmas> ho logos, hōs Iōannēs ho baptistēs martyrei legōn hōs parǭchēkotos ēdē tou ergou hoti »kagō ouk ę̄dein auton, allʼ ho pempsas me baptizein eipe moi; ephʼ hon an idę̄s to pneuma katabainon en eidei peristeras, houtos estin«.
For see how the word makes us secure, as John the Baptist bears witness, speaking as of a deed already past: “And I did not know him, but he who sent me to baptize said to me, He on whom you see the Spirit descending in the form of a dove, this is he.”
51.21.13Holl GCS 25/31:280
ἀποστέλλων γὰρ ὁ πατὴρ τὸν Ἰωάννην βαπτίζειν τοῦτο αὐτῷ τὸ σημεῖον ἐδωρήσατο, ἵνʼ ὅταν ἴδῃ, ἐπιγνῷ τὸν ἄνωθεν τῷ κόσμῳ ἀποσταλέντα σωτῆρα καὶ εὐεργέτην τῶν ἡμετέρων ψυχῶν.
apostellōn gar ho patēr ton Iōannēn baptizein touto autǭ to sēmeion edōrēsato, hinʼ hotan idę̄, epignǭ ton anōthen tǭ kosmǭ apostalenta sōtēra kai euergetēn tōn hēmeterōn psychōn.
For when the Father sent John to baptize, he gave him this sign, so that when he saw it he would recognize the Savior sent from above to the world, the benefactor of our souls.
51.21.14Holl GCS 25/31:280–281
Ἀνατρέπονται τοίνυν οἱ τοιοῦτοι αἱρεσιῶται ἀπὸ τῆς ἀληθείας τῶν θείων γραφῶν καὶ τῆς ἀκριβείας, μάλιστα ἀπὸ τῆς συμφωνίας τῶν τεσσάρων εὐαγγελίων. οὐ γάρ τις τῶν εἶ φρονούντων ἀποβάλοιτο τὰ τῷ ἁγίῳ πνεύματι διὰ τῶν θείων εὐαγγελίων ἀκριβῶς πάντῃ πεπραγματεθμένα.
Anatrepontai toinyn hoi toioutoi hairesiōtai apo tēs alētheias tōn theiōn graphōn kai tēs akribeias, malista apo tēs symphōnias tōn tessarōn euangeliōn. ou gar tis tōn ei phronountōn apobaloito ta tǭ hagiǭ pneumati dia tōn theiōn euangeliōn akribōs pantę̄ pepragmatethmena.
Such heretics are overthrown, then, by the truth and exactness of the divine Scriptures, and above all by the agreement of the four Gospels. For no one in his right mind would reject what was set out by the Holy Spirit with complete exactness through the divine Gospels.
51.21.15Holl GCS 25/31:281
κἂν τε γὰρ λέγωσιν, ὅτι ὁ μὲν Ματθαῖος καὶ Μάρκος καὶ Λουκᾶς οἱ εὐαγγελισταὶ διηγίσαντο περὶ τοῦσωτῆρος ὅτι μετὰ τὸ βάπτισμα ἀνήχθη εἰς τὴν ἔρημον καὶ ἐποίησεν ἡμέρας τεσσαράκοντα πειραζόμενος καὶ μετὰ τὸν πειρασμὸν ἀκούσας ὅτι Ἰωάννης παρεδόθη ἐλθὼν κατῴκησεν εἰς Καφαρναοὺμ τὴν παραθαλάσσιον, ὁ δὲ Ἰωάννης ψεύδεται μὴ εἰπὼν περὶ τούτων,
kan te gar legōsin, hoti ho men Matthaios kai Markos kai Loukas hoi euangelistai diēgisanto peri tousōtēros hoti meta to baptisma anēchthē eis tēn erēmon kai epoiēsen hēmeras tessarakonta peirazomenos kai meta ton peirasmon akousas hoti Iōannēs paredothē elthōn katǭkēsen eis Kapharnaoum tēn parathalassion, ho de Iōannēs pseudetai mē eipōn peri toutōn,
For even if they say that the evangelists Matthew, Mark, and Luke narrated about the Savior that after the baptism he was led up into the desert and spent forty days being tempted, and after the temptation, hearing that John had been handed over, came and settled in Capernaum by the sea, while John lies by not speaking of these things,
51.21.16Holl GCS 25/31:281
ἀλλʼ εὐθὺς ἀπὸ πρώτης, ὅτε ἦλθεν ὁ σωτὴρ πρὸς τὸν Ἰωάννην, καὶ τὰ ἄλλα ὅσα † λέγει αὐτὸν πεποιηκέναι, φανήσονται κατὰ πάντα [κατὰ] τὴν ἀκρίβειαν τῶν εὐαγγελίων ἠγνοηκότες.
allʼ euthys apo prōtēs, hote ēlthen ho sōtēr pros ton Iōannēn, kai ta alla hosa † legei auton pepoiēkenai, phanēsontai kata panta [kata] tēn akribeian tōn euangeliōn ēgnoēkotes.
but tells right from the start of the Savior's coming to John, and the other things … he says he did—they will be shown in every way to have been ignorant of the exactness of the Gospels.
51.21.17Holl GCS 25/31:281
Ἰωάννης γὰρ ὁ εὐαγγελιστὴς πρὸ τοῦ παραδοθῆναι τὸν βαπτιστὴν Ἰωάννην σημαίνει τὸν κύριον μετὰ τὰς ἡμέρας τοῦ πειρασμοῦ * πρὸς αὐτὸν ἐληλυθέναι. πῶς γὰρ Ἰωάννου παραδοθέντος ἐνεδέχετο ἔτι τὸν σωτῆρα πρὸς αὐτὸν πάλιν ἐλθεῖν ἐπὶ τὸν Ἰορδάνην;
Iōannēs gar ho euangelistēs pro tou paradothēnai ton baptistēn Iōannēn sēmainei ton kyrion meta tas hēmeras tou peirasmou * pros auton elēlythenai. pōs gar Iōannou paradothentos enedecheto eti ton sōtēra pros auton palin elthein epi ton Iordanēn?
For John the evangelist indicates that the Lord came to the Baptist after the days of the temptation … before John the Baptist was handed over. For how, once John had been handed over, could the Savior come to him again at the Jordan?
51.21.18Holl GCS 25/31:281
οὐκ ἔγνωσαν δὲ ὅτι οἱ ἄλλοι τρεῖς εὐαγγελισταὶ τὸν χρόνον τὸν μετὰ τὸ παραδοθῆναι τὸν Ἰωάννην διηγοῦνται ἀκριβῶς λέγοντες· »ἀκούσας δὲ ὁ Ἰησοῦς ὅτι παρεδόθη ὁ Ἰωάννης, καταλιπὼν τὴν Ναζαρὲτ κατῴκησεν εἰς Καφαρναοὺμ τὴν παραθαλάσσιον«. καὶ ὁρᾷς ὅτι κατὰ ἀλήθειαν τὰ πάντα τοῖς τέτρασιν εὐαγγελισταῖς συμφώνως εἴρηται.
ouk egnōsan de hoti hoi alloi treis euangelistai ton chronon ton meta to paradothēnai ton Iōannēn diēgountai akribōs legontes; »akousas de ho Iēsous hoti paredothē ho Iōannēs, katalipōn tēn Nazaret katǭkēsen eis Kapharnaoum tēn parathalassion«. kai horąs hoti kata alētheian ta panta tois tetrasin euangelistais symphōnōs eirētai.
They did not know that the other three evangelists narrate precisely the time after John was handed over, saying, “When Jesus heard that John had been handed over, he left Nazareth and settled in Capernaum by the sea.” And you see that everything has truly been said in agreement by the four evangelists.
51.21.19Holl GCS 25/31:281
καὶ γὰρ καὶ φαίνεται <κατὰ> τὴν ἀκολουθίαν πάλιν διηγούμενος ὁ Ἰωάννης, ὅτι μετὰ τὸ ποιῆσαι τὸ πρῶτον σημεῖον τὸν σωτῆρα καὶ ἐλθεῖν εἰς Καφαρναούμ, ποιῆσαί τε ἐκεῖ τινα σημεῖα ἀναβῆναί τε εἰς Ναζαρὲτ καὶ ἀναγνῶναι τὸ βιβλίον, παραδοθέντος λοιπὸν τοῦ βαπτιστοῦ ἦλθεν καὶ κατῴκησεν εἰς Καφαρναοὺμ <οὐ> πολλὰς ἡμέρας.
kai gar kai phainetai <kata> tēn akolouthian palin diēgoumenos ho Iōannēs, hoti meta to poiēsai to prōton sēmeion ton sōtēra kai elthein eis Kapharnaoum, poiēsai te ekei tina sēmeia anabēnai te eis Nazaret kai anagnōnai to biblion, paradothentos loipon tou baptistou ēlthen kai katǭkēsen eis Kapharnaoum <ou> pollas hēmeras.
And indeed John is seen to narrate in sequence again that after the Savior did the first sign and came to Capernaum, and did some signs there, and went up to Nazareth and read the book, then, when the Baptist had been handed over, he came and settled in Capernaum, not many days.
51.21.20Holl GCS 25/31:281
οὗται δέ εἰσιν αἱ μετὰ τὴν ἡμέραν τῶν Ἐπιφανείων καὶ τὴν ἐπὶ Καφαρναοὺμ καὶ ἐπὶ Ναζαρὲτ ἔλευσιν αὐτοῦ καὶ τὴν εἰς Ἱεροσόλυμα διὰ τὸ Πάσχα ἄνοδον καὶ <πάλιν> πάλιν ἐλθεῖν πρὸς τὸν Ἰωάννην ὅπου ἐβάπτιζεν εἰς Αἰνὼν <ἐγγὺς> τοῦ Σαλήμ.
houtai de eisin hai meta tēn hēmeran tōn Epiphaneiōn kai tēn epi Kapharnaoum kai epi Nazaret eleusin autou kai tēn eis Hierosolyma dia to Pascha anodon kai <palin> palin elthein pros ton Iōannēn hopou ebaptizen eis Ainōn <engys> tou Salēm.
These are the days after the day of the Epiphany, and his coming to Capernaum and to Nazareth, and his going up to Jerusalem for the Pascha, and his coming once more to John where he was baptizing at Aenon near Salim.
51.21.21Holl GCS 25/31:281–282
οὅτω γὰρ λέγει »μετὰ τοῦτο κατῆλθεν εἰς Καφαρναοὺμ αὐτὸς καὶ ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ αὐτοῦ, καὶ ἐκεῖ ἔμειναν οὐ πολλὰς ἡμέρας«· (οὔπω γὰρ ἐδήλου τὴν τελείαν καταμονὴν περὶ ἧς ὕστερον εἶπεν <ὅτι> μετὰ τὸ παραδοθῆναι τὸν Ἰωάννην ἐλθὼν κατῴκησεν εἰς Καφαρναοὺμ τὴν παραθαλάσσιον.)
hootō gar legei »meta touto katēlthen eis Kapharnaoum autos kai hē mētēr autou kai hoi adelphoi autou, kai ekei emeinan ou pollas hēmeras«; (oupō gar edēlou tēn teleian katamonēn peri hēs hysteron eipen <hoti> meta to paradothēnai ton Iōannēn elthōn katǭkēsen eis Kapharnaoum tēn parathalassion.)
For he says thus: “After this he went down to Capernaum, he and his mother and his brothers, and they stayed there not many days” (for he was not yet indicating the permanent stay, of which it was said later that after John was handed over he came and settled in Capernaum by the sea).
51.21.22Holl GCS 25/31:282
»καὶ ἐγγὺς ἦν τὸ Πάσχα τῶν Ἰουδαίων (ὡς λέγει) καὶ ἀνέβη εἰς Ἱεροσόλυμα ὁ Ἰησοῦς καὶ εὗρεν τοὺς πωλοῦντας ἐν τῷ ἱερῷ τοὺς βόας καὶ τὰ πρόβατα καὶ <τὰς> περιστερὰς καὶ τοὺς κερματιστὰς καθημένους«.
»kai engys ēn to Pascha tōn Ioudaiōn (hōs legei) kai anebē eis Hierosolyma ho Iēsous kai heuren tous pōlountas en tǭ hierǭ tous boas kai ta probata kai <tas> peristeras kai tous kermatistas kathēmenous«.
“And the Pascha of the Jews was near,” as it says, “and Jesus went up to Jerusalem and found in the temple those who were selling oxen and sheep and doves, and the money-changers sitting there.”
51.21.23Holl GCS 25/31:282
καὶ μετὰ τὸ ἐκβαλεῖν τοὺς αὐτοὺς κερματιστὰς καὶ τοὺς πωλοῦντας τὰς περιστερὰς καὶ τὰ ἄλλα, καὶ εἰρηκέναι· ἄρατε ταῦτα ἔνθεν καὶ μὴ ποιῆτε τὸν οἶκον τοῦ πατρός μου οἶκον ἐμπορίου, καὶ ἀκηκοέναι παρʼ αὐτῶν »τί σημεῖον δεικνύεις ἡμῖν ὅτι ταῦτα ποιεῖς;« καὶ εἰπεῖν, αὐτοῖς »λύσατε τὸν ναὸν τοῦτον καὶ ἐν τρισὶν ἡμέραις ἐγείρω αὐτόν«, ὅτι Νικόδημος ἦλθε πρὸς αὐτόν,
kai meta to ekbalein tous autous kermatistas kai tous pōlountas tas peristeras kai ta alla, kai eirēkenai; arate tauta enthen kai mē poiēte ton oikon tou patros mou oikon emporiou, kai akēkoenai parʼ autōn »ti sēmeion deiknyeis hēmin hoti tauta poieis?« kai eipein, autois »lysate ton naon touton kai en trisin hēmerais egeirō auton«, hoti Nikodēmos ēlthe pros auton,
And after he drove out these money-changers and those who sold the doves and the rest, and said, Take these things away from here and do not make my Father's house a house of trade, and heard from them, “What sign do you show us, that you do these things?”, and said to them, “Destroy this temple, and in three days I raise it”—it says that Nicodemus came to him;
51.21.24Holl GCS 25/31:282
καὶ μετὰ τὸ εἰπεῖν πολλὰ φησίν »ἦλθεν ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὴν Ἰουδαίαν γῆν καὶ ἐκεῖ διέτριβεν μετʼ αὐτῶν καὶ ἐβάπτιζεν. ἦν δὲ καὶ Ἰωάννης <βαπτίζων> ἐν Αἰνὼν ἐγγὺς τοῦ Σαλήμ, ὅτι ὕδατα πολλὰ ἦν ἐκεῖ· οὔπω γὰρ ἦν βεβλημένος εἰς τὴν φυλακὴν ὁ Ἰωάννης«.
kai meta to eipein polla phēsin »ēlthen ho Iēsous kai hoi mathētai autou eis tēn Ioudaian gēn kai ekei dietriben metʼ autōn kai ebaptizen. ēn de kai Iōannēs <baptizōn> en Ainōn engys tou Salēm, hoti hydata polla ēn ekei; oupō gar ēn beblēmenos eis tēn phylakēn ho Iōannēs«.
and after saying much it says, “Jesus and his disciples came into the land of Judea, and he stayed there with them and baptized. And John too was baptizing at Aenon near Salim, because there was much water there; for John had not yet been thrown into prison.”
51.21.25Holl GCS 25/31:282
τοῦ δὲ Ἰωάννου πολλὰ εἰπόντος, ὅτι »ὁ ἔχων τὴν νύμφην νυμφίος ἐστίν«, εἶτα λέγει τὸ εὐαγγέλιον »ὡς οὖν ἔγνω ὁ Ἰησοῦς ὅτι ἢκουσαν οἱ Φαρισαῖοι ὅτι Ἰησοῦς πλείονας μαθητὰς ποιεῖ καὶ βαπτίζει <ἢ> Ἰωάννης (καίτοι γε Ἰησοῦς αὐτὸς οὐκ ἐβάπτιζεν, ἀλλʼ οἱ μαθηταὶ αὐτοῦ), ἀφῆκεν τὴν Ἰουδαίαν γῆν καὶ ἀπῆλθε πάλιν εἰς τὴν Γαλιλαίαν.
tou de Iōannou polla eipontos, hoti »ho echōn tēn nymphēn nymphios estin«, eita legei to euangelion »hōs oun egnō ho Iēsous hoti ēkousan hoi Pharisaioi hoti Iēsous pleionas mathētas poiei kai baptizei <ē> Iōannēs (kaitoi ge Iēsous autos ouk ebaptizen, allʼ hoi mathētai autou), aphēken tēn Ioudaian gēn kai apēlthe palin eis tēn Galilaian.
And when John had said much, including that “He who has the bride is the bridegroom,” the gospel then says, “When, then, Jesus knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John (although Jesus himself did not baptize, but his disciples did), he left the land of Judea and went away again into Galilee.
51.21.26Holl GCS 25/31:282
ἔδει δὲ αὐτὸν διέρχεσθαι διὰ τῆς Σαμαρείας«· ὅτε ἐπὶ τῷ φρέατι ἐκαθέσθη καὶ τῇ Σαμαρείτιδι διελέχθη καὶ ἀνήγγειλεν ἡ Σαμαρεῖτις περὶ αὐτοῦ τοῖς ἐν τῇ πόλει καὶ ἦλθον πρὸς αὐτὸν οἱ Σαμαρεῖται καὶ παρεκάλουν αὐτὸν μεῖναι παρʼ αὐτοῖς »καὶ ἔμεινεν ἐκεῖ δύο ἡμέρας καὶ πολλῷ πλείους ἐπίστευσαν διὰ τὸν λόγον αὐτοῦ.«
edei de auton dierchesthai dia tēs Samareias«; hote epi tǭ phreati ekathesthē kai tę̄ Samareitidi dielechthē kai anēngeilen hē Samareitis peri autou tois en tę̄ polei kai ēlthon pros auton hoi Samareitai kai parekaloun auton meinai parʼ autois »kai emeinen ekei dyo hēmeras kai pollǭ pleious episteusan dia ton logon autou.«
And he had to pass through Samaria”—when he sat at the well and talked with the Samaritan woman, and the Samaritan woman told those in the city about him, and the Samaritans came to him and begged him to stay with them, “and he stayed there two days, and many more believed because of his word.”
51.21.27Holl GCS 25/31:282
»μετὰ δὲ τὰς δύο ἡμέρας ἦλθεν εἰς τὴν Γαλιλαίνα« »καὶ ἦν τις βασιλικὸς οὗ ὁ υἱὸς ἠσθένει ἐν Καφαρναούμ«, ὅτε εἶπεν αὐτῷ ὁ Ἰησοῦς »πορεύου· ὁ υἱός σου ζῇ« καὶ ἐπίστευσεν καὶ ἰάθη ὁ παῖς. καὶ λέγει τὸ εὐαγγέλιον » <τοῦτο> δεύτερον πάλιν σημεῖον ἐποίησεν ὁ Ἰησοῦς ἐλθὼν ἐκ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν«.
»meta de tas dyo hēmeras ēlthen eis tēn Galilaina« »kai ēn tis basilikos hou ho huios ēsthenei en Kapharnaoum«, hote eipen autǭ ho Iēsous »poreuou; ho huios sou zę̄« kai episteusen kai iathē ho pais. kai legei to euangelion » <touto> deuteron palin sēmeion epoiēsen ho Iēsous elthōn ek tēs Ioudaias eis tēn Galilaian«.
“After the two days he came into Galilee,” “and there was a certain royal official whose son was ill at Capernaum,” when Jesus said to him, “Go; your son lives,” and he believed, and the boy was healed. And the gospel says, “This again was the second sign that Jesus did, having come from Judea into Galilee.”
51.21.28Holl GCS 25/31:282–283
»μετὰ τοῦτο ἦν ἑορτὴ τῶν Ἰουδαίων (οἶμαι δὲ ὅτι περὶ ἄλλης ἑορτῆς Ἰουδαίων λέγει, ἢ Πεντηκοστῆς ἢ σκηνοπηγιῶν) καὶ ἀνέβη Ἰησοῦς εἰς Ἱεροσό- λυμα«, ὅτε ἐπὶ τῆς προβατικῆς κολυμβήθρας ἐλθὼν ἐν σαββάτῳ ἰάσατο τὸν τριάκοντα ὀκτὼ ἔτεσιν ἐν ἀσθενείᾳ παραλελυμένον.
»meta touto ēn heortē tōn Ioudaiōn (oimai de hoti peri allēs heortēs Ioudaiōn legei, ē Pentēkostēs ē skēnopēgiōn) kai anebē Iēsous eis Hieroso- lyma«, hote epi tēs probatikēs kolymbēthras elthōn en sabbatǭ iasato ton triakonta oktō etesin en astheneią paralelymenon.
“After this there was a feast of the Jews (I think he is speaking of another feast of the Jews, either Pentecost or Tabernacles) and Jesus went up to Jerusalem,” when, coming to the sheep pool on a sabbath, he healed the man who had been paralyzed with illness for thirty-eight years.
51.21.29Holl GCS 25/31:283
ἀπʼ ἐντεῦθεν λοιπὸν πληρωθέντος τοῦ δεκτοῦ ἐνιαυτοῦ ἤρξαντο αὐτὸν διώκειν ἐξότε τὸν ἐπὶ τῆς κολυμβήθρας παραλυτικὸν ἰάσατο ἐν σαββάτῳ· εἶτα πάλιν λέγει »ἐπὶ πλεῖον ἐδίωκον οἱ Ἰουδαῖοι τὸν Ἰησοῦν, ὅτι οὐ μόνον ἔλυε τὸ σάββατον, ἀλλὰ καὶ πατέρα ἴδιον ἔλεγεν τὸν θεόν, ἴσον ἑαυτὸν ποιῶν τῷ θεῷ«.
apʼ enteuthen loipon plērōthentos tou dektou eniautou ērxanto auton diōkein exote ton epi tēs kolymbēthras paralytikon iasato en sabbatǭ; eita palin legei »epi pleion ediōkon hoi Ioudaioi ton Iēsoun, hoti ou monon elye to sabbaton, alla kai patera idion elegen ton theon, ison heauton poiōn tǭ theǭ«.
From then on, once the acceptable year was completed, they began to persecute him, from the time he healed the paralytic at the pool on a sabbath. Then again it says, “The Jews persecuted Jesus all the more, because he not only broke the sabbath, but also called God his own Father, making himself equal to God.”
51.21.30Holl GCS 25/31:283
πῶς οὖν οὐ καταγνωστέαι αἱ αἱρέσεις ἐλλιπῆ ποιοῦσαι τὸν υἱὸς τὸν πατέρα; »ἴσον« γὰρ [φασίν] »ἑαυτὸν ποιῶν τῷ θεῷ«, λέγει τὸ εὐαγγέλιον.
pōs oun ou katagnōsteai hai haireseis ellipē poiousai ton huios ton patera? »ison« gar [phasin] »heauton poiōn tǭ theǭ«, legei to euangelion.
How then are the heresies not to be condemned, which make the Son less than the Father? For “making himself equal to God,” the gospel says.
51.21.31Holl GCS 25/31:283
»μετὰ δὲ ταῦτα ἀπῆλθεν ὁ Ἰησοῦς πέραν τῆς θαλάσσης τῆς Γαλιλαίας τῆς Τιβεριάδος, ἠκολούθει δὲ αὐτῷ ὄχλος πολύς, ὁρῶντες τὰ σημεῖα ἃ ἐποίει ἐπὶ τῶν ἀσθενούντων. ἀνῆλθεν οὖν ὁ Ἰησοῦς εἰς τὸ ὄρος καὶ ἐκεῖ ἐκαθέζετο μετὰ τῶν μαθητῶν αὐτοῦ. ἦν δὲ <ἐγγὺς> τὸ Πάσχα ἡ ἑορτὴ τῶν Ἰουδαίων.«
»meta de tauta apēlthen ho Iēsous peran tēs thalassēs tēs Galilaias tēs Tiberiados, ēkolouthei de autǭ ochlos polys, horōntes ta sēmeia ha epoiei epi tōn asthenountōn. anēlthen oun ho Iēsous eis to oros kai ekei ekathezeto meta tōn mathētōn autou. ēn de <engys> to Pascha hē heortē tōn Ioudaiōn.«
“After these things Jesus went away across the sea of Galilee, of Tiberias; and a great crowd followed him, because they saw the signs he was doing on the sick. So Jesus went up on the mountain and sat there with his disciples. Now the Pascha, the feast of the Jews, was near.”
51.21.32Holl GCS 25/31:283
λοιπὸν ὡς λέγει τὰ ἄλλα εὐαγγέλια, παραδοθέντος τοῦ Ἰωάννου ἐλθὼν κατῴκησεν εἰς Καφαρναοὺμ τὴν παραθαλάσσιον· ὡς καὶ αὐτὸς Ἰωάννης συνῳδὰ τοῖς ἄλλοις εὑρίσκεται λέγων. τοῦ γὰρ Πάσχα ἐν μηνὶ Μαρτίῳ ἢ Ἀπριλλίῳ γινομένου ἐξ ἅπαντος δείκνυνται ἄλλοι ὄντες καιροὶ ἐν οἷς ὁ σωτὴρ μετὰ τὸν πειρασμὸν πρὸς τὸν Ἰωάννην ἀφικνεῖται.
loipon hōs legei ta alla euangelia, paradothentos tou Iōannou elthōn katǭkēsen eis Kapharnaoum tēn parathalassion; hōs kai autos Iōannēs synǭda tois allois heurisketai legōn. tou gar Pascha en mēni Martiǭ ē Aprilliǭ ginomenou ex hapantos deiknyntai alloi ontes kairoi en hois ho sōtēr meta ton peirasmon pros ton Iōannēn aphikneitai.
Then, as the other Gospels say, after John was handed over he came and settled in Capernaum by the sea; and John himself is also found saying this in agreement with the others. For since the Pascha falls in March or April, it is shown in every way that the times at which the Savior came to John after the temptation were different.
Haer. 51, chapter 22
51.22.1Holl GCS 25/31:283
22. Κατηγοροῦσι δὲ οἱ αὐτοὶ πάλιν τοῦ ἁγίου εὐαγγελιστοῦ, μᾶλλον δὲ αὐτοῦ τοῦ εὐαγγελίου, ὅτι, φησίν, ὁ Ἰωάννης ἔφη δύο Πάσχα τὸν σωτῆρα πεποιηκέναι ἐν περιόδῳ ἐνιαυτῶν δύο, οἱ δὲ ἄλλοι εὐαγγελισταὶ περὶ ἑνὸς Πάσχα διηγοῦνται.
22. Katēgorousi de hoi autoi palin tou hagiou euangelistou, mallon de autou tou euangeliou, hoti, phēsin, ho Iōannēs ephē dyo Pascha ton sōtēra pepoiēkenai en periodǭ eniautōn dyo, hoi de alloi euangelistai peri henos Pascha diēgountai.
22. The same people again accuse the holy evangelist, or rather the gospel itself, because, they say, John said that the Savior kept two Paschas in a period of two years, while the other evangelists speak of one Pascha.
51.22.2Holl GCS 25/31:283–284
καὶ οὐκ ἴσασιν οἱ ἰδιῶται ὅτι οὐ μόνον δύο Πάσχα ὁμολογεῖ τὰ εὐαγγέλια, ὡς πανταχόθεν ἐδείξαμεν, ἀλλὰ δύο μὲν πρῶτα λέγει καὶ αὐτὸ δὲ ἐν ᾧ πέπονθεν ὁ σωτὴρ ἄλλο Πάσχα, ὡς εἶναι τρία Πάσχα ἀπὸ τοῦ χρόνου τοῦ βαπτίσματος καὶ τῆς ἀρχῆς τοῦ χηρύγματος ἐπὶ τρισὶν ἔτεσιν ἕως τοῦ σταυροῦ.
kai ouk isasin hoi idiōtai hoti ou monon dyo Pascha homologei ta euangelia, hōs pantachothen edeixamen, alla dyo men prōta legei kai auto de en hǭ peponthen ho sōtēr allo Pascha, hōs einai tria Pascha apo tou chronou tou baptismatos kai tēs archēs tou chērygmatos epi trisin etesin heōs tou staurou.
And the ignorant do not know that the Gospels acknowledge not only two Paschas, as we have shown on every side, but speak of two earlier ones and then another Pascha, the one at which the Savior suffered, so that there are three Paschas from the time of the baptism and the beginning of the preaching, over three years until the cross.
51.22.3Holl GCS 25/31:284
Γεννᾶται μὲν γὰρ ὁ σωτὴρ τεσσαρακοστῷ δευτέρῳ ἔτει Αὐγούστου βασιλέως τῶν ῾Ρωμαίων ἐν ὑπατείᾳ τοῦ αὐτοῦ Ὀκταυίου Αὐγούστου τὸ τρισκαιδέκατον καὶ Σιλανοῦ, ὡς ἔχει τὰ παρὰ ῾Ρωμαίοις ὑπατάρια.
Gennatai men gar ho sōtēr tessarakostǭ deuterǭ etei Augoustou basileōs tōn ῾Rōmaiōn en hypateią tou autou Oktauiou Augoustou to triskaidekaton kai Silanou, hōs echei ta para ῾Rōmaiois hypataria.
For the Savior is born in the forty-second year of Augustus, emperor of the Romans, in the consulship of the same Octavius Augustus for the thirteenth time and Silanus, as the Roman consular lists have it.
51.22.4Holl GCS 25/31:284
κεῖται γὰρ ἐν αὐτοῖς οὕτως· »τούτων ὑπατευόντων, φημὶ πρὸ ὀκτὼ εἰδῶν Ἰανουαρίων μετὰ δεκατρεῖς ἡμέρας τῆς χειμερινῆς τροπῆς καὶ τῆς τοῦ φωτὸς καὶ ἡμέρας προσθήκης.«
keitai gar en autois houtōs; »toutōn hypateuontōn, phēmi pro oktō eidōn Ianouariōn meta dekatreis hēmeras tēs cheimerinēs tropēs kai tēs tou phōtos kai hēmeras prosthēkēs.«
For it stands thus in them: “In the consulship of these—I mean on the eighth day before the Ides of January, thirteen days after the winter solstice and the increase of light and day.”
51.22.5Holl GCS 25/31:284
ταύτην δὲ τὴν ἡμέραν ἑορτάζουσιν Ἕλληνες, φημὶ δὲ οἱ εἰδωλολάτραι, τῇ πρὸ ὀκτὼ καλανδῶν Ἰανουαρίων, τῇ παρὰ ῾Ρωμαίοις καλουμένῃ Σατουρνάλια, παρʼ Αἰγυπτίοις δὲ Κρόνια, παρὰ Ἀλεξανδρεῦσι δὲ Κικέλλια.
tautēn de tēn hēmeran heortazousin Hellēnes, phēmi de hoi eidōlolatrai, tę̄ pro oktō kalandōn Ianouariōn, tę̄ para ῾Rōmaiois kaloumenę̄ Satournalia, parʼ Aigyptiois de Kronia, para Alexandreusi de Kikellia.
This day the Greeks—I mean the idolaters—celebrate on the eighth day before the Kalends of January, which the Romans call Saturnalia, the Egyptians Kronia, and the Alexandrians Kikellia.
51.22.6Holl GCS 25/31:284
τῇ γὰρ πρὸ ὀκτὼ καλανδῶν Ἰανουαρίων τοῦτο τὸ τμῆμα γίνεται, ὅ ἐστι τροπή, καὶ ἄρχεται αὔξειν ἡ ἡμέρα τοῦ φωτὸς λαμβάνοντος τὴν προσθήκην, πληροῖ δὲ δεκατριῶν ἡμερῶν ἀριθμὸν εἰς τὴν πρὸ ὀκτὼ εἰδὼν Ἰανουαρίων, ἕως ἡμέρας τῆς τοῦ Χριστοῦ γεννήσεως προστιθεμένου τριακοστοῦ ὥρας ἑκάστῃ ἡμέρᾳ·
tę̄ gar pro oktō kalandōn Ianouariōn touto to tmēma ginetai, ho esti tropē, kai archetai auxein hē hēmera tou phōtos lambanontos tēn prosthēkēn, plēroi de dekatriōn hēmerōn arithmon eis tēn pro oktō eidōn Ianouariōn, heōs hēmeras tēs tou Christou gennēseōs prostithemenou triakostou hōras hekastę̄ hēmerą;
For on the eighth day before the Kalends of January this turning point occurs, which is the solstice, and the day begins to grow as the light receives its increase; and it completes the number of thirteen days up to the eighth day before the Ides of January, the day of Christ's birth, a thirtieth of an hour being added each day;
51.22.7Holl GCS 25/31:284–285
ὡς καὶ ὁ παρὰ τοῖς Σύροις σοφὸς Ἐφραΐμ ἐμαρτύρησε τούτῳ τῷ λόγῳ ἐν ταῖς αὐτῦ ἐξηγήσεσι λέγων ὅτι »οὕτως γὰρ ᾠκονομήθη ἡ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ παρουσία, ἡ κατὰ σάρκα γέννησις εἴτʼ οὖν τελεία ἐνανθρώπησις, ὃ καλεῖται Ἐπιφάνεια, ἀπὸ τῆς ἀρχῆς τῆς τοῦ φωτὸς αὐξήσεως ἐπὶ δέκα τριῶν ἡμερῶν διαστήματι· ἐχρὴν γὰρ καὶ τοῦτο τύπον γενέσθαι ἀριθμοῦ τοῦ αὐτοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ τῶν αὐτοῦ δώδεκα μεθητῶν, ὃς <τὸν> τῶν δεκατριῶν ἡμερῶν τῆς τοῦ φωτὸς αὐηήσεως ἐπλήρου ἀριθμόν«.
hōs kai ho para tois Syrois sophos Ephraïm emartyrēse toutǭ tǭ logǭ en tais auty exēgēsesi legōn hoti »houtōs gar ǭkonomēthē hē tou kyriou hēmōn Iēsou Christou parousia, hē kata sarka gennēsis eitʼ oun teleia enanthrōpēsis, ho kaleitai Epiphaneia, apo tēs archēs tēs tou phōtos auxēseōs epi deka triōn hēmerōn diastēmati; echrēn gar kai touto typon genesthai arithmou tou autou kyriou hēmōn Iēsou Christou kai tōn autou dōdeka methētōn, hos <ton> tōn dekatriōn hēmerōn tēs tou phōtos auēēseōs eplērou arithmon«.
as the wise Ephrem among the Syrians also bore witness to this reckoning in his commentaries, saying, “For thus was the coming of our Lord Jesus Christ arranged—his birth according to the flesh, or perfect incarnation, which is called the Epiphany—at an interval of thirteen days from the beginning of the increase of light; for this too had to be a type of the number of our Lord Jesus Christ himself and his twelve disciples, since he completed the number of the thirteen days of the increase of light.”
51.22.8Holl GCS 25/31:285
πόσα τε ἄλλα εἰς τῆν τούτου τοῦ λόγου ὑπόθεσίν τε καὶ μαρτυρίαν, φημὶ δὲ τῆς τοῦ Χριστοῦ γεννήσεως. Γέγονέν τε καὶ γίνεται. Καὶ γὰρ καὶ μέρος τι τῆς ἀληθείας ἀναγκαζόμενοι ὁμολοεῖν οἱ τῆς τῶν εἰδώλων θρῃσκείας ἀρχηγέται καὶ ἀπατηλποὶ εἰς τὸ ἐξαπατῆσαι τοὺς πεισθέντας αὐτοῖς εἰδωλολάτρας ἐν πολλοῖς τόποις ἑορτὴν μεγίστην ἄγουσιν ἐν αὐτῇ τῇ νυκτὶ τῶν Ἐπιφανείων, εἰς τὸ ἐπὶ τῇ πλάνῃ ἐλπίσαντας μὴ ζητεῖν τὴν ἀλήθειαν.
posa te alla eis tēn toutou tou logou hypothesin te kai martyrian, phēmi de tēs tou Christou gennēseōs. Gegonen te kai ginetai. Kai gar kai meros ti tēs alētheias anankazomenoi homoloein hoi tēs tōn eidōlōn thrę̄skeias archēgetai kai apatēlpoi eis to exapatēsai tous peisthentas autois eidōlolatras en pollois topois heortēn megistēn agousin en autę̄ tę̄ nykti tōn Epiphaneiōn, eis to epi tę̄ planę̄ elpisantas mē zētein tēn alētheian.
And how many other things there have been, and still are, that support and bear witness to this account—I mean, of Christ's birth! For the leaders of idol worship too, forced to acknowledge part of the truth, and deceivers seeking to deceive the idolaters who trust them, in many places keep a very great festival on the very night of the Epiphany, so that those who have put their hope in error may not seek the truth.
51.22.9Holl GCS 25/31:285
πρῶτον μὲν ἐν Ἀλεξανδρείᾳ ἐν τῷ Κορείῳ <οὕ>τω καλουμένῳ· ναὸς δέ ἐστι μέγιστος τουτέστιν τὸ τέμενος τῆς Κόρης.
prōton men en Alexandreią en tǭ Koreiǭ <hou>tō kaloumenǭ; naos de esti megistos toutestin to temenos tēs Korēs.
First, in Alexandria, in the so-called Koreion; it is a very large temple, that is, the precinct of Kore.
51.22.10Holl GCS 25/31:285–286
ὅλην γὰρ τὴν νύκτα ἀγρυπνήσαντες ἐν ᾄσμασί τισι καὶ αὐλοῖς τῷ εἰδώλῳ ᾄδοντες καὶ παννυχίδα διατελέσαντες μετὰ τὴν τῶν ἀλεκτρυόνων κλαγγὴν κατέρχονται λαμπαδηφόροι εἰς σηκόν τινα ὑπόγαιον καὶ ἀναφέρουσι ξόανόν τι ξύλινον <ἐν> φορείῳ καθεζόμενον γυμνόν, ἔχον σφραγῖδά τινα σταυροῦ ἐπὶ τοῦ μετώπου διάχρυσον καὶ ἐπὶ ταῖς ἑκατέραις χερσὶν ἄλλας δύο τοιαύτας σφραγῖδας καὶ ἐπʼ αὐτοῖς τοῖς δυσὶ γονάτοις ἄλλας δύο, ὁμοῦ δὲ [τὰς] πέντε σφραγῖδας ἀπὸ χρυσοῦ τετυπωμένας καὶ περιφέρουσιν αὐτὸ τὸ ξόανον ἑπτάκις κυκλώσαντες τὸν μεσαίτατον ναὸν μετὰ αὐλῶν καὶ τυμπάνων καὶ ὕμνων καὶ κωμάσαντες καταφέρουσιν αὐτὸ αὖθις εἰς τὸν ὑπόγαιον τόπον. ἐρωτώμενοι δὲ ὅτι τί ἐστι τοῦτο τὸ μυστήριον ἀποκρίνονται καὶ λέγουσιν ὅτι ταύτῃ τῇ ὥρᾳ σήμερον ἡ Κόρη (τουτέστιν ἡ παρθένος) ἐγέννησε τὸν Αἰῶνα.
holēn gar tēn nykta agrypnēsantes en ąsmasi tisi kai aulois tǭ eidōlǭ ądontes kai pannychida diatelesantes meta tēn tōn alektryonōn klangēn katerchontai lampadēphoroi eis sēkon tina hypogaion kai anapherousi xoanon ti xylinon <en> phoreiǭ kathezomenon gymnon, echon sphragida tina staurou epi tou metōpou diachryson kai epi tais hekaterais chersin allas dyo toiautas sphragidas kai epʼ autois tois dysi gonatois allas dyo, homou de [tas] pente sphragidas apo chrysou tetypōmenas kai peripherousin auto to xoanon heptakis kyklōsantes ton mesaitaton naon meta aulōn kai tympanōn kai hymnōn kai kōmasantes katapherousin auto authis eis ton hypogaion topon. erōtōmenoi de hoti ti esti touto to mystērion apokrinontai kai legousin hoti tautę̄ tę̄ hōrą sēmeron hē Korē (toutestin hē parthenos) egennēse ton Aiōna.
For they stay awake the whole night, singing to the idol with songs and flutes, and after completing an all-night vigil, after cockcrow they go down with torches into an underground shrine and bring up a wooden image seated naked on a litter. It has a gilded seal of a cross on its forehead, two other such seals on its two hands, and two others on its two knees—five seals in all, stamped in gold. And they carry the image around, circling the innermost temple seven times with flutes and drums and hymns, and after their revel they carry it back down to the underground place. And when asked what this mystery is, they answer and say, “Today at this hour Kore—that is, the Virgin—gave birth to the Aeon.”
51.22.11Holl GCS 25/31:286–287
τοῦτο δὲ καὶ ἐν Πέτρᾳ τῇ πόλει (μητρόπολις δὲ ἐστι τῆς Ἀραβίας, ἥτις ἐστὶν Ἐδὼμ ἡ ἐν ταῖς γραφαῖς γεγραμμένη) ἐν τῷ ἐκεῖσε εἰδωλείῳ οὕτως γίνεται, καὶ Ἀραβικῇ διαλέκτῳ ἐξυμνοῦσι τὴν παρθένον, καλοῦντες αὐτὴν Ἀραβιστὶ Χααμοῦ τουτέστιν Κόρην εἴτʼ οὖν παρθένον καὶ τὸν ἐξ αὐτῆς γεγεννημένον Δουσάρην τουτέστιν μονογενῆ τοῦ δεσπότου. τοῦτο δὲ καὶ ἐν Ἐλούσῃ γίνεται τῇ πόλει κατʼ ἐκείνην τὴν νύκτα, ὡς ἑκεῖ ἐν τῇ Πέτρᾳ καὶ ἐν Ἀλεξανδρείᾶ.
touto de kai en Petrą tę̄ polei (mētropolis de esti tēs Arabias, hētis estin Edōm hē en tais graphais gegrammenē) en tǭ ekeise eidōleiǭ houtōs ginetai, kai Arabikę̄ dialektǭ exymnousi tēn parthenon, kalountes autēn Arabisti Chaamou toutestin Korēn eitʼ oun parthenon kai ton ex autēs gegennēmenon Dousarēn toutestin monogenē tou despotou. touto de kai en Elousę̄ ginetai tę̄ polei katʼ ekeinēn tēn nykta, hōs hekei en tę̄ Petrą kai en Alexandreia.
This is done in the same way in the city of Petra too (it is the metropolis of Arabia, which is the Edom written of in the Scriptures), in the idol temple there; and they sing hymns to the virgin in the Arabic language, calling her in Arabic Chaamou, that is, Kore or virgin, and the one born of her Dusares, that is, the only-begotten of the Lord. This is also done in the city of Elusa on that night, as there in Petra and in Alexandria.
51.22.12Holl GCS 25/31:287
ἐκ πολλῶν δὲ ἠναγκάσθημεν παραστῆσαι διὰ τοὺς ἀπειθοῦντας ὅτι τὰ Ἐπιφάνεια καλῶς εἴρηται ἡ ἔνσαρκος γέννησις τοῦ σωτῆρος ἡ ἐν Βηθλεὲμ γενομένη, ὀγδόῃ ὥρᾳ γεννηθέντος αὐτοῦ καὶ ἐπιφανέντος τοῖς ποιμέσι καὶ τῷ κόσμῳ διὰ τῆς τῶν ἀγέλων μαρτυρίας·
ek pollōn de ēnankasthēmen parastēsai dia tous apeithountas hoti ta Epiphaneia kalōs eirētai hē ensarkos gennēsis tou sōtēros hē en Bēthleem genomenē, ogdoę̄ hōrą gennēthentos autou kai epiphanentos tois poimesi kai tǭ kosmǭ dia tēs tōn agelōn martyrias;
We have been forced to show from many things, because of those who are unpersuaded, that the Epiphany is rightly the name of the Savior's birth in the flesh which took place in Bethlehem, since he was born at the eighth hour and manifested to the shepherds and to the world through the angels' testimony;
51.22.13Holl GCS 25/31:287
ἐπεφάνη δὲ καὶ τῇ Μαρίᾳ καὶ τῷ Ἰωσήφ. ἐν ἐκείνῃ δὲ τῇ ὥρᾳ καὶ ὁ ἀστὴρ ἐφάνη ἐν τῇ ἀντολῇ τοῖς μάγοις πρὸς δύο ἐτῶν τῆς αὐτῶν εἰς Ἱερουσαλὴμ καὶ Βηθλεὲμ ἀφίξεως, ὅτε καὶ ἀκριβῶς ὁ Ἡρῴδης ἐπυνθάνετο <παρ᾿> αὐτῶν τῶν μάγων τὸν χρόνον τοῦ φανέντος ἀστέρος καὶ ἤκουσε παρʼ αὐτῶν ὅτι ἀπὸ διετοῦς καὶ κατωτέρω, ἃ καὶ αὐτὸ τὸ ῥῆμα ῶν Ἐπιφανείων ἐποιεῖτο τὴν ἐπωνυμίαν ἐκ τοῦ τὸν Ἡρῴδην λέγειν »τοῦ φανέντος ἀστέρος«.
epephanē de kai tę̄ Marią kai tǭ Iōsēph. en ekeinę̄ de tę̄ hōrą kai ho astēr ephanē en tę̄ antolę̄ tois magois pros dyo etōn tēs autōn eis Hierousalēm kai Bēthleem aphixeōs, hote kai akribōs ho Hērǭdēs epynthaneto <par᾿> autōn tōn magōn ton chronon tou phanentos asteros kai ēkouse parʼ autōn hoti apo dietous kai katōterō, ha kai auto to rhēma ōn Epiphaneiōn epoieito tēn epōnymian ek tou ton Hērǭdēn legein »tou phanentos asteros«.
and he was also manifested to Mary and Joseph. And at that hour the star too appeared in the east to the magi, two years before their arrival in Jerusalem and Bethlehem—when Herod inquired exactly from the magi themselves the time of the star's appearing and heard from them that it was from two years old and under. From this the word “Epiphany” itself took its name, since Herod said, “the star that appeared.”
51.22.14Holl GCS 25/31:287
διὰ τῶν μὲν λεγόντων ὅτι »ποῦ ἐστιν ὁ βασιλεὺς ὁ τεχθεὶς τῶν Ἰουδαίων; εἴδομεν γὰρ αὐτοῦ τὸν ἀστέρα ἐν τῇ ἀνατολῇ καὶ ἤλθομεν προσκυνῆσαι αὐτῷ«, ὁ Ἡρῴδης οὐ περὶ ψιλοῦ ὀνόματος ἀνθρώπου βασιλέως τὸ πρᾶγμα ἐσκόπησε.
dia tōn men legontōn hoti »pou estin ho basileus ho techtheis tōn Ioudaiōn? eidomen gar autou ton astera en tę̄ anatolę̄ kai ēlthomen proskynēsai autǭ«, ho Hērǭdēs ou peri psilou onomatos anthrōpou basileōs to pragma eskopēse.
From those who said, “Where is he who has been born king of the Jews? For we saw his star in the east and have come to worship him,” Herod considered that the matter was not about the bare name of a human king.
51.22.15Holl GCS 25/31:287–288
διανοηθεις γὰρ τὸ πρᾶγμα καὶ θαυμάσας ὅτι πολλοὶ βασιλεῖς ἐγεννήθησαν ἐν Ἱερουσαλήμ, πρῶτος Σαοὺλ ἐκ φυλῆς Βενιαμίν, δεύτερος Δαυὶδ ἐκ φυλῆς Ἰούδα καὶ τούτου υἱὸς Σολομῶν, υἱὸς δὲ τοῦ Σολομῶντος ῾Ροβοὰμ καὶ τούτου υἱοὶ κατὰ διαδοχήν, καὶ οὐδέποτε ἐπὶ ἑνὶ τούτων γεννηθέντι ἀστὴρ ἐφάνη οὐδὲ ἔλευσις μάγων ἐγένετο ἐπὶ τὸ ἐλθεῖν καὶ προσκυνῆσαι τὸν γεννηθέντα βασιλέα ἀλλʼ ἢ τότε μόνον, — ὅθεν τοῦτο σκεψάμενος [τις] καὶ τὴν διά- νοιαν αὐτοῦ ἐπὶ τὴν γνῶσιν τῆς ἀληθείας ἠκόντισε, μαθὼν ὅτι τὸ σημεῖον τοῦτο οὐκ ἀνθρώπου ἐστίν, ἀλλὰ κυρίου μόνου,
dianoētheis gar to pragma kai thaumasas hoti polloi basileis egennēthēsan en Hierousalēm, prōtos Saoul ek phylēs Beniamin, deuteros Dauid ek phylēs Iouda kai toutou huios Solomōn, huios de tou Solomōntos ῾Roboam kai toutou huioi kata diadochēn, kai oudepote epi heni toutōn gennēthenti astēr ephanē oude eleusis magōn egeneto epi to elthein kai proskynēsai ton gennēthenta basilea allʼ ē tote monon, — hothen touto skepsamenos [tis] kai tēn dia- noian autou epi tēn gnōsin tēs alētheias ēkontise, mathōn hoti to sēmeion touto ouk anthrōpou estin, alla kyriou monou,
For having reflected on the matter, and marveling that many kings had been born in Jerusalem—first Saul of the tribe of Benjamin, second David of the tribe of Judah, and his son Solomon, and Solomon's son Rehoboam, and his sons in succession—and that never at the birth of any of them had a star appeared or magi come to worship the newborn king, except then only—having considered this, he turned his mind toward the knowledge of the truth, learning that this sign is not a man's but the Lord's alone.
51.22.16Holl GCS 25/31:288
διὸ οὐκέτι περὶ βασιλέως ἠρώτα ἐπιγείου ἢ ἀνθρώπου, ἀλλὰ περὶ Χριστοῦ, λέγων τοῖς γραμματεῦσι καὶ ἱερεῦσι »ποῦ ὁ Χριστὸς γεννᾶται;« καὶ ἤκουσε παρʼ αὐτῶν »ἐν Βηθλεὲμ τῆς Ἰουδαίας«· καὶ παρὰ μὲν τούτων ἐρωτήσας τὸν τόπον ἔγων, παρὰ δὲ τῶν μάγων τὸν χρόνον.
dio ouketi peri basileōs ērōta epigeiou ē anthrōpou, alla peri Christou, legōn tois grammateusi kai hiereusi »pou ho Christos gennatai?« kai ēkouse parʼ autōn »en Bēthleem tēs Ioudaias«; kai para men toutōn erōtēsas ton topon egōn, para de tōn magōn ton chronon.
That is why he no longer asked about an earthly or human king, but about Christ, saying to the scribes and priests, “Where is the Christ born?”, and heard from them, “In Bethlehem of Judea”; and by asking he learned the place from them, and the time from the magi.
51.22.17Holl GCS 25/31:288
καὶ γὰρ καὶ αὐτοὶ οἱ μάγοι μετὰ διετίαν ἐν αὐτῇ τῇ ἡμέρᾳ τῶν Ἐπιφανείων εἰς Βηθλεὲμ ἐγένοντο καὶ τὰ δῶρα προσήνεγκαν, [καὶ] τὴν σμύρναν καὶ τὸν χρυσὸ καὶ τὸν λίβανον. ἐν αὐτῇ γὰρ τῇ ἡμέρᾳ τῶν Ἐπιφανείων αἱ ἀρχαὶ γεγόνασι πολλῶν [πραγμάτων] σημείων τῆς ἐπιφανείας.
kai gar kai autoi hoi magoi meta dietian en autę̄ tę̄ hēmerą tōn Epiphaneiōn eis Bēthleem egenonto kai ta dōra prosēnenkan, [kai] tēn smyrnan kai ton chryso kai ton libanon. en autę̄ gar tę̄ hēmerą tōn Epiphaneiōn hai archai gegonasi pollōn [pragmatōn] sēmeiōn tēs epiphaneias.
For the magi themselves came to Bethlehem two years later on the very day of the Epiphany and offered their gifts, the myrrh and the gold and the frankincense. For on the very day of the Epiphany the beginnings of many signs of his manifestation took place.
51.22.18Holl GCS 25/31:288
αὕτη δὲ ἦν ἡ ἡμέρα, ὡς ἄνω προεῖπον καὶ πολλάκις ἀναγκάζομαι λέγειν, ἐν ὑπατείᾳ Ὀκταυίου Αὐγούστου τὸ τρισκαιδέκατον καὶ Σιλανοῦ τῇ πρὸ ἀκτὼ εἰδῶν Ἰανουαρίων, μετὰ δεκατρεῖς ἡμέρας τῆς τοῦ φωτὸς καὶ ἡμέρας αὐξήσεως, ἥτις ἐστὶν ἀπὸ τῆς τροπῆς τῆς χειμερινῆς τουτέστιν ἀπὸ τῆς πρὸ ὀκτὼ καλανδῶν Ἰανουαρίων ἕως αὐτῆς τῆς γενεθλίου καῖ Ἐπιφανείων ἡμέρας διὰ τὸν προδηλωθέντα τύπον, αὐτοῦ τοῦ σωτῆρος καὶ τῶν δώδεκα αὐτοῦ μαθητῶν τὸν τρισκαιδέκατον ἀριθμὸν πληρούντων. Γεννᾶται οὖν ὁ σωτὴρ τῷ τεσσαρακοστῷ δευτέρῳ ἔτει Αὐγούστου βασιλέως τῶν ῾Ρωμαίων, ὑπατείᾳ τῇ
hautē de ēn hē hēmera, hōs anō proeipon kai pollakis anankazomai legein, en hypateią Oktauiou Augoustou to triskaidekaton kai Silanou tę̄ pro aktō eidōn Ianouariōn, meta dekatreis hēmeras tēs tou phōtos kai hēmeras auxēseōs, hētis estin apo tēs tropēs tēs cheimerinēs toutestin apo tēs pro oktō kalandōn Ianouariōn heōs autēs tēs genethliou kai Epiphaneiōn hēmeras dia ton prodēlōthenta typon, autou tou sōtēros kai tōn dōdeka autou mathētōn ton triskaidekaton arithmon plērountōn. Gennatai oun ho sōtēr tǭ tessarakostǭ deuterǭ etei Augoustou basileōs tōn ῾Rōmaiōn, hypateią tę̄
This was the day, as I said above and am often forced to say, in the consulship of Octavius Augustus for the thirteenth time and Silanus, the eighth before the Ides of January, thirteen days after the increase of light and day, that is, from the winter solstice—the eighth before the Kalends of January—to the very day of his birth and of the Epiphany, because of the type already explained, the Savior himself and his twelve disciples completing the number thirteen. The Savior is born, then, in the forty-second year of Augustus, emperor of the Romans, in the consulship
51.22.19Holl GCS 25/31:288
προγεγραμμένῃ, μετὰ εἰκοσιεννέα ἔτη τῆς Αὐγούστου πρὸς Ἰουδαίους συναφείας· βασιλεύει δὲ Αὔγουστος δεκατρία ἔτη πρὶν ἢ τὴν Ἰουδαίαν τελείως συναφθῆναι ῾Ρωμαίοις.
progegrammenę̄, meta eikosiennea etē tēs Augoustou pros Ioudaious synapheias; basileuei de Augoustos dekatria etē prin ē tēn Ioudaian teleiōs synaphthēnai ῾Rōmaiois.
described above, twenty-nine years after Augustus's alliance with the Jews; for Augustus reigns thirteen years before Judea was completely joined to the Romans.
51.22.20Holl GCS 25/31:288–289
ἦν δὲ καὶ ἐξότε ἐβασίλευσεν Αὔγουστος ἐπὶ τέσσαρσιν ἔτεσιν τῆς αὐτοῦ βασιλείας πλείω ἐλάσσω φιλία μὲν ῾Ρωμαίων πρὸς Ἰουδαίους καὶ συμμαχία πεμπομένη καὶ ἐπίτροπος καθιστάμενος καὶ μέρη φόρων Ῥωμαίοις τελούμενα * ἐπὶ πέντε ἔτεσι πλείω ἐλάσσω, ἕως ὅτου τέλεον παρεδόθη ἡ Ἰουδαία καὶ ὑπόφορος αὐτοῖς γεγένηται, ληξάντων τῶν ἀπὸ Ἰούδα ἀρχόντων καὶ Ἡρῴδου ἐξ ἐθνῶν κατασταθέντος,
ēn de kai exote ebasileusen Augoustos epi tessarsin etesin tēs autou basileias pleiō elassō philia men ῾Rōmaiōn pros Ioudaious kai symmachia pempomenē kai epitropos kathistamenos kai merē phorōn Rhōmaiois teloumena * epi pente etesi pleiō elassō, heōs hotou teleon paredothē hē Ioudaia kai hypophoros autois gegenētai, lēxantōn tōn apo Iouda archontōn kai Hērǭdou ex ethnōn katastathentos,
And from the time Augustus began to reign, for about four years of his reign, more or less, there was friendship of the Romans with the Jews; an alliance was sent, a procurator appointed, and parts of the tribute paid to the Romans … for about five years, more or less, until Judea was wholly handed over and became tributary to them, the rulers from Judah having ceased and Herod, from the Gentiles, having been appointed—
51.22.21Holl GCS 25/31:289
προσηλύτου μέντοι γε, εἶτα Χριστοῦ γεννηθέντος ἐν Βηθλεὲμ τῆς Ἰουδαίας ἐλθόντος τε ἐπὶ τὸ κήρυγμα, ληξάντων τῶν ἀπὸ Ἰούδα καὶ Ἀαρὼν χριστῶν ἡγουμένων, διαρκεσάντων ἕως Ἀλεξάνδρου Κριστοῦ ἡγουμένου καῚ Σριστῶν τῆς καῚ Ἀλεξάνδρας· ἐφʼ οἷς ἐπληρώθη ἡ προφητεία τοῦ Ἰακώβ, τό » οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα καὶ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἂν ἔλθῃ ᾧ ἀπόκειται, καὶ αὐτὸς προσδοκία ἐθνῶν«, ὅ ἐστιν ὁ γεννηθεὶς κύριος.
prosēlytou mentoi ge, eita Christou gennēthentos en Bēthleem tēs Ioudaias elthontos te epi to kērygma, lēxantōn tōn apo Iouda kai Aarōn christōn hēgoumenōn, diarkesantōn heōs Alexandrou Kristou hēgoumenou kaI Sristōn tēs kaI Alexandras; ephʼ hois eplērōthē hē prophēteia tou Iakōb, to » ouk ekleipsei archōn ex Iouda kai hēgoumenos ek tōn mērōn autou, heōs an elthę̄ hǭ apokeitai, kai autos prosdokia ethnōn«, ho estin ho gennētheis kyrios.
though a proselyte. Then Christ was born in Bethlehem of Judea and came to his preaching, when the anointed leaders from Judah and Aaron had ceased, who had lasted until Alexander, the anointed leader, and Alexandra. In their time the prophecy of Jacob was fulfilled: “A ruler shall not fail from Judah, nor a leader from his thighs, until he comes for whom it is laid up, and he is the expectation of the nations”—which is the Lord who was born.
51.22.22Holl GCS 25/31:289
Ταῦτα πάντα ἐτελειοῦτο ἀρξάμενα ἀπὸ τῆς γεννήσεως τῆς ἐν Βηθλεέμ, ἣ ἐγένετο ἐν τεσσαρακοστῷ δευτέρῳ ἔτει τῆς πάσης βασιλείας Αὐγούστου, ὃ ἦν μετὰ πέμπτον ἔτος τῆς ἐπιτροπῆς Ἀντιπάτρου τοῦ πατρὸς Ἡρῴδου, ὅτε φιλία ἦν Ῥωμαίων πρὸς Ἰουδαίους καὶ μέρη δομάτων, καὶ μετὰ τὴν ἐπιτροπὴν Ἀντιπάτρου τὴν ἀπὸ ἕκτου Αὐγούστου ἕως ἐνάτου αὐτοῦ, Ἡρῴδου [τε] κατασταθέντος ἀπὸ τοῦ δεκάτου ἔτους καἲ μέρους φόρων διδομένου ἕως τρισκαιδεκάτου ἔτους, ὃ ἦν τέταρτον ἔτος τῆς βασιλείας Ἡρῴδους κατασταθέντος ὑπὸ Αὐγούστου·
Tauta panta eteleiouto arxamena apo tēs gennēseōs tēs en Bēthleem, hē egeneto en tessarakostǭ deuterǭ etei tēs pasēs basileias Augoustou, ho ēn meta pempton etos tēs epitropēs Antipatrou tou patros Hērǭdou, hote philia ēn Rhōmaiōn pros Ioudaious kai merē domatōn, kai meta tēn epitropēn Antipatrou tēn apo hektou Augoustou heōs enatou autou, Hērǭdou [te] katastathentos apo tou dekatou etous kai merous phorōn didomenou heōs triskaidekatou etous, ho ēn tetarton etos tēs basileias Hērǭdous katastathentos hypo Augoustou;
All these things were being completed, beginning from the birth in Bethlehem, which took place in the forty-second year of the whole reign of Augustus. This was after the fifth year of the procuratorship of Antipater, Herod's father, when there was friendship of the Romans with the Jews and partial payments; and after Antipater's procuratorship from the sixth year of Augustus to his ninth, Herod was appointed from the tenth year, a part of the tribute being paid until the thirteenth year, which was the fourth year of the reign of Herod, appointed by Augustus;
51.22.23Holl GCS 25/31:289–290
μετὰ δὲ τὸ τέταρτον ἔτος Ἡρῴδου λοιπὸν τελείως παραδοθείσης τῆς Ἰουσαίας ἕως τριακοστοῦ τρίτου ἔτους Ἡρῴδου, Αὐγούστου δὲ τεσσαράκοντα δύο ἔτη πληρώσαντος, κρατηθίσης < τε > Τῆς πάσης Ἰουδαίας, ὡς ἔφην, μετὰ τὸ ποιῆσαι αὐτὴν εἰκοσιεννέα ἔτη ὑπόφορον Ῥωμαίοις, καὶ μετὰ τὸ κατασταθῆναι ἐπίτροπον τὸν Ἀντίπατρον Ἡρῴδου πατέρα, μετά τε τὸ Ἡρῴδην βασιλέα κατασταθῆναι ὑπὸ Αὐγούστου ἐν τῷ δεκάτῳ ἔτει τοῦ αὐτοῦ Αὐγούστου ἐπὶ τῆς Ἰουδαίας.
meta de to tetarton etos Hērǭdou loipon teleiōs paradotheisēs tēs Iousaias heōs triakostou tritou etous Hērǭdou, Augoustou de tessarakonta dyo etē plērōsantos, kratēthisēs < te > Tēs pasēs Ioudaias, hōs ephēn, meta to poiēsai autēn eikosiennea etē hypophoron Rhōmaiois, kai meta to katastathēnai epitropon ton Antipatron Hērǭdou patera, meta te to Hērǭdēn basilea katastathēnai hypo Augoustou en tǭ dekatǭ etei tou autou Augoustou epi tēs Ioudaias.
and after Herod's fourth year, Judea having then been completely handed over, until Herod's thirty-third year, when Augustus had completed forty-two years, the whole of Judea having been subdued, as I said, after it had been tributary to the Romans for twenty-nine years, and after Antipater, Herod's father, had been appointed procurator, and after Herod had been appointed king over Judea by Augustus in the tenth year of the same Augustus.
51.22.24Holl GCS 25/31:290–291
α ݲ. Ταῦτα δὲ ἐπραγματεύθη ἐν ὑπατεία Ὀκταυίου Αὐγούστου τὸ τρισκαιδέκατον καὶ Σιλανοῦ ὑπάτου, ὡς πολλάκις ἔφην, ἥντινα ὑπατείαν διεδέξαντο αἱ ὑποτεταγμέναι ὑπατεῖαι ἀκολούθως οὕτως· β ݲ. Λεντούλου καὶ Πίσωνος. γ ݲ. Λουκίου Καίσαρος καὶ Παύλου. δ ݲ Οὐινδικίου καὶ Οὐάρου. ε. ݲ. Λαμίου καὶ Σερουιλίου Νοννίου. ς. ݲ Μάγνου Πομπηίου καὶ Οὐαλερίου. ς ݲ. Λεπίδου καὶ Ἀρουγκίου. η ݲ. Καίσαρος καὶ Καπίτωνος. θ ݲ. Κρητικοῦ καὶ Νερούα. ι ݲ. Καμίλλου καὶ Κυϊντιλλιανοῦ. ια ݲ. Καμήρου καὶ Σαβίνου. ιβ ݲ. Δολαβέλλα καὶ Σιλανοῦ. ιγ ݲ. Λεπίδου καὶ Ταύρου. ι ݲ δ ݲ. Φλάγκου καὶ Σιλανοῦ. ι ݲ ε ݲ. τῶν δύο Σέξτων. ι ݲ ς ݲ. Πομπηΐο Μάγνου καὶ Ἀπουληίου. ι ݲ ζ ݲ. Βρούττου καὶ Φλάγκου. ι ݲ η ݲ. Ταύρου καὶ Λίβωνος. ι ݲ θ ݲ. Κράσσου καὶ Ῥούφου. κ ݲ Τιβερίου Καίσαρος τὸ δεύτερον καὶ Δρούσου Γερμανοῦ τὸ δεύτερον. κ ݲ α ݲ. Σιλανοῦ καὶ Βάλβου. κ ݲ β ݲ. Μεσσάλα καὶ Γράτου. κ ݲ γ ݲ. Τιβερίου Καίσαρος τὸ τρίτον καὶ Δρούσου Γερμανοῦ τὸ τρίτον κ ݲ δ ݲ. Ἀγρίππου καὶ Γάλβου. κ ݲ ε ݲ. Πολλίωνος καὶ Οὐέτερος. κ ݲ ς ݲ. Κεθήγου καὶ Οὐάρου. κ ݲ ζ ݲ. Ἀγρίππου τὸ δεύτερον καὶ Λεντούλου Γάλβου. κ ݲ η ݲ. Γετουλικοῦ καὶ Σαβίνου. κ ݲ θ ݲ. Κράσσου καὶ Πίσωνος. λ ݲ. Σιλανοῦ καὶ Νερούα.
a ݲ. Tauta de epragmateuthē en hypateia Oktauiou Augoustou to triskaidekaton kai Silanou hypatou, hōs pollakis ephēn, hēntina hypateian diedexanto hai hypotetagmenai hypateiai akolouthōs houtōs; b ݲ. Lentoulou kai Pisōnos. g ݲ. Loukiou Kaisaros kai Paulou. d ݲ Ouindikiou kai Ouarou. e. ݲ. Lamiou kai Serouiliou Nonniou. s. ݲ Magnou Pompēiou kai Oualeriou. s ݲ. Lepidou kai Arounkiou. ē ݲ. Kaisaros kai Kapitōnos. th ݲ. Krētikou kai Neroua. i ݲ. Kamillou kai Kyïntillianou. ia ݲ. Kamērou kai Sabinou. ib ݲ. Dolabella kai Silanou. ig ݲ. Lepidou kai Taurou. i ݲ d ݲ. Phlankou kai Silanou. i ݲ e ݲ. tōn dyo Sextōn. i ݲ s ݲ. Pompēïo Magnou kai Apoulēiou. i ݲ z ݲ. Brouttou kai Phlankou. i ݲ ē ݲ. Taurou kai Libōnos. i ݲ th ݲ. Krassou kai Rhouphou. k ݲ Tiberiou Kaisaros to deuteron kai Drousou Germanou to deuteron. k ݲ a ݲ. Silanou kai Balbou. k ݲ b ݲ. Messala kai Gratou. k ݲ g ݲ. Tiberiou Kaisaros to triton kai Drousou Germanou to triton k ݲ d ݲ. Agrippou kai Galbou. k ݲ e ݲ. Polliōnos kai Oueteros. k ݲ s ݲ. Kethēgou kai Ouarou. k ݲ z ݲ. Agrippou to deuteron kai Lentoulou Galbou. k ݲ ē ݲ. Getoulikou kai Sabinou. k ݲ th ݲ. Krassou kai Pisōnos. l ݲ. Silanou kai Neroua.
1. These things took place in the consulship of Octavius Augustus for the thirteenth time and Silanus as consul, as I have often said; and this consulship was followed by the consulships listed below, in order, thus: 2. Lentulus and Piso. 3. Lucius Caesar and Paulus. 4. Vindicius and Varus. 5. Lamia and Servilius Nonius. 6. Magnus Pompeius and Valerius. 7. Lepidus and Arruntius. 8. Caesar and Capito. 9. Creticus and Nerva. 10. Camillus and Quintilianus. 11. Camerinus and Sabinus. 12. Dolabella and Silanus. 13. Lepidus and Taurus. 14. Plancus and Silanus. 15. The two Sextuses. 16. Pompeius Magnus and Apuleius. 17. Brutus and Plancus. 18. Taurus and Libo. 19. Crassus and Rufus. 20. Tiberius Caesar for the second time and Drusus Germanicus for the second time. 21. Silanus and Balbus. 22. Messala and Gratus. 23. Tiberius Caesar for the third time and Drusus Germanicus for the third time. 24. Agrippa and Galba. 25. Pollio and Veter. 26. Cethegus and Varus. 27. Agrippa for the second time and Lentulus Galba. 28. Gaetulicus and Sabinus. 29. Crassus and Piso. 30. Silanus and Nerva.
Haer. 51, chapter 23
51.23.1Holl GCS 25/31:291
23. Καὶ ὁρᾷς ὅτι τριακονταετής ἐστιν χρόνος. Διὸ ἐφιλοτιμησάμεθα τὰς καθεξῆς ὑπατείας ἀκριβῶς θέσθαι, εἰς τὸ τοὺς διερχομένους ἰδεῖν ὅτι οὐκ ἔστιν τι παραπεποιημένον ἐν τῷ θείῳ δόγματι τῆς ἀληθείας, ἀλλὰ μετὰ ἀκριβείας τὰ πάντα τῇ ἐκκλησίᾳ κεκήρυκται.
23. Kai horąs hoti triakontaetēs estin chronos. Dio ephilotimēsametha tas kathexēs hypateias akribōs thesthai, eis to tous dierchomenous idein hoti ouk estin ti parapepoiēmenon en tǭ theiǭ dogmati tēs alētheias, alla meta akribeias ta panta tę̄ ekklēsią kekēryktai.
23. And you see that it is a period of thirty years. That is why we took pains to set out the consulships in order exactly, so that those who go through them may see that nothing has been falsified in the divine teaching of the truth, but everything has been proclaimed to the church with exactness.
51.23.2Holl GCS 25/31:291–292
Τίς γὰρ ἀριθμήσας τὰς μὴ δυναμένας σφαλῆναι καθʼ εἱρμὸν ὑπατείας οὐ καταγνώσεται τῶν νομιζόντων διαφωνίαν εἶναι ἐν τῷ τῶν ἐτῶν ἀριθμῷ τῷ παρὰ τοῖς εὐαγγελισταῖς ᾀδομένῳ;
Tis gar arithmēsas tas mē dynamenas sphalēnai kathʼ heirmon hypateias ou katagnōsetai tōn nomizontōn diaphōnian einai en tǭ tōn etōn arithmǭ tǭ para tois euangelistais ądomenǭ?
For who, having counted the consulships in their order, which cannot err, will not condemn those who think there is disagreement in the number of years set forth by the evangelists?
51.23.3Holl GCS 25/31:292
διὰ τοῦτο γὰρ καὶ ἔπεσον αἱ πρότρον περὶ Οὐαλεντῖνον καί τινας ἄλλους αἱρέσεις, αἱ μυθωδῶς ἀναγραψάμεναι τοὺς τριάκοντα αἰῶνας, οὓς ἐνόμισαν ἀπεικάζειν τοῖς τοῦ σωτῆρος ἔτεσιν, ἵνα δῆθεν δύνωνται τῶν παρʼ αὐτοῖς αἰώνων καὶ ἀρχῶν ἀναγράφειν τὴν μυθοποιίαν.
dia touto gar kai epeson hai protron peri Oualentinon kai tinas allous haireseis, hai mythōdōs anagrapsamenai tous triakonta aiōnas, hous enomisan apeikazein tois tou sōtēros etesin, hina dēthen dynōntai tōn parʼ autois aiōnōn kai archōn anagraphein tēn mythopoiian.
For this is why the earlier heresies of Valentinus and certain others fell, which in mythical fashion described the thirty aeons, which they thought corresponded to the Savior's years, so that they might supposedly be able to write up their myth-making about their aeons and principalities.
51.23.4Holl GCS 25/31:292
εὑρίσκεται γὰρ ἐν τῷ τριακοστῷ τρίτῳ ἔτει τῆς αὐτοῦ ἐνσάρκου παρουσίας πάσχων ὁ μονογενὴς ἀπαθὴς ὢν ἄνωθεν θεὸς Λόγος, σάρκα δὲ < προσλαβὼν καἲ > ἀναδεξάμενος ὑπὲρ ἡμῶν παθεῖν, ἵνα τὸ τοῦ θανάτου καθʼ ἡμῶν χειρόγραφον λύσῃ.
heurisketai gar en tǭ triakostǭ tritǭ etei tēs autou ensarkou parousias paschōn ho monogenēs apathēs ōn anōthen theos Logos, sarka de < proslabōn kai > anadexamenos hyper hēmōn pathein, hina to tou thanatou kathʼ hēmōn cheirographon lysę̄.
For the only-begotten, God the Word from above, who is impassible, is found to suffer in the thirty-third year of his coming in the flesh, having taken flesh and undertaken to suffer for us, so that he might cancel the record of death against us.
51.23.5Holl GCS 25/31:292
μετʼ ἐκείνην γὰρ τὴν ὑπατείαν τὴν ἐντῷ τριακοστω ἔτει αὐτοῦ σημαινομένην ἄλλη ὑπατεία γέγονεν, Λεγομένη τῶν δύο Γεμινῶν· εἶτα ἄλλη ὑπατεία Ῥούφου καὶ Ῥουβελλίωνος, Καὶ οὕτως ἐνεστώσης τῆς ὑπατείας τῆς μετὰ τὴν ὑπατείαν < Ρούφου καὶ > Ῥουβελλίωνος, ἥτις ὕστερον ἦλθεν Οὐιννικίου καλεῖσθαι Καὶ Λογγίνου Κασσίου, < ἐν τῷ τριακοστῷ τρίτῳ αὐτοῦ ἔτει ὅπερ ἦν > ὀκτωκαιδέκατον Τιβερίου Καίσαρος, πάσχει ὁ σωτὴρ [ἐν] τῇ πρὸ δεκατριῶν καλανδῶν Ἀπριλλίων.
metʼ ekeinēn gar tēn hypateian tēn entǭ triakostō etei autou sēmainomenēn allē hypateia gegonen, Legomenē tōn dyo Geminōn; eita allē hypateia Rhouphou kai Rhoubelliōnos, Kai houtōs enestōsēs tēs hypateias tēs meta tēn hypateian < Rouphou kai > Rhoubelliōnos, hētis hysteron ēlthen Ouinnikiou kaleisthai Kai Longinou Kassiou, < en tǭ triakostǭ tritǭ autou etei hoper ēn > oktōkaidekaton Tiberiou Kaisaros, paschei ho sōtēr [en] tę̄ pro dekatriōn kalandōn Aprilliōn.
For after that consulship indicated in his thirtieth year there was another consulship, called that of the two Gemini; then another consulship, of Rufus and Rubellio; and so, in the consulship after that of Rufus and Rubellio—which later came to be called that of Vinicius and Cassius Longinus—in his thirty-third year, which was the eighteenth of Tiberius Caesar, the Savior suffers on the thirteenth day before the Kalends of April.
51.23.6Holl GCS 25/31:292
Καὶ ἐλήλεγκται τούτων ἁπάντων ἡ πλάνη, εὑρισκομένης σαφῶς τῆς κατὰ τὴν ἀλήθειαν διδασκαλίας, ὡς οὐ μόνον δύο χρόνων περίοδοι ἑορτῆς Πάσχων ἐν τοῖς εὐαγγελίοις ἐμφέρονται, ἀλλὰ καὶ τριῶν.
Kai elēlenktai toutōn hapantōn hē planē, heuriskomenēs saphōs tēs kata tēn alētheian didaskalias, hōs ou monon dyo chronōn periodoi heortēs Paschōn en tois euangeliois empherontai, alla kai triōn.
And the error of all these has been refuted, since the teaching according to the truth is clearly found: not only two annual cycles of the feast of Pascha are recorded in the Gospels, but three.
Haer. 51, chapter 24
51.24.1Holl GCS 25/31:292–293
24. Γεννηθέντος γὰρ αὐτοῦ ἐν τῷ Ἰανουαρίῳ μηνὶ τουτέστιν πρὸ ὀκτὼ εἰδῶν Ἰανουαρίων — ἥτις ἐστὶ κατὰ Ῥωμαίου Πέμπτη Ἰανουαρίου ἑσπέρα εἰς ἕκτην ἐπιφώσκουσα, κατʼ Αἰγυπτίους Τυβὶ ἑνδεκάτη, κατὰ Σύρους εἴτʼ οὖν Ἕλληνας Αὐδυναίου ἕκτη, κατὰ Κυπρίους εἴτʼ οὖν Σαλαμινίους πέμπτου Πέμπτη, κατὰ Παφίους Ἰουλίου τεσσαρεσκαιδεκάτη, κατὰ Ἄραβας Ἀλεὼμ μία καὶ εἰκάς, κατὰ Καππάδοκας Ἀταρτᾶ τρισκαιδεκάτη, κατὰ Ἀθηναίους Μαιμακτηριῶνος Πέμπτη, κατὰ Ἑβραίου Τηβὴθ πέμπτη·
24. Gennēthentos gar autou en tǭ Ianouariǭ mēni toutestin pro oktō eidōn Ianouariōn — hētis esti kata Rhōmaiou Pemptē Ianouariou hespera eis hektēn epiphōskousa, katʼ Aigyptious Tybi hendekatē, kata Syrous eitʼ oun Hellēnas Audynaiou hektē, kata Kyprious eitʼ oun Salaminious pemptou Pemptē, kata Paphious Iouliou tessareskaidekatē, kata Arabas Aleōm mia kai eikas, kata Kappadokas Atarta triskaidekatē, kata Athēnaious Maimaktēriōnos Pemptē, kata Hebraiou Tēbēth pemptē;
24. For he was born in the month of January, that is, on the eighth day before the Ides of January—which is, by the Romans' reckoning, the evening of the fifth of January dawning into the sixth; by the Egyptians', the eleventh of Tybi; by the Syrians' or Greeks', the sixth of Audynaeus; by the Cyprians' or Salaminians', the fifth of the fifth month; by the Paphians', the fourteenth of Julius; by the Arabs', the twenty-first of Aleom; by the Cappadocians', the thirteenth of Atarta; by the Athenians', the fifth of Maimacterion; by the Hebrews', the fifth of Tebeth;
51.24.2Holl GCS 25/31:293
ἔδει γὰρ καὶ ἐνταῦθα πληρωθῆναι τὸ ὑπὸ τοῦ προφήτου εἰρημένον »εἰσῆλθεν πρὸς ἡμᾶς ἡ κιβωτὸς τοῦ θεοῦ« (λέγει δὲ τὴν Χριστοῦ τελείαν ἐνανθρώπησιν) »τῇ πέμπτῃ τοῦ μηνὸς τοῦ πέμπτου«, ὡς τότε παρʼ Ἑβραίοις ἐτελέσθη· ὃ πρῶτον μὲν τῇ
edei gar kai entautha plērōthēnai to hypo tou prophētou eirēmenon »eisēlthen pros hēmas hē kibōtos tou theou« (legei de tēn Christou teleian enanthrōpēsin) »tę̄ pemptę̄ tou mēnos tou pemptou«, hōs tote parʼ Hebraiois etelesthē; ho prōton men tę̄
for here too what was said by the prophet had to be fulfilled, “The ark of God came in to us” (he means Christ's perfect incarnation) “on the fifth of the fifth month,” as was then fulfilled among the Hebrews; which first had to be fulfilled by the
51.24.3Holl GCS 25/31:293
ψήφῳ τῶν Ἑβραίων ἐχρῆν πληρωθῆναι, ᾗ καὶ πολλοὶ τῶν ἐθνῶν ἀκολουθήσαντες, φημὶ δὲ Ῥωμαῖοι, πέμπτην αὐτὴν ἑσπερινὴν εἰς ἕκτην ἐπιφώσκουσαν ἐπιτελοῦσι, Κύπριοι δὲ πέμπτην αὐτὴν [τὴν] ἡμέραν τοῦ μηνὸς ἄγουσιν, Αἰγύπτιοι δὲ φύσει καὶ Σαλαμίνιοι καὶ αὐτὸν τὸν μὴνα πέμπτον ἄγουσιν, ὡς καὶ οἱ Ἑβραῖοι ἀπὸ τοῦ παρʼ αὐτοῖς ἀγομένου νέου ἔτους πέμπτον αὐτὸν Τάττουσι —
psēphǭ tōn Hebraiōn echrēn plērōthēnai, hę̄ kai polloi tōn ethnōn akolouthēsantes, phēmi de Rhōmaioi, pemptēn autēn hesperinēn eis hektēn epiphōskousan epitelousi, Kyprioi de pemptēn autēn [tēn] hēmeran tou mēnos agousin, Aigyptioi de physei kai Salaminioi kai auton ton mēna pempton agousin, hōs kai hoi Hebraioi apo tou parʼ autois agomenou neou etous pempton auton Tattousi —
reckoning of the Hebrews; and many of the Gentiles follow it: the Romans keep it as the fifth, in the evening dawning into the sixth; the Cyprians keep the fifth day itself of the month; and the Egyptians, naturally, and the Salaminians keep the month itself as the fifth, as the Hebrews too rank it fifth from the new year that they keep—
51.24.4Holl GCS 25/31:293
διῆλθεν οὖν τὰς προειρημένας ὑπατείας εἰκοσιεννέα πλήρης, εἰς δὲ τὴν τριακοστὴν ὑπατείαν, λέγω δὲ *, περὶ τὸν < ἑν > δέκατον μῆνα ἦλθε πρὸς τὸν Ἰωάννην καὶ ἐβαπτίσθη ἐν τῷ Ἰορδάνῃ ποταμῷ τῷ τριακοστῷ ἔτει τῆς αὐτοῦ ἐνσάρκου γεννήσεως, πρὸ ἓς εἰδῶν Νοεμβρίων,
diēlthen oun tas proeirēmenas hypateias eikosiennea plērēs, eis de tēn triakostēn hypateian, legō de *, peri ton < hen > dekaton mēna ēlthe pros ton Iōannēn kai ebaptisthē en tǭ Iordanę̄ potamǭ tǭ triakostǭ etei tēs autou ensarkou gennēseōs, pro hes eidōn Noembriōn,
He passed, then, twenty-nine full consulships from those mentioned, and in the thirtieth consulship—I mean …—around the eleventh month he came to John and was baptized in the river Jordan, in the thirtieth year of his birth in the flesh, on the sixth day before the Ides of November,
51.24.5Holl GCS 25/31:293–294
Τουτέστι κατὰ Αἰγυπτίους Ἀθὺρ δωδεκάτῃ, κατὰ Ἕλληνας Δίου ὀγδόῃ, κατὰ Σαλαμινίους τοὺς καὶ Κωνσταντιέας τρίτου Χοιὰκ ἕκτῃ, κατὰ Παφίους Ἀπογονικοῦ ἑκκαιδεκάτῃ, κατὰ Ἄραβας Ἀγγαθαλβαεὶθ δευτέρᾳ καὶ εἰκάδι, κατὰ Μακεδόνας Ἀπελλαίου ἑκκαιδεκάτῃ, κατὰ Καππάδοκας Ἀρατατὰ πεντεκαιδεκάτῃ, κατὰ Ἀθηναίους Μεταγειτνιῶνος ἑβδόμῃ, κατὰ Ἑβραίους Μαρεσουὰν εὐαγγέλιον,
Toutesti kata Aigyptious Athyr dōdekatę̄, kata Hellēnas Diou ogdoę̄, kata Salaminious tous kai Kōnstantieas tritou Choiak hektę̄, kata Paphious Apogonikou hekkaidekatę̄, kata Arabas Angathalbaeith deuterą kai eikadi, kata Makedonas Apellaiou hekkaidekatę̄, kata Kappadokas Aratata pentekaidekatę̄, kata Athēnaious Metageitniōnos hebdomę̄, kata Hebraious Maresouan euangelion,
that is, by the Egyptians' reckoning, the twelfth of Athyr; by the Greeks', the eighth of Dius; by the Salaminians, also called Constantians, the sixth of the third month, Choiak; by the Paphians', the sixteenth of Apogonicus; by the Arabs', the twenty-second of Angathalbaeith; by the Macedonians', the sixteenth of Apellaeus; by the Cappadocians', the fifteenth of Aratata; by the Athenians', the seventh of Metageitnion; by the Hebrews', … of Marheshvan,
51.24.6Holl GCS 25/31:294
ὡς ἐπιμαρτυπεῖ Μου τῷ λόγῳ τὸ ἅγιον κατὰ Λουκᾶν εὐαγγέλιον, ὡς πολλάκις ἔφην, ᾦδέ πως λέγον »ἦν δὲ ὁ Ἰησοῦς ἀρχόμενος εἶναι ὡς ἐτῶν τριάκοντα, ὢν υἱὸς ὡς ἐνομίζετο τοῦ Ἰωσήφ«·
hōs epimartypei Mou tǭ logǭ to hagion kata Loukan euangelion, hōs pollakis ephēn, ǭde pōs legon »ēn de ho Iēsous archomenos einai hōs etōn triakonta, ōn huios hōs enomizeto tou Iōsēph«;
as the holy Gospel according to Luke bears witness to my account, as I have often said, saying something like this: “And Jesus was beginning to be about thirty years old, being the son, as was supposed, of Joseph”;
51.24.7Holl GCS 25/31:294
[ καὶ] ἀπʼ ἐντεῦθεν ἀπὸ Ἀθὺρ δωδεκάτης »κηρύττοντος αὐτοῦ τὸν δεκτὸν ἐνιαυτὸν κυρίου« κατὰ τὰ ἐν τῷ προφήτῃ Ἠσαΐᾳ προειρημένα ὅτι »πωεῦμα κυρίου ἐπʼ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με κηρῦξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, κηρῦξαι ἐνιαυτὸν κυρίου δεκτὸν καὶ ἡμέραν ἀνταποδόδεως«·
[ kai] apʼ enteuthen apo Athyr dōdekatēs »kēryttontos autou ton dekton eniauton kyriou« kata ta en tǭ prophētę̄ Ēsaïą proeirēmena hoti »pōeuma kyriou epʼ eme, hou heineken echrisen me euangelisasthai ptōchois, apestalken me kēryxai aichmalōtois aphesin kai typhlois anablepsin, kēryxai eniauton kyriou dekton kai hēmeran antapododeōs«;
and from then on, from the twelfth of Athyr, he was “proclaiming the acceptable year of the Lord,” according to what was foretold in the prophet Isaiah: “The Spirit of the Lord is upon me, because he anointed me to preach good news to the poor; he has sent me to proclaim release to captives and recovery of sight to the blind, to proclaim the acceptable year of the Lord and the day of recompense”;
Haer. 51, chapter 25
51.25.1Holl GCS 25/31:294
25. Ὡς ἀληθῶς γὰρ ἐκήρυξεν ἐνιαυτὸν κυρίου δεκτόν, τουτέστιν μὴ ἀντιλεγόμενον. τὸν γὰρ πρῶτον ἐνιαυτὸν μετὰ < τὸ > τριακοστὸν ἔτος τῆς αὐτοῦ ἐνσάρκου παρουσίας ἐκήρυσσε καὶ πάντες κατεδέχοντο, καὶ οὔτε Ἰουδαῖοι ἀντέλεγον οὔτε ἔθνη οὔτε Σαμαρεῖται, ἀλλὰ πάντες ἡδέως ἤκουον αὐτοῦ.
25. Hōs alēthōs gar ekēryxen eniauton kyriou dekton, toutestin mē antilegomenon. ton gar prōton eniauton meta < to > triakoston etos tēs autou ensarkou parousias ekērysse kai pantes katedechonto, kai oute Ioudaioi antelegon oute ethnē oute Samareitai, alla pantes hēdeōs ēkouon autou.
25. For he truly proclaimed an acceptable year of the Lord, that is, one not spoken against. For he preached for the first year after the thirtieth year of his coming in the flesh, and all accepted him; neither Jews nor Gentiles nor Samaritans spoke against him, but all heard him gladly.
51.25.2Holl GCS 25/31:294
ἐν ᾧ ἐνιαυτῷ ἄνεισιν εἰς Ἱεροσόλυμα, μετὰ τὸ βαπτισθῆναι καὶ διελθεῖν τὰς τεσσαράκοντα ἡμέρας τοῦ πειρασμοῦ καὶ ἅς προείπαμεν εἴκοσι ἕως τοῦ πρώτου σημείου καὶ ἐκλέξασθαι τοὺς ἑαυτοῦ μαθητάς·
en hǭ eniautǭ aneisin eis Hierosolyma, meta to baptisthēnai kai dielthein tas tessarakonta hēmeras tou peirasmou kai has proeipamen eikosi heōs tou prōtou sēmeiou kai eklexasthai tous heautou mathētas;
In that year he goes up to Jerusalem, after being baptized and passing through the forty days of the temptation and the twenty which we mentioned before, up to the first sign, and after choosing his disciples;
51.25.3Holl GCS 25/31:294
ἀνακάμψας ἀπὸ τοῦ πειρασμοῦ ἐπὶ τὸν Ἰορδάνην καὶ διελθὼν διὰ τῆς θαλάσσης τῆς Τιβεριάδος, ἐπὶ τὴν Ναζαρὲτ πορευόμενος ἀνέβη δηλονότι εἰς Ἱερουσαλὴμ καὶ ἐν μέσῳ τῆς ἑορτῆς ἐκέκραγε λέγων »εἴ τις διψᾷ, ἐρχέσθω πρός με καὶ πινέτω«, καὶ οὕτως ἀπῆλθεν εἰς Ναζαρὲτ καὶ εἰς τὴν Ἰουδαίαν καὶ εἰς τὴν Σαμάρειαν κιαὶ εἰς τὰ μέρη Τύρου.
anakampsas apo tou peirasmou epi ton Iordanēn kai dielthōn dia tēs thalassēs tēs Tiberiados, epi tēn Nazaret poreuomenos anebē dēlonoti eis Hierousalēm kai en mesǭ tēs heortēs ekekrage legōn »ei tis dipsą, erchesthō pros me kai pinetō«, kai houtōs apēlthen eis Nazaret kai eis tēn Ioudaian kai eis tēn Samareian kiai eis ta merē Tyrou.
having returned from the temptation to the Jordan and passed by the sea of Tiberias, going to Nazareth, he evidently went up to Jerusalem, and in the middle of the feast cried out, saying, “If anyone thirsts, let him come to me and drink”; and so he went away to Nazareth and to Judea and to Samaria and to the region of Tyre.
51.25.4Holl GCS 25/31:294
καὶ πληρωθέντος τοῦ πρώτου ἐνιαυτοῦ πάλιν ἄνεισιν εἰς Ἱερουσαλὴμ καὶ λοιπὸν ἐζήτουν αὐτὸν πιάσαι ἐν τῇ ἑορτῇ καὶ ἐφοβήθησαν· ἐν ᾗ ἑορτῇ ἔλεγεν ὅτι »οὐκ ἀναβαίνω εἰς τὴν ἑορτὴν ταύτην«. οὐ γὰρ ἐφεύδετο, μὴ γένοιτο.
kai plērōthentos tou prōtou eniautou palin aneisin eis Hierousalēm kai loipon ezētoun auton piasai en tę̄ heortę̄ kai ephobēthēsan; en hę̄ heortę̄ elegen hoti »ouk anabainō eis tēn heortēn tautēn«. ou gar epheudeto, mē genoito.
And when the first year was completed, he goes up again to Jerusalem; and then they sought to seize him at the feast, and were afraid. At this feast he said, “I am not going up to this feast.” For he was not lying—God forbid.
51.25.5Holl GCS 25/31:294–295
»μεσαζούσης γὰρ τῆς ἑορτῆς ἦλθε« φησί »καὶ ἀνέβη εἰς Ἱεροσόλυμα«, »καὶ ἔλεγον· οὐχ οὗτός ἐστιν ὅν ἐζήτουν πιάσαι; Καὶ ἰδοὺ ἐν παρρησίᾳ λαλεῖ· μὴ ἄρα ἔμαθον οἱ ἱερεῖς ὅτι οἷτός ἐστιν ὁ χριστός;
»mesazousēs gar tēs heortēs ēlthe« phēsi »kai anebē eis Hierosolyma«, »kai elegon; ouch houtos estin hon ezētoun piasai? Kai idou en parrēsią lalei; mē ara emathon hoi hiereis hoti hoitos estin ho christos?
“For when the feast was half over, he came,” it says, “and went up to Jerusalem,” “and they said, Is this not the one they sought to seize? And behold, he speaks openly; can it be that the priests have learned that this is the Christ?
51.25.6Holl GCS 25/31:295
ἀλλὰ οἴδαμεν οἷτος πόθεν ἐστί«. Μυστηριωδῶς γὰρ καὶ πνευματικῶς αὐτοῦ διαλεγομένου τοῖς αὐτοῦ ἀδελφοῖς οὐκ ἤδεισαν τί ἔλεγεν. ἔλεγε γὰρ αὐτοῖς μὴ ἀναβαίνειν εἰς τὸν οὐρανὸν ἐν τῇ ἑορτῇ ἐκείνῃ μηδὲ εἰς τὸν σταυρόν, τοῦ τελετῶσαι τέως τὴν οἰκονομίαν τοῦ πάθους αὐτοῦ καὶ τῆς σωτηρίας τὸ μυστήριον καὶ ἐκ νεκρῶν ἀναστῆναι καὶ εἰς τὸν οὐρανὸν ἀναβῆναι· ἅτινα ἐπλήρου πάντα ἐν τῇ
alla oidamen hoitos pothen esti«. Mystēriōdōs gar kai pneumatikōs autou dialegomenou tois autou adelphois ouk ēdeisan ti elegen. elege gar autois mē anabainein eis ton ouranon en tę̄ heortę̄ ekeinę̄ mēde eis ton stauron, tou teletōsai teōs tēn oikonomian tou pathous autou kai tēs sōtērias to mystērion kai ek nekrōn anastēnai kai eis ton ouranon anabēnai; hatina eplērou panta en tę̄
But we know where this man is from.” For since he spoke mysteriously and spiritually to his brothers, they did not know what he meant. For he was telling them that he was not going up—to heaven, at that feast, nor to the cross—to complete yet the dispensation of his passion and the mystery of salvation, and to rise from the dead and ascend into heaven; all of which he fulfilled in his
51.25.7Holl GCS 25/31:295
ἰδίᾳ αὐτοῦ ἐξουσίᾳ. καὶ μετὰ ταῦτα ὡς πληρωθέντος τοῦ διετοῦς χρόνου μετὰ τὸ βάπτισμα καὶ τὴν αὐτοῦ γέννησιν ἀπὸ Νοεμβρίου μηνὸς καὶ ἀπὸ Ἰανουαρίου μηνὸς καὶ [τῶν] ἐπέκεινα, λοιπὸν ἐν τῷ τριακοστῷ τρίτῳ ἔτιει τῆς αὐτοῦ ἐνσάρκου ἐνδημίας, μετὰ τὸ ὑπερβῆναι αὐτὸν τὰς δύο ὑπατείας, ἅς ἔφημεν, τῶν τε δύο Γεμινῶν καὶ τὴν Ῥούφου καὶ Ῥουβελλίωνος, λοιπὸν ἐν τῇ
idią autou exousią. kai meta tauta hōs plērōthentos tou dietous chronou meta to baptisma kai tēn autou gennēsin apo Noembriou mēnos kai apo Ianouariou mēnos kai [tōn] epekeina, loipon en tǭ triakostǭ tritǭ etiei tēs autou ensarkou endēmias, meta to hyperbēnai auton tas dyo hypateias, has ephēmen, tōn te dyo Geminōn kai tēn Rhouphou kai Rhoubelliōnos, loipon en tę̄
own authority. And after this, when the two-year period after the baptism and after his birth had been completed—from the month of November and from the month of January and beyond—then in the thirty-third year of his sojourn in the flesh, after he had passed the two consulships we mentioned, that of the two Gemini and that of Rufus and Rubellio, then in the
51.25.8Holl GCS 25/31:295
τρίτῃ ὑπατείᾳ, ἐν τῷ τρίτῳ μηνὶ αὐτῆς, μετὰ τὸν Ἰανουάτιον καὶ φεβρουάριον ἐν Μαρτίῳ μηνὶ τελειοῖ τὸ τοῦ πάθους μυστήτιον ὁ ἀπαθὴς θεὸς Λόγος παθὼν ἐν σαρκὶ διʼ ἡμᾶς, μένων δὲ ἐν ἀπαθείᾳ, ὡς λέγει Πέτρος »θανατωθεὶς σαρκί, ζωογονηθεὶς δὲ τῷ πνεύματι«.
tritę̄ hypateią, en tǭ tritǭ mēni autēs, meta ton Ianouation kai phebrouarion en Martiǭ mēni teleioi to tou pathous mystētion ho apathēs theos Logos pathōn en sarki diʼ hēmas, menōn de en apatheią, hōs legei Petros »thanatōtheis sarki, zōogonētheis de tǭ pneumati«.
third consulship, in its third month, after January and February, in the month of March, the impassible God the Word completes the mystery of the passion, suffering in the flesh for us yet remaining impassible, as Peter says, “put to death in the flesh, but made alive in the spirit.”
Haer. 51, chapter 26
51.26.1Holl GCS 25/31:295
26. Πάσχει δὲ ἐν τῇ πρὸ δεκατριῶν καλανδῶν Ἀπριλλίων * ὑπερβεβηκότων αὐτῶν μίαν * ἐσπέραν τουτέστιν ἐν τῇ τεσσαρεσκαιδεκαταίας σελήνης νυκτερινῇ μέσῃ.
26. Paschei de en tę̄ pro dekatriōn kalandōn Aprilliōn * hyperbebēkotōn autōn mian * esperan toutestin en tę̄ tessareskaidekataias selēnēs nykterinę̄ mesę̄.
26. He suffers on the thirteenth day before the Kalends of April, … they having passed over one … evening, that is, in the middle of the night of the fourteenth of the moon.
51.26.2Holl GCS 25/31:295–297
προέλαβον γὰρ καὶ ἔφαυον τὸ Πάσχα, ὥς φησι τὸ εὐαγγέλιον καὶ ἡμεῖς πολλάκις εἴπαμεν· ἔφαγον οὖν τὸ Πάσχα πρὸ δύο ἡμερῶν τοῦ* φαγεῖν τουτέστι τῇ τρίτῃ ἑσπέρας ὅπερ ἔδει τῇ πέμπτῃ ἑδπέρας· τεσσαρεσκαιδεκάτη γὰρ οὕτως ἦν ἡ Πέμπτη.
proelabon gar kai ephauon to Pascha, hōs phēsi to euangelion kai hēmeis pollakis eipamen; ephagon oun to Pascha pro dyo hēmerōn tou* phagein toutesti tę̄ tritę̄ hesperas hoper edei tę̄ pemptę̄ hedperas; tessareskaidekatē gar houtōs ēn hē Pemptē.
For they anticipated it and ate the Pascha, as the gospel says and as we have often said: they ate the Pascha two days before they should have eaten it, that is, on the third day of the week in the evening, when it ought to have been on the fifth day in the evening; for the fifth day was then the fourteenth.
51.26.3Holl GCS 25/31:297
συλλαμβάνεται δὲ τῇ αὐτῇ τρίτῃ ὀψέ, ἥτις ἦν ἑνδεκάτη τῆς σελήνης νυκτερινὴ πρὸ δεκαὲξ καλανδῶν Ἀπριλλίων Πέμπτη τρισκαιδεκάτη ἡμερινή, νυκτερινὴ δὲ τεσσαρεσκαιδεκάτη πρὸ δεκατεσσάρων καλανδῶν Ἀπριλλίων προσάββατον τεσσαρεσκαιδεκάτη ἡμερινὴ πρὸ δεκατριῶν καλανδῶν· Ἀπριλλίων σάββατον πεντεκαιδεκάτη ἡμερινὴ πρὸ δεκαδύο καλανδῶν Ἀπριλλίων ἐπιφώσκουσα κυριακὴ πεντεκαιδεκάτη νυκτερινή·
syllambanetai de tę̄ autę̄ tritę̄ opse, hētis ēn hendekatē tēs selēnēs nykterinē pro dekaex kalandōn Aprilliōn Pemptē triskaidekatē hēmerinē, nykterinē de tessareskaidekatē pro dekatessarōn kalandōn Aprilliōn prosabbaton tessareskaidekatē hēmerinē pro dekatriōn kalandōn; Aprilliōn sabbaton pentekaidekatē hēmerinē pro dekadyo kalandōn Aprilliōn epiphōskousa kyriakē pentekaidekatē nykterinē;
And he is arrested on the same third day, late, which was by night the eleventh of the moon, the sixteenth day before the Kalends of April; the fifth day was the thirteenth by day, and by night the fourteenth, the fourteenth day before the Kalends of April; the day of preparation was the fourteenth by day, the thirteenth before the Kalends of April; the sabbath was the fifteenth by day, the twelfth before the Kalends of April; the Lord's day dawning was the fifteenth by night;
51.26.4Holl GCS 25/31:297
ὅπερ ἦν φωτισμὸς Ἅιδου καὶ γῆς καὶ οὐρανοῦ καὶ <ἰσότης> νυκτὸς καὶ ἡμέρας, διὰ τὴν πεντεκαιδεκάτην τῆς σελήνης καὶ τὸν τοῦ ἡλίου δρόμον· ὅτι καὶ ἀνάστασις καὶ ἰσημερία πρὸ ἕνδεκα καλανδῶν Ἀπριλλίων <ἐγένετο>, περὶ ἥν πλανηθέντες < οἱ Ἰουδαῖοι > ὑπέρβατον μίαν ἡμέραν ἐποίησαν, ὡς προεῖπον.
hoper ēn phōtismos Haidou kai gēs kai ouranou kai <isotēs> nyktos kai hēmeras, dia tēn pentekaidekatēn tēs selēnēs kai ton tou hēliou dromon; hoti kai anastasis kai isēmeria pro hendeka kalandōn Aprilliōn <egeneto>, peri hēn planēthentes < hoi Ioudaioi > hyperbaton mian hēmeran epoiēsan, hōs proeipon.
which was the illumination of Hades and earth and heaven, and the equality of night and day, because of the fifteenth of the moon and the course of the sun; for both the resurrection and the equinox took place on the eleventh day before the Kalends of April, concerning which the Jews went astray and made an overstep of one day, as I said before.
51.26.5Holl GCS 25/31:297
ἔχει δὲ ὥραςνὰς ἡ ψῆφος τῆς λεπτολογίας *, ἥτις ἐμπίπτει διʼ ἐτῶν τριῶν, παρʼ αὐτοῖς διαφωνουμενη ἡμέραν μίαν·
echei de hōrasnas hē psēphos tēs leptologias *, hētis empiptei diʼ etōn triōn, parʼ autois diaphōnoumenē hēmeran mian;
The reckoning of the exact computation has … hours, which accumulates over three years, and among them it differs by one day;
51.26.6Holl GCS 25/31:297
προστιθέασι γὰρ τῷ σεληνιακῷ δρόμῳ μετὰ τὰς τριακοσίας πεντήκοντα τέσσαρας ἡμέρας καὶ ἄλλας κατʼ ἔτος τέσσαρας ὥρας, ὡς εἶναι εἰς τρία ἔτη ἡμέραν μίαν.
prostitheasi gar tǭ selēniakǭ dromǭ meta tas triakosias pentēkonta tessaras hēmeras kai allas katʼ etos tessaras hōras, hōs einai eis tria etē hēmeran mian.
For they add to the lunar course, after the three hundred and fifty-four days, another four hours each year, so that in three years there is one day.
51.26.7Holl GCS 25/31:297
διὸ παρʼ αὐτοῖς πέντε μῆνες τελοῦνται ἐμβόλιμοι εἰς ἔτη δεκατέσσαρα, διὰ τὸ ἀφαιρεῖσθαι ἀπὸ τοῦ ἡλιακοῦ δρόμου τῶν τριακοσίων ἑφήκοντα πέντε ἡμερῶν καὶ ὡρῶν τριῶν τὴν * ὥραν μίαν· προστιθεμένων γὰρ τῶν † ὡρῶν λοιπὸν γίνονται τξε ἡμέραι * παρὰ ὥραν μίαν·
dio parʼ autois pente mēnes telountai embolimoi eis etē dekatessara, dia to aphaireisthai apo tou hēliakou dromou tōn triakosiōn hephēkonta pente hēmerōn kai hōrōn triōn tēn * hōran mian; prostithemenōn gar tōn † hōrōn loipon ginontai txe hēmerai * para hōran mian;
That is why among them five intercalary months are completed in fourteen years, because from the solar course of three hundred and sixty-five days and three hours the … one hour is taken away; for when the … hours are added, the result is 365 days … less one hour;
51.26.8Holl GCS 25/31:297–298
ὅθεν οὗτοι ἑξάκις πολυπλα- σιάσαντες τὰ ιδݲ ἔτη διὰ † τοῦ πδ ἔτους ἐν τῷ ὀγδοηκστῷ πέμπτῳ τιθέασιν ἐμβόλιμον ἔνα μῆνα, εἰς τὸ εἶναι τριάκοντα καὶ ἕνα μῆνας εἰς τὰ ὀγδοήκοντα καὶ πέντε ἔτη, οἵτινες ὤφειλον εἶναι κατὰ τὴν ἀκρίβειαν τριάκοντα εἷς μὴν καὶ † καݲ ἡμέραι καὶ ὧραι γݲ.
hothen houtoi hexakis polypla- siasantes ta idݲ etē dia † tou pd etous en tǭ ogdoēkstǭ pemptǭ titheasin embolimon ena mēna, eis to einai triakonta kai hena mēnas eis ta ogdoēkonta kai pente etē, hoitines ōpheilon einai kata tēn akribeian triakonta heis mēn kai † kaݲ hēmerai kai hōrai gݲ.
Hence, multiplying the fourteen years six times, through … the eighty-fourth year, they insert one intercalary month in the eighty-fifth year, so that there are thirty-one months in the eighty-five years, which ought precisely to be thirty-one months and … 21 days and 3 hours.
Haer. 51, chapter 27
51.27.1Holl GCS 25/31:298
27. Ἕνεκεν τοίνυν τούτου τότε σφαλέντες οὐ μόνον προέλαβον θορυβούμενοι τὰς δύο ἡμέρας βεβρωκότες τὸ Πάσχα, ἀλλὰ καὶ τὴν ὑπέρβατον προσθέντες μίαν ἡμέραν *, κατὰ πάντα τρότον αὐτοὶ μὲν σφαλέντες· ἡ δὲ οἰκονομία τῆς ἀληθείας ἀκριβέστατα πάντα ἡμῖν σωτηριωδῶς εἰργάσατο.
27. Heneken toinyn toutou tote sphalentes ou monon proelabon thoryboumenoi tas dyo hēmeras bebrōkotes to Pascha, alla kai tēn hyperbaton prosthentes mian hēmeran *, kata panta troton autoi men sphalentes; hē de oikonomia tēs alētheias akribestata panta hēmin sōtēriōdōs eirgasato.
27. Because of this, then, being mistaken at that time, not only did they in their confusion eat the Pascha two days early, but they also added the one day of overstep …, being mistaken in every way. But the dispensation of the truth worked all things for us most exactly and for our salvation.
51.27.2Holl GCS 25/31:298
ὄθεν καὶ αὐτὸς ὁ σωτὴρ τὸ Πάσχα τελειώσας ἐξῆλθεν εἰς τὸ ὄρος μετὰ τὸ βεβρωκέναι᾿»ἐπιθυίᾳ ἐπιθυμήσας«.
othen kai autos ho sōtēr to Pascha teleiōsas exēlthen eis to oros meta to bebrōkenai᾿»epithuią epithymēsas«.
That is why the Savior himself, having completed the Pascha, went out to the mountain after he had eaten it, “having desired with desire.”
51.27.3Holl GCS 25/31:298
καὶ ἐκεῖνο τὸ Πάσχα τὸ Ἰουδαϊκὸν μετὰ τῶν μαθητῶν ἔφαγεν, οὐκ ἄλλως ποταλύση τὸν νόμον, ἀλλὰ πληρώση.
kai ekeino to Pascha to Ioudaïkon meta tōn mathētōn ephagen, ouk allōs potalysē ton nomon, alla plērōsē.
And he ate that Jewish Pascha with the disciples, and not otherwise, so as not to abolish the law but to fulfill it.
51.27.4Holl GCS 25/31:298
καὶ οὕτως μετὰ τὸ ὑπερβῆναι τριακοστὸν ἔτος ὅτε ἐβαπτίσθη καὶ μετὰ τὸ τρακοστὸν πρῶτον, κηρύξας πληρέστατον ἐνιαυτὸν δεκτὸν καὶ γὴ ἀντικεγόμενον, κηρύξας δὲ ἄλλον ἐνιατὸν ἀντιλεγόμενον καὶ ἐν διωγμῷ ὄντα ἐγοτούμενόν τε, καὶ μετὰ τοῦτο ἄλλον ἐνιαυτὸν ὑπερβὰς ἀπὸ τῆς τῶν γενεθλίων αὐτοῦ ἡμέρας τουτέστιν Ἐπιφανείων,
kai houtōs meta to hyperbēnai triakoston etos hote ebaptisthē kai meta to trakoston prōton, kēryxas plērestaton eniauton dekton kai gē antikegomenon, kēryxas de allon eniaton antilegomenon kai en diōgmǭ onta egotoumenon te, kai meta touto allon eniauton hyperbas apo tēs tōn genethliōn autou hēmeras toutestin Epiphaneiōn,
And so, after he had passed the thirtieth year, when he was baptized, and after the thirty-first, having preached a full year that was acceptable and not spoken against, and having preached another year that was spoken against, in which he was persecuted and hated, and after this having passed another year from his birthday, that is, the Epiphany,
51.27.5Holl GCS 25/31:298
ἥτις τυγχάνει πέμπτη εἰς ἔκτην ἐπιφώσκουσα Ἰανουαρίου μηνός, κατὰ δὲ Αἰγυπτίους Τυβὶ ἐνδεκάτη, ἐπὶ ὅλας ἑβδομήκοντα τέσσαρας ἡμέρας, ὡς προείπαμεν, ἕως τῆς πρὸ δεκατριῶν καλανδῶν Ἀπριλλίων, * καὶ ἔτη πληρέστατα καὶ ἑβδομήκοντα τέσσαρας ἡμέρας τριάκοντα δύο ἔτη πληρέστατα καὶ ἑβδομήκοντα τέσσαρας ἡμέρας ἀπὸ Ἐπιφανείων. καὶ ἀναστὰς κατʼ Αἰγυπτίους Φαμενὼθ ἕμέρας ἀπὸ Ἐπιφανείων.
hētis tynchanei pemptē eis ektēn epiphōskousa Ianouariou mēnos, kata de Aigyptious Tybi endekatē, epi holas hebdomēkonta tessaras hēmeras, hōs proeipamen, heōs tēs pro dekatriōn kalandōn Aprilliōn, * kai etē plērestata kai hebdomēkonta tessaras hēmeras triakonta dyo etē plērestata kai hebdomēkonta tessaras hēmeras apo Epiphaneiōn. kai anastas katʼ Aigyptious Phamenōth hemeras apo Epiphaneiōn.
which falls on the fifth dawning into the sixth of the month of January—by the Egyptians the eleventh of Tybi—for seventy-four whole days, as we said before, until the thirteenth before the Kalends of April, …: thirty-two full years and seventy-four days from the Epiphany.
51.27.6Holl GCS 25/31:298–299
καὶ ἀναστὰς κατʼ Αἰγυπτίους φαμενὼθ ἕκτῃ καὶ εἰκάδι, ἥτις ἦν ἰσημερία παρελθούσης νυκτὸς καὶ ἰσονυκτία μετὰ τὴν πέμπτην <καὶ> εἰκάδα καὶ πρὸ ιݲαݲ καλανδ[ων Ἀπριλλίων *, ἵνα εὐρεθῶσι πάντες ψευδόμενοι οἱ μὴ ὄντες υἱοῖ τὴ ἀληθείας.
kai anastas katʼ Aigyptious phamenōth hektę̄ kai eikadi, hētis ēn isēmeria parelthousēs nyktos kai isonyktia meta tēn pemptēn <kai> eikada kai pro iݲaݲ kaland[ōn Aprilliōn *, hina eurethōsi pantes pseudomenoi hoi mē ontes huioi tē alētheias.
And he rose, by the Egyptians' reckoning, on the twenty-sixth of Phamenoth, which was the equinox after the night had passed, and the equal night after the twenty-fifth, and the eleventh before the Kalends of April …, so that all who are not sons of the truth may be found to be lying.
Haer. 51, chapter 28
51.28.1Holl GCS 25/31:299
28. Εὐθὺς πρῶτος Οὐαλεντῖνος * δραματουργήσας, τριάκοντα ἡμῖνν αἰῶνας ἀπὸ τοῦ τριακονταςτοῦς νομίζων * τῆς τοῦ σωτῆρος ἀναγωγῆς καὶ ἀνδρώσεως τῆς αὐτοῦ ἡλικίας, οὐκ εἰδὼς ὅτι οὐ τριάκοντα ἔτη μόνον ἐποίησεν,
28. Euthys prōtos Oualentinos * dramatourgēsas, triakonta hēminn aiōnas apo tou triakontastous nomizōn * tēs tou sōtēros anagōgēs kai andrōseōs tēs autou hēlikias, ouk eidōs hoti ou triakonta etē monon epoiēsen,
28. First of all, Valentinus … concocted his drama, thinking that there are thirty aeons from the thirty years … of the Savior's upbringing and the maturing of his age, not knowing that he did not spend only thirty years,
51.28.2Holl GCS 25/31:299
ἀλλὰ ἐν τῷ τριακοστῷ ἐβαπτίσθη μετὰ τὸ πληρῶσαι εἰκοσιεννέα ἔτη καὶ μῆνας δέκα, τῇ δωδεκάτῃ ὡς προεῖπον Ἀθύρ, πρὸ ἓξ εἰκῶν Νοεμβρίων, καὶ μετὰ ταῦτα κηρύξας * ἐνιαυτὸν κυρίου δεκτὸν καὶ ἑβδομήκοντα τέσσαρας ἡμέρας ἀντιλεγομένας, ἐξότε ἐβαπτίσθη πρὸ <πρῶτον> ἐνιαυτὸν ἄλλον ἐνιαυτὸνἀντιλεγόμενον καὶ ἑβδομήκοντα τέσσαρας ἡμέρας ἀντιλεγομένας, ἐξότε ἐβαπτίσθη πρὸ <ἑξήκοντα ἡμερῶν> τῶν αὐθτοῦ γενεθλίων·
alla en tǭ triakostǭ ebaptisthē meta to plērōsai eikosiennea etē kai mēnas deka, tę̄ dōdekatę̄ hōs proeipon Athyr, pro hex eikōn Noembriōn, kai meta tauta kēryxas * eniauton kyriou dekton kai hebdomēkonta tessaras hēmeras antilegomenas, exote ebaptisthē pro <prōton> eniauton allon eniautonantilegomenon kai hebdomēkonta tessaras hēmeras antilegomenas, exote ebaptisthē pro <hexēkonta hēmerōn> tōn authtou genethliōn;
but was baptized in his thirtieth year, after completing twenty-nine years and ten months, on the twelfth of Athyr, as I said before, the sixth before the Ides of November; and after this he preached … an acceptable year of the Lord, another year that was spoken against, and seventy-four days spoken against—from when he was baptized, sixty days before his birthday;
51.28.3Holl GCS 25/31:299
ὥστε εἶναι τὰ πάντα ἔτη τῆς ἐνσάρκου αὐτοῦ παρουσίας ἕως τοῦπάθους ἀπὸ τῆς γεννήσεως λݲβݲ ἔτη καὶ οݲδݲ ἡμέρας, ἀπὸ δὲ ἀρχῆς * ὑπατείας Σιλανοῦ καὶ Νερούα δύο ἔτη καὶ ρݲλݲδݲ ἡμέρας. καὶ ἐλήλεγκται μὲν ἐνταῦθα ὁ προειρημένος Οὐαλεντῖνος καὶ οἱ πολλοὶ οἱ κατʼ αὐτὸν ἀφραίνοντες.
hōste einai ta panta etē tēs ensarkou autou parousias heōs toupathous apo tēs gennēseōs lݲbݲ etē kai oݲdݲ hēmeras, apo de archēs * hypateias Silanou kai Neroua dyo etē kai rݲlݲdݲ hēmeras. kai elēlenktai men entautha ho proeirēmenos Oualentinos kai hoi polloi hoi katʼ auton aphrainontes.
so that all the years of his coming in the flesh until the passion, from his birth, are 32 years and 74 days, and from the beginning of … the consulship of Silanus and Nerva, two years and 134 days. And here the Valentinus mentioned before, and the many who rave along with him, have been refuted.
51.28.4Holl GCS 25/31:299
ἠλέγχθησαν δὲ καὶ οἱ ἀποβαλλόμενοι τὸ κατὰ ἱωάννην εὐαγγέλιον, οὓς δικαίως Ἀλόγους καλέσαιμι, ἐπειδὴ τὸν Λόγον τοῦ θεοῦ ἀποβάλλονται, τὸν διὰ Ἰωάννου κηρυχθέντα πατρικὸν θεὸν Λόγον, ἀπʼ οὐρανοῦ κατεληλυθότα καὶ σωτηρίαν ἡμῖν ἐργασάμενον <διὰ> τῆς πάσης ἐνσάρκου αὐτοῦ παρουσίας,
ēlenchthēsan de kai hoi apoballomenoi to kata hiōannēn euangelion, hous dikaiōs Alogous kalesaimi, epeidē ton Logon tou theou apoballontai, ton dia Iōannou kērychthenta patrikon theon Logon, apʼ ouranou katelēlythota kai sōtērian hēmin ergasamenon <dia> tēs pasēs ensarkou autou parousias,
Refuted too are those who reject the Gospel according to John, whom I may justly call Alogi, since they reject the Word of God—the Father's God the Word proclaimed through John, who came down from heaven and worked salvation for us through his whole coming in the flesh—
51.28.5Holl GCS 25/31:299
ὅτι ἀπὸ τε τῶν ὑπατειῶν καὶ ἀπὸ τῶν ἐτῶν καὶ ἀπὸ τῆς συστάσεωςω τοῦ προξήτου Ἠσαΐου καὶ ἀπὸ τοῦ κατὰ Λουκᾶν εὐαγγελίιου καὶ ἀπὸ τοὺ κατᾶ Ἰωάννην. καὶ ἀπὸ τοῦ κατὰ Ματθαῖον καὶ ἀπὸ τοῦ κατὰ μάρκον καὶ ἁπαξαπλῶς πανταχόθεν ἡλέγχθησαν οἱ πεπλανημένοι,
hoti apo te tōn hypateiōn kai apo tōn etōn kai apo tēs systaseōsō tou proxētou Ēsaïou kai apo tou kata Loukan euangeliiou kai apo tou kata Iōannēn. kai apo tou kata Matthaion kai apo tou kata markon kai hapaxaplōs pantachothen hēlenchthēsan hoi peplanēmenoi,
since from the consulships, from the years, from the testimony of the prophet Isaiah, from the Gospel according to Luke, from that according to John, from that according to Matthew, and from that according to Mark—in short, from every side—those who have gone astray have been refuted:
51.28.6Holl GCS 25/31:299
ὅτι οὐ μόνον ἓν Πάσχα μετὰ τὴν ἀρχὴν τοῦ κηρύγματος κατὰ περίοδον χρόνου ἐνιαυτοῦ ἀπετέλεσεν, ἀλλὰ καὶ περιόδους τριῶν ὑπατειῶν παρὰ τι ἐπλήρωσε μετὰ τὸ ἀπὸ τοῦ Ἰωάννου βάπτισμα.
hoti ou monon hen Pascha meta tēn archēn tou kērygmatos kata periodon chronou eniautou apetelesen, alla kai periodous triōn hypateiōn para ti eplērōse meta to apo tou Iōannou baptisma.
that after the beginning of his preaching he did not keep only one Pascha within the course of a year, but completed the periods of nearly three consulships after his baptism by John.
51.28.7Holl GCS 25/31:299–300
καὶ ἐξέπεσεν ὁ τῶν ἀπαρακολουθήτων λόγος παντάπασι τῆς πλάνης * καὶ ἀνοίας καὶ ἀμαθίας, οὐ μόνο μὴ γινωσκούσης τὴν ἑαυτῆς ζωήν, ἀλλὰ καὶ φευδῶς κατὰ τῆς ἀληθείας μὰτην ἐπιστρατευομένης.
kai exepesen ho tōn aparakolouthētōn logos pantapasi tēs planēs * kai anoias kai amathias, ou mono mē ginōskousēs tēn heautēs zōēn, alla kai pheudōs kata tēs alētheias matēn epistrateuomenēs.
And the argument of those who do not follow the sense has fallen completely from … of their error and folly and ignorance, which not only does not know its own life, but also falsely and vainly wages war against the truth.
Haer. 51, chapter 29
51.29.1Holl GCS 25/31:300
29. Εὑρήκαμεν γὰρ καὶ ἐμφερόμενόν που <ἐν> τοῖς λόγοις τούτοις γεγραμμένον ὅτι ὁ ἐκ τοῦ θεοῦ Λόγος [τοῦ θεοῦ] ἐγεννήθη περὶ τὸ τεσσαραδοστὸν ἔτος Αὐγούστου, ὅπερ λέληθε τ[ον γρα΄φαντα, ἢ τῆς διὰ τοῦ βῆτα φήφου ἀπαλειφθείσης καὶ τοῦ μῦ μόνον παραμεμενηκότος μ ἐποίησε μόνα ἔτη· τῷ γὰρ τεσσαρακοστῷ δευτέρῳ ἔτει Αὐγούστου ἐγεννήθη.
29. Heurēkamen gar kai empheromenon pou <en> tois logois toutois gegrammenon hoti ho ek tou theou Logos [tou theou] egennēthē peri to tessaradoston etos Augoustou, hoper lelēthe t[on gra΄phanta, ē tēs dia tou bēta phēphou apaleiphtheisēs kai tou my monon paramemenēkotos m epoiēse mona etē; tǭ gar tessarakostǭ deuterǭ etei Augoustou egennēthē.
29. We have also found it stated somewhere in these writings that the Word from God was born around the fortieth year of Augustus. This escaped the notice of the one who wrote it; or else, when the numeral beta had been erased and only mu remained, the mu made it forty years only. For he was born in the forty-second year of Augustus.
51.29.2Holl GCS 25/31:300
φάσκει δὲ ὅτι πρὸ δεκαδύο καλανδῶν Ἰουλίων ἢ Ἰουνίων (οὐκ ἔχω λέγειν) ἐν ὑπατείᾳ Σουλπικίου Καμμαρίνου † Βεττέῳ Πομπηιανῷ ὑπάτοις <συνελήφθη>·
phaskei de hoti pro dekadyo kalandōn Iouliōn ē Iouniōn (ouk echō legein) en hypateią Soulpikiou Kammarinou † Betteǭ Pompēianǭ hypatois <synelēphthē>;
And it says that he was conceived on the twelfth day before the Kalends of July or of June (I cannot say which), in the consulship of Sulpicius Camerinus and … Betteus Pompeianus being consuls;
51.29.3Holl GCS 25/31:300
<καὶ> τοῦτο δὲ ἐσκόπησα, ὅτι οἱ εἰπόντες τὴν ἡμέραν τῆς συλλήφεως καὶ ὡς εὐηγγελίσατο ὁ Γαβριὴλ τὴν παρθένον, εἶπαν <τοῦτο διὰ> τὴν ὑπόνοιαν [τῶν] τινῶν † λεγόντων ἐν παραδόσει ὡς ὅτι διὰ ἑπτὰ μηνῶν ἐγεννήθη.
<kai> touto de eskopēsa, hoti hoi eipontes tēn hēmeran tēs syllēpheōs kai hōs euēngelisato ho Gabriēl tēn parthenon, eipan <touto dia> tēn hyponoian [tōn] tinōn † legontōn en paradosei hōs hoti dia hepta mēnōn egennēthē.
And I have considered this too: those who stated the day of the conception, when Gabriel brought the good news to the virgin, said this because of the notion of certain people who … say in a tradition that he was born after seven months.
51.29.4Holl GCS 25/31:300
εὑρήκαμεν γὰρ ἀπὸ τούτου τοῦ † προπόσωνν ἕως ἑνδεκάτης Τθβὶ καὶ πρὸ ὀκτὼ εἰδῶν Ἰανουαρίων, ὅτε ἀληθὼς τὰ θεοφάνεια ἐγένετο καὶ ἐγεννήθη, ἑπτὰ μηνῶν χρόνον κατὰ τὸν σεληνιακὸν δρόμον παρὰ ἡμέρας τέσσαρας.
heurēkamen gar apo toutou tou † proposōnn heōs hendekatēs Tthbi kai pro oktō eidōn Ianouariōn, hote alēthōs ta theophaneia egeneto kai egennēthē, hepta mēnōn chronon kata ton selēniakon dromon para hēmeras tessaras.
For we have found that from this … to the eleventh of Tybi, the eighth before the Ides of January, when the Theophany truly took place and he was born, is a period of seven months by the lunar course, less four days.
51.29.5Holl GCS 25/31:300
ὥστε οὖν εἰ εὕροις ἐνν παρασημειώσεσί που <ταῦτα> γεγραμμένα, μὴ σφάλλου περὶ τὴν εἴδησιν. τῷ μὲν γὰρ ὄντι ἡ βεβαία γέννησις τοῦ Χριστοῦ Τυβὶ ἑνδεκάτη ἐστί.
hōste oun ei heurois enn parasēmeiōsesi pou <tauta> gegrammena, mē sphallou peri tēn eidēsin. tǭ men gar onti hē bebaia gennēsis tou Christou Tybi hendekatē esti.
So if you find these things written somewhere in marginal notes, do not be misled in your knowledge. For in truth the certain date of Christ's birth is the eleventh of Tybi.
51.29.6Holl GCS 25/31:300–301
τινὲς δὲ φασιν ὡς δέκα μῆνας ἐνεκυμονήθη παρὰ ἡμέρας ιݲδݲ καὶ ὥρας ὀκτώ, ὡς εἶναι ἐννέα μῆνας καὶ ἡμέρας δεκαπέντε καὶ ὥρας τέσσαρας, αἰνιττόμενοι τὸ παρὰ τῷ Σολομῶντι εἰρημένον »δεκαμηνιαίῳ χρόνῳ παγεὶς ἐν αἵματι«.
tines de phasin hōs deka mēnas enekymonēthē para hēmeras iݲdݲ kai hōras oktō, hōs einai ennea mēnas kai hēmeras dekapente kai hōras tessaras, ainittomenoi to para tǭ Solomōnti eirēmenon »dekamēniaiǭ chronǭ pageis en haimati«.
But some say that he was carried in the womb ten months less fourteen days and eight hours, so that it is nine months and fifteen days and four hours, hinting at what is said in Solomon, “compacted in blood in a period of ten months.”
51.29.7Holl GCS 25/31:301
ὅμως ἐκ πανταχόθεν <δέδεικται ὅτι τῇ> ἑνδεκάτῃ Τυβὶ κατʼ Αἰγυπτίους ἡ προειρημένη τοῦ κυρίου ἔνσαρκος γέννησις ἐγένετο. καὶ περὶ αὐτὴν τὴν ἑνδεκάτην μετά ἔτη τριάκοντα γέγονε τὸ πρῶτον σημεῖον ἐν κανᾷ τῆς Γαλλιλαίας, ὅτι τὸ ὕδωρ οἶνος ἐγένετο.
homōs ek pantachothen <dedeiktai hoti tę̄> hendekatę̄ Tybi katʼ Aigyptious hē proeirēmenē tou kyriou ensarkos gennēsis egeneto. kai peri autēn tēn hendekatēn meta etē triakonta gegone to prōton sēmeion en kaną tēs Gallilaias, hoti to hydōr oinos egeneto.
Nonetheless it has been shown from every side that the Lord's birth in the flesh took place on the eleventh of Tybi by the Egyptians' reckoning. And around that same eleventh, thirty years later, the first sign took place in Cana of Galilee, when the water became wine.
Haer. 51, chapter 30
51.30.1Holl GCS 25/31:301
30. διὸ καὶ ἐν πολλοῖς τόποις ἄχρι τῆς δεῦτο τουτὶ γίνεται διὰ τὸ τότε γεγενημένον θεοσήμειον εἰς μαρτύριον τοῖς ἀπιστοῦσιν, ὡς μαρτυροῦσιν ἐν πολλοῖς τόποις τηγαί τε καὶ ποταμοὶ εἰς οἶνον ματαβαλλόμενοι·
30. dio kai en pollois topois achri tēs deuto touti ginetai dia to tote gegenēmenon theosēmeion eis martyrion tois apistousin, hōs martyrousin en pollois topois tēgai te kai potamoi eis oinon mataballomenoi;
30. That is why in many places, down to the present, this happens because of the divine sign done then, as a testimony to the unbelieving, as springs and rivers in many places bear witness by being changed into wine:
51.30.2Holl GCS 25/31:301
Κιβύρης μὲν τῆς πόλεως τῆς Καρίας ἡ πηγή, καθʼ ἣν ἤντλησαν ὥραν οἱ διάκονοι καὶ εἶπεν »δότε τῷ ἀρχιτρικλίνῳ«· μαρτυρεῖ δὲ καὶ ἡ ἐν Γεράσῃ τῆς Ἀραβίας πηγὴ ὡσαύτως· αὐτοὶ <γὰρ ἡμεῖς> πεπώκαμεν ἀπὸ τὴς Κιβθρ<ικ>ῆς, ἡμέτεροι δὲ ἀδελφοῖ ἀπὸ τῆς ἐν Γεράσῃ πηγῆς τῆς ἐν τῷ μαρτυρίῶ.
Kibyrēs men tēs poleōs tēs Karias hē pēgē, kathʼ hēn ēntlēsan hōran hoi diakonoi kai eipen »dote tǭ architriklinǭ«; martyrei de kai hē en Gerasę̄ tēs Arabias pēgē hōsautōs; autoi <gar hēmeis> pepōkamen apo tēs Kibthr<ik>ēs, hēmeteroi de adelphoi apo tēs en Gerasę̄ pēgēs tēs en tǭ martyriō.
the spring of Cibyra, the city of Caria, at the same hour at which the servants drew the water and he said, “Give it to the master of the feast”; and the spring in Gerasa of Arabia likewise bears witness. For we ourselves have drunk from the Cibyran spring, and our brothers from the spring in the martyr's shrine at Gerasa.
51.30.3Holl GCS 25/31:301–302
πολλοὶ δὲ καὶ ἐν Αἰυύπτῳ περὶ τοῦ Νείλου τοῦτο μαρτυροῦσι. διόπερ ἐν τῇ ἑνδεκάτῃ τοῦ Τθβὶ κατʼ Αἰγυπτίους πάντες ὑδρεύονται ὕδωρ καὶ ἀποτιθέασιν ἐν αὐτῇ τῇ Αἰγύπτῳ καὶ ἐν πολλαῖς πατρίσιν.
polloi de kai en Aiyyptǭ peri tou Neilou touto martyrousi. dioper en tę̄ hendekatę̄ tou Tthbi katʼ Aigyptious pantes hydreuontai hydōr kai apotitheasin en autę̄ tę̄ Aigyptǭ kai en pollais patrisin.
And many in Egypt bear witness to this about the Nile too. That is why on the eleventh of Tybi, by the Egyptians' reckoning, everyone draws water and stores it, in Egypt itself and in many countries.
51.30.4Holl GCS 25/31:302
οὕτως γὰρ εὑρίσκεται μετὰ τὴν δωδεκάτην Ἀθύρ, ἀπελθόντος καὶ πειρασθέντος τεσσαράκοντα ἡμέρας καὶ ἐλθόντος εἰς Ναζαρὲτ καὶ μείναντος ὡσεὶ ἑβδομάδας δύο καὶ ἡμέρας τρεῖς, κατελθεῖν ἐπὶ τὸν Ἰορδάνην πρὸς τὸν Ἰωάννην διατελέσαι τε πρώτην καὶ δευτέραν ἡμέαν καὶ ἀνακάμψαι εἰς Ναζαρὲτ καὶ μεῖναι ὡσαύτως πρώτην καὶ δευτέραν ἡμέραν καὶ ἐξελθεῖν τῇ
houtōs gar heurisketai meta tēn dōdekatēn Athyr, apelthontos kai peirasthentos tessarakonta hēmeras kai elthontos eis Nazaret kai meinantos hōsei hebdomadas dyo kai hēmeras treis, katelthein epi ton Iordanēn pros ton Iōannēn diatelesai te prōtēn kai deuteran hēmean kai anakampsai eis Nazaret kai meinai hōsautōs prōtēn kai deuteran hēmeran kai exelthein tę̄
For so it is found that after the twelfth of Athyr he went away and was tempted forty days, came to Nazareth and stayed about two weeks and three days, went down to the Jordan to John and spent a first and a second day, returned to Nazareth and likewise stayed a first and a second day, and went out on the
51.30.5Holl GCS 25/31:302
τρίτῃ ἐν Κανᾷ τῆς Γαλιλαίας, ὡς πληροῦσθαι τὰς πάσας ἡμέρας ξݲ ἀπὸ τοῦ βαπτίσματος, τεσσαράκοντα μὲν τοῦ πειρασμοῦ καὶ τὰς εἰς ναζαρὲτ δύο ἑβδομάδας <καὶ δύο ἡμέρας> καὶ τὰς ἄλλας δύο, καὶ τῇ τρίτῃ τὸ σημεῖον τοῦ ὕδατος ἐν τῷ γάμῳ γεγενῆσθαι.
tritę̄ en Kaną tēs Galilaias, hōs plērousthai tas pasas hēmeras xݲ apo tou baptismatos, tessarakonta men tou peirasmou kai tas eis nazaret dyo hebdomadas <kai dyo hēmeras> kai tas allas dyo, kai tę̄ tritę̄ to sēmeion tou hydatos en tǭ gamǭ gegenēsthai.
third day to Cana of Galilee; so that all the sixty days from the baptism are completed—forty of the temptation, the two weeks and two days at Nazareth, and the other two—and on the third the sign of the water took place at the wedding.
51.30.6Holl GCS 25/31:302
μετέπειτα ἡκέναι αὐτὸν ἐν Καφαρναοὺμ καὶ ἐργάσασθαι ἕτερα, ὡς ἔφαμεν πολλάκις, καὶ πάλιν εἰς Ναζαρὲτ ἀνελθόνα ἀναγνῶναι τὸ βιβλίον Ἠσαΐου τοῦ προφήτου. διὸ λέγουσι »ποίησον καὶ ὧδε σημεῖα ὅσα ἠκούσαμενν ἐν Καφαρναούμ σε πεποιηκέναι«·
metepeita hēkenai auton en Kapharnaoum kai ergasasthai hetera, hōs ephamen pollakis, kai palin eis Nazaret anelthona anagnōnai to biblion Ēsaïou tou prophētou. dio legousi »poiēson kai hōde sēmeia hosa ēkousamenn en Kapharnaoum se pepoiēkenai«;
Afterwards he came to Capernaum and worked other signs, as we have often said, and went up again to Nazareth and read the book of Isaiah the prophet. That is why they say, “Do here too the signs we heard you did in Capernaum”;
51.30.7Holl GCS 25/31:302
ὕστερον δὲ πάλιν ἐλθόντα αὐτὸν εἰ καφαρναοὺμ ἐκεῖθεν διαβῆναι ἐπὶ τὴν λίμνην εἴτʼ οὖν θάλασσαν Γεννησαρέθ, τέλεόν <τε> τοῦς περὶ Πέτρον ἐκλελέχθαι καὶ οὕτως ἐκεῖθεν συνάψαι τὴν πᾶσαν τοῦ κηρύγματος τελείωσιν.
hysteron de palin elthonta auton ei kapharnaoum ekeithen diabēnai epi tēn limnēn eitʼ oun thalassan Gennēsareth, teleon <te> tous peri Petron eklelechthai kai houtōs ekeithen synapsai tēn pasan tou kērygmatos teleiōsin.
later, having come again to Capernaum, he crossed from there to the lake, or sea, of Gennesaret; Peter and his companions were definitively chosen, and so from there he joined together the whole completion of the preaching.
51.30.8Holl GCS 25/31:302–303
κατὰ γὰρ την ἀκολουθίαν, ὡς ἔφαμεν, μετὰ τὰς μݲ <ἡμέρας> και τὰς ἅλλας δύο ἑβδομάδας καὶ δύο ἡμέρας τὰς <ἐν Ναζαρὲτ> πρὸς Ἰωάννην ἐγένετο πρώτην ἡμέρανκαὶ τὴν αὔριιον· <ἀπ᾿> αὐτοῦ δὲ ἀνακάμψαντος Ναζαρὲτ καὶ μείναντος ἀπὸ ὥρας δεκάτης ἄχρι ἑσπέρας, τῇ δὲ ἄλλῃ ἡμέρᾳ ἐξελθόντος καὶ συναντή- σαντος Φιλίππῳ ὅ εἰσι δύο ἡμέραι,
kata gar tēn akolouthian, hōs ephamen, meta tas mݲ <hēmeras> kai tas hallas dyo hebdomadas kai dyo hēmeras tas <en Nazaret> pros Iōannēn egeneto prōtēn hēmerankai tēn auriion; <ap᾿> autou de anakampsantos Nazaret kai meinantos apo hōras dekatēs achri hesperas, tę̄ de allę̄ hēmerą exelthontos kai synantē- santos Philippǭ ho eisi dyo hēmerai,
For according to the sequence, as we said, after the forty days and the other two weeks and two days at Nazareth, the first day and the next were spent with John; and when he had returned from him to Nazareth and stayed from the tenth hour until evening, and on the next day went out and met Philip—which makes two days—
51.30.9Holl GCS 25/31:303
λοιπὸν τὸ ἀμετάστατον τῆς ἀκριβείας τὸ εὐαγγέλιον δείκνυσιν διὰ τὰς πρύτας δύο, ἃς ἐλθὼν ἔμεινεν, <λέγον> »τῇ τρίτῃ ἡμέρᾳ γάμος ἐγένετο ἐν Κανᾷ τῆς Γαλιλαίας«, ὅπερ σύμβολον ἦν τῆς ἐκκλησίας· ἐν γὰρ τῇ
loipon to ametastaton tēs akribeias to euangelion deiknysin dia tas prytas dyo, has elthōn emeinen, <legon> »tę̄ tritę̄ hēmerą gamos egeneto en Kaną tēs Galilaias«, hoper symbolon ēn tēs ekklēsias; en gar tę̄
the gospel then shows its unshakable exactness because of the first two days, which he stayed after coming, saying, “On the third day there was a wedding in Cana of Galilee”; this was a symbol of the church. For on the
51.30.10Holl GCS 25/31:303
τρίτῃ ἡμέρᾳ τῆς ἐν τῇ καρδίᾳ τῆς γῆς αὐτοῦ πραγματείας, ἧς † ἐν τῇ γῇ ἐποίησε μετὰ τὸ πάθος, ἀναστὰς γάμον συνῆπτε τῇ Κανᾷ· Κανᾶ γὰρ ἑρμηνός·
tritę̄ hēmerą tēs en tę̄ kardią tēs gēs autou pragmateias, hēs † en tę̄ gę̄ epoiēse meta to pathos, anastas gamon synēpte tę̄ Kaną; Kana gar hermēnos;
third day of his work in the heart of the earth, which … he did in the earth after the passion, having risen he joined in marriage with Cana; for Cana is interpreted
51.30.11Holl GCS 25/31:303
ἡ κτησαμένη. τίς δέ ἐστιν ἡ κτησαμένη ἀλλʼ ἢ ἡ κληρονόμος περὶ ἧς ὁ ψαλμῳδὸς ἐν τῷ πέμπτῳ ψαλμῷ ἔλεγεν »ὑπὲρ τῆς κληρονομούσης« καὶ τὰ ἑξῆς; γάμος γὰρ ὡς ἀληθῶς οῠτος εὐλογημένος, ἀπὸ τοῦ τύπου ἐκείνου λαβὼν τὴν πρόφασιν.
hē ktēsamenē. tis de estin hē ktēsamenē allʼ ē hē klēronomos peri hēs ho psalmǭdos en tǭ pemptǭ psalmǭ elegen »hyper tēs klēronomousēs« kai ta hexēs? gamos gar hōs alēthōs outos eulogēmenos, apo tou typou ekeinou labōn tēn prophasin.
“she who has acquired.” And who is she who has acquired but the heiress, of whom the psalmist spoke in the fifth psalm, “For her who inherits,” and so on? For this is truly a blessed marriage, taking its occasion from that type.
51.30.12Holl GCS 25/31:303
ἐκεῖ μὲν γὰρ γάμος ἦν αἰσθητὸς ἐν Κανᾷ τῆς Γαλιλαίας καὶ ὕδωρ ἀληθῶς οἶνος γεγονός· καὶ ἐκλήθη κατὰ δύο τρόπους, ἵνα τὸ ὑδαρὲς τῶν ἐν τῷ κόσμῳ ἐκβαχευομένων ἐπιστύψῃ <διὰ> τοῦ γάμου εἰς σωφροσύνην καὶ εἰς σεμνότητα, καὶ ἵνα τὸ λεῖπον ἐπιδιορθώσηται εἰ εὐφρασίαν <διὰ> τοῦ λυσιπόνου οἴνου καὶ τῆς χάριτος,
ekei men gar gamos ēn aisthētos en Kaną tēs Galilaias kai hydōr alēthōs oinos gegonos; kai eklēthē kata dyo tropous, hina to hydares tōn en tǭ kosmǭ ekbacheuomenōn epistypsę̄ <dia> tou gamou eis sōphrosynēn kai eis semnotēta, kai hina to leipon epidiorthōsētai ei euphrasian <dia> tou lysiponou oinou kai tēs charitos,
For there, in Cana of Galilee, there was a wedding perceptible to the senses, and water truly became wine. And he was invited for two reasons: to draw together, through marriage, the watery looseness of those who revel wildly in the world into self-control and dignity; and to make good what was lacking, toward gladness, through the wine that relieves toil and through grace,
51.30.13Holl GCS 25/31:303
ἵνα κατὰ πάντα τρόπον ἀποφράξῃ τὰ στόματα τῶν κατὰ τοῦ † κυρίου ἐπεγειρομένων καὶ ἵνα δείξῃ ὅτι αὐτὸς θεός ἐστι σὺν πατρὶ καὶ ἁγίῳ πνεύματι αὐτοῦ, τὸ ὕδωρ τῇ ἀμπέλῳ παρέχων χροΐζων <τε> αὐτὸ ἐνν αὐτῇ εἰς οἶνον εἰς εὐφρασίαν ἀνθρώπων. ἐν ἄλλῳ δὲ τόπῳ μακρότερον περὶ τούτων διηγησάμεθα, ἐνταῦθα δὲ ὡς ἐν παρεκβάσει διέδραμον τὸν λόγον.
hina kata panta tropon apophraxę̄ ta stomata tōn kata tou † kyriou epegeiromenōn kai hina deixę̄ hoti autos theos esti syn patri kai hagiǭ pneumati autou, to hydōr tę̄ ampelǭ parechōn chroïzōn <te> auto enn autę̄ eis oinon eis euphrasian anthrōpōn. en allǭ de topǭ makroteron peri toutōn diēgēsametha, entautha de hōs en parekbasei diedramon ton logon.
so as to stop in every way the mouths of those who rise up against the … Lord, and to show that he himself is God with the Father and his Holy Spirit, supplying water to the vine and coloring it within the vine into wine, for the gladness of men. We have narrated these things at greater length in another place; here I have run through the account as a digression.
51.30.14Holl GCS 25/31:303–304
ὅμως δύο Πάσχα μὲν μετὰ τὴν ἀρχὴν τοῦ κηρύγματος ὁ σωτὴρ ποιεῖται καὶ τῷ τρίτῳ πάσχει, ὠς πληροῦσθαι τὰ ἤδη μοι κατὰ λεπτὸν εἰρημένα περὶ ἡμερῶν καὶ μηνῶν καὶ ὑπατειῶν. καὶ πανταχόθεν διέπεσεν τούτων πεπλανημένος ὁ λόγος, τῶν εὐαγγελίων συνῳδὰ πρὸς ἄλληλα ἐχόντων καὶ μηδʼ ὁποτέρου τῶν εὐαγγελιστῶν ἀντίθετα πρὸς τὸν ἕτερον ἔχοντος.
homōs dyo Pascha men meta tēn archēn tou kērygmatos ho sōtēr poieitai kai tǭ tritǭ paschei, ōs plērousthai ta ēdē moi kata lepton eirēmena peri hēmerōn kai mēnōn kai hypateiōn. kai pantachothen diepesen toutōn peplanēmenos ho logos, tōn euangeliōn synǭda pros allēla echontōn kai mēdʼ hopoterou tōn euangelistōn antitheta pros ton heteron echontos.
Nevertheless, the Savior keeps two Paschas after the beginning of the preaching and suffers at the third, so that what I have already said in detail about days and months and consulships is fulfilled. And from every side their deluded argument has collapsed, since the Gospels agree with one another and neither evangelist holds anything contrary to the other.
Haer. 51, chapter 31
51.31.1Holl GCS 25/31:304
31. Ἐλεύσομαι δὲ πάλιν εἰς τὸ προκείμενον. φάσκει πάλιν ὁ Λουκᾶς, μαρτυρῶν μου τοῖς πολυμερῶς καὶ πολυτρόπως εἰρημένοις, ὅτι »ἐγένετο ἐν σαββάτῳ δευτεροπρώτῳ«, ἵνα δείξῃ σάββατον πρῶτον εἶναι τὸ ἀπʼ ἀρχῆς ὁρισθὲν καὶ ῥηθὲν ὑπὸ τοῦ κυρίου ἐν τῇ κοσμοποιίᾳ, κατὰ περίοδον ἀπὸ τότε ἄχρι τοῦ δεῦρο κατὰ ἑπτὰ ἡμέρας ἀνακυκλούμενον, [τοῦτο εἶναι πρῶτον]· δεύτερον δὲ σάββατον τὸ ἀπὸ νόμου ὡρισμένον.
31. Eleusomai de palin eis to prokeimenon. phaskei palin ho Loukas, martyrōn mou tois polymerōs kai polytropōs eirēmenois, hoti »egeneto en sabbatǭ deuteroprōtǭ«, hina deixę̄ sabbaton prōton einai to apʼ archēs horisthen kai rhēthen hypo tou kyriou en tę̄ kosmopoiią, kata periodon apo tote achri tou deuro kata hepta hēmeras anakykloumenon, [touto einai prōton]; deuteron de sabbaton to apo nomou hōrismenon.
31. I will come back again to the matter before us. Luke again says, bearing witness to what I have said in many parts and in many ways, that “it happened on the second-first sabbath,” to show that the first sabbath is the one fixed from the beginning and spoken by the Lord at the making of the world, coming round in a cycle of seven days from then until now; and the second sabbath is the one fixed by the law.
51.31.2Holl GCS 25/31:304
φάσκει γὰρ ὅτι »λήψῃ σαυτῷ πρόβατον ἐνιαύσιον ἄμωμον ἄρσεν (ὅπερ ἦν ἀντίτυπον τοῦ σωτῆρος) ἀπὸ δεκάτης τοῦ μηνὸς καὶ ἔσται διατερτηρμένον ἅχρι τῆς τεσσαρεσκαιδεκάτης καὶ θύσετε αὐτὸ ἑσπέρας τῇ τεσσαρεσκαιδεκάτῃ ἡμέρᾳ· καὶ ἔσται σοι σάββατον, ἡμέρα ἁγία, καῖ ἔδεσθε ἄζυμα ἑπτὰ ἡμέραςα καὶ ἑβδόμην ἡμέραν ποιήσεις ἁγίαν«.
phaskei gar hoti »lēpsę̄ sautǭ probaton eniausion amōmon arsen (hoper ēn antitypon tou sōtēros) apo dekatēs tou mēnos kai estai diatertērmenon hachri tēs tessareskaidekatēs kai thysete auto hesperas tę̄ tessareskaidekatę̄ hēmerą; kai estai soi sabbaton, hēmera hagia, kai edesthe azyma hepta hēmerasa kai hebdomēn hēmeran poiēseis hagian«.
For it says, “You shall take for yourself a lamb, a year old, unblemished, male (which was the antitype of the Savior), from the tenth of the month, and it shall be kept until the fourteenth, and you shall sacrifice it in the evening on the fourteenth day; and it shall be to you a sabbath, a holy day; and you shall eat unleavened bread seven days, and you shall make the seventh day holy.”
51.31.3Holl GCS 25/31:304
καὶ ὁρᾶτε ὅτι δεύτερον καλεῖται σάββατον μετὰ τὸ πρῶτον σάββατον ἡ τοιαύτη ἁγία τοῦ προβάτου ἡμέρα, εἰς σάββατον ἁγιασθεῖσα, κἄν τε κυριακὴ εἴη κἄν τε δευτέρα κἄν τε τρίτη σαββάτων καταντήσῃ.
kai horate hoti deuteron kaleitai sabbaton meta to prōton sabbaton hē toiautē hagia tou probatou hēmera, eis sabbaton hagiastheisa, kan te kyriakē eiē kan te deutera kan te tritē sabbatōn katantēsę̄.
And you see that such a holy day of the lamb, consecrated as a sabbath, is called a second sabbath after the first sabbath, whether it falls on the Lord's day or on the second or third day of the week.
51.31.4Holl GCS 25/31:304
εἰς δὲ ἑπτὰ ἡμέρας πάλιν ἀνακυκλούμενον δεύτερον καλεῖται πρῶτον, ἵνα δείξῃ ἐντεῦθεν ὅτι οὐ μόνον ὁ Ἰωάννης περὶ περιόδου χρόνου ἐνιαυτῶν δύο καὶ τριῶν ἑορτῶν τοῦ Πάσχα ἐσήμανεν, ἀλλὰ καὶ ὁ Λουκᾶς καὶ οἰ ἄλλοι.
eis de hepta hēmeras palin anakykloumenon deuteron kaleitai prōton, hina deixę̄ enteuthen hoti ou monon ho Iōannēs peri periodou chronou eniautōn dyo kai triōn heortōn tou Pascha esēmanen, alla kai ho Loukas kai oi alloi.
And coming round again after seven days it is called “second-first,” to show from this that not only John indicated a period of two years and three feasts of the Pascha, but also Luke and the others.
51.31.5Holl GCS 25/31:304
οὕτως γὰρ φάσκει ὁ νόμος »ἀριθμήσεις σεαυτῷ ἑπτὰ ἑβδομάδας ἀπʼ ἀρχῆς δράγματος τοῦ βαλεῖν δρέπανον ἐπʼ ἀμητῷ καὶ ποιήσεις ἑβδόμην ἑβδομάδα ἡμέραν ἁγίαν κυρίου«, σημαίνων περὶ Πεντηκοστῆς.
houtōs gar phaskei ho nomos »arithmēseis seautǭ hepta hebdomadas apʼ archēs dragmatos tou balein drepanon epʼ amētǭ kai poiēseis hebdomēn hebdomada hēmeran hagian kyriou«, sēmainōn peri Pentēkostēs.
For thus the law says, “You shall number for yourself seven weeks from the beginning of the sheaf, from putting the sickle to the harvest, and you shall make the seventh week a holy day of the Lord,” speaking of Pentecost.
51.31.6Holl GCS 25/31:304
μετὰ γὰρ τὸ θῦσαι τὸ Πάσχα εἴσω τριῶν ἡμερῶν τουτέστιν μετὰ τρεῖς ἡμέρας τοῦ προβάτου προσέταττε τὸ δράγμα εἰσφέρεσθαι, ἵνα σημάνῃ τὸ εὐλογημένον δράγμα ἐγειρόμενον ἐκ τῶν νεκρῶν μετὰ τρίτην ἡμέραν, τῆς γῆς αὐτὸ προφερούσης
meta gar to thysai to Pascha eisō triōn hēmerōn toutestin meta treis hēmeras tou probatou prosetatte to dragma eispheresthai, hina sēmanę̄ to eulogēmenon dragma egeiromenon ek tōn nekrōn meta tritēn hēmeran, tēs gēs auto propherousēs
For after the Pascha had been sacrificed, within three days—that is, three days after the lamb—he commanded the sheaf to be brought in, to signify the blessed sheaf raised from the dead after the third day, the earth bringing it forth
51.31.7Holl GCS 25/31:304–305
καὶ αὐτοῦ αὐτὸ πάλιν κομιζομένου ἀπʼ αὐτῆς ἐν τῇ ἀναστάσει <ἐκ> τοῦ μνήματος καὶ μένοντος σὺν τοῖς μαθηταῖς τὰς τεσσαράκοντα ἡμέρας καὶ ἐπὶ τῷ τέλει τῆς Πεντηκοστῆς εἰσφέροντος αὐτὸ εἰς τὰ ἐπουράνια τῷ πατρί·
kai autou auto palin komizomenou apʼ autēs en tę̄ anastasei <ek> tou mnēmatos kai menontos syn tois mathētais tas tessarakonta hēmeras kai epi tǭ telei tēs Pentēkostēs eispherontos auto eis ta epourania tǭ patri;
and he himself taking it back from the earth in the resurrection from the tomb, remaining with the disciples the forty days, and at the end of Pentecost bringing it into the heavens to the Father:
51.31.8Holl GCS 25/31:305
τὸ πρωτότοκον τῶν πρωτοτόκων, ἡ ἀπαρχὴ ἡ ἁγία, τὸ δράγμα ὃ ἐδράξατο ἀπὸ Μαρίας, ἡ ἀγκάλη ἡ ἐναγκαλισθεῖσα ἐν θεῷ, ὁ καρπὸς τῆς κοιλίας, ἡ ἀπαρχὴ τῆς ἅλω.
to prōtotokon tōn prōtotokōn, hē aparchē hē hagia, to dragma ho edraxato apo Marias, hē ankalē hē enankalistheisa en theǭ, ho karpos tēs koilias, hē aparchē tēs halō.
the firstborn of the firstborn, the holy firstfruits, the sheaf which he gathered from Mary, the armful embraced in God, the fruit of the womb, the firstfruits of the threshing floor.
51.31.9Holl GCS 25/31:305
οὐκέτι γὰρ μετὰ Πεντηκοστὴν τὸ δρέπανον ἀπαρχὴν θεῷ προσφέρει· »οὐκέτι γὰρ κύριος ἀποθνῄσκει, θάνατος αὐτοῦ οὐκέτι κυριεύει« κατὰ τὸ γεγραμμένον.
ouketi gar meta Pentēkostēn to drepanon aparchēn theǭ prospherei; »ouketi gar kyrios apothnę̄skei, thanatos autou ouketi kyrieuei« kata to gegrammenon.
For after Pentecost the sickle no longer brings firstfruits to God; for “the Lord no longer dies; death no longer has dominion over him,” as it is written.
51.31.10Holl GCS 25/31:305
καὶ ὁρᾷς πόσα θεοῦ μυστήρια προετύπου ὁ νόμος καὶ ἐπλήρου τὸ εὐαγγέλιον. πόθεν δὲ οὐκ ἔχομεν τούτων δεῖξαι τὴν σαφήνειαν; διὰ δὲ τὸ μὴ εἰς πλάτο φέρειν τὸν λόγον ἐπὶ τὴν ἀκολουθίαν πάλιν ἐπιστρεπτέον.
kai horąs posa theou mystēria proetypou ho nomos kai eplērou to euangelion. pothen de ouk echomen toutōn deixai tēn saphēneian? dia de to mē eis plato pherein ton logon epi tēn akolouthian palin epistrepteon.
And you see how many mysteries of God the law prefigured and the gospel fulfilled. And from where can we not show that these things are clear? But so as not to draw the discussion out at length, we must return to the sequence.
51.31.11Holl GCS 25/31:305
φαίνεται δὲ ἀπό τε τῶν σταχύων καὶ ἀπὸ τοῦ ἀμητοῦ καὶ τῶν μαθητῶν ὠς μετὰ τεσσαράκοντα ἡμερῶν πειρασμὸν ταῦτα πάντα διηγεῖταιὁ Ἰωάννης καὶ Λουκᾶς καὶ οἱ πάντες.
phainetai de apo te tōn stachyōn kai apo tou amētou kai tōn mathētōn ōs meta tessarakonta hēmerōn peirasmon tauta panta diēgeitaio Iōannēs kai Loukas kai hoi pantes.
It appears from the ears of grain, from the harvest, and from the disciples that John and Luke and all of them narrate all these things as coming after the forty-day temptation.
Haer. 51, chapter 32
51.32.1Holl GCS 25/31:305
32. Οὐκ αἰδοῦνται δὲ πάλιν οἱ τοιοὐτοι κατὰ τῶν ὑπὸ τοῦ ἁγίου Ἰωάννου εἰρημένων ἐξοπλιζόμενοι, νομίζοντες μή πη ἄρα δύνανται τὴν ἀλήθειαν ἀνατρέπειν, οὐκ εἰδότες ὅτι καθʼ ἑαυτῶν μᾶλλον ὁπλίζονται ἤπερ κατὰ τῆς ὐγιοῦς διδασκαλίας.
32. Ouk aidountai de palin hoi toioutoi kata tōn hypo tou hagiou Iōannou eirēmenōn exoplizomenoi, nomizontes mē pē ara dynantai tēn alētheian anatrepein, ouk eidotes hoti kathʼ heautōn mallon hoplizontai ēper kata tēs ygious didaskalias.
32. Again, such people are not ashamed to arm themselves against the things said by holy John, thinking that perhaps they can overturn the truth, not knowing that they are arming themselves against themselves rather than against sound teaching.
51.32.2Holl GCS 25/31:305
φάσκουσι δὲ κατὰ τῆς Ἀποκαλύψεως τάδε χλευάχοντες οὕτως· »τί με, φησίν, ὠφελεῖ ἡ Ἀποκάλυψις Ἰωάννου, λέγουσά μοι περὶ ἑπτὰ ἀγγέλων καὶ ἑπτὰ σαλπίγγων;«
phaskousi de kata tēs Apokalypseōs tade chleuachontes houtōs; »ti me, phēsin, ōphelei hē Apokalypsis Iōannou, legousa moi peri hepta angelōn kai hepta salpingōn?«
They say these things against the Revelation, mocking thus: “What good,” he says, “does John's Revelation do me, telling me about seven angels and seven trumpets?”
51.32.3Holl GCS 25/31:305
οὐκ εἰδότες πῶς ἀναγκαῖα καὶ ὠφέλιμα τὰ τοιαῦτα ὑπῆρξεν [ἐν] τῇ ὀρθότητι τοῦ κηρύγματος.
ouk eidotes pōs anankaia kai ōphelima ta toiauta hypērxen [en] tę̄ orthotēti tou kērygmatos.
They do not know how necessary and profitable such things were for the correctness of the preaching.
51.32.4Holl GCS 25/31:305
ὅσα γὰρ ἦν ἐν νόμῳ καὶ ἐν προφήταις σκοτεινὰ καὶ αἰνιγματώδη, ταῦτα ὁ κύριος ᾠκονόμησε διὰ τοῦ ἁγίου πνεύματος εἰς ἡμῶν σωτηρίαν »τῷ δούλῳ αὐτοῦ Ἰωάννῃ« ἀποκαλύψαι, τὰ ἐκεῖσε σκοτεινὰ ὧδε εἰς πνευματικὰ καὶ ἔκδηλα κηρύττων, * πννευματικῶς δὲ ἠμῖν τὰ αὐτὰ ᾠκονόμει.
hosa gar ēn en nomǭ kai en prophētais skoteina kai ainigmatōdē, tauta ho kyrios ǭkonomēse dia tou hagiou pneumatos eis hēmōn sōtērian »tǭ doulǭ autou Iōannę̄« apokalypsai, ta ekeise skoteina hōde eis pneumatika kai ekdēla kēryttōn, * pnneumatikōs de ēmin ta auta ǭkonomei.
For whatever in the law and the prophets was obscure and enigmatic, the Lord arranged through the Holy Spirit, for our salvation, to reveal “to his servant John,” proclaiming here as spiritual and plain what was obscure there, … and he arranged the same things for us spiritually.
51.32.5Holl GCS 25/31:305–306
καὶ ἐκ δερμάτων μὲν τότε κατασκευάζει τὴν σκηνήν, τῶν δερμάτων ἠρυθροδανωμένων καὶ ὑακινθίνων καὶ τὰ ἑξῆς, ἵνα δείξῃ τὴν σκηνὴν ἐκεῖσε σκηνὴν μὲν οὖσαν, ἀπεκδεχομένην δὲ τὴν τελειοτάτην σκηνὴν τοῦ Χριστοῦ.
kai ek dermatōn men tote kataskeuazei tēn skēnēn, tōn dermatōn ērythrodanōmenōn kai hyakinthinōn kai ta hexēs, hina deixę̄ tēn skēnēn ekeise skēnēn men ousan, apekdechomenēn de tēn teleiotatēn skēnēn tou Christou.
At that time he prepares the tabernacle from skins—skins dyed red, and blue, and so on—to show that the tabernacle there was indeed a tabernacle, but awaited the most perfect tabernacle of Christ.
51.32.6Holl GCS 25/31:306
δέρμα γὰρ ἀπὸ σώματος γίνεται, νεκρὸν ὄν, ὡς σκίασμα σώματος ζῶντος, ἵνα δείξῃ σώματα εἶναι τὴν σκηνὴν τοῦ θεοῦ· ἐπειδὴ γὰρ ἐν σώμασιν ἁγίοις κατασκηνοῖ θεός, πληρουμένου τοῦ ῥητοῦ ὅτι »κατασκηνώσω ἐν αὐτοῖς καὶ ἐμπεριπατήσω«.
derma gar apo sōmatos ginetai, nekron on, hōs skiasma sōmatos zōntos, hina deixę̄ sōmata einai tēn skēnēn tou theou; epeidē gar en sōmasin hagiois kataskēnoi theos, plēroumenou tou rhētou hoti »kataskēnōsō en autois kai emperipatēsō«.
For skin comes from a body and is dead, like a shadow of a living body, to show that bodies are the tabernacle of God; since God dwells in holy bodies, fulfilling the saying, “I will dwell among them and walk among them.”
51.32.7Holl GCS 25/31:306
ἔμελλεν οὖν πλάνη τις γίνεσθαι ἐν πιστοῖς, εἰ μὴ ἡ βίβλος πνευματικῶς ἡμῖν ἀπεκαλύφθη, ἵνα μάθωμεν μὴ σαλπίγγων εἶναι χρείαν, ἀλλὰ εἰδέναι * ὅτι πνευματική ἐστιν ἡ πᾶσα τοῦ θεοῦ πραγματεία,
emellen oun planē tis ginesthai en pistois, ei mē hē biblos pneumatikōs hēmin apekalyphthē, hina mathōmen mē salpingōn einai chreian, alla eidenai * hoti pneumatikē estin hē pasa tou theou pragmateia,
So some error was going to arise among believers if the book had not been revealed to us spiritually, so that we might learn that there is no need of trumpets, but … to know that the whole dispensation of God is spiritual,
51.32.8Holl GCS 25/31:306
ἵνα μὴ κατὰ τὰς Ἰουδαϊκὰς χαλκᾶς σάλπιγγας λάβωμεν ἣ ἀργυρᾶς, ἀλλὰ πνευματικῶς νοήσωμεν ἀπʼ οὐρανοῦ εἶναι τῆς ἐκκλησίας τὸ κήρυγμα, ὡς καὶ ἄλλῃ που εἶπεν »ἐν ἐκείνῃ τῇ ἡμέρᾳ σαλπιοῦσιν ἐν τῇ σάλπιγγι τῇ μεγάλῃ«.
hina mē kata tas Ioudaïkas chalkas salpingas labōmen hē argyras, alla pneumatikōs noēsōmen apʼ ouranou einai tēs ekklēsias to kērygma, hōs kai allę̄ pou eipen »en ekeinę̄ tę̄ hēmerą salpiousin en tę̄ salpingi tę̄ megalę̄«.
so that we might not take them like the Jewish trumpets of bronze or silver, but understand spiritually that the preaching of the church is from heaven, as he says elsewhere too, “In that day they will blow the great trumpet.”
51.32.9Holl GCS 25/31:306
σάλπιγγες γὰρ ἦσαν οἱ προφῆται, σάλπιγξ δὲ μεγάλη ἡ ἁγία φωνὴ τοῦ κυρίου ἐν τῷ εὐαγγελίω. διὰ τοῦτο καὶ ἀγγέλοις ἐδόθη ἀποκαλύψαι ἠμῖν· »σαλπίσει, γὰρ φησί, καὶ οἱ νεκροὶ ἀναστήσονται«.
salpinges gar ēsan hoi prophētai, salpinx de megalē hē hagia phōnē tou kyriou en tǭ euangeliō. dia touto kai angelois edothē apokalypsai ēmin; »salpisei, gar phēsi, kai hoi nekroi anastēsontai«.
For the trumpets were the prophets, and the great trumpet the holy voice of the Lord in the gospel. That is why it was also given to angels to reveal it to us; “for the trumpet will sound,” it says, “and the dead will be raised.”
51.32.10Holl GCS 25/31:306
εἰ δὲ χλευάζονται παρʼ ὑμῖν, ὦ οὗτοι, αἱ τῶν ἀγγέλων σάλπιγγες διὰ τὸ ἐν τῇ Ἀποκαλύψει γεγράφθαι, χλευάζεται ἄρα καὶ ἡ παρὰ τῷ ἁγίῳ ἀποστόλῳ σάλπτιγξ εἰρημένη· »καταβήσεται, γάρ φησιν, κύριος ἀπʼ οὐρανοῦ ἐν τῇ ἐσχάτῃ σάλπιγγι καὶ οἱ νεκροὶ ἀναστήσονται ἐν τῇ ἐσχάτῃ ἡμέρᾳ ἐν φωνῇ ἀρχαγγέλου«.
ei de chleuazontai parʼ hymin, ō houtoi, hai tōn angelōn salpinges dia to en tę̄ Apokalypsei gegraphthai, chleuazetai ara kai hē para tǭ hagiǭ apostolǭ salptinx eirēmenē; »katabēsetai, gar phēsin, kyrios apʼ ouranou en tę̄ eschatę̄ salpingi kai hoi nekroi anastēsontai en tę̄ eschatę̄ hēmerą en phōnę̄ archangelou«.
But if you mock, you people, the trumpets of the angels because they are written in the Revelation, then the trumpet mentioned by the holy apostle is mocked too: “For the Lord,” he says, “will descend from heaven at the last trumpet, and the dead will rise on the last day at the voice of an archangel.”
51.32.11Holl GCS 25/31:306
συνᾴδοντος τοίνυν τοῦ Παύλου τῷ ἁγίῳ ἀποστόλῳ Ἰωάννῃ ἐν τῇ Ἀποκαλύψει, ποία τις ὑπολείπεται ἀντιλογία; πῶς δὲ οὐκ εὐθὺς ἑκάστη πλάνη ἐλεγχθήσεται, τοῦ θεοῦ ἐν ἑκάστῳ <ὑπὲρ> τῶν ἁγίων δεδωκότος μαρτυρίαν;
synądontos toinyn tou Paulou tǭ hagiǭ apostolǭ Iōannę̄ en tę̄ Apokalypsei, poia tis hypoleipetai antilogia? pōs de ouk euthys hekastē planē elenchthēsetai, tou theou en hekastǭ <hyper> tōn hagiōn dedōkotos martyrian?
Since Paul, then, agrees with the holy apostle John in the Revelation, what objection remains? And how will each error not be refuted at once, since God has given testimony in each case on behalf of the saints?
Haer. 51, chapter 33
51.33.1Holl GCS 25/31:306
33. Εἶτά τινες ἐξ αὐτῶν πάλιν ἐπιλαμβάνονται τούτου τοῦ ῥητοῦ ἐν τῇ αὐτῇ Ἀποκαλύψει καὶ φάσκουσιν ἀντιλέγοντες ὅτι »εἶπεν πάλιν· γράψον τῷ ἀγγέλῳ τῆς ἐκκλησίας τῆς ἐν Θυατείροις, καὶ οὐκ ἔνι ἐκεῖ ἐκκλησία Χριστιανῶν ἐν Θυατείροις. πῶς οὖν ἔγραφε τῇ μὴ οὔσῃ;«
33. Eita tines ex autōn palin epilambanontai toutou tou rhētou en tę̄ autę̄ Apokalypsei kai phaskousin antilegontes hoti »eipen palin; grapson tǭ angelǭ tēs ekklēsias tēs en Thyateirois, kai ouk eni ekei ekklēsia Christianōn en Thyateirois. pōs oun egraphe tę̄ mē ousę̄?«
33. Then some of them again seize on this saying in the same Revelation and say in objection, “He said again, ‘Write to the angel of the church in Thyatira,’ and there is no church of Christians there in Thyatira. How then did he write to one that did not exist?”
51.33.2Holl GCS 25/31:306–307
καὶ εὑρίσκονται οἱ τοιοῦτοι ἑαυτοὺς † ἀναγκάζοντες ἐξ αὐτῶν ὧν κηρύττουσι ὑπὲρ τὴς ἀληθείας ὁμολογεῖν. ἐὰν γὰρ εἴπωσιν »οὐκ ἔνι νῦν ἐκκλησία εἰς Θυάτειρα« δεικνύουσι προπεφητευκέναι τὸν Ἰωάννην.
kai heuriskontai hoi toioutoi heautous † anankazontes ex autōn hōn kēryttousi hyper tēs alētheias homologein. ean gar eipōsin »ouk eni nyn ekklēsia eis Thyateira« deiknyousi propephēteukenai ton Iōannēn.
And such people find themselves … compelled, by the very things they proclaim, to confess on behalf of the truth. For if they say, “There is no church in Thyatira now,” they show that John prophesied.
51.33.3Holl GCS 25/31:307
ἐνοικησάντων γὰρ τούτων ἐκεῖσε [καὶ] τῶν κατὰ Φρύγας καὶ δίκην λύκων ἁρπαξάντων τὰς διανοίας τῶν ἀκεραίων πιστῶν, μετήνεγκαν τὴν πᾶσαν πόλιν εἰς τὴν αὐτῶν αἵρεσιν, οἵ τε ἀρνούμενοι τὴν Ἀποκάλυψιν κατὰ τοῦ λόγου τούτου εἰς ἀνατροπὴν κατʼ ἐκεῖον καιροῦ ἐστρατεύοντο.
enoikēsantōn gar toutōn ekeise [kai] tōn kata Phrygas kai dikēn lykōn harpaxantōn tas dianoias tōn akeraiōn pistōn, metēnenkan tēn pasan polin eis tēn autōn hairesin, hoi te arnoumenoi tēn Apokalypsin kata tou logou toutou eis anatropēn katʼ ekeion kairou estrateuonto.
For when these people—the Cataphrygians—settled there and, like wolves, snatched away the minds of the simple believers, they carried the whole city over to their heresy; and those who deny the Revelation campaigned at that time against this saying, to overturn it.
51.33.4Holl GCS 25/31:307
νῦν δὲ διὰ τὸν Χριστὸν ἐν τῷ χρόνῳ τούτῳ, μετὰ χρόνον ρݲιݲβݲ ἐτῶν, ἔστιν <ἐκεῖ> ἡ ἐκκλησία καὶ αὔξει, <εἰ> καὶ ἄλλοι τινὲς ἐκεῖσε τυγχάνουσι· τότε δὲ ἡ πᾶσα ἐκκλησία ἐκενώθη εἰς τὴν κατὰ Φρύγας.
nyn de dia ton Christon en tǭ chronǭ toutǭ, meta chronon rݲiݲbݲ etōn, estin <ekei> hē ekklēsia kai auxei, <ei> kai alloi tines ekeise tynchanousi; tote de hē pasa ekklēsia ekenōthē eis tēn kata Phrygas.
But now, thanks to Christ, at this time, after a period of 112 years, the church is there and growing, even if some others are there too; but at that time the whole church had been emptied into the Cataphrygian sect.
51.33.5Holl GCS 25/31:307–308
διὸ καὶ ἐσπούδασε τὸ ἅγιον πνεῦμα ἀποκαλύψαι ἡμῖν πῶς ἤμελλε πλανᾶσθαι ἡ ἐκκλησία μετὰ τὸν χρόνον τῶν ἀποστόλων, τοῦ τε Ἰωάννου καὶ τῶν καθεξῆς, ὃς ἦν χρόνος μετὰ τὴν τοῦ σωτῆρος ἀνάληψιν *, ἐπὶ ἐνενήκοντα τρισὶν ἔτεσιν, ὡς μελλού- σης τῆς ἐκεῖσε ἐκκλησίας πλανᾶσθαι καὶ χωνεύεσθαι ἐν τῇ κατὰ Φρύγας αἱρέσει.
dio kai espoudase to hagion pneuma apokalypsai hēmin pōs ēmelle planasthai hē ekklēsia meta ton chronon tōn apostolōn, tou te Iōannou kai tōn kathexēs, hos ēn chronos meta tēn tou sōtēros analēpsin *, epi enenēkonta trisin etesin, hōs mellou- sēs tēs ekeise ekklēsias planasthai kai chōneuesthai en tę̄ kata Phrygas hairesei.
That is why the Holy Spirit was eager to reveal to us how the church was going to go astray after the time of the apostles—John and those after him—a time which was, after the Savior's ascension …, ninety-three years, since the church there was going to go astray and be melted down into the Cataphrygian heresy.
51.33.6Holl GCS 25/31:308
οὕτω γὰρ εὐθὺς διελέγχει <αὐτοὺς> ὁ κύριος ἐν τῇ Ἀποκαλύψει λέγων »γράψον τῷ ἀγγέλῳ τῆς ἐν Θυατείροις ἐκκλησίας· τάδε λέγει ὁ ἔχων τοὺς ὀφθαλμοὺς αὐτοῦ ὡς φλόγα πυρὸς καὶ οἱ πόδες αὐτοῦ ὅμοιοι χαλκολιβάνῳ· οἶδά σου τὰ ἔργα καὶ τὴν πίστιν καὶ ἀγάπην καὶ τὴν διακονίαν, καὶ ὅτι τὰ ἔσχατά σου πλείονα τῶν πρώτων.
houtō gar euthys dielenchei <autous> ho kyrios en tę̄ Apokalypsei legōn »grapson tǭ angelǭ tēs en Thyateirois ekklēsias; tade legei ho echōn tous ophthalmous autou hōs phloga pyros kai hoi podes autou homoioi chalkolibanǭ; oida sou ta erga kai tēn pistin kai agapēn kai tēn diakonian, kai hoti ta eschata sou pleiona tōn prōtōn.
For thus the Lord refutes them at once in the Revelation, saying, “Write to the angel of the church in Thyatira: Thus says he who has his eyes like a flame of fire, and whose feet are like burnished bronze: I know your works and your faith and love and service, and that your last works are more than the first.
51.33.7Holl GCS 25/31:308
ἔχω δὲ κατὰ σοῦ, ὅτι ἀφεῖς τὴν γυναῖκα Ἰεζάβελ ἀπατᾶν τοὺς δούλους μου, λέγουσαν ἑαυτὴν προφῆτιν, διδάσκουσαν φαγεῖν εἰδωλόθυτα καὶ πορνεύειν. καὶ ἔδωκα αὐτῇ χρόνον μετανοῆσαι καὶ οὐ θέλει μετανοῆσαι ἐκ τῆς πορνείας αὐτῆς«.
echō de kata sou, hoti apheis tēn gynaika Iezabel apatan tous doulous mou, legousan heautēn prophētin, didaskousan phagein eidōlothyta kai porneuein. kai edōka autę̄ chronon metanoēsai kai ou thelei metanoēsai ek tēs porneias autēs«.
But I have this against you, that you let the woman Jezebel deceive my servants, calling herself a prophetess, teaching them to eat food sacrificed to idols and to commit sexual immorality. And I gave her time to repent, and she does not wish to repent of her sexual immorality.”
51.33.8Holl GCS 25/31:308
οὐχ ὁρᾶτε, ὦ οὗτοι, ὅτι περὶ τῶν γυναικῶν λέγει τῶν ἐν οἰήσει προφητείας ἀπατωμένων καὶ ἀπατωσῶν πολλούς; φημὶ δὲ περὶ Πρισκίλλας καὶ Μαξιμίλλας καὶ Κυϊντίλλας, ὧν ἡ ἀπάτη οὐ λέληθε τὸ πνεῦμα τὸ ἅγιον,
ouch horate, ō houtoi, hoti peri tōn gynaikōn legei tōn en oiēsei prophēteias apatōmenōn kai apatōsōn pollous? phēmi de peri Priskillas kai Maximillas kai Kyïntillas, hōn hē apatē ou lelēthe to pneuma to hagion,
Do you not see, you people, that he is speaking of the women deceived by a conceit of prophecy and deceiving many? I mean Priscilla and Maximilla and Quintilla, whose deceit did not escape the notice of the Holy Spirit,
51.33.9Holl GCS 25/31:308
ἀλλὰ προεθέσπισε προφητικῶς ἐν τῷ στόματι τοῦ ἁγίου Ἰωάννου, πρὸ κοιμήσεως αὐτοῦ προφητεύσαντος ἐν χρόνοις Κλαυδίου Καίσαρος καὶ ἀνωτάτω, ὅτε εἰς τὴν Πάτμον νῆσον ὑπῆρχεν· ὁμολογοῦσι γὰρ καὶ οὗτοι ἐν Θθατείροις ταῦτα πεπληρῶσθαι.
alla proethespise prophētikōs en tǭ stomati tou hagiou Iōannou, pro koimēseōs autou prophēteusantos en chronois Klaudiou Kaisaros kai anōtatō, hote eis tēn Patmon nēson hypērchen; homologousi gar kai houtoi en Ththateirois tauta peplērōsthai.
but he foretold it prophetically in the mouth of holy John, who prophesied before his falling asleep, in the times of Claudius Caesar and earlier, when he was on the island of Patmos; for these people too admit that these things were fulfilled in Thyatira.
51.33.10Holl GCS 25/31:308
ἄρα γοῦν κατὰ προφητείαν ἔγραφε τοῖς ἐκεὶ ἐν Χριστῷ κατʼ ἐκεῖνο καιροῦ πεπολιτευμένοις ὅτι ἤμελλεν ἑαυτὴν γυνὴ προφῆτιν καλεῖν. καὶ δἰέπεσεν ὁ κατὰ τῆς ἀληθείας ἐπεγειρόμενος πανταχόθεν ἐπινενοημένος λόγος, δεικνυμένου τοῦ κατὰ τὴν Ἀποκάλυψιν λόγου προφητικοῦ ὄντος ἐκ πνεύματος ἁγίου κατὰ ἀλήθειαν.
ara goun kata prophēteian egraphe tois ekei en Christǭ katʼ ekeino kairou pepoliteumenois hoti ēmellen heautēn gynē prophētin kalein. kai diepesen ho kata tēs alētheias epegeiromenos pantachothen epinenoēmenos logos, deiknymenou tou kata tēn Apokalypsin logou prophētikou ontos ek pneumatos hagiou kata alētheian.
So then he wrote by prophecy to those who lived in Christ there at that time that a woman was going to call herself a prophetess. And the argument devised to rise up against the truth has collapsed on every side, since the word of the Revelation is shown to be prophetic, truly from the Holy Spirit.
Haer. 51, chapter 34
51.34.1Holl GCS 25/31:308
34. Ἐπαίρονται δὲ πάλιν τῇ διανοίᾳ οἱ αὐτοὶ λεξιθηροῦντες ἀπείρως, ἵνα δόξωσι παρεκβάλλειν τὰ τοῦ ἁγίου ἀποστόλου βιβλία, φημὶ δὲ τοῦ αὐτοῦ Ἰωάννου τό τε εὐαγγέλιον καὶ τὴν Ἀποκάλυψιν (τάχα δὲ καὶ τὰς ἐπιστολάς· συνᾴδουσι γὰρ καὶ αὗται τῷ εὐαγγελίῳ καὶ τῇ Ἀποκαλύψει), καί φασιν ὅτι »εἶδον, καὶ εἶπε τῷ ἀγγέλῳ·
34. Epairontai de palin tę̄ dianoią hoi autoi lexithērountes apeirōs, hina doxōsi parekballein ta tou hagiou apostolou biblia, phēmi de tou autou Iōannou to te euangelion kai tēn Apokalypsin (tacha de kai tas epistolas; synądousi gar kai hautai tǭ euangeliǭ kai tę̄ Apokalypsei), kai phasin hoti »eidon, kai eipe tǭ angelǭ;
34. The same people again exalt themselves in their minds, hunting for words in their inexperience, so that they may seem to throw out the holy apostle's books—I mean the Gospel and the Revelation of the same John (and perhaps also the Epistles, for these too agree with the Gospel and the Revelation)—and they say, “I saw, and he said to the angel,
51.34.2Holl GCS 25/31:308–309
λῦσον τοὺς τέσσαρας ἀγγέλους τοὺς ἐπὶ τοῦ Εὐφράτου. καὶ ἤκουσα τὸν ἀριθμὸν τοῦ στρατοῦ, μύριαι μυριάδες καὶ χίλιαι χιλιάδες καὶ ἦσαν ἐνδεδυμένοι θώρακας πυρίνους καὶ θειώδεις καὶ ὑακινθίνους«.
lyson tous tessaras angelous tous epi tou Euphratou. kai ēkousa ton arithmon tou stratou, myriai myriades kai chiliai chiliades kai ēsan endedymenoi thōrakas pyrinous kai theiōdeis kai hyakinthinous«.
Release the four angels who are at the Euphrates. And I heard the number of the army, ten thousand times ten thousand and thousands of thousands, and they were clothed with breastplates of fire and sulfur and hyacinth.”
51.34.3Holl GCS 25/31:309
ἐνόμισαν γὰρ οἱ τοτοῦτοι μή πη ἄρα γελοῖάον < τί > ἐστιν ἡ ἀλήθεια. ἐὰν γὰρ λέγῃ τοὺς τέσσαρας ἀγγέλους τοὺς ἐν τῷ Εὐφράτῃ καθεζομένους, ἵνα δείξῃ τὰς διαφορὰς τῶν ἐκεῖσε ἐθνῶν καθεζομένων ἐπὶ τὸν Εὐφράτην, οἵτινές εἰσιν Ἀσσύριοι, Βαβυλώνιοι καὶ Μῆδοι καὶ Πέρσαι.
enomisan gar hoi totoutoi mē pē ara geloiaon < ti > estin hē alētheia. ean gar legę̄ tous tessaras angelous tous en tǭ Euphratę̄ kathezomenous, hina deixę̄ tas diaphoras tōn ekeise ethnōn kathezomenōn epi ton Euphratēn, hoitines eisin Assyrioi, Babylōnioi kai Mēdoi kai Persai.
For such people thought that perhaps the truth is something laughable. For if it speaks of the four angels sitting at the Euphrates, it is to show the different nations settled there on the Euphrates, who are the Assyrians, Babylonians, Medes, and Persians.
51.34.4Holl GCS 25/31:309
οὗται γὰρ αἱ τέσσαρες βασιλεῖαι κατὰ διαδοχὴν ἐν τῷ Δανιὴλ ἐμφέρονται, ὧν πρῶτοι Ἀσσύριοι ἐβασίλευσαν καὶ Βαβυλώνιοι ἐν χρόνοις αὐτοῦ, Μῆδοι δὲ διεδέξαντο, μετʼ αὐτοὺς δὲ Πέρσαι, ᾧν πρῶτος γέγονε Κῦρος βασιλεύς.
houtai gar hai tessares basileiai kata diadochēn en tǭ Daniēl empherontai, hōn prōtoi Assyrioi ebasileusan kai Babylōnioi en chronois autou, Mēdoi de diedexanto, metʼ autous de Persai, hǭn prōtos gegone Kyros basileus.
For these four kingdoms appear in succession in Daniel: of these the Assyrians reigned first, and the Babylonians in his time; the Medes succeeded them, and after them the Persians, of whom Cyrus was the first king.
51.34.5Holl GCS 25/31:309
τὰ γὰρ ἔθνη ὑπὸ ἀγγέλους τεταγμένα εἰσίν, ὡς ἐπιμαρτυρεῖ μοι Μωυσῆς ὁ ἅγιος τοῦ θεοῦ θεράπων, τὸν λόγον κατὰ ἀκολουθίαν ἑρμηνεύων καὶ λέγων »ἐπερώτησον τὸν πατέρα σου καὶ ἀναγγελεῖ σοι, τοὺς πρεσβυτέρους σου καὶ ἐροῦσί σοι· ὅτε διεμέριζεν ὁ ὕψιστος ἔθνη, ὡς διέσπειρεν υἱοὺς Ἀδάμ, ἔστησεν ὅρια ἐθνῶν κατὰ ἀριθμὸν ἀγγέλων θεοῦ· καὶ ἐγενήθη μερὶς κυρίου λαὸς αὐτοῦ Ἰακώβ, σχοίνισμα κληρονομίας αὐτοῦ Ἰσραήλ«.
ta gar ethnē hypo angelous tetagmena eisin, hōs epimartyrei moi Mōysēs ho hagios tou theou therapōn, ton logon kata akolouthian hermēneuōn kai legōn »eperōtēson ton patera sou kai anangelei soi, tous presbyterous sou kai erousi soi; hote diemerizen ho hypsistos ethnē, hōs diespeiren huious Adam, estēsen horia ethnōn kata arithmon angelōn theou; kai egenēthē meris kyriou laos autou Iakōb, schoinisma klēronomias autou Israēl«.
For the nations are placed under angels, as Moses, the holy servant of God, bears witness for me, interpreting the matter in order and saying, “Ask your father and he will tell you, your elders and they will say to you: When the Most High divided the nations, when he scattered the sons of Adam, he set the boundaries of the nations according to the number of the angels of God; and his people Jacob became the Lord's portion, Israel the lot of his inheritance.”
51.34.6Holl GCS 25/31:309–310
εἰ οὖν τὰ ἔθνη ὑπὸ ἀγγέλους εἰσὶ τεταγμένα, δικαίως εἶπε· »λῦσον τοὺς τέσσαρας ἀγγέ- λους τοὺς ἐπὶ τοῦ Εὐφράτου, ἐφισταμένους δηλονότι καὶ ἐπεχομένους ἐπιτρέπειν τοῖς ἔθνεσιν εἰς πόλεμον, ἕως καιροῦ μακροθυμίας κυρίου, ἕως προστάξῃ διʼ αὐτῶν ἐκδικίαν γενέσθαι τῶν ἁγίων αὐτοῦ.
ei oun ta ethnē hypo angelous eisi tetagmena, dikaiōs eipe; »lyson tous tessaras ange- lous tous epi tou Euphratou, ephistamenous dēlonoti kai epechomenous epitrepein tois ethnesin eis polemon, heōs kairou makrothymias kyriou, heōs prostaxę̄ diʼ autōn ekdikian genesthai tōn hagiōn autou.
If, then, the nations are placed under angels, he rightly said, “Release the four angels who are at the Euphrates”—evidently those who are set over them and hold them back from letting the nations go to war, until the time of the Lord's long-suffering is over, until he commands vengeance for his saints to be carried out through them.
51.34.7Holl GCS 25/31:310
κρατοῦνται γὰρ οἱ ἐπιτεταγμένοι ἄγγελοι ὑπὸ τοῦ πνεύματος, μὴ ἔχοντες καιρὸν ἐπιδρομῆς, διὰ τὸ μηδέπω λύειν αὐτοὺς τὴν δίκην τοῦ τὰ λοιπὰ ἔθνη λύεσθαι ἕνεκεν τῆς εἰς τοὺς ἁγίους ὕβρεως. λύονται δὲ οἱ τοιοῦτοι καὶ ἐπέρχονται τῇ γῇ, ὡς Ἰωάννης προφητεύει καὶ οἱ λοιποὶ προφῆται·
kratountai gar hoi epitetagmenoi angeloi hypo tou pneumatos, mē echontes kairon epidromēs, dia to mēdepō lyein autous tēn dikēn tou ta loipa ethnē lyesthai heneken tēs eis tous hagious hybreōs. lyontai de hoi toioutoi kai eperchontai tę̄ gę̄, hōs Iōannēs prophēteuei kai hoi loipoi prophētai;
For the angels set over them are held back by the Spirit and have no occasion for invasion, because justice does not yet release them, so that the other nations may be let loose on account of the outrage done to the saints. But such angels are released and come upon the earth, as John prophesies, and the other prophets;
51.34.8Holl GCS 25/31:310
ὅτι δὲ θειώδεις καὶ πυρίνους καὶ ὑακινθίνους θώρακας ἐσήμαινεν, οὐδεὶς ἀμφιβάλλῃ. ἐκεῖνα γὰρ τὰ ἔθνη ἀπὸ τῆς τοιαύτης χρόας ἔχει τὴν ἀμφίασιν. τὰ μὲν γὰρ θειώδη ἱμάτια χρόας τίς ἐστι μηλίνη οὕτω καλουμένη ἐρεᾶ, τὰ δὲ πύρινα, ἵνα εἴπῃ τὰ κόκκινα ἐνδύματα καὶ τὰ ὑακίνθινα, ἵνα δείξῃ τὴν καλλαΐνην ἐρεᾶν.
hoti de theiōdeis kai pyrinous kai hyakinthinous thōrakas esēmainen, oudeis amphiballę̄. ekeina gar ta ethnē apo tēs toiautēs chroas echei tēn amphiasin. ta men gar theiōdē himatia chroas tis esti mēlinē houtō kaloumenē erea, ta de pyrina, hina eipę̄ ta kokkina endymata kai ta hyakinthina, hina deixę̄ tēn kallaïnēn erean.
and let no one doubt that he indicated breastplates of sulfur and fire and hyacinth. For those nations have clothing of such colors. The sulfur-colored garments are of the woolen color called quince-yellow; the fiery ones mean the scarlet clothing; and the hyacinth ones indicate turquoise-blue wool.
Haer. 51, chapter 35
51.35.1Holl GCS 25/31:310
35. Ἀλλὰ οὗτοι μὴ δεξάμενοι πνεῦμα ἅγιον ἀνακρίνονται μὲν πνευματικῶς, μὴ νοοῦντες τὰ τοῦ πνεύματος καὶ κατὰ τῶν λόγων τοῦ πνεύματος βουλόμενοι λέγειν καὶ οὐκ εἰδότες τὰ ἐν τῇ ἁγίᾳ ἐκκλησίᾳ χρίσματα, ἅτινα ἀληθῶς καὶ εὐσταθῶς ἐν παραδολουθήσει καὶ ἐρρωμένῳ νῷ τὸ πνεῦμα τὸ ἅγιον διηγήσατο, οἵ τε ἅγιοι προφῆται καὶ οἱ ἅγιοι ἀπόστολοι·
35. Alla houtoi mē dexamenoi pneuma hagion anakrinontai men pneumatikōs, mē noountes ta tou pneumatos kai kata tōn logōn tou pneumatos boulomenoi legein kai ouk eidotes ta en tę̄ hagią ekklēsią chrismata, hatina alēthōs kai eustathōs en paradolouthēsei kai errōmenǭ nǭ to pneuma to hagion diēgēsato, hoi te hagioi prophētai kai hoi hagioi apostoloi;
35. But these people, not having received the Holy Spirit, are judged spiritually, since they do not understand the things of the Spirit and wish to speak against the words of the Spirit, and do not know the anointings in the holy church, which the Holy Spirit set forth truly and steadily, with understanding and a sound mind—as did the holy prophets and the holy apostles;
51.35.2Holl GCS 25/31:310
ἐν οἷς καὶ ὁ ἅγιος Ἰωάννης διά τε τοῦ εὐαγγελίου καὶ τῶν ἐπιστολῶν καὶ τῆς Ἀποκαλύψεως ἐκ τοῦ αὐτοῦ χαρίσματος τοῦ ἁγίου μεταδέδωκε τῇ ἁγίᾳ ἐκκλησίᾳ.
en hois kai ho hagios Iōannēs dia te tou euangeliou kai tōn epistolōn kai tēs Apokalypseōs ek tou autou charismatos tou hagiou metadedōke tę̄ hagią ekklēsią.
among whom holy John too, through the Gospel, the Epistles, and the Revelation, has imparted to the holy church from the same holy gift.
51.35.3Holl GCS 25/31:310–311
φθάνει δὲ καὶ ἐπʼ αὐτοὺς τὸ εἰρημένον ὅτι »τῷ βλασφημοῦντι εἰς τὸ πνεῦμα τὸ ἅγιον, οὐκ ἀφεθήσεται αὐτῷ οὔτε ἐν τούτῳ τῷ αἰῶνι οὔτε ἐν τῷ μέλλοντι«. καὶ γὰρ κατὰ τῶν ῥημάτων τῶν ὑπὸ τοῦ πνεύματος εἰρημένων οὗτοι ἐστρατεύσαντο.
phthanei de kai epʼ autous to eirēmenon hoti »tǭ blasphēmounti eis to pneuma to hagion, ouk aphethēsetai autǭ oute en toutǭ tǭ aiōni oute en tǭ mellonti«. kai gar kata tōn rhēmatōn tōn hypo tou pneumatos eirēmenōn houtoi estrateusanto.
And the saying reaches them too, that “whoever blasphemes against the Holy Spirit, it will not be forgiven him, either in this age or in the one to come.” For these people have made war against the words spoken by the Spirit.
51.35.4Holl GCS 25/31:311
Τῶν δὲ τοιούτων καὶ τοσούτων εἰρημένων κατὰ τῆς τοιαύτης αἱρέσεως ἱκανῶς ἔχειν νομίσαντες καὶ ὡς σκολόπενδραν ἢ ἴουλον καλούμενον ἑρπετὸν πολύποδα, ὀλίγον μὲν τῇ δυνάμει καὶ τῇ περιωδυνίᾳ τοῦ, πολύπουν δὲ καὶ μακροείκελον, τῇ τοῦ θεοῦ δυνάμει καὶ ἀληθείᾳ καταπατήσαντες ἐπὶ τὰς ἑξῆς πάλιν προβαίνοντες σὺν τῇ τοῦ θεοῦ δυνάμει ἴωμεν, ἀγαπητοί.
Tōn de toioutōn kai tosoutōn eirēmenōn kata tēs toiautēs haireseōs hikanōs echein nomisantes kai hōs skolopendran ē ioulon kaloumenon herpeton polypoda, oligon men tę̄ dynamei kai tę̄ periōdynią tou, polypoun de kai makroeikelon, tę̄ tou theou dynamei kai alētheią katapatēsantes epi tas hexēs palin probainontes syn tę̄ tou theou dynamei iōmen, agapētoi.
Having said so much, and such things, against this heresy, we consider it sufficient. Like a centipede or the many-footed creeping thing called the millipede—small in strength and in the pain it causes, but many-footed and long—we have trampled it by God's power and truth; let us go on again to the next, beloved, with God's power.
Haer. 52, chapter 1
52.1.1Holl GCS 25/31:311
Ἀσπάλακα καλοῦσί τι ζῷον ἐν τῇ γῇ κάτω ἐμφωλεῦον τετράπουν ῥῆττόν τε τὴν γῆν καὶ ἐν τοῖς μυχαιτάτοις αὐτῆς ἔχον ἑαυτοῦ τὴν οἴκησιν. τὰ δὲ πάντα τοῦ ςῴου ὑπάρχει ὡσεὶ μικροῦ σκύλακος κυνός, τὴν <αὐτὴν> περιφέρειαν τῆς ἡλικίας ἔχον, ᾧ οὐδʼ ὅλως ὑπάρχει ὅρασις.
Aspalaka kalousi ti zǭon en tę̄ gę̄ katō emphōleuon tetrapoun rhētton te tēn gēn kai en tois mychaitatois autēs echon heautou tēn oikēsin. ta de panta tou sǭou hyparchei hōsei mikrou skylakos kynos, tēn <autēn> periphereian tēs hēlikias echon, hǭ oudʼ holōs hyparchei horasis.
There is an animal called the mole, which makes its den down in the earth. It is four-footed, breaks up the earth, and has its dwelling in its innermost recesses. The whole animal is like a small puppy, of about the same roundness and size, and it has no sight at all.
52.1.2Holl GCS 25/31:311
ἐρημωτικὸν δὲ ὂν τὸ ζῷον κάτωθεν ἐκριζοῖ πάντα τὰ τῶν ἀνθρώπων γεωργήματα, τά τε σικυήλατα πάντα μάλιστα καὶ τὰ δριμέα φυτεύματα κρομμύων τε καὶ σκορόδων, βολβῶν καὶ τῶν τοιούτων, κρίνων τε καὶ τῶν ἄλλων.
erēmōtikon de on to zǭon katōthen ekrizoi panta ta tōn anthrōpōn geōrgēmata, ta te sikyēlata panta malista kai ta drimea phyteumata krommyōn te kai skorodōn, bolbōn kai tōn toioutōn, krinōn te kai tōn allōn.
The animal is destructive and uproots from below all men's crops—especially all the cucumber beds and the pungent plantings of onions and garlic, bulbs and the like, lilies and the rest.
52.1.3Holl GCS 25/31:311
ἐὰν δὲ λαθὼν ἐν τῷ Ῥήττειν φθάσῃ ἐπὶ τῆς γῆς ἔξω εἰς τὸν ἀἐρα γενέσθαι ἢ ἁλοὺς θηρευθείη ὑπὸ τῶν ἀνθρώπων, γελοῖόν τι ἐμποιεῖ πᾶσι τοῖς τοῦτο τὸ ζῷον θηρεύσασιν.
ean de lathōn en tǭ Rhēttein phthasę̄ epi tēs gēs exō eis ton aera genesthai ē halous thēreutheiē hypo tōn anthrōpōn, geloion ti empoiei pasi tois touto to zǭon thēreusasin.
But if, while digging, it happens to come out unnoticed above the earth into the air, or is caught and hunted by men, it causes laughter among all who have hunted this animal.
52.1.4Holl GCS 25/31:311–312
οὕτως καὶ αὐτὸς ἐπιχειρῶ λέγειν περὶ τῆς νυνὶ μετὰ χεῖρας <οὔσης> αἱρέσεως, ὡς μὲν κατὰ τὴν καρδίαν τυφλώττει καὶ ἀνοητεῖ, ἐρημίαν δὲ ἑαυτῇ ἐργάζεται καὶ τὴν στάσιν ἑαυτῆς κάτωθεν ἐκτέμνει, ῥιζῶν τε πολλῶν <φημὶ δὲ> τῶν εἰς αὐτὴν ἐμπεπτωκότων ἀνδρῶν τὴν λύμην ἀπεργάζεται.
houtōs kai autos epicheirō legein peri tēs nyni meta cheiras <ousēs> haireseōs, hōs men kata tēn kardian typhlōttei kai anoētei, erēmian de heautę̄ ergazetai kai tēn stasin heautēs katōthen ektemnei, rhizōn te pollōn <phēmi de> tōn eis autēn empeptōkotōn andrōn tēn lymēn apergazetai.
So I too undertake to speak about the heresy now in hand: that it is blind and senseless in heart, makes a desert for itself, cuts away its own footing from below, and brings ruin on many roots—I mean the men who have fallen into it.
52.1.5Holl GCS 25/31:312
τοῖς δὲ συνετοῖς εἴ ποτε γένοιτο κατοπτευθῆναι αὐτήν, γέλωτα οὐ τὸν τυχόντα παρασκευάζει· ὡς καὶ τὸ προειρημένον ζῷον διὰ τὴν αὐτοῦ τύφλωσιν ἐμπαιζόμενον <καὶ> διὰ τὴν ἀορασίαν [καὶ] μὴ εὑρίσκον ποῦ τὴν εἰσαγωγὴν ποιήσασθαι, οὕτως καὶ αὕτη ἡ αἵρεσις.
tois de synetois ei pote genoito katopteuthēnai autēn, gelōta ou ton tychonta paraskeuazei; hōs kai to proeirēmenon zǭon dia tēn autou typhlōsin empaizomenon <kai> dia tēn aorasian [kai] mē heuriskon pou tēn eisagōgēn poiēsasthai, houtōs kai hautē hē hairesis.
And to the intelligent, if ever it should happen to be seen, it provides no small laughter; just as the animal mentioned is mocked for its blindness and, for lack of sight, cannot find where to make its way in, so too is this heresy.
52.1.6Holl GCS 25/31:312
ἐπέθεντο γὰρ ἑαυτοῖς τοῦ Ἀδὰμ τὸ ὄνομα. τοῦτο δὲ ἀπὸ ἀκοῆς ἀνδρῶν πολλῶν ἀκηκοότες φαμέν· οὐ γὰρ ἐν συγγράμμασιν ηὕραμεν οὔτε μὴν περιετύχομεν τοιούτοις τισί.
epethento gar heautois tou Adam to onoma. touto de apo akoēs andrōn pollōn akēkootes phamen; ou gar en syngrammasin hēuramen oute mēn perietychomen toioutois tisi.
For they have given themselves the name of Adam. We say this having heard it by report from many men; for we did not find it in treatises, nor have we met any such people.
52.1.7Holl GCS 25/31:312
πολλῶν οὖν εἰρηκότων ἄξιον καὶ αὐτῆς μνησθῆναι ἐδικαιώσαμεν. διὸ καὶ δικαίως ταύτην παρεικάσαμεν τῷ προειρηυμένῳ τυφλῷ ζῴῳ καὶ ἀνδράσιν οὐ τάχιον φαινομένῳ, διὰ τὸ κρύβδην ἐν τῇ γῇ εἶναι καὶ κάτωθεν τὴν λύμην ἐργάζεσθαι.
pollōn oun eirēkotōn axion kai autēs mnēsthēnai edikaiōsamen. dio kai dikaiōs tautēn pareikasamen tǭ proeirēumenǭ typhlǭ zǭǭ kai andrasin ou tachion phainomenǭ, dia to krybdēn en tę̄ gę̄ einai kai katōthen tēn lymēn ergazesthai.
Since many have spoken of it, then, we thought it right to mention it too. That is why we have justly compared it to the blind animal mentioned, which does not readily appear to men, because it is hidden in the earth and does its damage from below.
52.1.8Holl GCS 25/31:312
περιγέλαστος δέ ἐστι, καὶ ἐσκεπτόμην μηδʼ ὅλως εἰς ἀριθμὸν αὐτὴν φέρειν. διὰ δὲ τὸ ὅλως ἦχον αὐτῆς εἶναι ἐν κόσμῳ, οὐδὲν λυπήσειε τὸν συνετὸν ἀκροατὴν περὶ πάντων εἰδέναι τῶν ἐν τῷ κόσμῳ ὑπὸ τοῦ διαβόλου ζιζανίων ἐσπαρμένων.
perigelastos de esti, kai eskeptomēn mēdʼ holōs eis arithmon autēn pherein. dia de to holōs ēchon autēs einai en kosmǭ, ouden lypēseie ton syneton akroatēn peri pantōn eidenai tōn en tǭ kosmǭ hypo tou diabolou zizaniōn esparmenōn.
It is ridiculous, and I was considering not bringing it into the count at all. But since there is some report of it in the world, it will not grieve the intelligent hearer to know about all the tares sown in the world by the devil.
52.1.9Holl GCS 25/31:312
εἴτε γὰρ ἔστιν ἡ τοιαύτη εἴτε μὴ ἔστι, πολλῶν λεγόντων ἀκηκοότι ἀσφαλείας χάριν καὶ περὶ αὐτῆς εἰπεῖν εὔλογόν μοι πέφηνε καὶ μὴ παραλεῖψαι, κἄν τε καταλέλυται καὶ οὐκέτι ὑπάρχει. οὐ γὰρ ἀσφαλῶς ἐπίσταμαι εἰ ἔτι ἔστιν ἢ μὴ ἔστι. τί δὲ εἰς μακρὸν ἀποτείνομαι χρόνον τῷ προοιμίῳ χρώμενος πρὸς διήγησιν; ἄρξομαι δὲ τὸ γελοῖον διηγεῖσθαι, μᾶλλον δὲ τὸ πένθος· ἅμα γὰρ τὰ δύο ἔχει, γελοῖον καὶ πένθος, <πένθος μὲν> ὅτι πῶς ὁ διάβολος ἐνεκύησεν ἐν τῇ τῶν ἀνθρώπων διανοίᾳ χλευάσαι τὸ πλάσμα τὸ ἐκ θεοῦ πεπλασμένον, γελοῖον δὲ περὶ τῶν μήτε ὁρώντων μήτε τι συνετὸν διανενοημένων.
eite gar estin hē toiautē eite mē esti, pollōn legontōn akēkooti asphaleias charin kai peri autēs eipein eulogon moi pephēne kai mē paraleipsai, kan te katalelytai kai ouketi hyparchei. ou gar asphalōs epistamai ei eti estin ē mē esti. ti de eis makron apoteinomai chronon tǭ prooimiǭ chrōmenos pros diēgēsin? arxomai de to geloion diēgeisthai, mallon de to penthos; hama gar ta dyo echei, geloion kai penthos, <penthos men> hoti pōs ho diabolos enekyēsen en tę̄ tōn anthrōpōn dianoią chleuasai to plasma to ek theou peplasmenon, geloion de peri tōn mēte horōntōn mēte ti syneton dianenoēmenōn.
For whether such a heresy exists or not, since I have heard many speak of it, it seemed reasonable to me, for safety's sake, to speak about it too and not leave it out, even if it has been dissolved and no longer exists; for I do not know for certain whether it still exists or not. But why do I stretch out the preface to the account so long? I will begin to relate the laughable—or rather the lamentable—thing; for it has both. It is lamentable because the devil conceived in men's minds a mockery of the creature formed by God; and laughable, concerning people who neither see nor have thought anything sensible.
Haer. 52, chapter 2
52.2.1Holl GCS 25/31:312
2. Πρῶτον γάρ φασι τοὺς τοιούτους τὰς αὐτῶν ἐκκλησίας ἤτοι φωλεοὺς καὶ σπήλυγγας (οὕτω γὰρ εἴποιμι τὰς τῶν αἱρέσεων, συνελεύσεις) ἐν ὑποκαύστοις οἰκοδομεῖσθαι ὑποκαίειν τε κάτωθεν, διὰ τὸ εἶναι αἴθμην εἰς θάλψιν τῶν ἔνδον ἐν τῷ οἰκίσκῳ συναγομένων.
2. Prōton gar phasi tous toioutous tas autōn ekklēsias ētoi phōleous kai spēlyngas (houtō gar eipoimi tas tōn haireseōn, syneleuseis) en hypokaustois oikodomeisthai hypokaiein te katōthen, dia to einai aithmēn eis thalpsin tōn endon en tǭ oikiskǭ synagomenōn.
2. First, they say that such people build their churches—or rather dens and caves, for so I would call the assemblies of the heresies—over hypocausts and heat them from below, so that there is warmth for those gathered inside the little building.
52.2.2Holl GCS 25/31:312–313
ἐν δὲ τῷ εἰσιέναι ἱματιοφύλακές εἰσί τινες πρὸς ταῖς θύραις δίκην καμψαρίων ὑπʼ αὐτῶν ἐπιτεταγμένοι καὶ ἕκαστος εἰσιών, ἤτοι ἀνὴρ ἤτοι γυνή, ἐκδυόμενος ἔξω εἴσεισι γυμνὸς ὡς ἀπὸ μητρὸς ὅλῳ τῷ σώματι, οἵ τε δοκοῦντες αὐτῶν ἀρχηγοὶ καὶ διδάσκαλοι πάντες ὡς ἐκ μητρὸς καθέζονται, οἱ μὲν ἄνω οἱ δὲ κάτω ἀναμὶξ καὶ σποράδην.
en de tǭ eisienai himatiophylakes eisi tines pros tais thyrais dikēn kampsariōn hypʼ autōn epitetagmenoi kai hekastos eisiōn, ētoi anēr ētoi gynē, ekdyomenos exō eiseisi gymnos hōs apo mētros holǭ tǭ sōmati, hoi te dokountes autōn archēgoi kai didaskaloi pantes hōs ek mētros kathezontai, hoi men anō hoi de katō anamix kai sporadēn.
As they enter, there are clothes-keepers at the doors, appointed by them like cloakroom attendants; and each one who enters, man or woman, undresses outside and goes in naked in the whole body, as from his mother's womb; and those who seem to be their leaders and teachers all sit as from their mother's womb, some above and some below, mixed and scattered.
52.2.3Holl GCS 25/31:313
εἰσὶ δὲ πάντες παρʼ αὐτοῖς ἐγκρατεῖς δῆθεν λεγόμενοί τε καὶ κομπάζοντες, καὶ παρθένοι, ὡς ἑαυτοὺς ἀπατῶσι· τάς τε ἀναγνώσεις καὶ τὰ ἄλλα αὐτῶν πάντα γυμνοὶ ὄντες τελοῦσιν.
eisi de pantes parʼ autois enkrateis dēthen legomenoi te kai kompazontes, kai parthenoi, hōs heautous apatōsi; tas te anagnōseis kai ta alla autōn panta gymnoi ontes telousin.
All of them among them are supposedly continent—so they are called and so they boast—and virgins, as they deceive themselves; and they carry out the readings and all their other rites naked.
52.2.4Holl GCS 25/31:313
εἰ δὲ δόξειέ τινα, ὡς καὶ τοῦτο λέγουσιν, ἐν παραπτώματι γενέσθαι, οὐκέτι τοῦτον συνάγουσι· φά- σκουσι γὰρ αὐτὸν <εἶναι> τὸν Ἀδὰμ τὸν βεβρωκότα ἀπὸ τοῦ ξύλου καὶ κρίνουσιν ἐξεοῦσθαι ὡς ἀπὸ τοῦ παραδείσου τοῦτον ἐκ τῆς αὐτῶν ἐκκλησίας. ἡγοῦνται γὰρ τὴν ἑαυτῶν ἐκκλησίαν εἶναι τὸν παράδεισον καὶ αὐτοὺτς εἶναι τοὺς περὶ Ἀδὰμ καὶ Εὔαν.
ei de doxeie tina, hōs kai touto legousin, en paraptōmati genesthai, ouketi touton synagousi; pha- skousi gar auton <einai> ton Adam ton bebrōkota apo tou xylou kai krinousin exeousthai hōs apo tou paradeisou touton ek tēs autōn ekklēsias. hēgountai gar tēn heautōn ekklēsian einai ton paradeison kai autouts einai tous peri Adam kai Euan.
And if anyone, as they also say, is thought to have fallen into a transgression, they no longer admit him to the assembly; for they say that he is Adam who ate from the tree, and they judge that he is to be expelled from their church as from paradise. For they consider their church to be paradise, and themselves to be Adam and Eve and their company.
52.2.5Holl GCS 25/31:313
τίνι οὖν τῷ λόγῳ ὑποκαίουσι τὸν οἰκίσκον, ἵνα μὴ τὸ κρύος αὐτῶν ἐφάψηται; Ἀδὰμ γὰρ καὶ Εὔα οὐκ ἐν ὑποκαύστῳ οἴκῳ τὴν δίαιταν εἶχον οὔτε ἐν φλογμῷ τινι ὑπεπιέζοντο οὔτε κρύος αὐτοὺς ἐφόρτου.
tini oun tǭ logǭ hypokaiousi ton oikiskon, hina mē to kryos autōn ephapsētai? Adam gar kai Eua ouk en hypokaustǭ oikǭ tēn diaitan eichon oute en phlogmǭ tini hypepiezonto oute kryos autous ephortou.
Why, then, do they heat the building from below, so that the cold may not touch them? For Adam and Eve did not live in a heated house, nor were they oppressed by any heat, nor did cold trouble them.
52.2.6Holl GCS 25/31:313
ἦν δὲ αὐτοῖς ἀὴρ καθαρώτατος καὶ <μετὰ> πάσης εὐκρασίας εὐτάκτως ἐκ θεοῦ μεμετρημένος, οὔτε ἀπηνότητι ψυχρίας τετονωμένος οὔτε ἀηδεστάτῃ ἐκπυρώσει καύσωνος ἐπηρτημένος, διαίτῃ δὲ ἀμβροσίᾳ <εὖ> μάλα ἐκ θεοῦ πεποιημένῃ ὁ χῶρος ἐτέτακτο, θυμηδίας καὶ εὐζωΐας ἐμπε- πλησμένος, καὶ οὔτε ῥίγει ὑπέπιπτον οὔτε καύσωνι, ὡς ἔφην. τούτων δὲ τοιούτων ἐπιδεομένων δήλη παρʼ αὐτοῖς ἡ χλεύη γίνεται.
ēn de autois aēr katharōtatos kai <meta> pasēs eukrasias eutaktōs ek theou memetrēmenos, oute apēnotēti psychrias tetonōmenos oute aēdestatę̄ ekpyrōsei kausōnos epērtēmenos, diaitę̄ de ambrosią <eu> mala ek theou pepoiēmenę̄ ho chōros etetakto, thymēdias kai euzōïas empe- plēsmenos, kai oute rhigei hypepipton oute kausōni, hōs ephēn. toutōn de toioutōn epideomenōn dēlē parʼ autois hē chleuē ginetai.
They had the purest air, measured out in good order by God with a perfect temperance, neither made harsh by the severity of cold nor oppressive with the most unpleasant burning heat. The place was set in order for an ambrosial way of life, made very well by God, filled with delight and good living; and they were subject neither to cold nor to heat, as I said. Since these people need such things, the mockery is plain among them.
Haer. 52, chapter 3
52.3.1Holl GCS 25/31:313
3. Εἶτα δὲ καὶ τὸ ἕτερον σκοπήσωμεν, πῶς ἡ πᾶσα πλάνη διε- λέγχεται, ὅτι οὐ μίαν ὥραν ἐκεῖνοι γυμνοὶ ἦσαν, ἀλλὰ διηνεκῶς »καὶ οὐκ ᾐσχύνοντο«. τούτοις δὲ οὐ διὰ τὸ μὴ αἰσχύνεσθαι ἡ γύμνωσις, κἄν τε οὕτως αὐτοὶ νομίσωσιν, ἀλλʼ ἕνεκεν ἀκορέστου ἡδονῆς, κόραις ὀφθαλμῶν ἐμποιούσης τὴν θέλξιν.
3. Eita de kai to heteron skopēsōmen, pōs hē pasa planē die- lenchetai, hoti ou mian hōran ekeinoi gymnoi ēsan, alla diēnekōs »kai ouk ę̄schynonto«. toutois de ou dia to mē aischynesthai hē gymnōsis, kan te houtōs autoi nomisōsin, allʼ heneken akorestou hēdonēs, korais ophthalmōn empoiousēs tēn thelxin.
3. Then let us consider the other point too, how the whole error is refuted: those were not naked for one hour, but continually, “and they were not ashamed.” But for these people nakedness is not due to being without shame, even if they think so, but for the sake of insatiable pleasure, which works its enchantment through the pupils of the eyes.
52.3.2Holl GCS 25/31:313–314
ἀφῄρηται γὰρ ἀπʼ αὐτῶν ἡ αἰδὼς ἡ ἐν πάσαις ἁγίαις γραφαῖς ἐπαινουμένη καὶ ἀληθῶς πεπλήρωται τὸ παρὰ τῷ προφήτῃ εἰρημένον, τό »ὄψις πόρνης ἐγένετό σοι, ἀπηναισχύντησας πρὸς πάντας«.
aphę̄rētai gar apʼ autōn hē aidōs hē en pasais hagiais graphais epainoumenē kai alēthōs peplērōtai to para tǭ prophētę̄ eirēmenon, to »opsis pornēs egeneto soi, apēnaischyntēsas pros pantas«.
For the modesty praised in all the holy Scriptures has been taken from them, and truly the saying of the prophet has been fulfilled, “You had the face of a harlot; you became shameless toward all.”
52.3.3Holl GCS 25/31:314
μετὰ δὲ τὴν ὥραν ἐκείνην ἔξω ἱματίοις ἀμφιέννυνται καὶ οὐκέτι εἰσὶν ὁ Ἀδάμ, οὔτε γὰρ εὐθὺς ἐκεῖνος καὶ ἡ αὐτοῦ γυνὴ ἱματίων ηὐπόρησαν, ἀλλὰ πρῶτον μὲν φύλλα συκῆς ἑαυτοῖς ἔρραψαν, ἔπειτα δὲ χιτῶνες δερμάτινοι αὐτοῖς ἐδόθησαν καὶ οὕτως μετὰ πολὺν χρόνον τῆς αὐτῶν ζωῆς »ἡ παμποίκιλος τοῦ θεοῦ« σοφία τὴν εἴδησιν αὐτοῖς ἐνέβαλε τῶν ἀμφίων.
meta de tēn hōran ekeinēn exō himatiois amphiennyntai kai ouketi eisin ho Adam, oute gar euthys ekeinos kai hē autou gynē himatiōn ēuporēsan, alla prōton men phylla sykēs heautois errapsan, epeita de chitōnes dermatinoi autois edothēsan kai houtōs meta polyn chronon tēs autōn zōēs »hē pampoikilos tou theou« sophia tēn eidēsin autois enebale tōn amphiōn.
And after that hour they put on clothes outside and are no longer Adam. For neither did he and his wife have plenty of clothes at once; first they sewed fig leaves for themselves, then garments of skin were given them, and so, after a long time of their life, “the manifold wisdom of God” put into them the knowledge of clothing.
52.3.4Holl GCS 25/31:314
καὶ κατὰ πάντα τρόπον οὗτοι χλευασθήσονται, λέγοντες ἑαυτοὺς εἶναι τοὺς περὶ Ἀδάμ, καταψευδόμενοι ἑαυτῶν καὶ ἅμα ἀληθεύοντες.
kai kata panta tropon houtoi chleuasthēsontai, legontes heautous einai tous peri Adam, katapseudomenoi heautōn kai hama alētheuontes.
And in every way these people will be mocked, saying that they are Adam and his company—lying about themselves and at the same time telling the truth.
52.3.5Holl GCS 25/31:314
ὅτι μὲν γὰρ οὗτοι Ἀδὰμ οὐχ ὑπάρχουσι, τοῦτο δῆλον ἐκ πολλῶν τεκμηρίων, ὡς καὶ ὑπεδείξαμεν· ὅτι δὲ ὑπὸ τοῦ νοητοῦ ὄφεως ἐμπαίζονται, τοῦτο δῆλον διὰ τῆς παραπεποιημένης αὐτῶν σχηματουργίας καὶ γυμνώσεως καὶ αἰσχύνης καὶ χλεύης.
hoti men gar houtoi Adam ouch hyparchousi, touto dēlon ek pollōn tekmēriōn, hōs kai hypedeixamen; hoti de hypo tou noētou opheōs empaizontai, touto dēlon dia tēs parapepoiēmenēs autōn schēmatourgias kai gymnōseōs kai aischynēs kai chleuēs.
For that they are not Adam is plain from many proofs, as we have shown; but that they are mocked by the spiritual serpent is plain from their counterfeit play-acting, their nakedness, their shame, and their mockery.
52.3.6Holl GCS 25/31:314
Οὐκ ἄξιον δὲ ἡμᾶς περὶ πολλοῦ ποιεῖσθαι τούτων τὴν ἀνατροπήν. οὔτε γὰρ τὸ ὅμοιον αὐτῶν ζῷον σκευῶν πολεμικῶν ἢ μεγάλων ὅπλων ἐπιδέεται πρὸς ἀναίρεσιν.
Ouk axion de hēmas peri pollou poieisthai toutōn tēn anatropēn. oute gar to homoion autōn zǭon skeuōn polemikōn ē megalōn hoplōn epideetai pros anairesin.
It is not worth our while to make much of refuting them. For the animal they resemble does not need weapons of war or great arms to be destroyed.
52.3.7Holl GCS 25/31:314
διὰ γὰρ μικρᾶς ῥάβδου τὸ τοιοῦτον ἀφανίζεται. πολλάκις δὲ μετὰ τὸ ἀνενεχθῆναι ἐκ τοῦ φωλεοῦ καταλιμπάνεται μόνον καὶ ἑαυτῷ διαφθείρεται, γελώμενον καὶ ἐμπαιζόμενον καὶ μὴ εὑρίσκον την καταφυγήν, ὡς καὶ οὗτοι ἁλόντες αἰσχύνονται διὰ τῆς παγγελλάστου χλεύης καὶ ἀσέμνου διαγωγῆς καὶ ὑποθέσεως τῆς ληρῳδίας.
dia gar mikras rhabdou to toiouton aphanizetai. pollakis de meta to anenechthēnai ek tou phōleou katalimpanetai monon kai heautǭ diaphtheiretai, gelōmenon kai empaizomenon kai mē heuriskon tēn kataphygēn, hōs kai houtoi halontes aischynontai dia tēs pangellastou chleuēs kai asemnou diagōgēs kai hypotheseōs tēs lērǭdias.
For such a creature is done away with by a small stick. Often, after being brought up from its den, it is simply left alone and perishes by itself, laughed at and mocked and unable to find its refuge; so these people too, when caught, are put to shame by their utterly laughable mockery, their indecent conduct, and the substance of their nonsense.
52.3.8Holl GCS 25/31:314
τὰς δὲ ἑξῆς διασκοπήσοντες πάλιν εὐξώμεθα κύριον ἀρήγειν ἡμῖν εἰς τὴν τῶν ἄλλων εὕρεσίν τε καὶ ἀνατροπὴν καὶ ἡμῶν καὶ τῶν ἐντυγχανόντων σωτηρίαν.
tas de hexēs diaskopēsontes palin euxōmetha kyrion arēgein hēmin eis tēn tōn allōn heuresin te kai anatropēn kai hēmōn kai tōn entynchanontōn sōtērian.
As we examine the next ones, let us pray again that the Lord help us in the discovery and refutation of the others, and for the salvation of ourselves and of our readers.
Haer. 53, chapter 1
53.1.1Holl GCS 25/31:314–315
Σαμψαίων τινῶν ἐν τῇ Περαίᾳ, περὶ ὧν ἤδη ἐν ταῖς ἄλλαις αἱρέσεσιν ἐπεμνήσθημεν, τῶν δὴ καὶ Ἐλεσαίων καλουμένων, αἵρεσίς τις ὑπάρχει ἐν τῇ Περαίᾳ οὕτω καλουμένῃ χώρᾳ πέραν τῆς ἁλυκῆς ἤτοι νεκρᾶς καλουμένης θαλάσσης, ἔν <τε> τῇ Μωαβίτιδι χώρᾳ περὶ τὸν χειμάρρουν Ἀρνὼν καὶ ἐπέκεινα ἐν τῇ Ἰτουραίᾳ καὶ Ναβατίτιδι, ὡς καὶ ἤδη μοι πολλάκις περὶ τούτων δεδήλωται.
Sampsaiōn tinōn en tę̄ Peraią, peri hōn ēdē en tais allais hairesesin epemnēsthēmen, tōn dē kai Elesaiōn kaloumenōn, hairesis tis hyparchei en tę̄ Peraią houtō kaloumenę̄ chōrą peran tēs halykēs ētoi nekras kaloumenēs thalassēs, en <te> tę̄ Mōabitidi chōrą peri ton cheimarroun Arnōn kai epekeina en tę̄ Itouraią kai Nabatitidi, hōs kai ēdē moi pollakis peri toutōn dedēlōtai.
There is a heresy of certain Sampsaeans in Peraea—whom we have already mentioned in the other heresies, who are also called Elkesaites—in the country called Peraea, beyond the sea called the Salt or Dead Sea, and in the land of Moab around the torrent Arnon, and beyond, in Ituraea and Nabataea, as I have already often indicated about them.
53.1.2Holl GCS 25/31:315
οὗτοι γὰρ αὐχοῦσι τὸν Ἠλξαῖον αὐτῶν εἶναι διδάσκαλον, ἔτι δὲ καὶ εἰς δεῦρο τοῦ γένους αὐτοῦ ὑπαρχούσας δύο γυναῖκας, προσκυνουμένας ὡς θεὰς δῆθεν διὰ τὸ εἶναι αὐτὰς ἐκ σπέρματος εὐλογημένου.
houtoi gar auchousi ton Ēlxaion autōn einai didaskalon, eti de kai eis deuro tou genous autou hyparchousas dyo gynaikas, proskynoumenas hōs theas dēthen dia to einai autas ek spermatos eulogēmenou.
For they boast that Elxai is their teacher, and that even to this day there are two women of his family, who are worshipped as goddesses, supposedly because they are of blessed seed.
53.1.3Holl GCS 25/31:315
κέχρηνται δὲ τῇ βίβλῳ ταύτῃ καὶ Ὀσσαῖοι καὶ Ἐβιωναῖοι καὶ Ναζωραῖοι, ὡς καὶ ἤδη πολλάκις εἶπον. φύσει δὲ οὗτοι οἱ Σαμψαῖοι ἐξ αὐτῆς ὁρμῶνται, οὔτε Χριστιανοὶ ὑπάρχοντες οὔτε Ἰουδαῖοι οὔτε Ἕλληνες, ἀλλὰ μέσον ὁπλῶς ὑπάρχοντες οὐδέν εἰσι. φασὶ δὲ καὶ ἄλλο βιβίον ἔχειν Ἰεξαὶ λεγόμενον ἀδελφοῦ τοῦ Ἠλξαΐ.
kechrēntai de tę̄ biblǭ tautę̄ kai Ossaioi kai Ebiōnaioi kai Nazōraioi, hōs kai ēdē pollakis eipon. physei de houtoi hoi Sampsaioi ex autēs hormōntai, oute Christianoi hyparchontes oute Ioudaioi oute Hellēnes, alla meson hoplōs hyparchontes ouden eisi. phasi de kai allo bibion echein Iexai legomenon adelphou tou Ēlxaï.
The Ossaeans, Ebionites, and Nazoraeans also use this book, as I have already often said. But these Sampsaeans, naturally, derive from it, being neither Christians nor Jews nor Greeks; being simply in between, they are nothing. They say they also have another book, called that of Iexai, the brother of Elxai.
53.1.4Holl GCS 25/31:315
θεὸν δὲ ἕνα λέγουσι καὶ δὴθεν αὐτὸν σέβουσι βαπτισμοῖς τισι χρώμενοι· πρόσκεινται δὲ Ἰουδαίοις οὐκ ἐν ἅπασιν. ἀπέχονται δὲ καὶ ἐμψύχων τινὲς ἐξ αὐτῶν.
theon de hena legousi kai dēthen auton sebousi baptismois tisi chrōmenoi; proskeintai de Ioudaiois ouk en hapasin. apechontai de kai empsychōn tines ex autōn.
They speak of one God and supposedly worship him, using certain baptisms; they adhere to the Jews, though not in everything. Some of them also abstain from animal food.
53.1.5Holl GCS 25/31:315
ὑπεραποθνῄσκουσι δὲ τῶν ἐκ γένους τοῦ Ἠλξαΐ. καὶ ἐν μὲν τῷ χρόνῳ τούτῳ ἠκηκόειν ὅτι τέθνηκεν ἡ μία γυνὴ ἡ Μαρθοῦς καλουμένη, ἔμεινε δὲ καὶ ἔτι νῦν Μαρθάνα, εἰ μὴ καὶ αὐτὴ τέθνηκεν.
hyperapothnę̄skousi de tōn ek genous tou Ēlxaï. kai en men tǭ chronǭ toutǭ ēkēkoein hoti tethnēken hē mia gynē hē Marthous kaloumenē, emeine de kai eti nyn Marthana, ei mē kai autē tethnēken.
They die for those of Elxai's family. And at this time I heard that one of the women, called Marthous, has died, but Marthana still remains even now, unless she too has died.
53.1.6Holl GCS 25/31:315
εἴποτε δὲ ἔξοδον εἶχον αἱ τοιαῦταί ποι βαδίζουσαι, σανεπόμενοι οἱ ὄχλοι αὐτῶν τὸν χοῦν τῶν ποδῶν λαμβάνοντες ἰάσεως ἕνεκεν δῆθεν καὶ τὸν σίελον τῶν πτυσμάτων ὡσαύτως μεγάλως ἐμπαιζόμενοι ἐχρῶντο ἐν φυλακτηρίοις τε καὶ περιάπτοις. πᾶσα γὰρ πλάνη ἔσχε πρῶτον τὴν τύφλωσιν, ἔπειτα τὴν κενοφωνίαν.
eipote de exodon eichon hai toiautai poi badizousai, sanepomenoi hoi ochloi autōn ton choun tōn podōn lambanontes iaseōs heneken dēthen kai ton sielon tōn ptysmatōn hōsautōs megalōs empaizomenoi echrōnto en phylaktēriois te kai periaptois. pasa gar planē esche prōton tēn typhlōsin, epeita tēn kenophōnian.
Whenever such women went out, walking somewhere, the crowds followed them and took the dust of their feet, supposedly for healing, and likewise the spittle from their spitting; being greatly deluded, they used them in phylacteries and amulets. For every error has first blindness, then empty talk.
53.1.7Holl GCS 25/31:315
καὶ οὔτε προφήτας δέχονται οἱ τοιοῦτοι οὔτε ἀποστόλους, τὰ πάντα δὲ παρʼ αὐτοῖς ἠπάτηται. τετίμηται δὲ αὐτοῖς τὸ ὕδωρ καὶ τοῦτο ὡς θεὸν ἡγοῦνται, σχεδὸν φάσκοντες εἶναι τὴν ζωὴν ἐκ τούτου.
kai oute prophētas dechontai hoi toioutoi oute apostolous, ta panta de parʼ autois ēpatētai. tetimētai de autois to hydōr kai touto hōs theon hēgountai, schedon phaskontes einai tēn zōēn ek toutou.
And such people accept neither prophets nor apostles, but everything among them is deception. They honor water and regard it as God, practically saying that life comes from it.
53.1.8Holl GCS 25/31:315–316
Χριστὸν δὲ ὀνόματι ὁμολο- γοῦσι, κτίσμα αὐτὸν ἡγούμενοι καὶ ἀεί ποτε φαινόμενον, καὶ πρῶτον μὲν πεπλάσθαι αὐτὸν ἐν τῷ Ἀδάμ, ἐκδύεσθαι δὲ αὐτὸν τὸ σῶμα τοῦ Ἀδὰμ καὶ πάλιν ἐνδύεσθαι, ὅτε βούλεται.
Christon de onomati homolo- gousi, ktisma auton hēgoumenoi kai aei pote phainomenon, kai prōton men peplasthai auton en tǭ Adam, ekdyesthai de auton to sōma tou Adam kai palin endyesthai, hote bouletai.
They confess Christ in name, but consider him a creature that appears from time to time: he was first formed in Adam, and he puts off the body of Adam and puts it on again when he wishes.
53.1.9Holl GCS 25/31:316
καλεῖσθαι δὲ αὐτὸν Χριστὸν καὶ εἶναι τὸ ἅγιον πνεῦμα τὸ ὕψος ἕκαστον αὐτῶν ἔχον, ὑπάρχουσαν, ἐνενήκοντα ἓξ μιλίων τὸ ὕψος ἕκαστον αὐτῶν ἔχονν, τόν τε Χριστὸν καὶ τὸ πνεῦμα τὸ ἅγιον, καὶ τὸ πλάτος εἰκοσιτεσσάρων, καὶ πολλὰ ληρώδη ἕτερα *.
kaleisthai de auton Christon kai einai to hagion pneuma to hypsos hekaston autōn echon, hyparchousan, enenēkonta hex miliōn to hypsos hekaston autōn echonn, ton te Christon kai to pneuma to hagion, kai to platos eikositessarōn, kai polla lērōdē hetera *.
He is called Christ, and the Holy Spirit is female; and each of them, Christ and the Holy Spirit, is ninety-six miles in height and twenty-four in breadth; and much other nonsense ….
Haer. 53, chapter 2
53.2.1Holl GCS 25/31:316
2. Ἤδη δὲ περὶ τούτων πολλάκις ἐν ἄλλαις αἱρέσεσι διηγούμενος τὰς ἀνατροπὰς πεποίημαι· διὸ οὐκ ἀναγκαῖον ἡγησάμην περὶ πολλοῦ ποιήσασθαι τὴν αὐτῶν κατάλυσιν τῆς ἀνατροπῆς, ὡς ἤδη ἡμῶν ἐργασαμένων εἰς αὐτὸν τὸν Ἠλξαῖον εἴτʼ οὖν Ἠλξαῒ καὶ τοὺς ἀπʼ αὐτοῦ ἐν ταῖς ἄλλαις προδεδηλωμέναις αἱρέσεσι· πᾶσι γὰρ φωρατὸς ὁ τοιοῦτος καὶ ἡ ἐξ αὐτοῦ αἵρεσις ὅτι πεπλάνηται.
2. Ēdē de peri toutōn pollakis en allais hairesesi diēgoumenos tas anatropas pepoiēmai; dio ouk anankaion hēgēsamēn peri pollou poiēsasthai tēn autōn katalysin tēs anatropēs, hōs ēdē hēmōn ergasamenōn eis auton ton Ēlxaion eitʼ oun Ēlxaï kai tous apʼ autou en tais allais prodedēlōmenais hairesesi; pasi gar phōratos ho toioutos kai hē ex autou hairesis hoti peplanētai.
2. I have already made the refutations of these people many times while narrating other heresies; so I did not think it necessary to make much of their overthrow by refutation, since we have already dealt with Elxai himself, or Elxai, and those derived from him in the other heresies already set out. For such a man, and the heresy derived from him, is plainly detected by all as having gone astray.
53.2.2Holl GCS 25/31:316
ὡς οὖν σαύραν ἡλιακὴν πεπαικότες ῥάβδῳ ἐλπίδος Χριστοῦ καὶ τοῦ σταυροῦ ἐπὶ τὰς ἑξῆς ἔωμεν. ἄξιον γάρ ἐστιν ᾧ ὀνόματι ἑαυτοὺς καὶ οὗτοι ὠνόμασαν, τῷ αὐτῷ κεχρῆσθαι αἰνίγματι εἰς φράσιν τῆς αὐτῶν παραπεποιημένης ἐπωνυμίας. Σαμψαῖοι γὰρ ἑρμηνεύονται Ἡλιακοί·
hōs oun sauran hēliakēn pepaikotes rhabdǭ elpidos Christou kai tou staurou epi tas hexēs eōmen. axion gar estin hǭ onomati heautous kai houtoi ōnomasan, tǭ autǭ kechrēsthai ainigmati eis phrasin tēs autōn parapepoiēmenēs epōnymias. Sampsaioi gar hermēneuontai Hēliakoi;
So, having struck it like a sun-lizard with the rod of the hope of Christ and of the cross, let us go on to the next. For it is fitting to use, for expressing their counterfeit name, the same riddle as the name by which they too named themselves. For “Sampsaeans” means “Sun-people”;
53.2.3Holl GCS 25/31:316
διὸ καὶ τοῦ ζῴου ἐπεμνήσθημεν. ταύτην γὰρ σαύραν οὕτω κικλῄσκουσιν ἡλιακὴν οἱ ἄνθρωποι. χείρων δὲ ἡ αἵρεσις αὕτη τῆς σαύρας, μηδὲ τὸ ἀκαριαῖον τῆς ὠφελείας αὐτῆς ἔχουσα. ἐκείνη γὰρ ἀμβλυωπήσασα χρόνῳ ἀναβλέπει διὰ ἡλιακῆς στροφάλιγγος· ἐν φωλεῷ <γὰρ> πρὸς ἀνατολὴν προσέχοντι ἑαυτὴν προσθλίψασα καὶ νηστεύσασα πρὸς ἀνατολήν <τε> κατανοοῦσα ἀποτίθεται τὴν ἀμβλυωπίαν· αὕτη δὲ φημι ἡ αἵρεσις ἐν ἅπασιν <τὴν> ἀφροσύνην κέκτηται τοῦ ζῴου, οὐ μὴν κἂν τὸ ὀλίγον τοῦ ἐπαίνου.
dio kai tou zǭou epemnēsthēmen. tautēn gar sauran houtō kiklę̄skousin hēliakēn hoi anthrōpoi. cheirōn de hē hairesis hautē tēs sauras, mēde to akariaion tēs ōpheleias autēs echousa. ekeinē gar amblyōpēsasa chronǭ anablepei dia hēliakēs strophalingos; en phōleǭ <gar> pros anatolēn prosechonti heautēn prosthlipsasa kai nēsteusasa pros anatolēn <te> katanoousa apotithetai tēn amblyōpian; hautē de phēmi hē hairesis en hapasin <tēn> aphrosynēn kektētai tou zǭou, ou mēn kan to oligon tou epainou.
that is why we also mentioned the animal, for people call this lizard the sun-lizard. But this heresy is worse than the lizard, having not even the tiniest part of its usefulness. For the lizard, when it has grown dim-sighted with age, recovers its sight through the sun's turning: squeezing itself into a den facing east, fasting and gazing toward the east, it lays aside its dim sight. But this heresy, I say, has acquired the animal's folly in everything, but not even a little of what is praiseworthy in it.
53.2.4Holl GCS 25/31:316–317
οὕτως οὖν καὶ αὕτη ἡ αἵρεσις, σαύρα ἡμῖν λεχθεῖσα ἡλιακή, [καὶ] καταπατηθεῖσα ὑπὸ τῆς ἀληθείας † αὐτοῦ μενέτω, μηδὲν κατισχύουσα κατὰ τῆς τοῦ θεοῦ ἀληθείας· ἡμεῖς δὲ ἐπὶ τὰς ἄλλας, ὡς εἴπαμεν, ἐξορμήσωμεν.
houtōs oun kai hautē hē hairesis, saura hēmin lechtheisa hēliakē, [kai] katapatētheisa hypo tēs alētheias † autou menetō, mēden katischyousa kata tēs tou theou alētheias; hēmeis de epi tas allas, hōs eipamen, exormēsōmen.
So, then, let this heresy too, which we have called a sun-lizard, trampled by the truth, remain … there, with no strength against God's truth; and let us, as we said, set out for the others.
Haer. 54, chapter 1
54.1.1Holl GCS 25/31:317
Ἀνέστη πάλιν Θεόδοτός τις, ἀπόσπασμα ὑπάρχων ἐκ τῆς προειρηένης ἀλόγου αἱρέσεως, τῆς ἀρνουμένης τὸ κατὰ Ἰωάννην εὐαγγέλιον καὶ τὸν ἐν αὐτῷ <κηρυχθέντα> ἐν ἀρχῇ ὄντα θεὸν Λόγον καὶ τὴν αὐτοῦ Ἀποκάλυψιν,
Anestē palin Theodotos tis, apospasma hyparchōn ek tēs proeirēenēs alogou haireseōs, tēs arnoumenēs to kata Iōannēn euangelion kai ton en autǭ <kērychthenta> en archę̄ onta theon Logon kai tēn autou Apokalypsin,
Again a certain Theodotus arose, a fragment of the Alogian heresy mentioned before, which denies the Gospel according to John, and God the Word who was in the beginning, proclaimed in it, and his Revelation;
54.1.2Holl GCS 25/31:317
ἀλλὰ καὶ ταῖς ἄλλαις αἱρέσεσι ταῖς προειρημέναις συγγενόμενός τε καὶ συνυπάρξας καὶ κατὰ τὸν κρόνον αὐτὰς διαδεξάμενος, ἐξ οὗπερ οἱ Θεοδοτιανοὶ καλούμενοι. καὶ εἰ μὲν ὑπάρχει ἔτι ἡ αἵρεσις ἀγνοοῦμεν, τὰ δὲ εἰς ἡμᾶς αὐπὸ συγγραμμάτων ἐλθόντα ἐροῦμεν.
alla kai tais allais hairesesi tais proeirēmenais syngenomenos te kai synyparxas kai kata ton kronon autas diadexamenos, ex houper hoi Theodotianoi kaloumenoi. kai ei men hyparchei eti hē hairesis agnooumen, ta de eis hēmas aupo syngrammatōn elthonta eroumen.
but he also associated and coexisted with the other heresies mentioned before, and succeeded them in time; from him come those called Theodotians. Whether the heresy still exists we do not know, but we shall say what has come to us from treatises.
54.1.3Holl GCS 25/31:317
Oὗτος ὁ Θεόδοτος ἀπὸ Βυζαντίου μὲν ὡρμᾶτο, τῆς νυνὶ Κωνσταντινουπάλεως καλουμένης, σκυτεὺς τὴν τέχνην, πολυμαθὴς δὲ τῷ λόγῳ.
Ohytos ho Theodotos apo Byzantiou men hōrmato, tēs nyni Kōnstantinoupaleōs kaloumenēs, skyteus tēn technēn, polymathēs de tǭ logǭ.
This Theodotus came from Byzantium, which is now called Constantinople; he was a leatherworker by trade, but learned in speech.
54.1.4Holl GCS 25/31:317–318
οὗτος ἅμα τισὶ πλείοσιν ἐν καιρῷ διωγμοῦ ἐνστάντος (οὐκ οἶδα εἰπεῖν ἐν ποίῳ διωγμῷ) ἀπὸ τοῦ τῆς πόλεως ἄρχοντος συλλη- φθεὶς [μετὰ πλειόνων] καὶ ἐξετασθεὶς σὺν τοῖς ἄλλοις ὑπὲρ Χριστοῦ, οἱ μὲν ἄλλοι πάντες θεοῦ δοῦλοι τὸ νῖκος ἀπενεγκάμενοι βραβείων ἔτυχον ἐπουρανίων ὑπὲρ Χριστοῦ μαρτυρήσαντες,
houtos hama tisi pleiosin en kairǭ diōgmou enstantos (ouk oida eipein en poiǭ diōgmǭ) apo tou tēs poleōs archontos syllē- phtheis [meta pleionōn] kai exetastheis syn tois allois hyper Christou, hoi men alloi pantes theou douloi to nikos apenenkamenoi brabeiōn etychon epouraniōn hyper Christou martyrēsantes,
When a persecution arose (I cannot say which persecution), he was arrested by the city's governor together with a number of others and examined with the rest for Christ. All the others, servants of God, won the victory and obtained heavenly prizes, having borne witness for Christ;
54.1.5Holl GCS 25/31:318
οὗτος δὲ Χριστὸν ἀρνησάμενος καὶ παραπεσὼν τοῦ σκοποῦ τῆς ἀληθείας ἐν παρεκβάσει γεγένηται, καὶ ἀπὸ αἰσχύνης πολλῆς ὑπὸ πολλῶν ὀνειδιζόμενος ἀπέδρασε τῆς ἑαυτοῦ πατρίδος καὶ ἀναβὰς εἰς ῾Ρώμην ἐκεῖσε διέτριβεν.
houtos de Christon arnēsamenos kai parapesōn tou skopou tēs alētheias en parekbasei gegenētai, kai apo aischynēs pollēs hypo pollōn oneidizomenos apedrase tēs heautou patridos kai anabas eis ῾Rōmēn ekeise dietriben.
but he denied Christ and, falling away from the goal of the truth, went off course; and out of great shame, being reproached by many, he fled his homeland and went up to Rome and lived there.
54.1.6Holl GCS 25/31:318
ἐπιγνωσθεὶς δὲ ὑπὸ τῶν ἐν ῾Ρώμῃ, πάλιν ἐκεῖ τῷ αὐτῷ ὀνείδει ὑπέπεσε διὰ τὸ ἐγκαλεῖσθαι αὐτὸν ὑπὸ τῶν αὐτὸν εἰδότων ἕνεκεν τῆς πολυμαθίας, ὅτι ἀνὴρ πολυμαθὴς ὢν ἐξέπεσε τῆς ἀληθείας.
epignōstheis de hypo tōn en ῾Rōmę̄, palin ekei tǭ autǭ oneidei hypepese dia to enkaleisthai auton hypo tōn auton eidotōn heneken tēs polymathias, hoti anēr polymathēs ōn exepese tēs alētheias.
But being recognized by those in Rome, he fell under the same reproach there, since he was accused by those who knew him on account of his learning: that, being a learned man, he had fallen away from the truth.
54.1.7Holl GCS 25/31:318
εἰς ἑαυτοῦ δὲ δῆθεν κακὴν ἀπολογίαν ἐπινενόηκε τουτὶ τὸ καινὸν δόγμα, φήσας ὅτι »θεὸν ἐγὼ οὐκ ἠρνησάμην, ἀλλὰ ἄνθρωπον ἠρνησάμην«. εἶτα ἐρωτώμενος »ποῖον ἄνθρωπον« ἀπεκρίνατο λέγων »Χριστὸν ἠρνησάμην ἄνθρωπον«.
eis heautou de dēthen kakēn apologian epinenoēke touti to kainon dogma, phēsas hoti »theon egō ouk ērnēsamēn, alla anthrōpon ērnēsamēn«. eita erōtōmenos »poion anthrōpon« apekrinato legōn »Christon ērnēsamēn anthrōpon«.
As a wretched defense of himself, supposedly, he devised this new doctrine, saying, “I did not deny God; I denied a man.” Then, when asked, “What man?”, he answered, saying, “I denied Christ, a man.”
54.1.8Holl GCS 25/31:318
Ἐντεῦθεν οὕτως ἑαυτῷ ἐδογμάτισε δόγμα καὶ οἱ ἀπʼ αὐτοῦ συσταθέντες Θεοδοτιανοί, ψιλὸν ἄνθρωπον φάσκοντες εἶναι τὸν Χριστὸν καὶ ἐκ σπέρματος ἀνδρὸς γεγεννῆσθαι.
Enteuthen houtōs heautǭ edogmatise dogma kai hoi apʼ autou systathentes Theodotianoi, psilon anthrōpon phaskontes einai ton Christon kai ek spermatos andros gegennēsthai.
From then on he laid down this doctrine for himself, as did the Theodotians who were formed from him, saying that Christ is a mere man and was born of a man's seed.
54.1.9Holl GCS 25/31:318
εἶτα εἰς κακὴν ἑαυτοῦ ἀπολογίαν ὅσαπερ χρήσιμα εὗρεν (οὐχ ἁγνῶς οἰόμενος, ἀλλὰ προφάσει τῆς αὐτοῦ παρεκτροπῆς ταῦτα ἑαυτῷ ἐπισωρεύων) συνήγαγεν, »ὅτι, φησίν, ὁ Χριστὸς ἔφη· νῦν δέ με ζητεῖτε ἀποκτεῖναι ἄνθρωπον, ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα«. ὁρᾷς, φησίν, ὅτι ἄνθρωπός ἐστιν.
eita eis kakēn heautou apologian hosaper chrēsima heuren (ouch hagnōs oiomenos, alla prophasei tēs autou parektropēs tauta heautǭ episōreuōn) synēgagen, »hoti, phēsin, ho Christos ephē; nyn de me zēteite apokteinai anthrōpon, hos tēn alētheian hymin lelalēka«. horąs, phēsin, hoti anthrōpos estin.
Then, for his wretched defense, he collected whatever he found useful (not with a pure intention, but heaping these things up for himself as a pretext for his deviation): “For,” he says, “Christ said, ‘But now you seek to kill me, a man who has spoken the truth to you.’ You see,” he says, “that he is a man.”
Haer. 54, chapter 2
54.2.1Holl GCS 25/31:318–319
2. ἀλλʼ οὐκ ἔγνω ὁ τάλας ὅτι ἐν ταὐτῷ ὁ κύριος λέγει »τὴν ἀλή- θειαν, ἣν ἤκουσα παρὰ τοῦ πατρός μου«. πατέρα δὲ ἑαυτοῦ λέγει τὸν θεόν· οὐ γὰρ ἄνθρωπον.
2. allʼ ouk egnō ho talas hoti en tautǭ ho kyrios legei »tēn alē- theian, hēn ēkousa para tou patros mou«. patera de heautou legei ton theon; ou gar anthrōpon.
2. But the wretch did not know that in the same place the Lord says, “the truth which I heard from my Father.” And he calls God his Father, not a man.
54.2.2Holl GCS 25/31:319
εἰ γὰρ παρὰ ἀνθρώπου ἀκήκοεν, οὐκ ἐκαυχᾶτο τῇ μαρτυρίᾳ τῆς ἀληθείας, λέγων παρὰ ἀνθρώπων τὴν ἀλήθειαν ἀκηκοέναι· ἀλλʼ ἴνα σημάνῃ θεὸν αὐτὸν ὄντα ἐκ πατρὸς ἄνωθεν γεγεννημένον, ἄνθρωπον δὲ διʼ ἡμᾶς γενόμενον καὶ ἐν σαρκὶ ἀποκτανθέντα, ἐν θεότητι δὲ ἀεὶ ζῶντα.
ei gar para anthrōpou akēkoen, ouk ekauchato tę̄ martyrią tēs alētheias, legōn para anthrōpōn tēn alētheian akēkoenai; allʼ ina sēmanę̄ theon auton onta ek patros anōthen gegennēmenon, anthrōpon de diʼ hēmas genomenon kai en sarki apoktanthenta, en theotēti de aei zōnta.
For if he had heard it from a man, he would not have gloried in the testimony of the truth by saying that he had heard the truth from men. Rather, he says it to signify that he is God, begotten of the Father from above, but became man for our sake and was killed in the flesh, while in his Godhead he lives forever.
54.2.3Holl GCS 25/31:319
Εἶτά φησι μηδὲ ἁμαρτίαν πεποιηκέναι ἀρνησάμενον τὸν Χριστόν, »αὐτοῦ, φησί, τοῦ Χριστοῦ εἰπόντος· πᾶσα βλασφημία ἀφεθήσεται τοῖς ἀνθρώποις«, καὶ »ὁ λέγων λόγον εἰς τὸν υἱὸν τοῦ ἀνθρώπου ἀφεθήσεται αὐτῷ· τῷ δὲ βλασφημοῦντι εἰς τὸ ἄγιον πνεῦμα, οὐκ ἀφεθήσεται αὐτῷ«.
Eita phēsi mēde hamartian pepoiēkenai arnēsamenon ton Christon, »autou, phēsi, tou Christou eipontos; pasa blasphēmia aphethēsetai tois anthrōpois«, kai »ho legōn logon eis ton huion tou anthrōpou aphethēsetai autǭ; tǭ de blasphēmounti eis to agion pneuma, ouk aphethēsetai autǭ«.
Then he says that he committed no sin in denying Christ, “since Christ himself,” he says, “said, ‘Every blasphemy will be forgiven men,’ and ‘Whoever speaks a word against the Son of Man, it will be forgiven him; but whoever blasphemes against the Holy Spirit, it will not be forgiven him.’”
54.2.4Holl GCS 25/31:319
καὶ ἀγνοεῖ ὁ ἐλεεινὸς ἄνθρωπος ὄτι βουλόμενος ὁ κύριος προασφαλίσασθαι τὴν σωτηρίαν τῶν ποτὲ αὐτὸν βλασφημησάντων καὶ ἐπανακαμπτόντων εἰς μετάνοιαν, ἴνα μὴ ὁρίσῃ αὐτοῖς καταδίκην, τὸν λόγον προθεσπίζει, διʼ ὑπερβολὴν πρᾳότητος καὶ φιλανθρωπίας
kai agnoei ho eleeinos anthrōpos oti boulomenos ho kyrios proasphalisasthai tēn sōtērian tōn pote auton blasphēmēsantōn kai epanakamptontōn eis metanoian, ina mē horisę̄ autois katadikēn, ton logon prothespizei, diʼ hyperbolēn prąotētos kai philanthrōpias
And the pitiful man does not know that the Lord, wishing to secure beforehand the salvation of those who would once blaspheme him and then return to repentance, so as not to pronounce condemnation on them, foretells this saying out of the abundance of his gentleness and love for mankind,
54.2.5Holl GCS 25/31:319
καὶ διὰ τὸ εἰδέναι αὐτὸν μέλλοντάς τινας ἐπανίστασθαι καὶ βλασφημεῖν τὸ ἄγιον πνεῦμα καὶ ἐν τάξει δούλου αὐτὸ ὁρίζεσθαι καὶ κτιστὸν καὶ ἀλλότριον τῆς τοῦ θεοῦ οὐσίας.
kai dia to eidenai auton mellontas tinas epanistasthai kai blasphēmein to agion pneuma kai en taxei doulou auto horizesthai kai ktiston kai allotrion tēs tou theou ousias.
and because he knew that some would rise up and blaspheme the Holy Spirit, defining it as in the rank of a servant, created and alien to the essence of God.
54.2.6Holl GCS 25/31:319
διὸ ἐπασφαλιζόμενός φησιν »ὁ δὲ βλασφημῶν εἰς τὸ πνεῦμα τὸ ἄγιον, οὐκ ἀφεθήσεται αὐτῷ, οὔτε ἐνταῦθα οὔτε ἐν τῷ μέλλοντι αἰῶνι«, οὐκ ἐπαινῶν τοὺς βλασφημοῦντας αὐτόν, ἀλλὰ τὴν αὐτοῦ πρόγνωσιν καὶ τὴν αὐτοῦ φιλανθρωπίαν δεικνύς, προασφαλιζομένην τὴν σωτηρίαν τῶν ἀπὸ βλασφημίας αὐτοῦ μετανοούντων.
dio epasphalizomenos phēsin »ho de blasphēmōn eis to pneuma to agion, ouk aphethēsetai autǭ, oute entautha oute en tǭ mellonti aiōni«, ouk epainōn tous blasphēmountas auton, alla tēn autou prognōsin kai tēn autou philanthrōpian deiknys, proasphalizomenēn tēn sōtērian tōn apo blasphēmias autou metanoountōn.
That is why, as a safeguard, he says, “But whoever blasphemes against the Holy Spirit, it will not be forgiven him, either here or in the age to come”—not praising those who blasphemed him, but showing his foreknowledge and his love for mankind, which secures beforehand the salvation of those who repent of blaspheming him.
54.2.7Holl GCS 25/31:319
αὐτὸς γὰρ πάλιν φησίν »ὁ ἀρνησάμενός με ἔμπροσθεν τῶν ἀνθρώπων ἀρνηθήσεται ἐνώπιον τοῦ πατρός μου«, καὶ πάλιν »ἀρνήσομαι αὐτόν«, καὶ πάλιν »ὁ ὁμολογῶν ἐν ἐμοί, ὁμολογήσω αὐτὸν ἐνώπιον τοῦ πατρός μου«.
autos gar palin phēsin »ho arnēsamenos me emprosthen tōn anthrōpōn arnēthēsetai enōpion tou patros mou«, kai palin »arnēsomai auton«, kai palin »ho homologōn en emoi, homologēsō auton enōpion tou patros mou«.
For he himself says again, “Whoever denies me before men will be denied before my Father,” and again, “I will deny him,” and again, “Whoever confesses me, I will confess him before my Father.”
Haer. 54, chapter 3
54.3.1Holl GCS 25/31:319–320
3. Καὶ πάλιν δὲ ὁ αὐτὸς Θεόδοτός φησι· »καὶ ὁ νόμος περὶ αὐτοῦ ἔφη· προφήτην ἐκ τῶν ἀδελφῶν ὑμῶν ἐγερεῖ ὑμῖν κύριος ὡς ἐμέ· αὐτοῦ ἀκούσατε. Μωυσῆς δὲ ἄνθρωπος ἦν· ὁ οὖν ἐκ θεοῦ ἐγειρόμενος Χριστὸς οὗτος, φησίν, ἦν, ἀλλὰ ἄνθρωπος, ἐπειδὴ ἐξ αὐτῶν ἦν, ὡς καὶ ὁ Μωυ- σῆς ἄνθρωπος ἦν«.
3. Kai palin de ho autos Theodotos phēsi; »kai ho nomos peri autou ephē; prophētēn ek tōn adelphōn hymōn egerei hymin kyrios hōs eme; autou akousate. Mōysēs de anthrōpos ēn; ho oun ek theou egeiromenos Christos houtos, phēsin, ēn, alla anthrōpos, epeidē ex autōn ēn, hōs kai ho Mōy- sēs anthrōpos ēn«.
3. And again the same Theodotus says, “The law too said of him, ‘The Lord will raise up for you a prophet from among your brothers, like me; listen to him.’ But Moses was a man. So the Christ raised up by God was this one,” he says, “but a man, since he was from among them, as Moses too was a man.”
54.3.2Holl GCS 25/31:320
καὶ οὐκ οἶδεν ἐν ἑαυτῷ ὁ ἐν παραπτώματι γεγονὼς Θεόδοτος πῶς πάλιν ἑκάστη λέξις ἔχει τὴν ἑαυτῆς ἀσφάλειαν·
kai ouk oiden en heautǭ ho en paraptōmati gegonōs Theodotos pōs palin hekastē lexis echei tēn heautēs asphaleian;
And Theodotus, who has fallen into transgression, does not know in himself how, again, each phrase has its own safeguard:
54.3.3Holl GCS 25/31:320
ὄτι μὲν γὰρ ἐξ ἀδελφῶν αὐτὸν ἤγειρεν ὁ κύριος, διὰ τὸ ἐκ Μαρίας αὐτὸν γεγεννῆσθαι, ὡς λέγει »ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει, καὶ τέξεται υἱόν«· καὶ παρθένος μένουσα »ἐν γαστρὶ ἕξει« (οὐκ ἐκ σπέρματος ἀνδρός), »καὶ τέξεται υἱόν« (δῆλον ἐν σαρκὶ τὸ γέννημα <τὸ> ἀπὸ παρθένου γεννώμενον), ἀλλά »καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουήλ, ὃ ἑρμηνεύεται θεὸς μεθʼ ἡμῶν«.
oti men gar ex adelphōn auton ēgeiren ho kyrios, dia to ek Marias auton gegennēsthai, hōs legei »idou hē parthenos en gastri hexei, kai texetai huion«; kai parthenos menousa »en gastri hexei« (ouk ek spermatos andros), »kai texetai huion« (dēlon en sarki to gennēma <to> apo parthenou gennōmenon), alla »kalesousi to onoma autou Emmanouēl, ho hermēneuetai theos methʼ hēmōn«.
that the Lord raised him up from among the brothers because he was born of Mary, as it says, “Behold, the virgin shall conceive in her womb and bear a son”—and remaining a virgin “she shall conceive in her womb” (not from a man's seed) “and bear a son” (plainly the offspring born in the flesh from a virgin); but “they shall call his name Emmanuel, which is translated, God with us.”
54.3.4Holl GCS 25/31:320
ἔστιν γὰρ θεὸς καὶ ἄνθρωπος· θεὸς μὲν ἀπὸ πατρὸς γεγεννημένος ἀνάρχως καὶ ἀχρόνως, ἄνθρωπος δὲ ἀπὸ Μαρίας διὰ τὴν ἔνσαρκον παρουσίαν.
estin gar theos kai anthrōpos; theos men apo patros gegennēmenos anarchōs kai achronōs, anthrōpos de apo Marias dia tēn ensarkon parousian.
For he is God and man: God begotten of the Father without beginning and timelessly, and man from Mary because of his coming in the flesh.
54.3.5Holl GCS 25/31:320
Εἶτά φησι· »καὶ αὐτὸ τὸ εὐαγγέλιον ἔφη τῇ Μαρίᾳ· πνεῦμα κυρίου ἐπελεύσεται ἐπὶ σέ, καὶ οὐκ εἶπε· πνεῦμα κυρίου γενήσεται ἐν σοί«.
Eita phēsi; »kai auto to euangelion ephē tę̄ Marią; pneuma kyriou epeleusetai epi se, kai ouk eipe; pneuma kyriou genēsetai en soi«.
Then he says, “The gospel itself said to Mary, ‘The Spirit of the Lord will come upon you,’ and it did not say, ‘The Spirit of the Lord will come to be in you.’”
54.3.6Holl GCS 25/31:320
διὸ ἐκ πανταχόθεν φιλονεικῶν ὁ ἀνόητος ἄνθρωπος ἐκπίπτει τῆς ἀληθείας. ἀσφαλιζομένη γὰρ ἡ γραφὴ πανταχόθεν τὴν ἡμετέραν ζωήν, ἵνα τὴν τριάδα δείξῃ πάντῃ τε καὶ ἐν παντὶ εἴδει συνοῦσαν ἑαυτῇ καὶ συνεργοῦσαν, ἵνα μή τινες εἴπωσιν ὡς καὶ πολλοὶ προφασίζονται ἑαυτοῖς κακά, ἀλλοτριοῦντες τὸ ἅγιον πνεῦμα τοῦ Χριστοῦ καὶ <τοῦ> πατρός, τούτου ἕνεκεν ὁ ἄγγελος λέγει τῇ
dio ek pantachothen philoneikōn ho anoētos anthrōpos ekpiptei tēs alētheias. asphalizomenē gar hē graphē pantachothen tēn hēmeteran zōēn, hina tēn triada deixę̄ pantę̄ te kai en panti eidei synousan heautę̄ kai synergousan, hina mē tines eipōsin hōs kai polloi prophasizontai heautois kaka, allotriountes to hagion pneuma tou Christou kai <tou> patros, toutou heneken ho angelos legei tę̄
That is why the senseless man, contending on every side, falls away from the truth. For Scripture, safeguarding our life on every side—in order to show the Trinity in every way and in every form united with itself and working together, and so that no one might say, as many make pretexts for evil for themselves, estranging the Holy Spirit from Christ and the Father—for this reason the angel says to
54.3.7Holl GCS 25/31:320
Μαριάμ »πνεῦμα κυρίου ἐπελεύσεται ἐπὶ σὲ καὶ ἐπισκιάσει σοι δύναμις ὑψίστου«, εἶτα μετέπειτα »διὸ καὶ τὸ γεννώμενον ἅγιον κληθήσεται υἱὸς θεοῦ«.
Mariam »pneuma kyriou epeleusetai epi se kai episkiasei soi dynamis hypsistou«, eita metepeita »dio kai to gennōmenon hagion klēthēsetai huios theou«.
Mary, “The Spirit of the Lord will come upon you, and the power of the Most High will overshadow you,” and then afterwards, “Therefore also the holy one who is born will be called Son of God.”
54.3.8Holl GCS 25/31:320–321
καὶ οὐκ εἶπε μόνον »τὸ γεννώμενον«, ἀλλά »διὸ καὶ τὸ γεννώμενον«, ἵνα δείξῃ <τὸν> ἄνωθεν θεὸν Λόγον καὶ ἐν μήτρᾳ γενόμενον καὶ εἰς ἑαυτὸν ἀναπλασάμενον τὴν ἑαυτοῦ ἐνανθρώπησιν [καὶ] κατὰ τὴν ἑαυτοῦ εὐδοκίαν· καὶ διʼ ἣν ᾠκονόμησεν ἑαυτοῦ ἐνανθρώ- πηαιν εἰς ἡμῶν σωτηρίαν προστίθησι »διὸ καὶ τὸ γεννώμενον ἄγιον κληθήσεται υἱος θεοῦ«.
kai ouk eipe monon »to gennōmenon«, alla »dio kai to gennōmenon«, hina deixę̄ <ton> anōthen theon Logon kai en mētrą genomenon kai eis heauton anaplasamenon tēn heautou enanthrōpēsin [kai] kata tēn heautou eudokian; kai diʼ hēn ǭkonomēsen heautou enanthrō- pēain eis hēmōn sōtērian prostithēsi »dio kai to gennōmenon agion klēthēsetai huios theou«.
And he did not say only “the one who is born,” but “therefore also the one who is born,” to show that God the Word from above came to be in the womb and fashioned for himself his own humanity according to his own good pleasure; and because of the incarnation he arranged for our salvation, he adds, “therefore also the holy one who is born will be called Son of God.”
54.3.9Holl GCS 25/31:321
εἰ γὰρ εἶπε »πνεῦμα ἄγιον εἰσελεύσεται εἰς σέ«, οὐκέτι υἱὸν θεοῦ ἦν ἡγεῖσθαι ἐν σαρκὶ παραγεγονότα, ἀλλὰ πνεῦμα ἄγιον ἐν σαρκὶ παραγεγονέναι.
ei gar eipe »pneuma agion eiseleusetai eis se«, ouketi huion theou ēn hēgeisthai en sarki paragegonota, alla pneuma agion en sarki paragegonenai.
For if he had said, “The Holy Spirit will come into you,” one could no longer think that the Son of God had come in the flesh, but that the Holy Spirit had come in the flesh.
54.3.10Holl GCS 25/31:321
ὄτι δὲ ἄνωθέν ἐστιν ἐλθὼν ὁ Λόγος, ὁ Ἰωάννης σαφηνίσας τὴν τοῦ ἀγγέλου εὐαγγελικὴν φωνὴν λέγει »ἐν ἀρχῇ ἦν Λόγος, καὶ ὀ Λόγος ἦν πρὸς τὸν θεὸν καὶ θεὸς ἦν ὁ Λόγος. πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἔν«.
oti de anōthen estin elthōn ho Logos, ho Iōannēs saphēnisas tēn tou angelou euangelikēn phōnēn legei »en archę̄ ēn Logos, kai o Logos ēn pros ton theon kai theos ēn ho Logos. panta diʼ autou egeneto, kai chōris autou egeneto oude en«.
And that the Word came from above, John, making plain the angel's gospel message, says, “In the beginning was the Word, and the Word was with God, and the Word was God. All things came into being through him, and without him nothing came into being.”
54.3.11Holl GCS 25/31:321
εἶτα μετὰ ταῦτα »καὶ ὁ Λόγος σὰρξ ἐγένετο«· καὶ οὐκ εἶπε »τὸ πνεῦμα σὰρξ ἐγένετο«, οὐδὲ εἶπε »Χριστὸς ἄνθρωπος ἐγεννήθη«.
eita meta tauta »kai ho Logos sarx egeneto«; kai ouk eipe »to pneuma sarx egeneto«, oude eipe »Christos anthrōpos egennēthē«.
Then after this: “And the Word became flesh”; and he did not say, “The Spirit became flesh,” nor did he say, “Christ was born a man.”
54.3.12Holl GCS 25/31:321
πάντῃ γὰρ ἀσφαλιζομένη ἡ θεία γραφὴ θεὸν καὶ ἄνθρωπον αὐτὸν ἐπίσταται· θεὸν ἀπὸ θεοῦ ἄνωθεν ἤκοντα, ἄνθρωπον δὲ ἀπὸ Μαρίας ἄνευ σπέρματος ἀνδρὸς γεγεννημένον. τῶν δύο τούτων ἀληθινῶν ὁ ἐκτὸς βαίνων οὐχ ὑπάρχει τῆς ἀληθείας.
pantę̄ gar asphalizomenē hē theia graphē theon kai anthrōpon auton epistatai; theon apo theou anōthen ēkonta, anthrōpon de apo Marias aneu spermatos andros gegennēmenon. tōn dyo toutōn alēthinōn ho ektos bainōn ouch hyparchei tēs alētheias.
For divine Scripture, safeguarding everything, knows him as God and man: God come from God above, and man born of Mary without a man's seed. Whoever steps outside these two truths is not of the truth.
Haer. 54, chapter 4
54.4.1Holl GCS 25/31:321
4 Προφασίεται πάλιν ὁ τάλας Θεόδοτος λέγων »ὄτι καί ὁ Ἱερεμίας περὶ αὐτοῦ ἔφη ὄτι ἄνθρωπός ἐστιν, καὶ τίς γνώσεται αὐτόν;« καὶ οὐκ οἶδεν <ὁ> ἑαυτὸν τῆς ἀληθείας ἀποξενώσας ὄτι, ὡς ἔφην,
4 Prophasietai palin ho talas Theodotos legōn »oti kai ho Hieremias peri autou ephē oti anthrōpos estin, kai tis gnōsetai auton?« kai ouk oiden <ho> heauton tēs alētheias apoxenōsas oti, hōs ephēn,
4. Again the wretched Theodotus makes excuses, saying, “Jeremiah too said of him, ‘He is a man, and who will know him?’” And he who has made himself a stranger to the truth does not know that, as I said,
54.4.2Holl GCS 25/31:321
ἑκάστη λέξις ἔχει τὴν ἑαυτῆς δύναμιν τῆς ἑρμηνείας. ὁ γὰρ ἄνθρωπος ὤν πάντως ὑπὸ πολλῶν γινώσκεται τῶν αὐτὸν γινωσκόντων· φημὶ δὲ πατρὸς καὶ μητρός, ἀδελφῶν τε καὶ συγγενῶν, συσκήνων τε καὶ γειτόνων, πολιτῶν τε καὶ οἰκετῶν.
hekastē lexis echei tēn heautēs dynamin tēs hermēneias. ho gar anthrōpos ōn pantōs hypo pollōn ginōsketai tōn auton ginōskontōn; phēmi de patros kai mētros, adelphōn te kai syngenōn, syskēnōn te kai geitonōn, politōn te kai oiketōn.
each phrase has its own force of interpretation. For one who is a man is certainly known by many who know him—I mean father and mother, brothers and relatives, housemates and neighbors, fellow citizens and servants.
54.4.3Holl GCS 25/31:321
ἐνταῦθα δὲ ἡ γραφὴ τὸ θαυμαστὸν διηγουμένη τῆς ὅλης αὐτοῦ πραγματείας ἄνθρωπον μὲν ἔφη διὰ τὴν ἔνσαρκον παρουσίαν, τῷ δέ »τίς γνώσεται αὐτόν« ἐσήμανε περὶ τῆς αὐτοῦ θεότητος τῆς ἀκαταλήπτου.
entautha de hē graphē to thaumaston diēgoumenē tēs holēs autou pragmateias anthrōpon men ephē dia tēn ensarkon parousian, tǭ de »tis gnōsetai auton« esēmane peri tēs autou theotētos tēs akatalēptou.
But here Scripture, narrating the marvel of his whole dispensation, called him a man because of his coming in the flesh, while by “who will know him?” it pointed to his incomprehensible Godhead.
54.4.4Holl GCS 25/31:321
ἐπειδὴ γάρ »οὐδεὶς οἶδε τὸν υἱὸν εἰ μὴ ὁ πατὴρ καὶ τὸν πατέρα οὐδεὶς οἶδεν εἰ μὴ ὁ υἰὸς καὶ ᾦ ἐὰν ἀποκαλυψῃ«, οὐδεὶς οὖν γνώσεται αὐτόν, ἐὰν μὴ <αὐτὸς> αὐτῷ ἀποκαλύψῃ.
epeidē gar »oudeis oide ton huion ei mē ho patēr kai ton patera oudeis oiden ei mē ho uios kai ǭ ean apokalypsę̄«, oudeis oun gnōsetai auton, ean mē <autos> autǭ apokalypsę̄.
For since “no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom he reveals him,” no one will know him unless he himself reveals it to him.
54.4.5Holl GCS 25/31:321–322
ἀποκαλύπτει δὲ διὰ ἁγίου πνεύματος τοῖς αὐτοῦ δούλοις τὴν αὐτοῦ καὶ τὴν τοῦ αὐτοῦ πατρὸς θεότητα καὶ δόξαν καὶ τὴν αὐτοῦ ζωὴν αἰώνιον τὴν μέλλουσαν καὶ τὰ αὐτοῦ μυστήρια καὶ διδασκαλίαν καὶ τὴν αὐτοῦ διʼ ἡμᾶς ἔνσαρκον ἀληθῆ παρουσίαν, ὄτι θεὸς ἄνωθεν καὶ ἄνθρωπος ἀπὸ Μαρίας.
apokalyptei de dia hagiou pneumatos tois autou doulois tēn autou kai tēn tou autou patros theotēta kai doxan kai tēn autou zōēn aiōnion tēn mellousan kai ta autou mystēria kai didaskalian kai tēn autou diʼ hēmas ensarkon alēthē parousian, oti theos anōthen kai anthrōpos apo Marias.
And he reveals through the Holy Spirit to his servants his own Godhead and glory and that of his Father, and his eternal life to come, and his mysteries and teaching, and his true coming in the flesh for our sake: that he is God from above and man from Mary.
Haer. 54, chapter 5
54.5.1Holl GCS 25/31:322
5. Eἶτα ὁ αὐτός φησι πάλιν Θεόδοτος ὅτι »καὶ Ἠσαΐας περί αὐτοῦ ἔφη ὄτι ἄνθρωπός ἐστιν, οὔτως εἰπών· ὄτι ἄνθρωπος εἰδὼς φέρειν μαλακίαν· καὶ εἴδομεν αὐτὸν ἐν πληγῇ καὶ ἐν κακώσει καὶ ἠτιμάσθη καὶ οὐκ ἐλογίσθη«. ἀλλὰ οὐκ οἶδε πῶς πάλιν ἐλέγχεται ὁ κτηνήδης.
5. Eita ho autos phēsi palin Theodotos hoti »kai Ēsaïas peri autou ephē oti anthrōpos estin, outōs eipōn; oti anthrōpos eidōs pherein malakian; kai eidomen auton en plēgę̄ kai en kakōsei kai ētimasthē kai ouk elogisthē«. alla ouk oide pōs palin elenchetai ho ktēnēdēs.
5. Then the same Theodotus says again, “Isaiah too said of him that he is a man, speaking thus: ‘A man who knows how to bear sickness; and we saw him in affliction and in suffering, and he was dishonored and not esteemed.’” But the brutish man does not know how he is refuted again.
54.5.2Holl GCS 25/31:322
ἐν αὐταῖς γὰρ ταῖς λέξεσιν Ἠσαΐας οὔτως εἶπεν »ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείραντος αὐτὸν ἄφωνος· οὔτως οὐκ ἀνοίγει τὸ στόμα αὐτοῦ· ἐν τῇ ταπεινώσει αὐτοῦ ἡ κρίσις αὐτοῦ ἤρθη«.
en autais gar tais lexesin Ēsaïas outōs eipen »hōs probaton epi sphagēn ēchthē, kai hōs amnos enantion tou keirantos auton aphōnos; outōs ouk anoigei to stoma autou; en tę̄ tapeinōsei autou hē krisis autou ērthē«.
For in the very same passage Isaiah spoke thus: “He was led like a sheep to the slaughter, and like a lamb before its shearer is silent, so he does not open his mouth. In his humiliation his judgment was taken away.”
54.5.3Holl GCS 25/31:322
εἶτά φησιν »τὴν γενεὰν αὐτοῦ τίς διηγήσεται, ὄτι αἴρεται ἀπὸ ἀνθρώπων ἡ ζωὴ αὐτοῦ«, καὶ οὐκ εἶπεν »αἴρεται ἡ ζωὴ <ἀπ᾿> αὐτοῦ«, ἀλλά »ἀπὸ ἀνθρώπων«.
eita phēsin »tēn genean autou tis diēgēsetai, oti airetai apo anthrōpōn hē zōē autou«, kai ouk eipen »airetai hē zōē <ap᾿> autou«, alla »apo anthrōpōn«.
Then he says, “Who will describe his generation? For his life is taken away from men”; and he did not say, “Life is taken away from him,” but “from men.”
54.5.4Holl GCS 25/31:322
ἀεὶ γὰρ ὁ Λόγος ζῶν ἐστιν ὑπάρχων τε καὶ τὸ ζῇν ἀφʼ ἑαυτοῦ ἔχων καὶ ζωὴν τοῖς αὐτὸν ἠγαπηκόσι διδούς· ἐξ ἀνθρώπων μὲν ἡ ζωὴ αὐτοῦ ἤρθη, * ἀφʼ ἑαυτοῦ ζωὴ ὤν. »ζῶν γὰρ ὁ Λόγος« καὶ πᾶσι ζωὴν παρέχων τοῖς ἐπʼ αὐτὸν ἐλπίσασιν ἐν ἀληθείᾳ. καὶ τό »τὴν γενεὰν αὐτοῦ τίς διηγήσεται;«
aei gar ho Logos zōn estin hyparchōn te kai to zę̄n aphʼ heautou echōn kai zōēn tois auton ēgapēkosi didous; ex anthrōpōn men hē zōē autou ērthē, * aphʼ heautou zōē ōn. »zōn gar ho Logos« kai pasi zōēn parechōn tois epʼ auton elpisasin en alētheią. kai to »tēn genean autou tis diēgēsetai?«
For the Word is ever living, existing and having life from himself, and giving life to those who have loved him. His life was taken away from men …, since he is life from himself. “For the Word is living,” and gives life to all who hope in him in truth. And “Who will describe his generation?”
54.5.5Holl GCS 25/31:322
*. εἰ ἦνθρωπος ψιλὸς ἀπὸ Μαρίας γεγεννημένος, εὐδιήγητος ἄρα ἦν ἡ αὐτοῦ γέννησις. ἐπειδὴ δλε ἐστι πρὸ τοῦ Δαυὶδ <καὶ> πρὸ τοῦ Ἀβραάμ, —
*. ei ēnthrōpos psilos apo Marias gegennēmenos, eudiēgētos ara ēn hē autou gennēsis. epeidē dle esti pro tou Dauid <kai> pro tou Abraam, —
… If he were a mere man born of Mary, then his generation would be easy to describe. But since he is before David and before Abraham—
54.5.6Holl GCS 25/31:322
»Άβραὰμ γὰρ ὁ πατὴρ ὑμῶν, φησίν, ἐπεθύμησεν ἰδεῖν τὴν ἡμέραν μου, καὶ εἶδε καὶ ἐχάρη«· εἶτα αὐτῶν θαυμαζόντων καὶ λεγόντων »πεντήκοντα ἔτη οὔπω ἔχεις, καὶ τὸν Ἀβραᾶμ ἑώρακας;«, ἐλέγχων Θεόδοτον καὶ τοὺς ἀπίστους καὶ ἐπαρνησιθέους Ἰουδαίους ἔφη »ἀμὴν ἀμὴν λέγω ὑμῖν, ὄτι πρὸ Ἀβραὰμ ἐγώ εἰμι«.
»Abraam gar ho patēr hymōn, phēsin, epethymēsen idein tēn hēmeran mou, kai eide kai echarē«; eita autōn thaumazontōn kai legontōn »pentēkonta etē oupō echeis, kai ton Abraam heōrakas?«, elenchōn Theodoton kai tous apistous kai eparnēsitheous Ioudaious ephē »amēn amēn legō hymin, oti pro Abraam egō eimi«.
“For Abraham your father,” he says, “longed to see my day, and he saw it and rejoiced”; then, when they marveled and said, “You are not yet fifty years old, and have you seen Abraham?”, he said, refuting Theodotus and the unbelieving Jews who denied God, “Truly, truly, I say to you, before Abraham was, I am.”
54.5.7Holl GCS 25/31:322
ἦν γὰρ πρὸ Ἀβραὰμ ἀληθῶς καὶ πρὸ Νῶς καὶ πρὸ Ἀδᾶμ καὶ πρὸ τοῦ κόσμου καὶ πρὸ οὐρανοῦ καὶ πρὸ τοῦ χρόνου τοῦ κόσμου καὶ πρὸ πάντων τῶν κτισμάτων, ἄχρονος ὤν, —
ēn gar pro Abraam alēthōs kai pro Nōs kai pro Adam kai pro tou kosmou kai pro ouranou kai pro tou chronou tou kosmou kai pro pantōn tōn ktismatōn, achronos ōn, —
For he truly was before Abraham, and before Noah, and before Adam, and before the world, and before heaven, and before the time of the world, and before all created things, being timeless—
54.5.8Holl GCS 25/31:322
διὸ καὶ ἄφραστος καταγγέλλεται ὑπὸ τοῦ ἁγίου πνεύματος διὰ Ἠσαΐου ὄτι »τὴν γενεὰν αὐτοῦ τίς διηγήσεται; ὄτι αἴρεται ἐκ τῆς γῆς ἡ ζωὴ αὐτοῦ«.
dio kai aphrastos katangelletai hypo tou hagiou pneumatos dia Ēsaïou oti »tēn genean autou tis diēgēsetai? oti airetai ek tēs gēs hē zōē autou«.
that is why he is proclaimed indescribable by the Holy Spirit through Isaiah: “Who will describe his generation? For his life is taken away from the earth.”
54.5.9Holl GCS 25/31:322
Ἀλλά φησιν, »εἶπαν οἱ ἀπόστολοι ἄνδρα ἀποδεδειγμένον εἰς ὑμᾶς σημείοις καὶ τέρασι, καὶ οὐκ εἶπαν· θεὸν ἀποδεδειγμένον«.
Alla phēsin, »eipan hoi apostoloi andra apodedeigmenon eis hymas sēmeiois kai terasi, kai ouk eipan; theon apodedeigmenon«.
“But,” he says, “the apostles said, ‘a man attested to you by signs and wonders,’ and did not say, ‘God attested.’”
54.5.10Holl GCS 25/31:322–323
ἐλέγχῃ δὲ πάλιν, Θεόδοτε, ὅτι πάλιν οἱ αὐτοὶ ἀπόστολοι ἐν ταῖς αὐταῖς Πρά- ξεσιν ἔφησαν, ὡς ὁ μακάριος Στέφανός φησιν »ἰδοὺ ὁρῶ τὸν οὐρανὸν ἀνεῳμένον καὶ τὸν υἱὸν τοῦ ἀνθρώπου ἑστῶτα ἐκ δεξιῶν τοῦ θεοῦ«.
elenchę̄ de palin, Theodote, hoti palin hoi autoi apostoloi en tais autais Pra- xesin ephēsan, hōs ho makarios Stephanos phēsin »idou horō ton ouranon aneǭmenon kai ton huion tou anthrōpou hestōta ek dexiōn tou theou«.
But you are refuted again, Theodotus, because the same apostles again said in the same Acts, as blessed Stephen says, “Behold, I see heaven opened and the Son of Man standing at the right hand of God.”
Haer. 54, chapter 6
54.6.1Holl GCS 25/31:323
6. Πάλιν δὲ προφασίζεται λέγων ὄτι »ἐφη περὶ αὐτοῦ ὁ ἀπόστολος ὄτι μεσίτης θεοῦ καὶ ἀνθρώπων, ἄνθρωπος Χριστὸς Ἰησοῦς«,
6. Palin de prophasizetai legōn oti »ephē peri autou ho apostolos oti mesitēs theou kai anthrōpōn, anthrōpos Christos Iēsous«,
6. Again he makes excuses, saying, “The apostle said of him, ‘One mediator between God and men, the man Christ Jesus,’”
54.6.2Holl GCS 25/31:323
καὶ οὐκ οἶδε πῶς πάλιν καθʼ ἑαυτοῦ ἐπεγείρει. ὁ γὰρ εἰπών »μεσίτης θεοῦ καὶ ἀνθρώπων, <ἀνθρωπος> Χριστὸς Ἰησοῦς« αὐτὸς ἐσαφήνισε λέγων »προορισθέντος υἱοῦ θεοῦ ἐν δυνάμει κατὰ πνεῦμα ἁγιωσύνης ἐξ ἀναστάσεως νεκρῶν, τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ«, καὶ πάλιν »γενόμενος ἐκ γυναικός, γενόμενος ὑπὸ νόμον«.
kai ouk oide pōs palin kathʼ heautou epegeirei. ho gar eipōn »mesitēs theou kai anthrōpōn, <anthrōpos> Christos Iēsous« autos esaphēnise legōn »prooristhentos huiou theou en dynamei kata pneuma hagiōsynēs ex anastaseōs nekrōn, tou kyriou hēmōn Iēsou Christou«, kai palin »genomenos ek gynaikos, genomenos hypo nomon«.
and he does not know how, again, he raises it up against himself. For the one who said, “mediator between God and men, the man Christ Jesus,” himself made it plain, saying, “designated Son of God in power according to the Spirit of holiness by the resurrection of the dead, our Lord Jesus Christ,” and again, “born of a woman, born under the law.”
54.6.3Holl GCS 25/31:323
τούτων δὲ ποιούμενος τῶν λέξεων τὴν ἀσφάλειάν φησιν »εἴπερ εἰσὶ λεγόμενοι θεοὶ πολλοὶ καὶ κύριοι πολλοί, ἡμῖν δὲ εἶς θεός, ἐξ οὖ τὰ πάντα, καὶ εἶς κύριος Ἰησοῦς Χριστός,
toutōn de poioumenos tōn lexeōn tēn asphaleian phēsin »eiper eisi legomenoi theoi polloi kai kyrioi polloi, hēmin de eis theos, ex ou ta panta, kai eis kyrios Iēsous Christos,
And making these words secure, he says, “For even if there are so-called gods, many gods and many lords, yet for us there is one God, from whom are all things, and one Lord, Jesus Christ,
54.6.4Holl GCS 25/31:323
διʼ οὖ τὰ πάντα <καὶ ἡμεῖς εἰς αὐτόν>«. εἰ δέ »διʼ οὖ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν«, οὐκ ἄρα ψιλὸς ἄνθρωπος εἴη ὁ μονογενής, ἀπὸ Μαρίας <ὤν> κσὶ δεῦρο, οὐδὲ ἀπὸ σπέρματος ἀνδρός. ἐπεὶ πῶς τὰ πάντα διʼ αὐτοῦ ἠδύνατο εἶναι, τὰ πρὸ αὐτοῦ γενόμενα κατὰ τὸν σοῦ λόγον, εἰ ψιλὸς ἦν ἄνθρωπος; ἤ πῶς εἴη εἰς αὐτὸν τὰ πάντα τὰ πρὸ αὐτοῦ ἐπιγνωσθέντα καὶ γενόμενα; καὶ ἐκ πανταχόθεν ἐξέπεσεν ἡ τούτου ληρῳδία.
diʼ ou ta panta <kai hēmeis eis auton>«. ei de »diʼ ou ta panta kai hēmeis eis auton«, ouk ara psilos anthrōpos eiē ho monogenēs, apo Marias <ōn> ksi deuro, oude apo spermatos andros. epei pōs ta panta diʼ autou ēdynato einai, ta pro autou genomena kata ton sou logon, ei psilos ēn anthrōpos? ē pōs eiē eis auton ta panta ta pro autou epignōsthenta kai genomena? kai ek pantachothen exepesen hē toutou lērǭdia.
through whom are all things, and we through him.” But if “through whom are all things, and we through him,” then the only-begotten is not a mere man, existing only from Mary onward, nor from a man's seed. For how could all things be through him—things that, by your account, came into being before him—if he was a mere man? Or how could all things that were known and came into being before him be through him? And from every side his nonsense has collapsed.
54.6.5Holl GCS 25/31:323–324
Ἑν αὐτῷ δὲ τῷ διαλόγω ἄμα τήν τε περὶ αὐτοῦ γνῶσιν εἰπόντες καὶ τὴν ἀνατροπὴν καθʼ ἑκάστην λέξιν, ὑπερβησόμεθα κατὰ τὸ ἔθος τῆς ἀκολουθιίας, ὤστερ τι μέρος ἑρπετοῦ ἔτι σκαρίζοντος τῇ τῆς ἀληθείας ἐλπίδι καὶ πίστει πεπαικότες καὶ ἀνελόντες, τάς <τε> ἑξῆς διασκοπήσωμεν καὶ περιβλέπεσθαι τὰς θηριωδεστάτας αἱρέσεις σπεύσωμεν.
Hen autǭ de tǭ dialogō ama tēn te peri autou gnōsin eipontes kai tēn anatropēn kathʼ hekastēn lexin, hyperbēsometha kata to ethos tēs akolouthiias, ōster ti meros herpetou eti skarizontos tę̄ tēs alētheias elpidi kai pistei pepaikotes kai anelontes, tas <te> hexēs diaskopēsōmen kai periblepesthai tas thēriōdestatas haireseis speusōmen.
Having, in this same discussion, stated both what is known about him and the refutation, phrase by phrase, we shall pass on according to our usual order. As though we had struck and destroyed with the hope and faith of the truth some part of a reptile still wriggling, let us examine the next ones and hasten to look around at the most savage heresies.
Haer. 55, chapter 1
55.1.1Holl GCS 25/31:324
Μελχισεδεκιανοὺς πάλιν ἕτεροι ἑαυτοὺς καλοῦσιν, ἀποσπασθέντες τάχα ἀπὸ τῶν Θεοδοτιανῶν καλουμένων.
Melchisedekianous palin heteroi heautous kalousin, apospasthentes tacha apo tōn Theodotianōn kaloumenōn.
Others again call themselves Melchizedekians; they have perhaps broken away from those called Theodotians.
55.1.2Holl GCS 25/31:324
οὖτοι τὸν Μελχισεδὲκ τὸν ἐν ταῖς γραφαῖς λεγόμενον δοξάζουσι, μεγάλην τινὰ δύναμιν ἡγούμενοι. εἶναι δὲ αὐτὸν ἄνων ἐν ἀκατονομάστοις τόποις καὶ <ἀληθ>ῶς εἶναι τοῦτον οὐ μόνον δύναμίν τινα, ἀλλὰ καὶ μειζότερον τοῦ Χριστοῦ τῇ
outoi ton Melchisedek ton en tais graphais legomenon doxazousi, megalēn tina dynamin hēgoumenoi. einai de auton anōn en akatonomastois topois kai <alēth>ōs einai touton ou monon dynamin tina, alla kai meizoteron tou Christou tę̄
These glorify the Melchizedek spoken of in the Scriptures, regarding him as some great power. They say that he is on high in places that cannot be named, and that he is truly not only some power, but in their error they even say he is greater than Christ.
55.1.3Holl GCS 25/31:324
ἑαυτῶν πλάνῃ φάσκουσι. ΧΡιστὸν δὲ ἡγοῦνται ἁπλῶς ἐληλυθότα καὶ καταξιωθέντα τῆς ἐκείνου τάξεως, δῆθεν ἐκ τοῦ ῥητοῦ τοῦ εἰρημένου »σὺ εἶ ἑρεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ«· ὡς εἶναι αὐτόν, φησίν, ὑποδεέστερον τοῦ Μελχισεδέκ. εἰ μὴ γὰρ ἦν ἐν δευτέρᾳ τινὶ εἰσαγωγῇ κείμενος, οὐκαν τῆς ἐκείνου τάξεως ἐπεδέετο.
heautōn planę̄ phaskousi. ChRiston de hēgountai haplōs elēlythota kai kataxiōthenta tēs ekeinou taxeōs, dēthen ek tou rhētou tou eirēmenou »sy ei hereus eis ton aiōna kata tēn taxin Melchisedek«; hōs einai auton, phēsin, hypodeesteron tou Melchisedek. ei mē gar ēn en deuterą tini eisagōgę̄ keimenos, oukan tēs ekeinou taxeōs epedeeto.
They think that Christ merely came and was counted worthy of Melchizedek’s order, supposedly on the basis of the text that says, “You are a priest for ever after the order of Melchizedek,” so that, as they say, he is inferior to Melchizedek. For if he were not placed in some secondary position, he would not have needed Melchizedek’s order.
55.1.4Holl GCS 25/31:324
Περὶ αὐτοῦ δὲ τοῦ Μελχισεδέκ φασιν ὅτι »ἀμήτωρ, ἀπάτωρ, ἀγενεαλόγητος« <ἐγένετο>, ἐκ τῆς πρὸ Ἑβραίους τοῦ ἁγίου Παύλου ἐπιστολῆς παριστᾶν βουλόμενοι.
Peri autou de tou Melchisedek phasin hoti »amētōr, apatōr, agenealogētos« <egeneto>, ek tēs pro Hebraious tou hagiou Paulou epistolēs paristan boulomenoi.
About Melchizedek himself they say that he was “without mother, without father, without genealogy,” wishing to prove it from the epistle of Saint Paul to the Hebrews.
55.1.5Holl GCS 25/31:324–325
πλάττουσι δὲ ἑαυτοῖς καὶ βίβλους ἐπιπλάστους, ἱαυτοὺς ἀπατῶντες.
plattousi de heautois kai biblous epiplastous, hiautous apatōntes.
They also fabricate forged books for themselves, deceiving themselves.
55.1.6Holl GCS 25/31:325
Ἐξ αὐτῶν δὲ τῶν ῥητῶν ἡ αὐτῶν ἀνατροπὴ γίνεται. ὡς γὰρ λέγει περὶ τοῦ κυρίου ὁ Δαυὶδ προφητεύων, κατὰ τὴν τάξιν Μελχισεδὲκ ἱερέα αὐτὸν καθίστασθαικ, ἐν ταὐτῷ ἔσεσθαι τὸν Χριστὸν ἱερέα διηγεῖται ἡ θεία γραφή.
Ex autōn de tōn rhētōn hē autōn anatropē ginetai. hōs gar legei peri tou kyriou ho Dauid prophēteuōn, kata tēn taxin Melchisedek hierea auton kathistasthaik, en tautǭ esesthai ton Christon hierea diēgeitai hē theia graphē.
But their refutation comes from the very texts they use. For as David, prophesying about the Lord, says that he is appointed priest after the order of Melchizedek, the divine Scripture declares that Christ will be priest in the same order.
55.1.7Holl GCS 25/31:325
εὑρίσκεται δὲ εὑθὺς λέγων * »ἀφομοιούμενος τῷ υἱῷ τοῦ θεοῦ μένει ἱερεὺς εἰς τὸ διηνεκές«. εἰ δὲ ἀφομοιοῦται τῷ υἱῷ τοῦ θεοῦ, οὐκ ἴσος τυγχάνει τῷ υἱῷ τοῦ θεοῦ.
heurisketai de heuthys legōn * »aphomoioumenos tǭ huiǭ tou theou menei hiereus eis to diēnekes«. ei de aphomoioutai tǭ huiǭ tou theou, ouk isos tynchanei tǭ huiǭ tou theou.
And Scripture is found saying at once, “made like the Son of God, he remains a priest continually.” But if he is made like the Son of God, he is not equal to the Son of God.
55.1.8Holl GCS 25/31:325
πῶς γὰρ δύναται τὸ δοῦλον εἶναι ἴσον τῷ δεσπότῃ; ὁ μὲν γὰρ Μελχισεδὲκ ἄνθρωπος ἦν, τὸ δέ »᾿απάτωρ, ἀμήτωρ« οὐ διὰ τὸ μὴ ἔχειν αὐτὸν πατέρα ἢ μητέρα λέγεται, ἀλλὰ διὰ τὸ μὴ ἐν τῇ θείᾳ γραφῇ
pōs gar dynatai to doulon einai ison tǭ despotę̄? ho men gar Melchisedek anthrōpos ēn, to de »᾿apatōr, amētōr« ou dia to mē echein auton patera ē mētera legetai, alla dia to mē en tę̄ theią graphę̄
For how can the servant be equal to the master? Melchizedek was a man, and “without father, without mother” is said not because he had no father or mother, but because in the divine Scripture
55.1.9Holl GCS 25/31:325
κατὰ τὸ φανερώτατον ἐπωνομάσθαι. πολλοὺς γὰρ ἐφαντασίασε τὰ βαθύτατα τῆς θείας γραφῆς καὶ ἔνδοξα καὶ ὑπεραίροντα διάνοιαν ἀνθρωπίνης φύσεως. οἱ μὲν γὰρ ἐν τῇ Πέτρᾳ τῆς Ἀραβίας, τῇ Ῥοκόμ τε καὶ Ἐδὼμ καλουμένῃ, τὸν Μωυσέα διὰ τὰ θεοσήμεια θαυμάζοντες προσκυνεῖν τὴν αὐτοῦ ποτε εἰκόνα ἀνατυπωσάμενοι † προσεκύνουν πεπλανημένοι, οὐ τοῦ δικαίου αἰτίου αὐτοῖς γενομένου, ἀλλὰ τῆς πλάνης αὐτῶν διὰ τοῦ δικαίου ἐν τῇ ἀγνοίᾳ φαντασίαν πράγματος αὐτοῖς συναγούσης.
kata to phanerōtaton epōnomasthai. pollous gar ephantasiase ta bathytata tēs theias graphēs kai endoxa kai hyperaironta dianoian anthrōpinēs physeōs. hoi men gar en tę̄ Petrą tēs Arabias, tę̄ Rhokom te kai Edōm kaloumenę̄, ton Mōysea dia ta theosēmeia thaumazontes proskynein tēn autou pote eikona anatypōsamenoi † prosekynoun peplanēmenoi, ou tou dikaiou aitiou autois genomenou, alla tēs planēs autōn dia tou dikaiou en tę̄ agnoią phantasian pragmatos autois synagousēs.
they are not named explicitly. For the deepest things of the divine Scripture, glorious and surpassing the understanding of human nature, have led many into fantasies. Some in Petra of Arabia, which is called Rokom and Edom, marveling at Moses for his divine signs, once made an image of him to worship and worshiped it in their error. The righteous man was not the cause; rather their error, through the righteous man, gathered for them in their ignorance an illusion about the matter.
55.1.10Holl GCS 25/31:325
ἐν δὲ τῇ Σεβαστείᾳ τῇ ποτὲ Σαμαρείᾳ καλουμένῃ, τὴν θγατέρα Ἰεφθάε θεοποιήσαντες ἔτι ταύτῃ τελετὴν κατʼ ἔτος ἄγουσιν.
en de tę̄ Sebasteią tę̄ pote Samareią kaloumenę̄, tēn thgatera Iephthae theopoiēsantes eti tautę̄ teletēn katʼ etos agousin.
And in Sebaste, once called Samaria, they have made a goddess of Jephthah’s daughter and still hold a rite for her every year.
55.1.11Holl GCS 25/31:325
οὕτω καὶ οὖτοι ἀκούοντες τὰ ἔνδοξα καὶ σοφὰ τῆς γραφῆς ῥήματα εἰς ἀνοησίαν ἐξέτρεψαν καὶ εἰς ὑπέρογκον διάνομιαν ἀρθέντες τὴν ὁδὸν τῆς ἀληθείας κατέλιπον, καὶ μύθους ἑαυτοῖς πλασάμενοι κατὰ πάντα ἐλεγχθήσονται.
houtō kai outoi akouontes ta endoxa kai sopha tēs graphēs rhēmata eis anoēsian exetrepsan kai eis hyperonkon dianomian arthentes tēn hodon tēs alētheias katelipon, kai mythous heautois plasamenoi kata panta elenchthēsontai.
So these too, hearing the glorious and wise words of Scripture, have turned them into folly; carried away into an overweening opinion, they have left the way of truth, and having invented myths for themselves they will be refuted on every point.
Haer. 55, chapter 2
55.2.1Holl GCS 25/31:325–326
2. Καὶ γὰρ παρά τισι τοῦ Μελχισεδὲκ ὁ πατήρ τε καὶ ἡ μήτηρ ἐμφέρεται· οὐκ ἔχει δὲ κατὰ τὰς ῥητὰς γραφὰς καὶ ἐνδιαθέτους τοῦτο. εἶπον δέ τινες Ἡρακλᾶν τινα καλεῖσθαι τὸν αὐτοῦ πατέρα, μητέρα δὲ Ἀστάρθ, τὴν δὴ καὶ Ἀστοριανήν. ἦν δὲ οὖτοῦ ἐξ ἑνὸς τῶν υἱῶν τῶν ἐπιχωρίων κατʼ ἐκεῖνο καιροῦ τῶν ἐν Σαυῇ πεδιάδι κατοικούντων.
2. Kai gar para tisi tou Melchisedek ho patēr te kai hē mētēr empheretai; ouk echei de kata tas rhētas graphas kai endiathetous touto. eipon de tines Hēraklan tina kaleisthai ton autou patera, mētera de Astarth, tēn dē kai Astorianēn. ēn de outou ex henos tōn huiōn tōn epichōriōn katʼ ekeino kairou tōn en Sauę̄ pediadi katoikountōn.
Indeed, in some writers Melchizedek’s father and mother are mentioned, though the plainly stated and accepted Scriptures do not have this. Some have said that his father was called Heraclas and his mother Astarth, who is also Astoriane. He was, they say, a son of one of the natives of that time who lived in the plain of Save.
55.2.2Holl GCS 25/31:326
Σαλὴμ δὲ ἡ πόις ἐκαλεῖτο, περὶ ἦς ἄλλος ἄλλως ἐξέδωκε καὶ ἄλλος ἄλλως. οἱ μὲν γάρ φασιν αὐτὴν εἶναι τὴν νῦν Ἰερουσαλὴμ καλουμένην, ποτὲ δὲ Ἰεβοὺς λεγομένην, ἄλλοι δὲ ἔφασαν ἄλλην τινὰ Σαλὴμ εἶναι ἐν τῷ πεδίῳ Σικίμων, κατάντικρυ τῆς νυνὶ Νεαπόλεως οὕτω καλουμένης.
Salēm de hē pois ekaleito, peri ēs allos allōs exedōke kai allos allōs. hoi men gar phasin autēn einai tēn nyn Ierousalēm kaloumenēn, pote de Iebous legomenēn, alloi de ephasan allēn tina Salēm einai en tǭ pediǭ Sikimōn, katantikry tēs nyni Neapoleōs houtō kaloumenēs.
The city was called Salem, and different writers have given different accounts of it. Some say it is the city now called Jerusalem, once called Jebus; others have said it was another Salem in the plain of Shechem, opposite the city now called Neapolis.
55.2.3Holl GCS 25/31:326
εἴτε οὖν ἐντεῦθεν ἢ καὶ ἐκεῖθεν (οὐ μακρὰν <γὰρ> ἀλλήλων ἀφεστήκασιν οἱ τόποι) ὅμως ἡ ὑπόθεσις δηλοῖ τὸ ἔργον. »ἐξήνεγκε«, γάρ φησι, τῷ Ἀβραὰμ ἄρτους καὶ οἶνον, καὶ ἦν ἱερεὺς τοῦ ὑψίστου κατʼ ἐκεῖνον τὸν χρόνον«, ὃς εὐλόγησε τὸν Ἀβραὰμ καὶ δεκάτην ἔλαβε παρʼ αὐτοῦ.
eite oun enteuthen ē kai ekeithen (ou makran <gar> allēlōn aphestēkasin hoi topoi) homōs hē hypothesis dēloi to ergon. »exēnenke«, gar phēsi, tǭ Abraam artous kai oinon, kai ēn hiereus tou hypsistou katʼ ekeinon ton chronon«, hos eulogēse ton Abraam kai dekatēn elabe parʼ autou.
Whether from here or from there (for the places are not far from each other), the story makes the matter plain. “He brought out,” it says, “bread and wine” for Abraham, “and he was priest of the Most High” at that time; he blessed Abraham and received a tithe from him.
55.2.4Holl GCS 25/31:326–327
ἔδει γὰρ τὸν ἱερέα τοῦ ὑψίστου παρὰ δούλου θεοῦ τιμηθῆναι, καὶ πρῶτον μὲν τὸν Ἀβραὰμ προσενέγκαι τῷ ἐν ἀκροβυστίᾳ ἱερεῖ ἑρουργοῦντι, ἐπειδὴ ἐξ αὐτοῦ ἔμελλε τοῦ Ἀβραὰμ ἐκ περιτομῆς γίνεσθαι Ἡ ἱερωσύνη, ἵνα »πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ θεοῦ« ταπεινωθῇ,
edei gar ton hierea tou hypsistou para doulou theou timēthēnai, kai prōton men ton Abraam prosenenkai tǭ en akrobystią hierei herourgounti, epeidē ex autou emelle tou Abraam ek peritomēs ginesthai Hē hierōsynē, hina »pan hypsōma epairomenon kata tēs gnōseōs tou theou« tapeinōthę̄,
For the priest of the Most High had to be honored by God’s servant, and Abraham had first to make an offering to a priest ministering in uncircumcision, since from Abraham himself the priesthood from circumcision was to arise, so that “every high thing exalted against the knowledge of God” might be humbled,
55.2.5Holl GCS 25/31:327
πρὸς τὸ μὴ αὐχοῦσαν τῆν περιτομὴν ἐπὶ τῇ ἱερωσύνῃ δύνασθαι ἀντιλέγειν τῇ τῆς ἁγίας θεοῦ ἐκκλησίας ἱερωσύνῃ, τῇ μὴ παρατηρουμένῃ σαρκὸς περιτομὴν ἢ ἀκροβυστίαν, ἔχουσαν δὲ τὴν μείζονα καὶ τελειοτάτην περιτομήν, τὸ λουτρὸν τῆς παλιγγενεσίας.
pros to mē auchousan tēn peritomēn epi tę̄ hierōsynę̄ dynasthai antilegein tę̄ tēs hagias theou ekklēsias hierōsynę̄, tę̄ mē paratēroumenę̄ sarkos peritomēn ē akrobystian, echousan de tēn meizona kai teleiotatēn peritomēn, to loutron tēs palingenesias.
so that circumcision, boasting of its priesthood, might not be able to speak against the priesthood of God’s holy church, which does not observe circumcision or uncircumcision of the flesh but has the greater and most perfect circumcision, the washing of regeneration.
55.2.6Holl GCS 25/31:327
εἰ γὰρ Ἀβραὰμ τῷ Μελχισεδὲκ προσήνεγκε δεκάτην, οἱ δὲ ἀπὸ Ἀβραὰμ τῷ Λευὶ προσφέρουσι καὶ τῷ Ἀαρών, μετὰ χρόνον δὲ τοῦ πάλιν εἶναι τὴν ἑρωσύνην ἐκ περιτομῆς διὰ Ἀαρὼν καὶ τῶν υἱῶν αὐτοῦ καθεξῆς φάσκει ἡ γραφὴ διὰ τοῦ Δαυὶδ (μετὰ γενεὰς δεκαδύο τῆς τοῦ Λευὶ γεννήσεως, ἑπτὰ δὲ ἀπὸ τῆς Ἀαρὼν διαδοχῆς) ἐν τῷ Μελχισεδὲκ τὴν ἱερωσύνην ἵστασθαι, φύσει ἔδειξεν οὐκ ἐν τῇ παλαιᾷ τῆς περιτομῆ ἱερωσύνη τὸ ἱερατικὸν ἐπιμένειν τάγμα·
ei gar Abraam tǭ Melchisedek prosēnenke dekatēn, hoi de apo Abraam tǭ Leui prospherousi kai tǭ Aarōn, meta chronon de tou palin einai tēn herōsynēn ek peritomēs dia Aarōn kai tōn huiōn autou kathexēs phaskei hē graphē dia tou Dauid (meta geneas dekadyo tēs tou Leui gennēseōs, hepta de apo tēs Aarōn diadochēs) en tǭ Melchisedek tēn hierōsynēn histasthai, physei edeixen ouk en tę̄ palaią tēs peritomē hierōsynē to hieratikon epimenein tagma;
For if Abraham offered a tithe to Melchizedek, and Abraham’s descendants offer to Levi and to Aaron, and yet, after the priesthood had again come from circumcision through Aaron and his sons in succession, Scripture says through David (twelve generations after the birth of Levi and seven after the succession of Aaron) that the priesthood stands in Melchizedek, it showed that the priestly order would not remain in the old priesthood of circumcision.
55.2.7Holl GCS 25/31:327
μετετίθετο γὰρ εἰς τὴν πρὸ τοῦ Λευὶ καὶ πρὸ Ἀαρὼν κατὰ τὴν τάξιν Μελχισεδὲκ ἱερωσύνην, ἥτις νυνὶ ἐν τῇ ἐκκλησίᾳ πολιτεύεται, ἀπὸ τῆς τοῦ κυρίου ἐνσάρκου παρουσίας καὶ δεῦρο, μηκέτι τοῦ σπέρματος κατὰ διαδοχὴν ἐκλεγομένου, ἀλλὰ τοῦ κατὰ ἀρετὴν τύπου ζητουμένου.
metetitheto gar eis tēn pro tou Leui kai pro Aarōn kata tēn taxin Melchisedek hierōsynēn, hētis nyni en tę̄ ekklēsią politeuetai, apo tēs tou kyriou ensarkou parousias kai deuro, mēketi tou spermatos kata diadochēn eklegomenou, alla tou kata aretēn typou zētoumenou.
For it was being transferred to the priesthood after the order of Melchizedek, which is before Levi and before Aaron, and which now is exercised in the church from the Lord’s coming in the flesh until now, no longer chosen by descent from seed in succession, but sought according to the pattern of virtue.
Haer. 55, chapter 3
55.3.1Holl GCS 25/31:327
3. Πρώτη γὰρ ἱερωσύνη ἐν ἀκροβυστίᾳ διὰ τοῦ Ἄβελ τελεῖται, ἀλλὰ καὶ καθεξῆς διὰ τοῦ Νῶε·
3. Prōtē gar hierōsynē en akrobystią dia tou Abel teleitai, alla kai kathexēs dia tou Nōe;
The first priesthood in uncircumcision was exercised through Abel, and next through Noah;
55.3.2Holl GCS 25/31:327
τρίτη δὲ διὰ τοῦ Μελχισεδέκ, τοῦ γεῖται, ἐξ ἄλλων δὲ γενεαλογεῖται.
tritē de dia tou Melchisedek, tou geitai, ex allōn de genealogeitai.
the third through Melchizedek, who … is not given a genealogy [from them], but is given one from others.
55.3.3Holl GCS 25/31:327–328
πόσοι δὲ ἄλλοι οὐ γενεαλογοῦνται κατὰ τὸ φανερώτατον; Δανιὴλ Σεδρὰχ Μισὰκ Ἀβδεναγὼ Ἠλίας ὁ Θεσβίτης· ἐν πάσαις γὰρ ῥηταῖς βίβλοις οὐδαμοῦ ἐμφέρονται τούτων οἱ πατέρες ἢ αἱ μητέρες. ἵνα μὴ διὰ τοῦτο πλάνη τις γένηται, οὐδὲν λυπήσει ἃ καὶ ἐν παραδόσεσι κατειλήφαμεν λέγειν.
posoi de alloi ou genealogountai kata to phanerōtaton? Daniēl Sedrach Misak Abdenagō Ēlias ho Thesbitēs; en pasais gar rhētais biblois oudamou empherontai toutōn hoi pateres ē hai mēteres. hina mē dia touto planē tis genētai, ouden lypēsei ha kai en paradosesi kateilēphamen legein.
How many others are not given a genealogy explicitly? Daniel, Shadrach, Meshach, Abednego, Elijah the Tishbite: in none of the plainly stated books are their fathers or mothers mentioned. So that no error may arise from this, it will do no harm to say what we have learned from traditions as well.
55.3.4Holl GCS 25/31:328
εὑρήκαμεν γὰρ τοῦ Δανιὴλ τὸν πατέρα Σαβαάν τινα καλούμενον. τοῦ δὲ Ἠλία φύσει καὶ τὴν πατριαρχίαν ὡσαύτως ηὕραμεν, ἥντινα καὶ καθʼ εἱρμὸν ὑφηγήσομαι οὕτως·
heurēkamen gar tou Daniēl ton patera Sabaan tina kaloumenon. tou de Ēlia physei kai tēn patriarchian hōsautōs hēuramen, hēntina kai kathʼ heirmon hyphēgēsomai houtōs;
We have found that Daniel’s father was called Sabaan. And for Elijah we have likewise found the whole ancestry, which I will set out in order as follows:
55.3.5Holl GCS 25/31:328
Ἠλίας ὁ Θελσβίτης ἀδελφὸς γέγονεν Ἰωδαὲ τοῦ ἱερέως, ἐξ ἱερέων δῆθεν κλαὶ αὐτὸς ὑπάρχων, υἱὸς δὲ τοὺ Ἀχιναάμ· Ἀχιναὰμ δὲ υἱὸς τοῦ Σαδώκ, Σαδὼκ δὲ τοῦ Ἀχιτὼβ τοῦ Ἀμορία, Ἀμορίας υἱὸς [τοῦ Ἀμορία] τοῦ Ῥαζαζά, Ῥαζαζὰ τοῦ Ἀαζία, Ἀζία τοῦ Φινεές, Φινεὲς υἱὸς τοῦ Ἐλεάζαρ, Ἐλεάζρ υἱὸς τοῦ Ἀαρών, τοῦ ἱερέως δηλονότι· Ἀαρὼν υἱὸς τοῦ Ἀμράμ, Ἀμρὰμ τοῦ Καάθ, Καὰθ τοῦ Λευί, Λευὶ τρίτος υἱὸς τοῦ Ἰακώβ· Ἰακὼβ δὲ ἀδελφὸς μὲν Ἠσαῦ, παῖς δὲ τοῦ Ἰσαάκ, Ἰσαὰκ υἱὸς τοῦ Ἀβραάμ.
Ēlias ho Thelsbitēs adelphos gegonen Iōdae tou hiereōs, ex hiereōn dēthen klai autos hyparchōn, huios de tou Achinaam; Achinaam de huios tou Sadōk, Sadōk de tou Achitōb tou Amoria, Amorias huios [tou Amoria] tou Rhazaza, Rhazaza tou Aazia, Azia tou Phinees, Phinees huios tou Eleazar, Eleazr huios tou Aarōn, tou hiereōs dēlonoti; Aarōn huios tou Amram, Amram tou Kaath, Kaath tou Leui, Leui tritos huios tou Iakōb; Iakōb de adelphos men Ēsau, pais de tou Isaak, Isaak huios tou Abraam.
Elijah the Tishbite was the brother of Jehoiada the priest, being himself, of course, of priestly descent, the son of Ahinaam; Ahinaam was the son of Zadok, Zadok of Ahitub son of Amariah, Amariah son of Razaza, Razaza of Aazia, Azia of Phinehas, Phinehas son of Eleazar, Eleazar son of Aaron the priest; Aaron son of Amram, Amram of Kohath, Kohath of Levi, and Levi was the third son of Jacob; Jacob was the brother of Esau and son of Isaac, Isaac son of Abraham.
55.3.6Holl GCS 25/31:328
ἐν δὲ ταῖς ῥηταῖς βίβλοις οὐ πάνυ σαφῶς αἱ τούτων γενεαλογίαι ἐμφέρονται ἢ μόνον ἐν ταῖς Παραλειπομέναις τῆς κατὰ τὸν Ἠλίαν ὑποθέσεως μέρη. φύσει δὲ τῶν τριῶν παίδων, Σεδρὰχ Μιχὰκ Ἀβδεναγώ, οὔτε ἐν παραδόσεσιν οὔτε ἐν ἀποκρύφοις τοὺς πατέρας ηὕραμεν.
en de tais rhētais biblois ou pany saphōs hai toutōn genealogiai empherontai ē monon en tais Paraleipomenais tēs kata ton Ēlian hypotheseōs merē. physei de tōn triōn paidōn, Sedrach Michak Abdenagō, oute en paradosesin oute en apokryphois tous pateras hēuramen.
In the plainly stated books their genealogies are not given very clearly, except for parts of the story about Elijah in Chronicles. But for the three youths, Shadrach, Meshach, Abednego, we have found their fathers neither in traditions nor in apocryphal books.
55.3.7Holl GCS 25/31:328–329
τί οὖν ἐροῦμεν; ἆρα κἀκεῖνοι, οἹ περ Σεδρὰχ Μισὰκ Ἀβοδεναγώ, φαντάσουσιν ἡμᾶς λογίζεσθαι ἃ μὴ χρὴ καὶ ὑπερόγκως θαυμάζειν ὑπὲρ τὸ μέτρον ἑκάστην ὑπόθεσιν, ἀπάτορας καὶ ἀμήτορας αὐτοὺς λογισάμενοι;
ti oun eroumen? ara kakeinoi, hoI per Sedrach Misak Abodenagō, phantasousin hēmas logizesthai ha mē chrē kai hyperonkōs thaumazein hyper to metron hekastēn hypothesin, apatoras kai amētoras autous logisamenoi?
What then shall we say? Will those too, Shadrach, Meshach, Abednego, lead us to imagine what we should not, and to marvel beyond measure at each story, counting them as fatherless and motherless?
55.3.8Holl GCS 25/31:329
ἀλλὰ μὴ γένοιτο. ὅροι γὰρ ἐτέθησαν ἡμῖν καὶ θεμέλιοι εἰς οἰκοδομὴν τῆς πίστεως καὶ ἀποστόλων παραδόσεις καὶ γραφαὶ ἅγιαι καὶ διαδοχαὶ διδασκάλων, καὶ ἐκ πανταχόθεν ἡ ἀλήθεια τοῦ θεοῦἠσφάλισται καὶ μηδεὶς ἀπατάσθω κενοῖς μύθοις.
alla mē genoito. horoi gar etethēsan hēmin kai themelioi eis oikodomēn tēs pisteōs kai apostolōn paradoseis kai graphai hagiai kai diadochai didaskalōn, kai ek pantachothen hē alētheia tou theouēsphalistai kai mēdeis apatasthō kenois mythois.
Certainly not. For boundaries have been set for us and foundations for building up the faith: the traditions of the apostles, the holy Scriptures, and the successions of teachers. God’s truth has been secured on every side, and let no one be deceived by empty myths.
Haer. 55, chapter 4
55.4.1Holl GCS 25/31:329
4. Ἐπανελεύσομαι δὲ πάλιν εἰς τὰ προκείμενα, εἰς ἅπερ οὗτοι φαντάζονται περὶ τοῦ Μελχισεδέκ. ὅτι μὲν γὰρ ἅγιος ὁ δίκαιος ὑπῆρχε καὶ ἱερεὺς τοῦ θεοῦ καὶ βασιλεὺς τῆς Σαλὴν δῆλον, ἀλλʼ οὐ τῆς ἐν οὐρανῷ ὑπάρχων <τάξεως> καὶ ἀπʼ ούρανοῦ καταβεβηκώς·
4. Epaneleusomai de palin eis ta prokeimena, eis haper houtoi phantazontai peri tou Melchisedek. hoti men gar hagios ho dikaios hypērche kai hiereus tou theou kai basileus tēs Salēn dēlon, allʼ ou tēs en ouranǭ hyparchōn <taxeōs> kai apʼ ouranou katabebēkōs;
I will return again to the matter in hand, to what these people imagine about Melchizedek. That the righteous man was holy, a priest of God and king of Salem, is clear; but he was not of the heavenly order and did not come down from heaven.
55.4.2Holl GCS 25/31:329
»οὐδεὶς γὰρ ἀναβέβηκεν εἰς τὸν οὐρανόν, εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβάς, ὁ υἱὸς τοῦ ἀνθρώπου«, φηςὶν ὁ ἅγιος καὶ ἀψευδὴς θεὸς Λόγος.
»oudeis gar anabebēken eis ton ouranon, ei mē ho ek tou ouranou katabas, ho huios tou anthrōpou«, phēsin ho hagios kai apseudēs theos Logos.
“For no one has ascended into heaven except he who came down from heaven, the Son of Man,” says the holy and truthful God the Word.
55.4.3Holl GCS 25/31:329
τὴν δὲ τάξιν τοῦ Μελχισεδὲκ κηρύττουσα ἡ θεία γραφὴ καὶ τὸ πνεῦμα ῥητῶς διδάσκον τὴν μετάθεσιν ἔδειξε τῆς ἱερωσύνης ἀπὸ παλαιᾶς συναγωγῆς καὶ τοῦ * ἔθνους εἰς τῆς ἔθνος κάλλιστον καὶ ὑπέρτατον καὶ οὐ μετοχῇ σαρκὸς διαδοχῆς ἡνωμένον.
tēn de taxin tou Melchisedek kēryttousa hē theia graphē kai to pneuma rhētōs didaskon tēn metathesin edeixe tēs hierōsynēs apo palaias synagōgēs kai tou * ethnous eis tēs ethnos kalliston kai hypertaton kai ou metochę̄ sarkos diadochēs hēnōmenon.
By proclaiming the order of Melchizedek, the divine Scripture and the Spirit, teaching explicitly, showed the transfer of the priesthood from the old synagogue and the … nation to the finest and highest nation, one not united by sharing the flesh of a line of descent.
55.4.4Holl GCS 25/31:329
ὁ γὰρ Μελχισεδὲκ ὁ ἅγιος οὗτος οὐκέτι μετʼ αὐτ]ν διαδοχὴν ἔσχεν, ἀλλὰ ούδὲ ἀφαίρεσιν τῆς ἱερωσύνης. ἔμεινε γὰρ αὐτὸς ἱερεὺς τὸν πάντα χρόνον τῆς αὐτοῦ ζωῆς καὶ ἔτι ἐν τῇ γραφῇ ᾂδεται ἰερεύς, μηδενὸς αὐτ]ν διαδεξαμένου ἢ ἀνατρέψαντος τὴν κατὰ τὸν χρόνον τῆς αὐτοῦ ὑπηρεσίας ἱερωσύνην οὕτω καὶ ὁ κύριος ἡμῶν, οὐκ ὢν ἄνθρωπος,
ho gar Melchisedek ho hagios houtos ouketi metʼ aut]n diadochēn eschen, alla oude aphairesin tēs hierōsynēs. emeine gar autos hiereus ton panta chronon tēs autou zōēs kai eti en tę̄ graphę̄ ądetai iereus, mēdenos aut]n diadexamenou ē anatrepsantos tēn kata ton chronon tēs autou hypēresias hierōsynēn houtō kai ho kyrios hēmōn, ouk ōn anthrōpos,
For this holy Melchizedek had no successor after him, nor was the priesthood taken from him. He remained priest all the time of his life and is still celebrated in Scripture as priest, since no one succeeded him or overturned the priesthood of his time of service. So too our Lord, not being a mere man,
55.4.5Holl GCS 25/31:329
ἀλλὰ θεοῦ ἅγιος θεὸς Λόγος, υἱὸς υἱὸς θεοῦ γεννηθεὶς ἀνάρχως καὶ ἀχρόνως, ἀεὶ σὺν π ατρὶ ὤν, γενόμενος δὲ διʼ ἡμῆς ἐκ Μαρίας ἄνθρωπος καὶ οὐκ ἀπὸ σπέρματος ἀνδρός, τὴν δὲ ἱερωσύνην * τῷ πατρὶ8 προσφέρει, ἐξ ἀνθρωπότητος τὸ φύραμα λαβών, ἵνα ὑπὲρ ἡμῶν ἱερεὺς καταστῇ
alla theou hagios theos Logos, huios huios theou gennētheis anarchōs kai achronōs, aei syn p atri ōn, genomenos de diʼ hēmēs ek Marias anthrōpos kai ouk apo spermatos andros, tēn de hierōsynēn * tǭ patri8 prospherei, ex anthrōpotētos to phyrama labōn, hina hyper hēmōn hiereus katastę̄
but God’s holy God the Word, Son of God, begotten without beginning and without time, always being with the Father, and having become man for our sake from Mary and not from the seed of a man, offers the priesthood … to the Father, having taken the lump of humanity, so that he might be appointed priest on our behalf
55.4.6Holl GCS 25/31:329–330
κατὰ τὴν τάξιν Μελχισεδέκ, τὴν μκὴ ἔχουσαν διαδοχήν. μένει γὰρ τὰ ὑπὲρ ἡμῶν εἰς τὸ διηνεκὲς δῶρα προσφέρων, πρῶτον μὲν ἑαυτὸν διὰ τοῦ σταυροῦ προσενέγκας, ἵνα λύςῃ πᾶσαν θυσίαν παλαιᾶς δια- θήκης, τὴν ἐντελεστέραν [δὲ] καὶ ζῶσαν ὑπὲρ παντὸς τοῦ κόσμου ἱερουργήσας·
kata tēn taxin Melchisedek, tēn mkē echousan diadochēn. menei gar ta hyper hēmōn eis to diēnekes dōra prospherōn, prōton men heauton dia tou staurou prosenenkas, hina lysę̄ pasan thysian palaias dia- thēkēs, tēn entelesteran [de] kai zōsan hyper pantos tou kosmou hierourgēsas;
after the order of Melchizedek, which has no succession. For he remains offering gifts on our behalf for ever, first having offered himself through the cross, to abolish every sacrifice of the old covenant, having performed the more perfect and living sacrifice for the whole world:
55.4.7Holl GCS 25/31:330
αὐτὸς ἱερεῖον, αὐτὸς θῦμα, αὐτὸς ἱερεύς, αʼ΄υτὸς θυσαιστήριον, αὐτὸς θέος, αὐτὸς ἄνθρωπος, αὐτὸς βασιλεύς, αὐτὸς ἀρχιερεύς, αὐτὸς πρόβατον, αὐτὸς ἀρνίον, τὰ πάντα ἐν πᾶσιν ὑπὲρ ἡμῶν γενόμενος, ἵνα ἡμῖν ζωὴ κατὰ πάντα τρόπον γένηται, καὶ ἱερωσύνης αὐτοῦ τὸ ἀμετάστατον ἑδραίωμα εἰς τοὺς αἰῶνας ἀπεργάσηται, οὐκέτι κατὰ τὰ σπερματικὰ καὶ τὰς διαδοχάς μερίζων, ἀλλὰ κατὰ τὸ δικαίωμα φυλάτσθαι ἐν πνεύματι ἁγίῳ δωρούμενος.
autos hiereion, autos thyma, autos hiereus, aʼ΄ytos thysaistērion, autos theos, autos anthrōpos, autos basileus, autos archiereus, autos probaton, autos arnion, ta panta en pasin hyper hēmōn genomenos, hina hēmin zōē kata panta tropon genētai, kai hierōsynēs autou to ametastaton hedraiōma eis tous aiōnas apergasētai, ouketi kata ta spermatika kai tas diadochas merizōn, alla kata to dikaiōma phylatsthai en pneumati hagiǭ dōroumenos.
himself the victim, himself the offering, himself the priest, himself the altar, himself God, himself man, himself king, himself high priest, himself the sheep, himself the lamb, having become all things in all for us, so that life might come to us in every way, and he might establish the unchangeable foundation of his priesthood for ever, no longer apportioning it by seed and succession, but granting that it be kept according to righteousness in the Holy Spirit.
Haer. 55, chapter 5
55.5.1Holl GCS 25/31:330
5. Φαντάζονται δὲ πάλιν ἄλλοι, <ἄλλα> περὶ τούτου τοῦ Μελχισεδὲκ λέγοντες. σαρκικῶς γὰρ οἱ τοιοῦτοι ἀνεκρίθησαν, πνευματικῶς μὴ νενοηκότες τὰ ὑπὸ τοῦ ἁγίου ἀποστόλου ἐν τῇ αὐτῇ ἐπιστολῇ
5. Phantazontai de palin alloi, <alla> peri toutou tou Melchisedek legontes. sarkikōs gar hoi toioutoi anekrithēsan, pneumatikōs mē nenoēkotes ta hypo tou hagiou apostolou en tę̄ autę̄ epistolę̄
Others again have other fancies, saying other things about this Melchizedek. Such people have judged in a fleshly way, not understanding spiritually what was said by the holy apostle in the same epistle,
55.5.2Holl GCS 25/31:330
τῇ πρὸς Ἑβραίους εἰρημένα. καὶ ὁ μὲν Ἱερακᾶς ὁ Αἱγύπτιος αἱρεσιάρχης τό »άφομοιούμενος, φησί, τῷ υἱῷ τοῦ θεοῦ μένει ἱερεὺς εἰς τὸ διηνεκές«·
tę̄ pros Hebraious eirēmena. kai ho men Hierakas ho Haigyptios hairesiarchēs to »aphomoioumenos, phēsi, tǭ huiǭ tou theou menei hiereus eis to diēnekes«;
the one to the Hebrews. Hieracas the Egyptian, a heresiarch, takes the words “made like the Son of God, he remains a priest continually”
55.5.3Holl GCS 25/31:330
ὡς ἀπὸ τῆς λέξεως ἧς εἶπεν ὁἅγιος ἀπόστολος »τὸ δὲ πνεῦμα ὑπερεντυγχὑπὲρ ἡμῶν στεναγμοῖς ἀλαλήτοις«. ὁ δὲ ἐπιστάμενος τὸ φρόνημα τοῦ πνεύματος οἶδεν ὅτι ὑπὲρ ἐκλ. εκτῶν ἐντυγχάνει τῷ θεῷ. ἐξέπεσε δὲ καὶ οὗτος παντελῶς τοῦ προκειμένου.
hōs apo tēs lexeōs hēs eipen hoagios apostolos »to de pneuma hyperentynchyper hēmōn stenagmois alalētois«. ho de epistamenos to phronēma tou pneumatos oiden hoti hyper ekl. ektōn entynchanei tǭ theǭ. exepese de kai houtos pantelōs tou prokeimenou.
as if from the saying of the holy apostle, “but the Spirit intercedes for us with groanings too deep for words,” and “he who knows the mind of the Spirit knows that he intercedes with God for the elect.” But he too has entirely missed the point.
55.5.4Holl GCS 25/31:330–331
οὐ γὰρ σύρκα ἐνεδύσατο τὸ πνεῦμά ποτε· σύρκα δὲ μὴ ἐνδυσάμενον οὐκ εἶχεν εἶναι βασιλεὺς τῆς Σαλὴμ καὶ ἱερεὺς τόπου τινός.
ou gar syrka enedysato to pneuma pote; syrka de mē endysamenon ouk eichen einai basileus tēs Salēm kai hiereus topou tinos.
For the Spirit never put on flesh; and not having put on flesh, it could not be king of Salem and priest of a particular place.
55.5.5Holl GCS 25/31:331
καιρῷ δὲ ὅτε περὶ τούτου τοῦ Ἱερακᾶ καὶ τῆς αὐτοὺ αἱρέσεως τὴν ἀνατροπὴν ποιήσομαι, τότε ἐν πλάτει περὶ τούτων διηγήσομαι, τῆς δὲ ἀκολουθίας τὰ νῦν ἐπιλήψομαι.
kairǭ de hote peri toutou tou Hieraka kai tēs autou haireseōs tēn anatropēn poiēsomai, tote en platei peri toutōn diēgēsomai, tēs de akolouthias ta nyn epilēpsomai.
When I come to refute this Hieracas and his heresy, I will then deal with these matters at length; for now I will keep to the order.
Haer. 55, chapter 6
55.6.1Holl GCS 25/31:331
Πόσα δὲ περὶ τούτου τοῦ Μελχισεδὲκ καὶ ἄλλοι φαντάζονται Σαμαρεῖται μὲν γὰρ τοῦτον νομίζουσιν εἶναι υἱὸν τοῦ Νῶε τὸν Σήμ.
Posa de peri toutou tou Melchisedek kai alloi phantazontai Samareitai men gar touton nomizousin einai huion tou Nōe ton Sēm.
How many things others too imagine about this Melchizedek! The Samaritans think he is Shem the son of Noah.
55.6.2Holl GCS 25/31:331
καταγέλαστοι δὲ καὶ αὐτοὶ εὑρεθήσονται. ἀσφαλιζομένη γὰρ ἡ θεία γραφὴ πάντα μετὰ εὐταξίας κατὰ πάντα τὴν ἀλήθειαν ὠχύρωσεω, οὐκ εἰς μάτην τοὺς χρόνους τάξασα καὶ τὰ ἔτη ἑκάστης τῶνπατέρων ζωῆς καὶ διαδοχῆς ἀριθμήσασα.
katagelastoi de kai autoi heurethēsontai. asphalizomenē gar hē theia graphē panta meta eutaxias kata panta tēn alētheian ōchyrōseō, ouk eis matēn tous chronous taxasa kai ta etē hekastēs tōnpaterōn zōēs kai diadochēs arithmēsasa.
But they too will be found ridiculous. For the divine Scripture, securing everything in good order, has fortified the truth on every point, not setting down the periods in vain, and numbering the years of each of the fathers’ lives and succession.
55.6.3Holl GCS 25/31:331
ὅτε γὰρ Ἀβραὰμ ὑπῆρχεν ὀγδοήκοντα ὀκτὼ ἢ καὶ ἐνενήκοντα ἐτῶν πλείω ἐλάσσω, ὁ Μελχισεδὲκ αὐτῷ ὑπηντᾶτο καὶ ἐξέβαλεν αὐτῷ ἄρτους καὶ οἶνον, προτυπῶν τῶν μυστηρίων τὰ αἰνίγματα·
hote gar Abraam hypērchen ogdoēkonta oktō ē kai enenēkonta etōn pleiō elassō, ho Melchisedek autǭ hypēntato kai exebalen autǭ artous kai oinon, protypōn tōn mystēriōn ta ainigmata;
For when Abraham was eighty-eight or ninety years old, more or less, Melchizedek met him and brought out to him bread and wine, prefiguring the enigmas of the mysteries,
55.6.4Holl GCS 25/31:331
ἀντίτυπα τοῦ <σώματος τοῦ κυρίου, αὐτοῦ τοῦ> κυρίου ἡμῶν λέγοντος ὅτι »ἐγώ εἰμι ὁ ἄρτος ὁ ζῶν«, καὶ ἀντίτυπα τοῦ αἵματος αὐτοῦ τοῦ ἐκ τῆς πλευρᾶς αὐτοῦ ῥεύσαντος εἰς κάθαρσιν τῶν κεκοινωμένων καὶ ῥαντισμὸν καὶ σωτηρίαν τῶν ἡμετέρων ψυχῶν.
antitypa tou <sōmatos tou kyriou, autou tou> kyriou hēmōn legontos hoti »egō eimi ho artos ho zōn«, kai antitypa tou haimatos autou tou ek tēs pleuras autou rheusantos eis katharsin tōn kekoinōmenōn kai rhantismon kai sōtērian tōn hēmeterōn psychōn.
antitypes of the body of the Lord, since our Lord himself says, “I am the living bread,” and antitypes of his blood, which flowed from his side for the cleansing of the defiled and the sprinkling and salvation of our souls.
55.6.5Holl GCS 25/31:331–332
ὁ δε τοῦ ἀβραὰμ πατὴρ Θάρρα ἑβδομηκοστὸν κατάγων ἔτος τὸν Ἀβραὰμ ἐγέννησεν, καὶ γέγονεν ἔτη ἑκατὸν ἑξήκοντα κοντα πλείω ἐλάσσω. Ναχὼρ δὲ ἐγέννησε τὸν Θάρρα ἑβδομήκοντα ἐννέα ἐτῶν ἑπάρχων, καὶ γέγονε σλݲλθݲθݲ ἔτη. Σεροὺχ δὲ ἐγέννησε τὸν Ναχὼρ ρݲλݲ ἐτῶν ὑπάρχων, καὶ γεγόνασιν ἔτη τξθ.
ho de tou abraam patēr Tharra hebdomēkoston katagōn etos ton Abraam egennēsen, kai gegonen etē hekaton hexēkonta konta pleiō elassō. Nachōr de egennēse ton Tharra hebdomēkonta ennea etōn heparchōn, kai gegone slݲlthݲthݲ etē. Serouch de egennēse ton Nachōr rݲlݲ etōn hyparchōn, kai gegonasin etē txth.
Abraham’s father Terah begot Abraham in his seventieth year, and that makes a hundred and sixty years, more or less. Nahor begot Terah at seventy-nine, making 239 years. Serug begot Nahor at 130, making 369 years.
55.6.6Holl GCS 25/31:332
Ῥαγαῦ δὲ ἐγέννησε τὸν Σεροὺχ ὑπάρχων ρݲλݲβݲ ἐτῶν, καὶ γέγονε πεντακοσιοστὸν πρῶτον ἔτος. Φάλεκ δὲ ἐγέννησε τὸν ‘Ραγὰῦ ὢν ρݲλݲ ἐτῶν, καὶ γέγονεν ἔτη ἑξακόσια τριάκοντα ἕν. Ἔβερ δὲ ἐγέννησε τὸν φάλεκ ἐν ἔτει ρݲλ ݲ δݲ τῆς αὐτοῦ ζωῆς, καὶ γεγόνασιν ἑπτακόσια ἑξήκοντα πέντε ἔτη.
Rhagau de egennēse ton Serouch hyparchōn rݲlݲbݲ etōn, kai gegone pentakosioston prōton etos. Phalek de egennēse ton ‘Ragau ōn rݲlݲ etōn, kai gegonen etē hexakosia triakonta hen. Eber de egennēse ton phalek en etei rݲl ݲ dݲ tēs autou zōēs, kai gegonasin heptakosia hexēkonta pente etē.
Reu begot Serug at 132, and it makes the five hundred and first year. Peleg begot Reu at 130, and it makes six hundred and thirty-one years. Eber begot Peleg in the 134th year of his life, and it makes seven hundred and sixty-five years.
55.6.7Holl GCS 25/31:332
Σάλα δὲ ἐγέννησε τὸν Ἔβερ ἑκατοστὸν τριακοστὸν ἔτος κατάγων τῆς αὐτοῦ ἡλικίας, καὶ γέγονεν ὀκτακόσια ἐνενήκο ντα πέντε ἔτη. Κηνᾶ δὲ ἐγέννα τὸν Σάλα ἔτος κατάγων ρݲθݲ τῆς αὐτοῦ ζωῆς, καὶ γέγονεν χίλια τέσσαρα ἔτη. Ἀρφαξὰδ δὲ ἐτῶν ρλε ὢν ἐγέννησε τὸν Κηνὰν, καὶ γέγονεν χίλια ρݲλݲθݲ ἔτη.
Sala de egennēse ton Eber hekatoston triakoston etos katagōn tēs autou hēlikias, kai gegonen oktakosia enenēko nta pente etē. Kēna de egenna ton Sala etos katagōn rݲthݲ tēs autou zōēs, kai gegonen chilia tessara etē. Arphaxad de etōn rle ōn egennēse ton Kēnan, kai gegonen chilia rݲlݲthݲ etē.
Shelah begot Eber in the hundred and thirtieth year of his age, and it makes eight hundred and ninety-five years. Cainan begot Shelah in the 109th year of his life, and it makes a thousand and four years. Arphaxad, at 135, begot Cainan, and it makes 1,139 years.
55.6.8Holl GCS 25/31:332
Σὴμ δὲ ρݲβݲ ἔτει τῆς αὐτοῦ ζωῆς, ὁ προειρημένος καὶ ξαντασιαζόμενος παρὰ τοῖς Σαμαρείταις εἶναι Μελχισεδέκ, ἐγέννησε τὸν Ἀρφαξάδ, καὶ ὁμοῦ γέγονεν ἔτη χίλια διακόσια τεσσαράκοντα ἕν ἕως τοῦ χρόνου τοῦ Ἀβραάμ, καθʼ ὃν συνήντησε τῷ Μελχισεδὲκ ἐπανιὼν ἀπὸ τῆς κοπὴς τῶν περὶ Ἀμαρφὰλ καὶ Ἀριὼχ καὶ Χοδολλογομὸρ καὶ Θαλγὰ τῶν βασιλέων.
Sēm de rݲbݲ etei tēs autou zōēs, ho proeirēmenos kai xantasiazomenos para tois Samareitais einai Melchisedek, egennēse ton Arphaxad, kai homou gegonen etē chilia diakosia tessarakonta hen heōs tou chronou tou Abraam, kathʼ hon synēntēse tǭ Melchisedek epaniōn apo tēs kopēs tōn peri Amarphal kai Ariōch kai Chodollogomor kai Thalga tōn basileōn.
Shem, in the 102nd year of his life, the one mentioned above whom the Samaritans imagine to be Melchizedek, begot Arphaxad; and altogether it makes one thousand two hundred and forty-one years up to the time of Abraham when he met Melchizedek returning from the slaughter of the kings with Amraphel, Arioch, Chedorlaomer and Tidal.
55.6.9Holl GCS 25/31:332
οὐ, ἔζησε δὲ Σὴμ τοσαῦτα ἔτη κατὰ τὴν τούτων ληρώδη φαντασίαν, ἀλλὰ ρݲβݲ ἐτῶν ὤν ἐγέννησε τὸν Ἀρφαξάδ, ἐν τῷ δευτέρῳ ἔτει μετὰ τὸν κατακλυσμόν. »καὶ ἔζησε μετὰ ταῦτα, ὥς φησιν ἡ θεία γραφή, φݲ ἔτη, καὶ ἐγέννησεν υἱοὺς και θυγατέρας, καὶ ἀπέθανε«.
ou, ezēse de Sēm tosauta etē kata tēn toutōn lērōdē phantasian, alla rݲbݲ etōn ōn egennēse ton Arphaxad, en tǭ deuterǭ etei meta ton kataklysmon. »kai ezēse meta tauta, hōs phēsin hē theia graphē, phݲ etē, kai egennēsen huious kai thygateras, kai apethane«.
Shem did not live so many years, as their silly fancy supposes; but at 102 he begot Arphaxad, in the second year after the flood. “And he lived after this,” as the divine Scripture says, “500 years, and begot sons and daughters, and died.”
55.6.10Holl GCS 25/31:332–333
τοίνυν αὐτοῦ ζήσαντος ἑζακόσια καὶ δύο ἔτη καὶ τελευτήσαντος πῶς ἠδύνατο φθάσαι εἰς χίλια καὶ διακόσια τεσαράκοντα καὶ ἕν ἔτη, ἵνα ὁ Σὴμ ὁ υἱὸς τοῦ Νῶς τοῦ πρὸ δέκα γενεῶν τοῦ Ἀβραὰμ κληθείη Μελχισεδὲκ παρὰ τούτοις, μετὰ δέκα γενεάς, ἔτη δὲ χίλια διακόσια τεσσαράκοντα ἕν; καὶ ὦ τῆς πολλῆς τῶν ἀνθρώπων πλάνης.
toinyn autou zēsantos hezakosia kai dyo etē kai teleutēsantos pōs ēdynato phthasai eis chilia kai diakosia tesarakonta kai hen etē, hina ho Sēm ho huios tou Nōs tou pro deka geneōn tou Abraam klētheiē Melchisedek para toutois, meta deka geneas, etē de chilia diakosia tessarakonta hen? kai ō tēs pollēs tōn anthrōpōn planēs.
So since he lived six hundred and two years and died, how could he reach one thousand two hundred and forty-one years, so that Shem the son of Noah, ten generations before Abraham, could be called Melchizedek by these people, ten generations and 1,241 years later? Oh, the great error of men!
55.6.11Holl GCS 25/31:333
κατὰ δὲ ψὴφον ἄλλων ἀντιγράφων ἀπὸ τῆς τοῦ Σὴμ ἡλικίας, ἐξότε γεγένηται ὁ αὐτὸς Σήμ, ὥς τοῦ προδδηλωμένου χρόνου τῆς [τε]τοῦ Ἀβραὰμ συναντήσεως τῷ Μελχισεδέκ, ἥτις ἦν ἐν ογδοηκοστῷ ὁγδόῳ ἔτει τῆς αὐτοῦ ζωῆς ἢ ἐνεηκοστῷ, γίνεται ἑξακόσια εἴκοσι ὀκτὼ ἔτη πλείω ἐλάσσω, ὥστε ἐξ ἅπαντος μὴ δύνασθαι εἰς τὸν προδεδηλωμένον τοῦ Ἀβραὰμ χρόνον τὸν Σὴμ φθάνειν, ἵνα καὶ Μελχισεδὲκ νομισθείη. καὶ διέπεσε πανταχόθεν καὶ ἡ τῶν Σαμαρειτῶν χυδαιολογία.
kata de psēphon allōn antigraphōn apo tēs tou Sēm hēlikias, exote gegenētai ho autos Sēm, hōs tou proddēlōmenou chronou tēs [te]tou Abraam synantēseōs tǭ Melchisedek, hētis ēn en ogdoēkostǭ hogdoǭ etei tēs autou zōēs ē eneēkostǭ, ginetai hexakosia eikosi oktō etē pleiō elassō, hōste ex hapantos mē dynasthai eis ton prodedēlōmenon tou Abraam chronon ton Sēm phthanein, hina kai Melchisedek nomistheiē. kai diepese pantachothen kai hē tōn Samareitōn chydaiologia.
According to the reckoning of other copies, from Shem’s birth to the time mentioned of Abraham’s meeting with Melchizedek, which was in his eighty-eighth or ninetieth year, it comes to six hundred and twenty-eight years, more or less, so that Shem could by no means reach the time of Abraham, to be thought Melchizedek. So the Samaritans’ vulgar nonsense has also collapsed on every side.
Haer. 55, chapter 7
55.7.1Holl GCS 25/31:333
7. Ἰουδαῖοι δὲ πάλιν φάσκουσι τὸν τοιοῦτον δίκαιον μὲν εἶναι καὶ ἀγαθὸν καὶ ἱερέα τοῦ ὑψίστου, ὡς ἔχει ἡθεία γραφή, διὰ δὲ τὸ υἱὸν αὐτὸν εἶναι πόρωης, φασί, τῆν μητέρα αὐτοῦ μὲη γεγράφθαι μηδὲ τὸν πατέρα αὐτοῦ γινώσκασθαι.
7. Ioudaioi de palin phaskousi ton toiouton dikaion men einai kai agathon kai hierea tou hypsistou, hōs echei hētheia graphē, dia de to huion auton einai porōēs, phasi, tēn mētera autou meē gegraphthai mēde ton patera autou ginōskasthai.
The Jews, again, say that he was righteous and good and a priest of the Most High, as the divine Scripture has it, but that because he was the son of a prostitute, they say, his mother is not recorded and his father is not known.
55.7.2Holl GCS 25/31:333
ἐξέπεσε δὲ καὶ τούτων ὁ ληρώδης λόγος. καὶ γὰρ καὶ ῥαὰβ πόρνη ὑπῆρχε καὶ ἔστι γεγραμμένη, καὶ Ζαμβρὶ πορνεύσας γέγραπται καὶ Χασβιεὶ μετʼ αὐτοὺ, καίπερ ἀλλοτρία οὖσα καὶ οὐκ ἀπὸ γένους Ἰσραὴλ ἀναγομένη. * καὶ »πᾶας ὁ μὴ διὰ τῆς θύρας είσερχό9μενος, ὡς ἔφη τὸ ἅγιον εὐαγγέλιον, λῃστὴς καὶ οὐ ὢν ποιμὴν ὑπάρχει«.
exepese de kai toutōn ho lērōdēs logos. kai gar kai rhaab pornē hypērche kai esti gegrammenē, kai Zambri porneusas gegraptai kai Chasbiei metʼ autou, kaiper allotria ousa kai ouk apo genous Israēl anagomenē. * kai »paas ho mē dia tēs thyras eisercho9menos, hōs ephē to hagion euangelion, lę̄stēs kai ou ōn poimēn hyparchei«.
But their idle argument also fails. For Rahab was a prostitute and is recorded, and Zimri is recorded as having committed sexual immorality, and Cozbi with him, though she was a foreigner and not descended from Israel. … And “everyone who does not enter by the door,” as the holy gospel said, “is a thief and not a shepherd.”
55.7.3Holl GCS 25/31:333–334
Ἐν δὲ τῇ ἐκκλησίᾳ φύσει τινὲς διαφόρως τοῦτον τὸν Μελχισεδὲκ ὁρίζονται. οἱ μὲν γὰρ αὐτὸν νομίζουσι φύσει τὸν υἱὸν τοῦ θεοῦ, ἐν ἰδέᾳ δὲ ἀνθρώπου τότε τῷ Ἀβραὰμ πεφηνέναι.
En de tę̄ ekklēsią physei tines diaphorōs touton ton Melchisedek horizontai. hoi men gar auton nomizousi physei ton huion tou theou, en ideą de anthrōpou tote tǭ Abraam pephēnenai.
In the church, too, some define this Melchizedek in different ways. Some think he is by nature the Son of God, who then appeared to Abraham in human form.
55.7.4Holl GCS 25/31:334
ἐκπίπτουσι δὲ καὶ αὐτοὶ τοῦ προκειμένου· οὐ γάρ τις ἑαυτῷ ὅμοιος γενήσεταί ποτε, ὡς ἔχει ἡ θεία γραφὴ ὅτι »ἀφομοιούμενος τῷ υἱῷ τοῦ θεοῦ μένει ἱερεὺς εἰς τὸ διηνεκες«.
ekpiptousi de kai autoi tou prokeimenou; ou gar tis heautǭ homoios genēsetai pote, hōs echei hē theia graphē hoti »aphomoioumenos tǭ huiǭ tou theou menei hiereus eis to diēnekes«.
But they too miss the point. For no one will ever become like himself, as the divine Scripture has it: “made like the Son of God, he remains a priest continually.”
55.7.5Holl GCS 25/31:334
τῷ ὄντι δὲ »ὁ μὴ γενεαλογούμενος ἐξ αὐτῶν τὸν Ἀβραὰμ δεδεκάτωκεν«· ἐπειδὴ γὰρ οὐκ ἐξ αὐτῶν τῶν Ἰσραγλιτῶν γενεαλογεῖται, γενεαλογεῖται δὲ ἐξ ἀνθρώπων ἄλλων.
tǭ onti de »ho mē genealogoumenos ex autōn ton Abraam dedekatōken«; epeidē gar ouk ex autōn tōn Israglitōn genealogeitai, genealogeitai de ex anthrōpōn allōn.
In truth, “he whose genealogy is not traced from them received tithes from Abraham”; for he is not traced from the Israelites themselves, but he is traced from other men.
55.7.6Holl GCS 25/31:334
τούτων πάντων τὸν κατάλογον ποιηςάμενοι, <ὧν> διὰ τὴν αἵρεσιν ταύτην ἐπεμνήσθημεν, [καὶ] ὡς ἐν παρεκβάσει περὶ τούτων διηγηςάμεθα.
toutōn pantōn ton katalogon poiēsamenoi, <hōn> dia tēn hairesin tautēn epemnēsthēmen, [kai] hōs en parekbasei peri toutōn diēgēsametha.
Having made a list of all these whom we have mentioned because of this heresy, we have told of them as in a digression.
Haer. 55, chapter 8
55.8.1Holl GCS 25/31:334
8. Εἰς ὄνομα δὲ τούτου τοῦ Μελχισεδὲκ ἡ προειρημένη αἵρεσις καὶ τὰς προσφορὰς ἀναφέρει καὶ αὐτὸν εἶναι εἰσαγωγέα πρὸς τὸν θεὸν λέγει καὶ διʼ αὐτοῦ, φηςί, δεῖ τῷ θεῷ προσφέρειν, ὅτι ἄρχων ἐστὶ δικαιοςύνης, ἐπʼ αὐτὸ τοῦτο κατασταθεὶς ὑπὸ τοῦ θεοῦ ἐν οὐρανῷ, πνευματικός τις ὤν καὶ εἰς ἱερωςύνην θεοῦ τεταγμένος.
8. Eis onoma de toutou tou Melchisedek hē proeirēmenē hairesis kai tas prosphoras anapherei kai auton einai eisagōgea pros ton theon legei kai diʼ autou, phēsi, dei tǭ theǭ prospherein, hoti archōn esti dikaiosynēs, epʼ auto touto katastatheis hypo tou theou en ouranǭ, pneumatikos tis ōn kai eis hierōsynēn theou tetagmenos.
In the name of this Melchizedek the aforementioned heresy also makes its offerings, and says that he is the one who brings us to God, and through him, it says, we must offer to God, because he is a ruler of righteousness, appointed by God in heaven for this very purpose, being a spiritual being and appointed to God’s priesthood.
55.8.2Holl GCS 25/31:334
καὶ δεῖ ἡμᾶς αὐτῷ προσφέρειν, φαςίν, ἵνα διʼ αὐτοῦ προσενεχθῇ ὑπὲρ ἡμῶν καὶ εὔρωμεν διʼ αὐτοῦ ζωήν.
kai dei hēmas autǭ prospherein, phasin, hina diʼ autou prosenechthę̄ hyper hēmōn kai eurōmen diʼ autou zōēn.
“And we must offer to him,” they say, “so that the offering may be made for us through him and we may find life through him.”
55.8.3Holl GCS 25/31:334
καὶ Χριστὸς μέν, φηςίν, ἐξελέγη, ἵνα ἡμᾶς καλέσῃ ἐκ πολλῶν ὁδῶν εἰς μίαν ταύτην τὴν γνῶσιν, ὑπὸ θεοῦ κεχρισμένος καὶ ἐκλεκτὸς γενόμενος, ἐπειδὴ ἀπέστρεψεν ἡμᾶς ἀπὸ εἰδώλων καὶ ὑπέδειξεν ἡμῖν τὴν ὁδόν. ἐξ οὗπερ ὁ ἀπόστολος ἀοσταλεὶς ἀπεκάλυψεν ἡμῖν ὅτι μέγας ἐστὶν ὁ Μελχισεδὲκ καὶ ἱερεὺς μένει εἰς τὸν αἰῶνα.
kai Christos men, phēsin, exelegē, hina hēmas kalesę̄ ek pollōn hodōn eis mian tautēn tēn gnōsin, hypo theou kechrismenos kai eklektos genomenos, epeidē apestrepsen hēmas apo eidōlōn kai hypedeixen hēmin tēn hodon. ex houper ho apostolos aostaleis apekalypsen hēmin hoti megas estin ho Melchisedek kai hiereus menei eis ton aiōna.
“And Christ,” it says, “was chosen to call us from many ways into this one knowledge, anointed by God and made elect, since he turned us from idols and showed us the way. After this the apostle was sent and revealed to us that Melchizedek is great and remains a priest for ever.
55.8.4Holl GCS 25/31:334
καὶ θεωρεῖτε πηλίκος οὗτος, καὶ ὅτι τὸ ἧσσον ἐκ τοῦ μείζονος εὐλογεῖται, καὶ διὰ τοῦτο, φηςί,
kai theōreite pēlikos houtos, kai hoti to hēsson ek tou meizonos eulogeitai, kai dia touto, phēsi,
And see how great he is, and that the lesser is blessed by the greater; and for this reason,” it says,
55.8.5Holl GCS 25/31:334
καὶ τὸν Ἀβραὰμ τὸν πατριάρχην εὐλόγησεν, ὡς μείζων ὤν, οὗ ἡμεῖς ἐσμὲν μύσται, ὅπως τύχωμεν καὶ αὐτοὶ ἡμεῖς παρʼ αὐτοῦ τῆς εὐλογίας.
kai ton Abraam ton patriarchēn eulogēsen, hōs meizōn ōn, hou hēmeis esmen mystai, hopōs tychōmen kai autoi hēmeis parʼ autou tēs eulogias.
“he also blessed the patriarch Abraham, as being greater; we are his initiates, so that we too may obtain the blessing from him.”
Haer. 55, chapter 9
55.9.1Holl GCS 25/31:334–335
9. Καὶ ὡς άταιος παςῶν αἱρέσεων ἡ διάνοια. ἰδοὺ γὰρ καὶ οὗτοι ἠρνήσαντο τὸν αὐτῶν δεσπότην τὸν »ἀγοράσαντα αὐτοὺς τῷ ἰδίῳ αὐτοῦ αἵματι«, τὸν οὐκ ἀπὸ Μαρίας ἐναρξάμενον, ὡς αὐτοὶ νομίζουσιν,
9. Kai hōs ataios pasōn haireseōn hē dianoia. idou gar kai houtoi ērnēsanto ton autōn despotēn ton »agorasanta autous tǭ idiǭ autou haimati«, ton ouk apo Marias enarxamenon, hōs autoi nomizousin,
How vain is the mind of all the heresies! For see, these too have denied their Master, who “bought them with his own blood,” who did not begin from Mary, as they think,
55.9.2Holl GCS 25/31:335
ἀλλʼ ἀεὶ ὄντα πρὸς τὸν πατέρα θεὸν Λόγον, γεγεννημένον ἐκ τοῦ πατρὸς ἀνάρχως καὶ ἀχρόνως, ὡς πᾶσα γραφὴ διηγεῖται· ᾧ καὶ ειπεν ὁ πατήρ »ποιήσωμεν ἄνθρωπον κατʼ εἰκόνα ἡμετέραν καὶ καθʼ ὁμοίωσιν«, καὶ οὐχὶ τῷ Μελχισεδέκ.
allʼ aei onta pros ton patera theon Logon, gegennēmenon ek tou patros anarchōs kai achronōs, hōs pasa graphē diēgeitai; hǭ kai eipen ho patēr »poiēsōmen anthrōpon katʼ eikona hēmeteran kai kathʼ homoiōsin«, kai ouchi tǭ Melchisedek.
but is always with the Father as God the Word, begotten of the Father without beginning and without time, as all Scripture relates; to him the Father said, “Let us make man in our image and likeness,” and not to Melchizedek.
55.9.3Holl GCS 25/31:335
εἰ μὲν γὰρ καὶ ἱερεὺς [ἐστι] τοῦ θεοῦ τοῦ ὑψίστου ἐν τῇ ἰδίᾳ γενεᾷ γεγένηται καὶ οὐκ ἔσχε διαδοχὴν μετʼ αὐτόν, ἀλλʼ οὐκ ἔστιν ἄνωθεν ἀπʼ οὐρανοῦ καταβάς.
ei men gar kai hiereus [esti] tou theou tou hypsistou en tę̄ idią geneą gegenētai kai ouk esche diadochēn metʼ auton, allʼ ouk estin anōthen apʼ ouranou katabas.
For even if he became priest of God Most High in his own generation and had no succession after him, still he did not come down from heaven above.
55.9.4Holl GCS 25/31:335
οὐ γὰρ εἶπεν ἡ γραφὴ ὅτι »κατήνεγκε « ἄρτον καὶ οἶνον, ἀλλὰ »ἐξήνεγκεν« αὐτῷ τε καὶ τοῖς μετʼ αὐτοῦ, ὡς ἀπὸ τῶν βασιλέων ἀποδεξόμενος τὸν διερχόμενον πατριάρχην·
ou gar eipen hē graphē hoti »katēnenke « arton kai oinon, alla »exēnenken« autǭ te kai tois metʼ autou, hōs apo tōn basileōn apodexomenos ton dierchomenon patriarchēn;
For Scripture did not say that he “brought down” bread and wine, but that he “brought out” to him and those with him, as to receive the patriarch passing by from the kings;
55.9.5Holl GCS 25/31:335
καὶ εὐλόγησεν αὐτὸν διὰ τὴν προσοῦσαν αὐτῷ δικαιοσύνην καὶ τὸ πιστὸν καὶ τὸ εὐλαβὲς τοῦ ἀνδρός, ὅτι ἐν ἅπασι δοκιμασθεὶς ἐν οὐδενὶ ἐξέπεσε τῆς δικαιοσύνης ὁ πατριάρχης, ἀλλὰ καὶ ἐν τούτῳ συνεργὸν ἔσχε τὸν θεὸν κατὰ τῶν † ἀληθῶς ἐπελθόντων τῇ τῶν Σοδομιτῶν χώρᾳ καὶ ἀφελομένων καὶ τὸν ἀδελφιδοῦν αὐτοῦ τὸν ἅγιον Λώτ, ὃν καὶ ἀπέστρεψε μετὰ τῆς πάσης σκυλεύσεως καὶ λαφυραγωγίας.
kai eulogēsen auton dia tēn prosousan autǭ dikaiosynēn kai to piston kai to eulabes tou andros, hoti en hapasi dokimastheis en oudeni exepese tēs dikaiosynēs ho patriarchēs, alla kai en toutǭ synergon esche ton theon kata tōn † alēthōs epelthontōn tę̄ tōn Sodomitōn chōrą kai aphelomenōn kai ton adelphidoun autou ton hagion Lōt, hon kai apestrepse meta tēs pasēs skyleuseōs kai laphyragōgias.
and he blessed him because of his righteousness and the faithfulness and piety of the man, since the patriarch, tested in all things, fell from righteousness in nothing, but in this too had God as his helper against those who had attacked the land of the Sodomites and carried off also his nephew, holy Lot, whom he brought back with all the spoil and plunder.
55.9.6Holl GCS 25/31:335
πόθεν δὲ οὐ δείξωμεν ξωμεν ὅτι ἦν ἀεὶ <ὁ> υἱὸς σὺν πατρί; »ἐν ἀρχῇ γὰρ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ Λόγος«, καὶ οὐκ εἶπεν »ἐν ἀρχῇ ἦν ὁ Μελχισεδὲκ οὐδὲ θεὸς ἦν ὁ Μελχισεδέκ«.
pothen de ou deixōmen xōmen hoti ēn aei <ho> huios syn patri? »en archę̄ gar ēn ho Logos, kai ho Logos ēn pros ton theon, kai theos ēn ho Logos«, kai ouk eipen »en archę̄ ēn ho Melchisedek oude theos ēn ho Melchisedek«.
And how shall we not show that the Son was always with the Father? “For in the beginning was the Word, and the Word was with God, and the Word was God”; it did not say, “In the beginning was Melchizedek,” nor “Melchizedek was God.”
55.9.7Holl GCS 25/31:335
καὶ πάλιν »ἦλθεν οὖν ὁ κύριος πρὸς τὸν Ἀβραάμ, καὶ ἔβρεξε κύριος παρὰ κυρίου πῦρ καὶ θεῖον ἐπὶ Σόδομα καὶ Γόμορρα«. καὶ αὐτὸς ὁ ἀπόστολός λός φησιν »εἷς θεός, ἐξ οὗ τὰ πάντα, καὶ εἷς κύριος Ἰησοῦς Χριστός, διʼ οὗ τὰ πάντα«.
kai palin »ēlthen oun ho kyrios pros ton Abraam, kai ebrexe kyrios para kyriou pyr kai theion epi Sodoma kai Gomorra«. kai autos ho apostolos los phēsin »heis theos, ex hou ta panta, kai heis kyrios Iēsous Christos, diʼ hou ta panta«.
And again, “So the Lord came to Abraham, and the Lord rained fire and brimstone from the Lord on Sodom and Gomorrah.” And the apostle himself says, “one God, from whom are all things, and one Lord Jesus Christ, through whom are all things.”
55.9.8Holl GCS 25/31:335–336
καὶ ἵνα μή τις εἴῃ· οὐκοῦν ποῦ ἐστι τὸ πνεῦμα, ἐπειδήπερ περὶ ἑνὸς καὶ ἑνὸς διηγεῖαι; οὐκ ἔδει τὸ πνεῦμα αὐτοςύστατον γίνεσθαι ἑαυτοῦ· ἀεὶ γὰρ φυλάττεται ἡ θεία γραφὴ ὑπογραμ- μὸς ἡμῖν γίνεσθαι. ἐφθέγγετο ἐν πνεύματι ἀγίῳ ὁ ἀπόστολος καὶ ἔλεγεν »εἷς θεός, ἐξ οὗ τὰ πάντα καὶ εἷς κύριος Ἰησοῦς Χριστός, διʼ οὗ τὰ πάντα«. ἦν δὲ ἐν πνεύματι ἁγίῳ λέγων τοῦτο· οὐ γὰρ ἵνα λείψῃ ἡ τριάς.
kai hina mē tis eię̄; oukoun pou esti to pneuma, epeidēper peri henos kai henos diēgeiai? ouk edei to pneuma autosystaton ginesthai heautou; aei gar phylattetai hē theia graphē hypogram- mos hēmin ginesthai. ephthengeto en pneumati agiǭ ho apostolos kai elegen »heis theos, ex hou ta panta kai heis kyrios Iēsous Christos, diʼ hou ta panta«. ēn de en pneumati hagiǭ legōn touto; ou gar hina leipsę̄ hē trias.
And lest anyone say, “Where then is the Spirit, since he speaks of one and one?”: the Spirit did not need to commend itself; for the divine Scripture always takes care to be a pattern for us. The apostle spoke in the Holy Spirit and said, “one God, from whom are all things, and one Lord Jesus Christ, through whom are all things.” He said this in the Holy Spirit; it was not so that the Trinity should be lacking.
55.9.9Holl GCS 25/31:336
αὐτὸς δὲ ὁ κύριος σαφῶς λέγει ὅτι »ἀπελθόντες βαπτίσατε πάντα τὰ ἔθνη εἰς ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος«. καὶ πάλιν ὁ ἀπόστολος λέγει »ἕν δέ ἐστιν τὸ πνεῦμα τὸ διαιροῦν ἑκάστῳ ὡς βούλεται πρὸς τὸ συμφέρον«.
autos de ho kyrios saphōs legei hoti »apelthontes baptisate panta ta ethnē eis onoma patros kai huiou kai hagiou pneumatos«. kai palin ho apostolos legei »hen de estin to pneuma to diairoun hekastǭ hōs bouletai pros to sympheron«.
The Lord himself says clearly, “Go and baptize all the nations in the name of the Father and of the Son and of the Holy Spirit.” And again the apostle says, “It is the one Spirit who distributes to each as he wills for the common good.”
55.9.10Holl GCS 25/31:336
ἰδοὺ τοίνυν πατήρ, ἰδοὺ υἱός, ἰδοὺ πνεῦμα ἅγιον, καὶ οὐδαμοῦ περὶ Μελχισεδὲκ λέγει ὅτι ἐν τοῖς χαρίσμασιν † δωρεῖται οὔτε ἐν τοῖς ὑψώμασι. καὶ μάτην παρὰ τούτοις ᾄδεται τὰ ψευδῆ καὶ ἐπινενοημένα τῶν προσκομμάτων, οὐκ ἀπὸ τῆς ἀληθείας αὐτοῖς συμβαίνοντα, ἀλλὰ ἐξ αὐτοῦ τοῦ συρίγματος τοῦ δράκοντος, ὡς ἑκάστην αἵρεσιν ἠδυνήθη ἀπατῆσαί τε καὶ πλανῆσαι.
idou toinyn patēr, idou huios, idou pneuma hagion, kai oudamou peri Melchisedek legei hoti en tois charismasin † dōreitai oute en tois hypsōmasi. kai matēn para toutois ądetai ta pseudē kai epinenoēmena tōn proskommatōn, ouk apo tēs alētheias autois symbainonta, alla ex autou tou syrigmatos tou drakontos, hōs hekastēn hairesin ēdynēthē apatēsai te kai planēsai.
See then: Father, Son, Holy Spirit; and nowhere does it say of Melchizedek that he … in the gifts or in the heights. In vain these people celebrate false and invented stumbling blocks, which come to them not from the truth but from the very hiss of the dragon, as he has been able to deceive and lead astray each heresy.
55.9.11Holl GCS 25/31:336
Ἦλθε δὲ πάλιν εἰς ἡμᾶς ὥς τινες περιττότερον τῶν προειρημένων πάντων πλανηθέντες καὶ περισσοτέρᾳ ἀλαζονείᾳ ἐννοίας ἀρθέντε ἐτόλμησαν εἰς ἀπορίαν διανοημάτων τραπῆναι καὶ εἰς βλάφημον ἔννοιαν ἐλθεῖν καὶ εἰπεῖν τὸν αὐτὸν Μελχισεδὲκ εἶναι τὸν πατέρα τοῦ κυρίου ἡμῶν Ἰησοῦ χριστοῦ.
Ēlthe de palin eis hēmas hōs tines perittoteron tōn proeirēmenōn pantōn planēthentes kai perissoterą alazoneią ennoias arthente etolmēsan eis aporian dianoēmatōn trapēnai kai eis blaphēmon ennoian elthein kai eipein ton auton Melchisedek einai ton patera tou kyriou hēmōn Iēsou christou.
It has come to us again that some, straying further than all those mentioned above and carried away by greater arrogance of thought, have dared to turn to perplexity of mind and come to a blasphemous notion, and to say that this same Melchizedek is the Father of our Lord Jesus Christ.
55.9.12Holl GCS 25/31:336
καὶ ὦ τῆς τῶν ἀνθρώπων ἀφυλάκτου ἐννοίας καὶ ἀπατωμένης καρδίας καὶ μὴ ἐχούσης στάσιν ἀληθείας. ἀπὸ τοῦ γὰρ τὸν ἀπόστολον λέγειν ἀπάτορα καὶ ἀμήτορα τὸν μελχισεδὲκ καὶ ἀγενεαλόγητον, διὰ τὸ ὑπέρογκον τῆς φράσεως πλανηθέντες τῇ ἐννοίᾳ οἱ τοιοῦτοι καὶ * διανοηθέντες τὰ * εἰς τὸν πατέρα τῶν ὅλων ἀναλογοῦντα ἐν ἑαυτοῖς ἀνετύπωναν βλασφημίας πλάνην.
kai ō tēs tōn anthrōpōn aphylaktou ennoias kai apatōmenēs kardias kai mē echousēs stasin alētheias. apo tou gar ton apostolon legein apatora kai amētora ton melchisedek kai agenealogēton, dia to hyperonkon tēs phraseōs planēthentes tę̄ ennoią hoi toioutoi kai * dianoēthentes ta * eis ton patera tōn holōn analogounta en heautois anetypōnan blasphēmias planēn.
Oh, the unguarded thinking of men, the deceived heart that has no firm footing in truth! Because the apostle calls Melchizedek fatherless, motherless and without genealogy, such people, misled in their minds by the loftiness of the expression and … thinking of the things … that apply to the Father of all, have formed in themselves the error of blasphemy.
55.9.13Holl GCS 25/31:336
ἀπὸ τοῦ γὰρ τὸν πατέρα τῶν ὅλων, θεὸν τὸν παντοζωῆς μήτε πατέρα ἔχειν μήτε μητέρα μήτε ἀρχὴν ἡμερῶν μήτε ζωῆς τέλος (τοῦτο γὰρ <παρὰ> πᾶσιν ὡμολόγηται) ἀπεικάσαντες τούτῳ τὸν Μελχισεδὲκ διὰ τὸ περὶ αὐτοῦ οὕτω τὸν ἀπόστολον εἰρηκέναι εἰς ἀφροςύνης βλασφημέαν πεπτώκασι, μὴ νοήσαντες τὰ ἄλλα τὰ περὶ αὐτοῦ εἰρημένα.
apo tou gar ton patera tōn holōn, theon ton pantozōēs mēte patera echein mēte mētera mēte archēn hēmerōn mēte zōēs telos (touto gar <para> pasin hōmologētai) apeikasantes toutǭ ton Melchisedek dia to peri autou houtō ton apostolon eirēkenai eis aphrosynēs blasphēmean peptōkasi, mē noēsantes ta alla ta peri autou eirēmena.
For because the Father of all, God the Almighty, has neither father nor mother nor beginning of days nor end of life (this is agreed by all), they likened Melchizedek to him, because the apostle spoke of him in this way, and have fallen into blasphemy of folly, not understanding the other things said about him.
55.9.14Holl GCS 25/31:336–337
περὶ γὰρ τοῦ Μελχισεδὲκ εἴρηται ὅτι »ἦν ἱερεὺς τοῦ ὑψίστου«. εἰ οὖν ὕψιστός ἐστιν οὗτος καὶ πατήρ, ἄρα ἑτέρου ὑψίστου ὑπάρχων ἱερεὺς οὐκέτι αὐτὸς εἴη πατὴρ τῶν ὅλων, ἱερατεύων ἑτέρῳ ὑψίστῳ.
peri gar tou Melchisedek eirētai hoti »ēn hiereus tou hypsistou«. ei oun hypsistos estin houtos kai patēr, ara heterou hypsistou hyparchōn hiereus ouketi autos eiē patēr tōn holōn, hierateuōn heterǭ hypsistǭ.
For it is said of Melchizedek that “he was priest of the Most High.” If then he is the Most High and Father, then, being priest of another Most High, he would no longer himself be Father of all, since he served as priest to another Most High.
55.9.15Holl GCS 25/31:337
καὶ ὦ τῆς τῶν ἀνθρώπων χυδαιότητος τῆς τὰ ἀληθινὰ μὴ κατανοούσης, ἐπὶ τὰ πλάνα δὲ ἑαυτὴν τρεπούσης. τὸ πέρας γὰρ τῆς ἐπιλύσεως τοῦ παντὸς ζητήματος ὁ ἅγιος ἀπόστολος συναγαγὼν ἔφη »ὁ δὲ μὴ γενεαλογούμενος ἐξ αὐτῶν« (δῆλον δέ· ἀλλὰ ἐξ ἑτέρων) »δεδεκάτωκε τὸν Ἀβραάμ«, καὶ πάλιν »ὅς ἐν ταῖς ἡμέραις τῆς σαρκὸς αὐτοῦ δεήσεις καὶ ἱκεςίας ἐποιεῖτο, φηςί, πρὸς τὸν δυνάμενον αὐτὸν σῶσαι«· ὅτι δὲ <ὁ> πατὴρ σάρκα οὐκ ἐνεδύσατο δῆλον.
kai ō tēs tōn anthrōpōn chydaiotētos tēs ta alēthina mē katanoousēs, epi ta plana de heautēn trepousēs. to peras gar tēs epilyseōs tou pantos zētēmatos ho hagios apostolos synagagōn ephē »ho de mē genealogoumenos ex autōn« (dēlon de; alla ex heterōn) »dedekatōke ton Abraam«, kai palin »hos en tais hēmerais tēs sarkos autou deēseis kai hikesias epoieito, phēsi, pros ton dynamenon auton sōsai«; hoti de <ho> patēr sarka ouk enedysato dēlon.
Oh, the vulgarity of men, which does not grasp the truth but turns itself to error! For the holy apostle, gathering together the conclusion that resolves the whole question, said, “But he whose genealogy is not traced from them” (plainly, but from others) “received tithes from Abraham”; and again, “who in the days of his flesh offered prayers and supplications,” he says, “to him who was able to save him.” That the Father did not put on flesh is plain.
55.9.16Holl GCS 25/31:337
Καὶ περὶ τούτων δὲ ἱκανῶς διαλεχθέντες καταλείψωμεν τὴν αἵρεσιν, ὥσπερ μυογαλίδιον λίθῳ πεπαικότες διὰ τῆς στερεᾶς πίστεως καὶ ἑδραιώματος καὶ φυγόντες τὸ ἰοβόλον αὐτῆς δηλητήριον. τὸ γὰρ μυογαλίδιόν φασι πρὸς μὲν τὴν ὥραν μηδὲν ἀδικεῖν τὸν δακνόμενον, χρόνῳ δέ τινι τὸ σῶμα ἀφανίζειν καὶ εἰς λώβησιν κελεφίας ἕως ὅλων τῶν μελῶν ἔγειν τὸν ἐπιβουλευθέντα.
Kai peri toutōn de hikanōs dialechthentes kataleipsōmen tēn hairesin, hōsper myogalidion lithǭ pepaikotes dia tēs stereas pisteōs kai hedraiōmatos kai phygontes to iobolon autēs dēlētērion. to gar myogalidion phasi pros men tēn hōran mēden adikein ton daknomenon, chronǭ de tini to sōma aphanizein kai eis lōbēsin kelephias heōs holōn tōn melōn egein ton epibouleuthenta.
Having discussed these things sufficiently, let us leave this heresy, having struck it like a shrew-mouse with a stone, through our firm faith and foundation, and escaped its venomous poison. For they say that the shrew-mouse does the bitten person no harm at the time, but in time destroys the body and brings its victim to leprous disfigurement through all his limbs.
55.9.17Holl GCS 25/31:337
οὕτω καὶ αὕτη ἡ αἵρεσις * τῇ διανοίᾳ τοῖς εὐθὺς περὶ τούτων ἀκούσασι φαίνεται ὡς οὐδὲν *, προσεντριβομένη δὲ ἡ τῶν λόγων παρολκὴ ζητήματα ἐμποιεῖ καὶ ὥσπερ ἀφανισμ]ν τοῖς μὴ τυχοῦσι κοῦ βοηθήματος τῆς ἀντιδότου ταύτης, τῆς παρʼ ἡμῶν γενομένης κατʼ αὐτῆς ἀνατροπῆς τε καὶ ἀντιλογίας. οὐ τάχιον δὲ φαι; νεται τὸ ζῷον.
houtō kai hautē hē hairesis * tę̄ dianoią tois euthys peri toutōn akousasi phainetai hōs ouden *, prosentribomenē de hē tōn logōn parolkē zētēmata empoiei kai hōsper aphanism]n tois mē tychousi kou boēthēmatos tēs antidotou tautēs, tēs parʼ hēmōn genomenēs katʼ autēs anatropēs te kai antilogias. ou tachion de phai? netai to zǭon.
So too this heresy … seems to those who first hear of it to be nothing …, but as the drawn-out talk is rubbed in, it produces questions and a kind of destruction for those who do not obtain the help of this antidote, the refutation and contradiction we have made against it. The animal is not quickly seen.
55.9.18Holl GCS 25/31:337
ἐν νυκτὶ γὰρ ἐστι πορευόμενον καὶ οὕτω τὴν βλάβην ἐργάζεται, μάλιστα δὲ ἐν τῇ τῶν Αἰγυπτίων χώρᾳ, ὡς ἰστέον ἐστὶ τοῖς τὴν γνῶσιν τοῦ ζῴου ἐπισταμένοις, ὅτι οὐ παρέργως οὔτε σεσυκοφαντημένως τῆς τοῦ ζῴου ὑποθέσεως πεποιήμεθα τὴν μνήμην, ἀπεικάσαντες αὐτὸ τῇ παρὰ τῆς αἱρέσεως βλάβῃ· τοιοῦτο γὰτ αὐτῆς τὸ ἀδίκημα ὑπάρχει.
en nykti gar esti poreuomenon kai houtō tēn blabēn ergazetai, malista de en tę̄ tōn Aigyptiōn chōrą, hōs isteon esti tois tēn gnōsin tou zǭou epistamenois, hoti ou parergōs oute sesykophantēmenōs tēs tou zǭou hypotheseōs pepoiēmetha tēn mnēmēn, apeikasantes auto tę̄ para tēs haireseōs blabę̄; toiouto gat autēs to adikēma hyparchei.
For it goes about at night and so does its harm, especially in the land of the Egyptians. Those who know the animal should understand that we have not mentioned its nature casually or slanderously, likening it to the harm done by the heresy; for such is its wrongdoing.
55.9.19Holl GCS 25/31:337–338
ἐφεξῆς δὲ βαδιοῦμαι ἐπὶ τὰς ἄλλας, ὅπως τὸ ἐπάγγελμα ἐν θεῷ πληρῶσαι καταξιωθέντες τῷ θεῷ εὐχαριστήσωμεν.
ephexēs de badioumai epi tas allas, hopōs to epangelma en theǭ plērōsai kataxiōthentes tǭ theǭ eucharistēsōmen.
Next I will go on to the others, so that, counted worthy to fulfill our promise in God, we may give thanks to God.
Haer. 56, chapter 1
56.1.1Holl GCS 25/31:338
Τούτοις καθεξῆς συνέπεται Βαρδησιάνης τις οὕτω καλούμενος. ὁ δὲ Βαρδησιάνης οὗτος, ἐξ οὗπερ ἡ αἵρεσις τῶν Βαρδησιανιστῶν γεγένηται, ἐκ Μεσοποταμέας μὲν τὸ γένος ἦν, τῶν κατὰ τὴν Ἐδεσσηνῶν πόλιν κατοικούντων.
Toutois kathexēs synepetai Bardēsianēs tis houtō kaloumenos. ho de Bardēsianēs houtos, ex houper hē hairesis tōn Bardēsianistōn gegenētai, ek Mesopotameas men to genos ēn, tōn kata tēn Edessēnōn polin katoikountōn.
Next after these follows one called Bardesanes. This Bardesanes, from whom the heresy of the Bardesanists arose, was by race from Mesopotamia, of those who lived in the city of Edessa.
56.1.2Holl GCS 25/31:338
ὅς τὰ μὲν πρῶτα ἄριστός τις ἀνὴρ ἐτύγχανε, λόγους δὲ οὐκ ὀλίγους συνεγράψατο, ὁπηνίκα ἐρρωμένην εἶχε τὴν διάνοιαν. ἐκ γὰρ τῆς ἁγίας τοῦ θεοῦ ἐκκληςίας ὡρμᾶτο, λόγιός τις ὤν ἐν ταῖς δυςὶ γλώσσαις. Ἑλληνικῇ τε διαλέκτῳ καὶ τῇ τῶν Σύρων φωνῇ.
hos ta men prōta aristos tis anēr etynchane, logous de ouk oligous synegrapsato, hopēnika errōmenēn eiche tēn dianoian. ek gar tēs hagias tou theou ekklēsias hōrmato, logios tis ōn en tais dysi glōssais. Hellēnikę̄ te dialektǭ kai tę̄ tōn Syrōn phōnę̄.
At first he was an excellent man, and he composed not a few treatises while his mind was sound. For he came from God’s holy church, a learned man in two languages, the Greek tongue and the speech of the Syrians.
56.1.3Holl GCS 25/31:338–339
Αὐγάρῳ δὲ τῷ τῶ, Ἐδεσσηνῶν δυνάστῃ, ἀνδρὶ ὁσιωτάτῳ καὶ λογιωτάτῳ, ἐξοικειούμενος τὰ πῶτα καὶ συμπράττων, ἅμα τε καὶ τῆς αὐτοῦ μετασχὼν παιδείας. διήρκεσε μὲν μετὰ τὴν ἐκείνου τελευτὴν ἄχρι τῶν χρόνων Ἀντωνίνου Καίσαρος, (οὐ τοῦ Εὐσεβοῦς καλουμένου, ἀλλὰ τοῦ Οὐήρου).
Augarǭ de tǭ tō, Edessēnōn dynastę̄, andri hosiōtatǭ kai logiōtatǭ, exoikeioumenos ta pōta kai symprattōn, hama te kai tēs autou metaschōn paideias. diērkese men meta tēn ekeinou teleutēn achri tōn chronōn Antōninou Kaisaros, (ou tou Eusebous kaloumenou, alla tou Ouērou).
He was at first intimate with Abgar, the ruler of the Edessenes, a most holy and learned man, and worked with him, sharing also in his education. After Abgar’s death he lived on until the times of Antoninus Caesar (not the one called Pius, but Verus).
56.1.4Holl GCS 25/31:339
ὃς πολλὰ <πρὸς> Ἀβειδὰν τὸν ἀστρονόμον κατὰ εἱμαρμένης λέγων συνελογίσατο, καὶ ἄλλα δὲ κατὰ τὴν εὐσεβῆ πίστιν ἐμφέρεται αὐτοῦ συντάγματα.
hos polla <pros> Abeidan ton astronomon kata heimarmenēs legōn synelogisato, kai alla de kata tēn eusebē pistin empheretai autou syntagmata.
He argued much against Abidas the astronomer, speaking against fate, and other treatises of his in support of the true faith are also extant.
56.1.5Holl GCS 25/31:339–340
Ἀπολλωνίῳ δὲ τῷ τοῦ Ἀντωνίνου ἑταίρῳ ἀντῆρε, παραιτούμενος ἀρνήσασθαι τὸ Χριστιανὸν ἑαυτὸν λέγειν. ὁ δὲ σχεδὸν ἐν τάξει ὁμολογίας κατέστη λόγους τε συνετοὺς ἀπεκρίνατο ὑπὲρ εὐσεβείας ἀνδρείως ἀπολογούμενος, θάνατον μὴ δεδιέναι φήσας, ὃν ἀνάγκῃ <ἔφη> ἔσεσθαι, κἄν τε τῷ βασιλεῖ μὴ ἀντείποι.
Apollōniǭ de tǭ tou Antōninou hetairǭ antēre, paraitoumenos arnēsasthai to Christianon heauton legein. ho de schedon en taxei homologias katestē logous te synetous apekrinato hyper eusebeias andreiōs apologoumenos, thanaton mē dedienai phēsas, hon anankę̄ <ephē> esesthai, kan te tǭ basilei mē anteipoi.
He stood up to Apollonius, the companion of Antoninus, refusing to deny that he called himself a Christian. He came close to the rank of a confessor, and gave wise answers in defense of piety, boldly declaring that he did not fear death, which, he said, would come by necessity even if he did not oppose the emperor.
56.1.6Holl GCS 25/31:340
καὶ οὕτως ὁ ἀνὴρ τὰ πάντα μεγάλως ἦν κεκοσμημένος, ἕως ὅτε τῷ ἀστοχήματι τῆς ἑαυτοῦ αἱρέσεως περιέπεσε, δίκην νηὸς γεγονὼς καλλίστης φόρτον τε ἀσυνείκαστον ἐμβαλλομένης καὶ παρὰ τὰς ὄχθας τοῦ λιμένος λακισθείσης ἀπολεςάσης τε τὴν ἅπασαν πραγματείαν καὶ ἑτέροις τοῖς ἐπιβάταις θάνατον ἐμποιηςάσης.
kai houtōs ho anēr ta panta megalōs ēn kekosmēmenos, heōs hote tǭ astochēmati tēs heautou haireseōs periepese, dikēn nēos gegonōs kallistēs phorton te asyneikaston emballomenēs kai para tas ochthas tou limenos lakistheisēs apolesasēs te tēn hapasan pragmateian kai heterois tois epibatais thanaton empoiēsasēs.
And so the man was adorned greatly in all things, until he fell into the error of his own heresy, becoming like a most beautiful ship that took on an incomparable cargo and was wrecked against the banks at the harbor, losing all its freight and bringing death to its other passengers.
Haer. 56, chapter 2
56.2.1Holl GCS 25/31:340
2. Προσφθείρεται γὰρ οὗτος Οὐαλεντίνοις καὶ ἐκ τῆς αὐτῶν μοχθηρίας ἀνιμᾶται τὸ δηλητήριον τοῦτο καὶ ζιζανιῶδες, πολλάς τε καὶ αὐτὸς ἀρχὰς καὶ προβολὰς εἰσηγηςάμενος καὶ τὴν τῶν νεκρῶν ἀνάστασιν ἀρνηςάμενος ἐδογμάτισε ταύτην τὴν αἵρεσιν.
2. Prosphtheiretai gar houtos Oualentinois kai ek tēs autōn mochthērias animatai to dēlētērion touto kai zizaniōdes, pollas te kai autos archas kai probolas eisēgēsamenos kai tēn tōn nekrōn anastasin arnēsamenos edogmatise tautēn tēn hairesin.
For he joined himself, to his ruin, to the Valentinians, and from their wickedness drew up this poisonous and weedy doctrine. He too introduced many principles and emanations, and denied the resurrection of the dead; this is the heresy he taught.
56.2.2Holl GCS 25/31:340–341
χρῆται δὲ νόμῳ καὶ προφήταις, παλαιᾷ τε καὶ νέᾳ διαθήκῃ, καὶ ἀπο- κρύφοις τισὶν ὡσαύτως.
chrētai de nomǭ kai prophētais, palaią te kai neą diathēkę̄, kai apo- kryphois tisin hōsautōs.
He uses the Law and the Prophets, the Old and New Testaments, and certain apocryphal books as well.
56.2.3Holl GCS 25/31:341
ἀνατραπήσεται δὲ καὶ οὗτος μετὰ πάντων τῶν πρὸ αὐτοῦ τε καὶ τῶν μετʼ αὐτὸν ἀπαλλοτριώσας ἑαυτὸν τῆς ἀληθείας καὶ ὡς ἀπὸ λαμπάδος πυρὸς φωτεινῆς εἰς ἀσβόλην μεταβεβλημένος.
anatrapēsetai de kai houtos meta pantōn tōn pro autou te kai tōn metʼ auton apallotriōsas heauton tēs alētheias kai hōs apo lampados pyros phōteinēs eis asbolēn metabeblēmenos.
He too will be refuted, with all those before him and after him, since he has estranged himself from the truth and been changed as from a bright torch of fire into soot.
56.2.4Holl GCS 25/31:341
Περὶ μὲν γὰρ νεκρῶν ἀναστάσεως ἤδη ἡμῖν ἐν πολλαῖς αἱρέσεσιν εἴρηται· οὐ λυπήσει δὲ καὶ αὖθις ἐν τῇ πρὸς τοῦτον ἀνατροπῇ χρήσασθαι ὀλίγοις λόγοις. εἰ μὲν γὰρ τὴν παλαιὰν διαθήκην δέχῃ.
Peri men gar nekrōn anastaseōs ēdē hēmin en pollais hairesesin eirētai; ou lypēsei de kai authis en tę̄ pros touton anatropę̄ chrēsasthai oligois logois. ei men gar tēn palaian diathēkēn dechę̄.
About the resurrection of the dead we have already spoken in many heresies; but it will do no harm to use a few words again in the refutation of this man. If you accept the Old Testament,
56.2.5Holl GCS 25/31:341
ὦ οὗτος, καὶ τὴν καινὴν ὡσαύτως. πόθεν οὐκ ἐλεγχθήσῃ παραφθείρων τὴν τῆς ἀληθείας ὁδὸν καὶ ἑαυτὸν ἀποξενῶν τῆς τοῦ κυρίου ἐν ἀληθείᾳ ζωῆς;
ō houtos, kai tēn kainēn hōsautōs. pothen ouk elenchthēsę̄ paraphtheirōn tēn tēs alētheias hodon kai heauton apoxenōn tēs tou kyriou en alētheią zōēs?
my good man, and the New as well, how will you not be convicted of corrupting the way of truth and estranging yourself from the life of the Lord in truth?
56.2.6Holl GCS 25/31:341
ὅτι μὲν γὰρ αὐτὸς ὁ κύριος πρῶτος, ἵνα γένηται ἡμῖν ἀρραβὼν τῆς ἀναστάσεως καὶ πρωτότοκος ἐκ τῶν νεκρῶν, καὶ ἀπέθανεν ὑπὲρ ἡμῶν καὶ ἀνέστη, <δῆλον> καὶ οὐχ
hoti men gar autos ho kyrios prōtos, hina genētai hēmin arrabōn tēs anastaseōs kai prōtotokos ek tōn nekrōn, kai apethanen hyper hēmōn kai anestē, <dēlon> kai ouch
For it is plain that the Lord himself first, to become for us the pledge of the resurrection and the firstborn from the dead, both died for us and rose, and did not
56.2.7Holl GCS 25/31:341
ἁπλῶς ἐν δοκήσει πέπονθεν· ἐτάφη γὰρ καὶ τὸ σῶμα αὐτοῦ ἐβάστασαν. καὶ μαρτυρεῖ μὲν Ἰωςὴφ ὁ ἀπὸ Ἀριμαθαίας, μαρτυροῦσι καὶ αἱ φέρουσαι μύρα εἰς τὸ μνῆμα καὶ ἡ τῶν ἑκατὸν λιτρῶν τῆς ἀλόης ὁλκή, ὅτι οὐκ ἦν δόκησις οὐδὲ φαντασία.
haplōs en dokēsei peponthen; etaphē gar kai to sōma autou ebastasan. kai martyrei men Iōsēph ho apo Arimathaias, martyrousi kai hai pherousai myra eis to mnēma kai hē tōn hekaton litrōn tēs aloēs holkē, hoti ouk ēn dokēsis oude phantasia.
suffer merely in appearance. For he was buried, and they carried his body. Joseph of Arimathea bears witness, the women bringing ointments to the tomb bear witness, and the load of a hundred pounds of aloes, that it was not appearance or illusion.
56.2.8Holl GCS 25/31:341
μαρτυροῦσι δὲ καὶ οἱ ἄγγελοι ταῖς γυναιξὶ πεφηνότες ὅτι »ἀνέστη. οὐκ ἔστιν ὧδε· τί ζητεῖτε τὸν ζῶντα μετὰ τῶν νεκρῶν;«
martyrousi de kai hoi angeloi tais gynaixi pephēnotes hoti »anestē. ouk estin hōde; ti zēteite ton zōnta meta tōn nekrōn?«
The angels who appeared to the women also bear witness: “He is risen; he is not here. Why do you seek the living among the dead?”
56.2.9Holl GCS 25/31:341
καὶ οὐκ εἶπαν ὅτι οὐκ ἀπέθανεν, ἀλλὰ ἀνέστη, ὁ πεπονθὼς ἐν σαρκί, ζῶν δὲ ἀεὶ ἐν πνεύματι καὶ ἀπαθὴς ὢν ἐν τῇ ἰδίᾳ θεότητι, ὁ ἄνωθεν ἀεὶ ἐκ πατρὸς γεγεννημένος ὑπάρχων, ὁ ἐπʼ ἐσχάτων τῶν ἡμερῶν εὐδοκήσας ἀπὸ Μαρίας τῆς παρθένου γενέσθαι ἄνθρωπος, ὡς μαρτυρεῖ Παῦλος ὀ ἅγιος λέγων »γενόμενος ἐκ γυναικός, γενόμενος ὑπὸ νόμον«.
kai ouk eipan hoti ouk apethanen, alla anestē, ho peponthōs en sarki, zōn de aei en pneumati kai apathēs ōn en tę̄ idią theotēti, ho anōthen aei ek patros gegennēmenos hyparchōn, ho epʼ eschatōn tōn hēmerōn eudokēsas apo Marias tēs parthenou genesthai anthrōpos, hōs martyrei Paulos o hagios legōn »genomenos ek gynaikos, genomenos hypo nomon«.
And they did not say that he did not die, but that he rose: he who suffered in the flesh, but always lives in the spirit and is impassible in his own Godhead, who is always begotten from above from the Father, who in the last days was pleased to become man from the Virgin Mary, as holy Paul testifies, saying, “born of a woman, born under the law.”
56.2.10Holl GCS 25/31:341–342
ἄρα γε οὔπω ἤκουσας τοῦ ῥητοῦ τοῦ λέγοντος ὅτι »δεῖ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρςίαν καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθαναςίαν«; ἢ οὐκ ἔπεισέ σε Ἠσαΐας ὁ προφήτης λέγων »καὶ ἀναστήσονται οἱ νεκροί, καὶ ἐγερθήσονται οἱ ἐν τοῖς μνημείοις;«, αὐτὸς δὲ ὁ κύριος λέγων ὅτι »καὶ ἐγερθήσονται μὲν οὗτοι εἰς ζωὴν αἰώνιον καὶ οὗτοι εἰς κόλασιν αἰώνιον»;
ara ge oupō ēkousas tou rhētou tou legontos hoti »dei to phtharton touto endysasthai aphtharsian kai to thnēton touto endysasthai athanasian«? ē ouk epeise se Ēsaïas ho prophētēs legōn »kai anastēsontai hoi nekroi, kai egerthēsontai hoi en tois mnēmeiois?«, autos de ho kyrios legōn hoti »kai egerthēsontai men houtoi eis zōēn aiōnion kai houtoi eis kolasin aiōnion»?
Have you not yet heard the text that says, “This corruptible must put on incorruption, and this mortal must put on immortality”? Or did not Isaiah the prophet persuade you, saying, “And the dead shall rise, and those in the tombs shall be raised”? And the Lord himself, saying, “And these shall rise to eternal life, and these to eternal punishment”?
56.2.11Holl GCS 25/31:342
ἢ οὐ μέμνησαι τοῦ Ἄβελ μετὰ θάνατον τῆς πρὸς θεὸν ὁμιλίας, ὡς οὐ τὴν ψυχὴν λέγει ἐντυγχάνειν καὶ βοᾶν πρὸς τὸν θεόν, ἀλλὰ τὸ αἷμα; αἶμα δὲ οὐ ψυχὴ ὑπάρχει, ἀλλʼ ἐν τῷ αἵματι ἡ ψυχή ἐστιν.
ē ou memnēsai tou Abel meta thanaton tēs pros theon homilias, hōs ou tēn psychēn legei entynchanein kai boan pros ton theon, alla to haima? aima de ou psychē hyparchei, allʼ en tǭ haimati hē psychē estin.
Or do you not remember Abel’s converse with God after death, how Scripture does not say that the soul pleads and cries to God, but the blood? Blood is not soul, but the soul is in the blood.
56.2.12Holl GCS 25/31:342
σῶμα γάρ ἐστι τὸ αἇμα ὁρατόν, ἡ δὲ ψυχὴ ἀόρατός τις ὑπάρχουσα ἐν τῷ αἵματι ἔχει τὸν χῶρον. καὶ ἐκ πανταχόθεν ἐλήλεγκταί σου, ὦ Βαρδησιάνη. ἡ κακοπιστία. ἀνατρεπομένη ἐξ αὐτῆς τῆς ἀληθείας.
sōma gar esti to haama horaton, hē de psychē aoratos tis hyparchousa en tǭ haimati echei ton chōron. kai ek pantachothen elēlenktai sou, ō Bardēsianē. hē kakopistia. anatrepomenē ex autēs tēs alētheias.
For blood is a visible body, while the soul, being invisible, has its place in the blood. And on every side, Bardesanes, your false faith has been refuted, overturned by the truth itself.
Haer. 56, chapter 3
56.3.1Holl GCS 25/31:342
3. Περὶ δὲ πολλῶν ἀρχῶν ἐπειδήπερ πολλάκις κατὰ τῶν οὕτως λεγόντων πολλὰ εἶπον. ἐνταῦθα οὐ πολλὴν ποιοῦμαι τὴν περὶ τούτου διαλογήν, ἀλλʼ ὡς ἐν <παρεκβάσει> ὑπομνήσομαι τοῦ ἁγίου ἀποστόλου φάσκοντος ὅτι »ἡμῖν εἷς θεὸς ὁ πατήρ, ἐξ οὗ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν, καὶ εἷς κύριος Ἰησοῦς Χριστός, διʼ οὗ τὰ πάντα καὶ ἡμεῖς διʼ αὐτοῦ«.
3. Peri de pollōn archōn epeidēper pollakis kata tōn houtōs legontōn polla eipon. entautha ou pollēn poioumai tēn peri toutou dialogēn, allʼ hōs en <parekbasei> hypomnēsomai tou hagiou apostolou phaskontos hoti »hēmin heis theos ho patēr, ex hou ta panta kai hēmeis eis auton, kai heis kyrios Iēsous Christos, diʼ hou ta panta kai hēmeis diʼ autou«.
Since I have often said much against those who speak of many principles, I will not make a long discussion of it here, but as in a digression I will recall the holy apostle, who says, “For us there is one God, the Father, from whom are all things and we for him, and one Lord Jesus Christ, through whom are all things and we through him.”
56.3.2Holl GCS 25/31:342
πῶς οὖν πολυθεΐα ἔσται καὶ πολλαὶ ἀρχαί, εἰ »εἷς κύριος Ἰησοῦς Χριστός, διʼ οὗ τὰ πάντα καὶ ἡμεῖς διʼ αὐτοῦ«; ἄρα οὖν εἷς ἐστιν ὁ ποιητὴς καὶ οὐ πολλοὶ θεοὶ οὔτε πολλοὶ αἰῶνες.
pōs oun polytheïa estai kai pollai archai, ei »heis kyrios Iēsous Christos, diʼ hou ta panta kai hēmeis diʼ autou«? ara oun heis estin ho poiētēs kai ou polloi theoi oute polloi aiōnes.
How then can there be polytheism and many principles, if there is “one Lord Jesus Christ, through whom are all things and we through him”? So there is one Maker, not many gods or many aeons.
56.3.3Holl GCS 25/31:342
ἔφη γὰρ εἷς »εἴπερ εἰσὶ πολλοὶ θεοὶ λεγόμενοι«. τὸ δέ »λεγόμενοι« ὡς <περὶ> οὐχ ὑπαρχόντων ἀπεφήνατο· διὰ δὲ τοὺς τῶν Ἑλλήνων λεγομένους, οὓς ἐθεοποίησαν, ἥλιόν τε καὶ σελήνην, ἄστρα τε καὶ τὰ τούτοις ὅμοια, ἀποφηνάμενος ἀπέκλεισε πάντων τῶν πεπλανημένων τὴν διάνοιαν.
ephē gar heis »eiper eisi polloi theoi legomenoi«. to de »legomenoi« hōs <peri> ouch hyparchontōn apephēnato; dia de tous tōn Hellēnōn legomenous, hous etheopoiēsan, hēlion te kai selēnēn, astra te kai ta toutois homoia, apophēnamenos apekleise pantōn tōn peplanēmenōn tēn dianoian.
For he said, “even if there are many so-called gods.” He declared “so-called” as of things that do not exist, and because of the so-called gods of the Greeks, which they deified, sun and moon, stars and the like, by this declaration he shut out the thinking of all who have gone astray.
56.3.4Holl GCS 25/31:342
Τῆς δὲ ὑγιοῦς πίστεως πανταχόθεν σῳζομένης, ἑδραιώμα<τος> οὔσης καὶ σωτηρίας τῶν πιστῶν, ῥᾳδίως ἡ παςῶν τῶν αἱρέσεων ἐπινενοημένη κενολεξία προσανετράπη. ὡς καὶ οὗτος ἀνατραπεὶς καὶ ἐλεεινὸν ἑαυτὸν καταστήσας καὶ ἑαυτὸν ἀποξενώσας τῆς ζωῆς.
Tēs de hygious pisteōs pantachothen sǭzomenēs, hedraiōma<tos> ousēs kai sōtērias tōn pistōn, rhądiōs hē pasōn tōn haireseōn epinenoēmenē kenolexia prosanetrapē. hōs kai houtos anatrapeis kai eleeinon heauton katastēsas kai heauton apoxenōsas tēs zōēs.
Since the sound faith is kept safe on every side, being the foundation and salvation of the faithful, the invented empty talk of all the heresies is easily overturned, as this man too has been overturned, making himself pitiable and estranging himself from life.
56.3.5Holl GCS 25/31:342–343
φηςὶ γὰρ ὁ προφήτης πρὸς τὴν ἁγίαν τοῦ θεοῦ ἐκκλησίαν ὅτι »θήσομαι ἄνθρακα τὸν λίθον σου καὶ τοὺς θεμελίους σου σάπφειρον καὶ τὰ τείχη σου λίθους ἐκλεκτοὺς καὶ τὰς ἐπάλξεις σου ἴασπιν«. εἶτα ὕστερόν φησι »πᾶσα φωνὴ ἣ ἐπαναστήσεται ἐπὶ σέ. πάντας αὐτοὺς ἡττήσεις, ἐπὶ δὲ σὲ οὐ κατευοδωθήσεται«.
phēsi gar ho prophētēs pros tēn hagian tou theou ekklēsian hoti »thēsomai anthraka ton lithon sou kai tous themelious sou sappheiron kai ta teichē sou lithous eklektous kai tas epalxeis sou iaspin«. eita hysteron phēsi »pasa phōnē hē epanastēsetai epi se. pantas autous hēttēseis, epi de se ou kateuodōthēsetai«.
For the prophet says to God’s holy church, “I will make your stone carbuncle, your foundations sapphire, your walls choice stones, and your battlements jasper.” Then later he says, “Every voice that rises against you, you will defeat them all; against you it will not prosper.”
56.3.6Holl GCS 25/31:343
οὐδὲν γὰρ κατισχύσει πρὸς τὴν τῆς ἀληθείας πίστιν. ἐπειδήπερ »ἐπὶ τὴν πέτραν ᾠκοδόμηται, καὶ πύλαι Ἅιδου οὐ κατισχύσουσιν αὐτῆς«, ὡς ἐπηγγείλατο αὐτῇ ὁ ἅγιος θεὸς Λόγος, ὁ βασιλεὺς αὐτῆς καὶ νυμφίος καὶ κύριος αὐτῆς καὶ δεσπότης, ᾧ δόξα, τιμὴ καὶ κράτος πατρὶ ἐν υἱῷ σὺν ἁγίῳ πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων, ἀμήν.
ouden gar katischysei pros tēn tēs alētheias pistin. epeidēper »epi tēn petran ǭkodomētai, kai pylai Haidou ou katischysousin autēs«, hōs epēngeilato autę̄ ho hagios theos Logos, ho basileus autēs kai nymphios kai kyrios autēs kai despotēs, hǭ doxa, timē kai kratos patri en huiǭ syn hagiǭ pneumati eis tous aiōnas tōn aiōnōn, amēn.
For nothing will prevail against the faith of truth, since “it is built on the rock, and the gates of Hades will not prevail against it,” as the holy God the Word promised it, its King and Bridegroom, its Lord and Master, to whom be glory, honor and might, to the Father in the Son with the Holy Spirit, for ever and ever. Amen.
56.3.7Holl GCS 25/31:343
Ταύτης δὲ καὶ αὐτῆς καταπατηθείσης τῆς αἱρέσεως, * ὡς ἀπὸ τομῆς ὄφεως οὖσα κεφαλὴ καὶ ἔτι σκαρίζουσα, τῷ ξύλῳ τῆς ζωῆς παισθεῖσα, αὐτοὶ <δὲ> θεῷ εὐχαριστοῦντες ἐπὶ τὰς ἄλλας πάλιν διασκοποῦντες ἴωμεν, ἀγαπητοί.
Tautēs de kai autēs katapatētheisēs tēs haireseōs, * hōs apo tomēs opheōs ousa kephalē kai eti skarizousa, tǭ xylǭ tēs zōēs paistheisa, autoi <de> theǭ eucharistountes epi tas allas palin diaskopountes iōmen, agapētoi.
Now that this heresy too has been trampled, … like the head of a snake cut off and still writhing, struck by the tree of life, let us ourselves give thanks to God and go on again to examine the others, beloved.
Haer. 57, chapter 1
57.1.1Holl GCS 25/31:343
Ετερος δὲ πάλιν μετὰ τοῦτον Νόητος ὀνόματι ἀνέστη, οὐ πρὸ ἐτῶν πλειόνων, ἀλλʼ ὡς ἀπὸ χρόνου ἐτῶν τούτων ἑκατὸν τριάκοντα πλείω ἐλάσσω, Ἀσιανὸς τῆς Ἐφέσου πόλεως ὑπάρχων·
Eteros de palin meta touton Noētos onomati anestē, ou pro etōn pleionōn, allʼ hōs apo chronou etōn toutōn hekaton triakonta pleiō elassō, Asianos tēs Ephesou poleōs hyparchōn;
After him again another arose, named Noetus, not many years ago, but some hundred and thirty years ago, more or less, an Asian from the city of Ephesus.
57.1.2Holl GCS 25/31:343–344
ὃς ἀλλοτρίῳ πνεύματι φερόμενος ἠθέλησεν ἀφʼ ἑαυτοῦ ἃ μήτε προφῆται <ἐκήρυξαν> μήτε ἀπόστολοι μήτε ἐξ ὑπαρχῆς κατέσχεν ἡ ἐκκλησία μήτε ἐνενοήθη λέγειν τε καὶ διδάσκειν, αὐτὸς ἀφʼ ἑαυτοῦ ἐπάρματι μανίας ἐπαρθεὶς ἐτόλμησε λέγειν, τὸν παρέρα πεπονθέναι·
hos allotriǭ pneumati pheromenos ēthelēsen aphʼ heautou ha mēte prophētai <ekēryxan> mēte apostoloi mēte ex hyparchēs kateschen hē ekklēsia mēte enenoēthē legein te kai didaskein, autos aphʼ heautou eparmati manias epartheis etolmēse legein, ton parera peponthenai;
Carried away by an alien spirit, he wished to say and teach of his own accord what neither the prophets proclaimed nor the apostles, nor what the church held from the beginning or ever thought; lifted up by the conceit of madness, he dared of his own accord to say that the Father suffered.
57.1.3Holl GCS 25/31:344
ἔτι δὲ μείζονί τινι τύφῳ καὶ παραφροσύνῃ ἐνεχθεὶς ἑαυτὸν ἔλεγε Μωυσέα καὶ τὸν ἀδελφὸν αὐτοῦ Ἀαρών.
eti de meizoni tini typhǭ kai paraphrosynę̄ enechtheis heauton elege Mōysea kai ton adelphon autou Aarōn.
And carried away by still greater conceit and madness, he said that he himself was Moses and his brother Aaron.
57.1.4Holl GCS 25/31:344
ἀλλὰ μεταξὺ τούτων ἀπὸ τῆς περὶ αὐτοῦ ἐνηχήσεως οἱ μακάριοι πρεσβύτεροι τῆς ἐκκλησίας μετακαλεσάμενοι αὐτὸν ἐξήταζον περὶ τούτων ἁπάντων καὶ εἰ ταύτην τὴν βλασφημίαν περὶ πατρὸς προηγάγετο.
alla metaxy toutōn apo tēs peri autou enēchēseōs hoi makarioi presbyteroi tēs ekklēsias metakalesamenoi auton exētazon peri toutōn hapantōn kai ei tautēn tēn blasphēmian peri patros proēgageto.
But meanwhile, from the report about him, the blessed presbyters of the church summoned him and examined him about all these things, and whether he had put forward this blasphemy about the Father.
57.1.5Holl GCS 25/31:344
ὁ δὲ τὰ πρῶτα μὲν ἠρνεῖτο ἐπὶ τοῦ πρεσβυτερίου ἀγόμενος, διὰ τὸ μηδένα πρὸ αὐτοῦ ἐξεμέσαι ταύτην τὴν δεινὴν καὶ ἀλετήριον πικρίαν.
ho de ta prōta men ērneito epi tou presbyteriou agomenos, dia to mēdena pro autou exemesai tautēn tēn deinēn kai aletērion pikrian.
At first, brought before the presbytery, he denied it, because no one before him had vomited out this terrible and destructive bitterness.
57.1.6Holl GCS 25/31:344
ὕστερον δέ, ἀφʼ ἧς εἶχε λύσσης εἴς τινας ἄλλος ἐμβαλὼν ὡς εἰπεῖν καὶ σὺν αὐτῷ ὥσπερ δέκα ἄνδρας ἐπαγόμενος, εἰς τῦφον μείζονα καὶ θράσος ἐπαρθεὶς τολμηρός <τε> γεγονὼς παρρησίᾳ λοιπὸν τὴν αἵρεσιν ἐδογμάτιζε.
hysteron de, aphʼ hēs eiche lyssēs eis tinas allos embalōn hōs eipein kai syn autǭ hōsper deka andras epagomenos, eis typhon meizona kai thrasos epartheis tolmēros <te> gegonōs parrēsią loipon tēn hairesin edogmatize.
But later, having infected some others, so to speak, with his madness and drawn about ten men with him, he was lifted up to greater conceit and boldness, became daring, and taught the heresy openly.
57.1.7Holl GCS 25/31:344
πάλιν δʼ αὖ οἱ αὐτοὶ πρεσβύτεροι προσκαλεσάμενοι αὐτόν τε καὶ τοὺς προσφθαρέντας αὐτῷ ἀνθρώπους περὶ τῶν αὐτῶν πάλιν ἠρώτων.
palin dʼ au hoi autoi presbyteroi proskalesamenoi auton te kai tous prosphtharentas autǭ anthrōpous peri tōn autōn palin ērōtōn.
Again the same presbyters summoned him and the men who had been corrupted with him, and questioned them again about the same matters.
57.1.8Holl GCS 25/31:344
ὁ δὲ ἅμα τοῖς ὑπʼ αὐτοῦ πεπλανημένοις ὑποτρίψας τὸ μέτωπον λοιπὸν παρρησίᾳ ἀντέλεγε, φάσκων ὅτι »τί γὰρ κακὸν πεποίηκα ὅτι ἕνα θεὸν δοξάζω; ἕνα θεὸν ἐπίσταμαι καὶ οὐκ ἄλλον πλὴν αὐτοῦ, γεννηθέντα πεπονθότα ἀποθανόντα«.
ho de hama tois hypʼ autou peplanēmenois hypotripsas to metōpon loipon parrēsią antelege, phaskōn hoti »ti gar kakon pepoiēka hoti hena theon doxazō? hena theon epistamai kai ouk allon plēn autou, gennēthenta peponthota apothanonta«.
But he, with those he had led astray, brazenly contradicted them openly, saying, “What evil have I done in glorifying one God? I know one God and no other besides him, who was born, suffered, and died.”
57.1.9Holl GCS 25/31:344–345
ὡς οὖν ἐν τούτοις ἔμενεν, ἐξέωσαν αὐτὸν τῆς ἐκκλησίας ἅμα τοῖς ὑπʼ αὐτοῦ εἰς τὸ ἴδιον δόγμα μεμαθητευμένοις. ἐτελεύτα δὲ αὐτὸς ἔναγχος ἅμα τῷ ἰδίῳ ἀδελφῷ, oὐχ ὡς Μωυσῆς ἐν δόξῃ οὐδὲ ὁ αὐτοῦ ἀδελφὸς ὡς Ἀαρὼν ἐν τιμῇ ἐτάφη. ἐρρίφησαν γὰρ ὡς παραβάται καὶ οὐδεὶς αὐτοὺς τῶν θεοσε- βῶν περιέστειλε.
hōs oun en toutois emenen, exeōsan auton tēs ekklēsias hama tois hypʼ autou eis to idion dogma memathēteumenois. eteleuta de autos enanchos hama tǭ idiǭ adelphǭ, oych hōs Mōysēs en doxę̄ oude ho autou adelphos hōs Aarōn en timę̄ etaphē. erriphēsan gar hōs parabatai kai oudeis autous tōn theose- bōn periesteile.
Since he persisted in this, they expelled him from the church together with those he had made disciples of his own doctrine. He died recently together with his own brother; he was not buried in glory like Moses, nor his brother in honor like Aaron. They were cast out as transgressors, and none of the godly laid them out for burial.
57.1.10Holl GCS 25/31:345
μετὰ τοῦτο οἱ ὑπʼ αὐτοῦ τὸν νοῦν φθαρέντες ἐκράτυναν τουτὶ τὸ δόγμα, τούτος τοῖς ῥητοῖς ὑπαχθέντες οἶς καὶ ὁ αὐτῶν κακοδιδάσκαλος ἐξ ἀρχῆς.
meta touto hoi hypʼ autou ton noun phtharentes ekratynan touti to dogma, toutos tois rhētois hypachthentes ois kai ho autōn kakodidaskalos ex archēs.
After this those whose minds he had corrupted strengthened this doctrine, led on by the same texts as their evil teacher from the beginning.
57.1.11Holl GCS 25/31:345
ὄτε γὰρ ἐρωτώμενος ἀπὸ τοῦ πρεσβυτερίου ἔφη ἔνα θεὸν δοξάζειν, ἤκουε παρʼ αὐτῶν φιλαλήδως ὄτι ἐνα θεὸν δοξάζομεν καὶ αὐτοί, ἀλλʼ ὡς οἴ δαμεν δικαίως δοξάζειν·
ote gar erōtōmenos apo tou presbyteriou ephē ena theon doxazein, ēkoue parʼ autōn philalēdōs oti ena theon doxazomen kai autoi, allʼ hōs oi damen dikaiōs doxazein;
For when, questioned by the presbytery, he said that he glorified one God, he heard from them in truth: “We too glorify one God, but as we know how to glorify him rightly;
57.1.12Holl GCS 25/31:345
καὶ ἔνα Χριστὸν ἔχομεν, ἀλλʼ ὡς οἴδαμεν ἔνα Χριστόν, υἱὸν θεοῦ, παθόντα καθὼς ἔπαθεν, ἀποθανόντα καθὼς ἀπέθανεν, ἀναστάντα, ἀνελθόντα εἰς τὸν οὐρανὀν, ὄντα ἐν δεξιᾷ τοῦ πατρός, ἐρχόμενον κρῖναι ζῶντας καὶ νεκρούς. ταῦτα λέγομεν μεμαθηκότες ἀπὸ τῶν θείων γραφῶν, ἄ καὶ ἐπιστάμεθα.
kai ena Christon echomen, allʼ hōs oidamen ena Christon, huion theou, pathonta kathōs epathen, apothanonta kathōs apethanen, anastanta, anelthonta eis ton ouranon, onta en dexią tou patros, erchomenon krinai zōntas kai nekrous. tauta legomen memathēkotes apo tōn theiōn graphōn, a kai epistametha.
and we hold one Christ, but as we know one Christ, the Son of God, who suffered as he suffered, died as he died, rose, ascended into heaven, is at the right hand of the Father, and comes to judge the living and the dead. These things we say, having learned them from the divine Scriptures, and we know them.”
Haer. 57, chapter 2
57.2.1Holl GCS 25/31:345
2. Ἐκ τούτου οὖν Νοντιανοὶ ἀπόσπασμα ὄντες αὐτοῦ καὶ οἱ ἐξ αὐτῶν τουτὶ τὸ δόγμα δοξάξουσιν, ἐκ τῶν ῥητῶν τούτων πειρώμενοι συνιστᾶν τὴν κατʼ αὐτοὺς ἐμμανῆ διδασκαλίαν. ἀφʼ ὦν εἶπεν ὁ θεὸς πρὸς Μωυσῆν »ἐγὼ θεὸς τῶν πατέρων ὑμῶμν· ἐγὼ | πρῶτος καὶ ἐγὼ μετὰ ταῦτα· οὐκ ἔσονταί σοι θεοὶ ἔτεροι« καὶ τὰ ἑξῆς.
2. Ek toutou oun Nontianoi apospasma ontes autou kai hoi ex autōn touti to dogma doxaxousin, ek tōn rhētōn toutōn peirōmenoi synistan tēn katʼ autous emmanē didaskalian. aphʼ ōn eipen ho theos pros Mōysēn »egō theos tōn paterōn hymōmn; egō | prōtos kai egō meta tauta; ouk esontai soi theoi eteroi« kai ta hexēs.
From this man, then, the Noetians, being an offshoot of him, and those after them hold this doctrine, trying to establish their mad teaching from these texts: from what God said to Moses, “I am the God of your fathers; I am the first and I am after these things; you shall have no other gods,” and so on.
57.2.2Holl GCS 25/31:345
ἔλεγον οὖν· ἡμεῖς τοίνυν αὐτὸν οἴδαμεν μόνον. εἰ τοίνυν ἐλθὼν Χριστὸς ἐγεννήθη, αὐτός ἐστι πατήρ, αὐτὸς υἱός· ἄρα <ὁ> αὐτός ἐστι θεὸς ὁ ἀεὶ <ὤν> καὶ νῦν ἐλθών·
elegon oun; hēmeis toinyn auton oidamen monon. ei toinyn elthōn Christos egennēthē, autos esti patēr, autos huios; ara <ho> autos esti theos ho aei <ōn> kai nyn elthōn;
So they said: “We know him alone. If then Christ came and was born, he is Father, he is Son; so he is the same God who always is and has now come.
57.2.3Holl GCS 25/31:345–346
ὡς λέγει ἡ γραφή »οὖτος ὁ θεός σου, οὐ λογισθήσεται ἔτερος πρὸς αὐτόν· ἐξεῦρε πᾶσαν ὁδὸν ἐπιστήμης καὶ ἴδωκεν αὐτὴν Ἰακὼβ τῷ παιδὶ αὐτοῦ Ἰσραὴλ τῷ ἠγαπημένῳ ὑπʼ αὐτοῦ· μετὰ ταῦτα ἐπὶ τῆς γῆς ὤφθη καὶ τοῖς ἀνθρώποις συνανεστράφη«.
hōs legei hē graphē »outos ho theos sou, ou logisthēsetai eteros pros auton; exeure pasan hodon epistēmēs kai idōken autēn Iakōb tǭ paidi autou Israēl tǭ ēgapēmenǭ hypʼ autou; meta tauta epi tēs gēs ōphthē kai tois anthrōpois synanestraphē«.
As Scripture says, ‘This is your God; no other shall be reckoned beside him. He found out every way of knowledge and gave it to Jacob his servant and to Israel his beloved. After this he appeared on earth and lived among men.’
57.2.4Holl GCS 25/31:346
ὁρᾷς, φησί, πάλιν πῶς ἡ θεία γραφὴ ἡμᾶς συνετίζει, τοῦ μὴ ἄλλον καὶ ὄλλον θεὸν ἡγεῖσθαι, φάσκοῦσα ὄτι αὐτὸς θεός ἐστι <ὁ> μόνος ὤν καὶ αὐτὸς ὔστερον ὀφθείς;
horąs, phēsi, palin pōs hē theia graphē hēmas synetizei, tou mē allon kai ollon theon hēgeisthai, phaskousa oti autos theos esti <ho> monos ōn kai autos ysteron ophtheis?
You see,” he says, “again how the divine Scripture instructs us not to think of one God and another, saying that he is God who alone exists and who later appeared.”
57.2.5Holl GCS 25/31:346
πάλιν δὲ ἄλλῳ ῥητῷ κέχρηνται τούτῳ, ὡς λέγει »ἐκοπ[΄ιασεν Αἴγυπτος καὶ ἐμπορία Αἰθιὀπων, καὶ οἱ Σαβαεὶν ἄνδρες ὑψηλοὶ ἐπὶ σὲ διαβήσονται καὶ σοὶ δοῦλοι ἔσονται καὶ πορεύσονται ὀπίσω σου δεδμένοι χειροπέδαις καὶ ἐν σοὶ προσκυνἠσουσι καὶ ἐν σοὶ προσεύξονται, ὄτι ἐν σοὶ θεός ἐστι καὶ οὐκ ἔστι θεὸς πλὴν σοῦ. σὺ γὰρ εἶ θεός, καὶ οὐκ ᾔδειμεν, ὁ θεὸς τοῦ Ἰσραὴλ σωτήρ«.
palin de allǭ rhētǭ kechrēntai toutǭ, hōs legei »ekop[΄iasen Aigyptos kai emporia Aithiopōn, kai hoi Sabaein andres hypsēloi epi se diabēsontai kai soi douloi esontai kai poreusontai opisō sou dedmenoi cheiropedais kai en soi proskynēsousi kai en soi proseuxontai, oti en soi theos esti kai ouk esti theos plēn sou. sy gar ei theos, kai ouk ę̄deimen, ho theos tou Israēl sōtēr«.
Again they use this other text, as it says: “Egypt has toiled, and the merchandise of the Ethiopians, and the Sabeans, tall men, shall come over to you and shall be your slaves, and they shall follow behind you bound in manacles, and they shall bow down in you and pray in you, for God is in you and there is no God besides you. For you are God, and we did not know it, the God of Israel, the Savior.”
57.2.6Holl GCS 25/31:346
ὁρᾷς, φησί, πῶς αἱ θεῖαι γραφαὶ ἔνα θεὸν σημαίνουσι καὶ καταγγέλλουσιν αὐτὸν <γενόμενον> ἐμθανῆ; καὶ ὁμολογουμένως εἶς ἐστιν, ὁ αὐτὸς ἀεὶ ὤν.
horąs, phēsi, pōs hai theiai graphai ena theon sēmainousi kai katangellousin auton <genomenon> emthanē? kai homologoumenōs eis estin, ho autos aei ōn.
“You see,” he says, “how the divine Scriptures signify one God and proclaim that he became manifest? And admittedly he is one, being always the same.
57.2.7Holl GCS 25/31:346
καὶ τούτου ἔνεκα οὐ πολλοὺς θεοὺς λέγομεν, ἀλλὰ ἔνα θεόν, τὸν αὐτὸν ἀπαθῆ, αὐτὸν πατέρα τοῦ υἱοῦ, αὐτὸν υἱὸν καὶ πεπονθότα, ἴνα σώσῃ ἡμᾶς ἐν τῷ ἰδίῳ πάθει, καὶ οὐ δυνάμεθα ἄλλον λέγειν· δῆθεν ἀπὸ τοῦ ἐπιστάτου αὐτῶν μεμαθηκότες ταὐτην τὴν ὁμολογίαν καὶ τὴν πονηρὰν ταύτην ὑπόνοιαν καὶ λυμαντικὴν μαρίαν.
kai toutou eneka ou pollous theous legomen, alla ena theon, ton auton apathē, auton patera tou huiou, auton huion kai peponthota, ina sōsę̄ hēmas en tǭ idiǭ pathei, kai ou dynametha allon legein; dēthen apo tou epistatou autōn memathēkotes tautēn tēn homologian kai tēn ponēran tautēn hyponoian kai lymantikēn marian.
And for this reason we do not speak of many gods, but of one God, the same impassible, himself the Father of the Son, himself the Son and the one who suffered, to save us by his own suffering, and we cannot speak of another.” They have evidently learned this confession from their master, along with this wicked notion and ruinous folly.
57.2.8Holl GCS 25/31:346–347
Εἶτα ἄλλα ῥητὰ φέρουσιν εἰς σύστασιν ἑαυτῶν, ὡς ὁ αὐτῶν διδάσκαλος ἔλεγεν ὄτι »καὶ ὁ ἀπόστολος τούτοις μαρτυρεῖ τοῖς λόγοις φάσκων· ὦν οἱ πατέρες, ἐξὦν ὁ Χριστὸς τὸ κατὰ σάρκα, ὁ ὤν ἐπὶ πάντων θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας, ἀμήν«.
Eita alla rhēta pherousin eis systasin heautōn, hōs ho autōn didaskalos elegen oti »kai ho apostolos toutois martyrei tois logois phaskōn; ōn hoi pateres, exōn ho Christos to kata sarka, ho ōn epi pantōn theos eulogētos eis tous aiōnas, amēn«.
Then they bring other texts to support themselves, as their teacher said: “The apostle too testifies to these words, saying, ‘whose are the fathers, from whom is Christ according to the flesh, who is God over all, blessed for ever, amen.’”
57.2.9Holl GCS 25/31:347
βούλονται δὲ διηγεῖσθαι μονοκώλως, τοῦτον τὸν τρόπον ὡς Θεόδοτος· ἐκεῖνος μὲν φύσει ἀκροτάτως ἄνθρωπον ψιλὸν διηγσάμενος, οὖτος δὲ πάλιν ἄλλην ἀκρότητα μονοτόπως, τὸν αὐτὸν πατέρα θεὸν καὶ υἱὸν καὶ ἄγιον πνεῦμα ἐν σαρκὶ πεπονθότα καὶ γεννηθέντα ἡγησάμενος.
boulontai de diēgeisthai monokōlōs, touton ton tropon hōs Theodotos; ekeinos men physei akrotatōs anthrōpon psilon diēgsamenos, outos de palin allēn akrotēta monotopōs, ton auton patera theon kai huion kai agion pneuma en sarki peponthota kai gennēthenta hēgēsamenos.
They want to explain things one-sidedly, in the same way as Theodotus: he in fact taught at one extreme that Christ was a mere man, while this man, again, at the other extreme, took a single view, holding that the same one, Father, God, and Son and Holy Spirit, suffered and was born in the flesh.
57.2.10Holl GCS 25/31:347
οὔτε οὖν ἐκεῖνοι οἱ ἀπὸ Θεοδότου τι ἐν ἀληθείᾳ ἔφασαν οὔτε οὖτος ὁ Νόητος καὶ οἱ ἀπʼ αὐτοῦ, ἀνόητος δὲ μᾶλλον τῇ δυνάμει, καθάπερ αἱ θεῖαι γραφαὶ ἀμφοτέρους καὶ πάντας τοὺς πεπλανημένους διελέγχουσι.
oute oun ekeinoi hoi apo Theodotou ti en alētheią ephasan oute outos ho Noētos kai hoi apʼ autou, anoētos de mallon tę̄ dynamei, kathaper hai theiai graphai amphoterous kai pantas tous peplanēmenous dielenchousi.
So neither did those who follow Theodotus say anything in truth, nor this Noetus and those who follow him — rather Anoetus (“mindless”) in effect — as the divine Scriptures refute both and all who have gone astray.
Haer. 57, chapter 3
57.3.1Holl GCS 25/31:347
3. Παντὶ δὲ τῷ τὸν νοῦν εἰς θεὸν * κεκτημένῳ καὶ ἐν θείᾳ γραφῇ καὶ ἐν πνεέυματι ἁγίῳ κατηυγασμένῳ εὐθυέλεγκτος ὁ αὐτῶν λόγος καὶ πάσης ἀνοίας ἔμπλεως φανεῖται.
3. Panti de tǭ ton noun eis theon * kektēmenǭ kai en theią graphę̄ kai en pneeumati hagiǭ katēugasmenǭ euthyelenktos ho autōn logos kai pasēs anoias empleōs phaneitai.
To everyone who has his mind … on God and is enlightened by the divine Scripture and the Holy Spirit, their argument will appear easily refuted and full of all folly.
57.3.2Holl GCS 25/31:347
τὀλμης γὰρ τὸ ἔργον καὶ τυφλώσεως * ἡ διάνοια φάσκουσα τὸν αὐτὸν πατέρα ὄντα καὶ τὸν αὐτὸν αὐτὸν υἱὸν καὶ τὸν αὐτὸν πεπονθότα· ὡς καὶ ἀπʼ ὀρθοῦ λογισμοῦ καὶ εὐλόγου κριθήσονται οἱ τὰ τοιαῦτα φάσκοντες.
tolmēs gar to ergon kai typhlōseōs * hē dianoia phaskousa ton auton patera onta kai ton auton auton huion kai ton auton peponthota; hōs kai apʼ orthou logismou kai eulogou krithēsontai hoi ta toiauta phaskontes.
For the deed is one of audacity, and the thinking … of blindness, which says that the same one is Father, the same one is Son, and the same one suffered. So those who say such things will be judged even by right and sound reason.
57.3.3Holl GCS 25/31:347
πῶς γὰρ εἴη πατὴρ ὁ αὐτὸς καὶ υἱὸς ὑπάρχων; εἰ γὰρ υἱὸς ὑπάρχει, πάντως που τινὸς υἱὸς εἴη, ἀφʼ οὖπερ γεγέννηται.
pōs gar eiē patēr ho autos kai huios hyparchōn? ei gar huios hyparchei, pantōs pou tinos huios eiē, aphʼ ouper gegennētai.
For how could the same be Father and also Son? For if he is Son, he must surely be someone’s son, by whom he was begotten.
57.3.4Holl GCS 25/31:347
εἰ δὲ πατήρ ἐστιν, ἑαυτὸν γεννᾶν ἀδύνατον. πάλιν δὲ τὸ καλούμενον υἱὸς ἑαυτὸν οὐκ ἐγέννησεν, ἀλλὰ ἐκ πατρὸς γεγέννηται. καὶ ὦ τῆς τῶν ἀνθρώπων πολλῆς φρενοβλαβείας καὶ ἀκατορθώτου λογισμοῦ.
ei de patēr estin, heauton gennan adynaton. palin de to kaloumenon huios heauton ouk egennēsen, alla ek patros gegennētai. kai ō tēs tōn anthrōpōn pollēs phrenoblabeias kai akatorthōtou logismou.
And if he is Father, it is impossible for him to beget himself. Again, the one called Son did not beget himself, but was begotten from the Father. Oh, the great madness of men and their crooked reasoning!
57.3.5Holl GCS 25/31:347–348
ἔστι γάρ, ἔστιν τὸ εὔλογον οὐχ ὡς οὖτοι δοξάζουσιν, ἀλλʼ ὡς ἡ ἀλήθεια διὰ τῆς θείας γραφῆς ἡμῖν ὑποδείκνυσιν. εὐθὺς γὰρ φάσκει ὁ κύριος λέγων· »ἰδοὐ, συνἠσει ὁ παῖς μου ὁ ἀγαπητός, ὄν ᾐρέτισα, ὄν ἠγάπησεν ἡ ψυχή μου· θήσομαι τὸ πνεῦμά μου ἐπʼ αὐτῷ«.
esti gar, estin to eulogon ouch hōs outoi doxazousin, allʼ hōs hē alētheia dia tēs theias graphēs hēmin hypodeiknysin. euthys gar phaskei ho kyrios legōn; »idou, synēsei ho pais mou ho agapētos, on ę̄retisa, on ēgapēsen hē psychē mou; thēsomai to pneuma mou epʼ autǭ«.
For there is, there is a reasonable account, not as these people think, but as the truth shows us through the divine Scripture. For the Lord says at once: “Behold, my beloved servant will understand, whom I have chosen, whom my soul has loved; I will put my Spirit upon him.”
57.3.6Holl GCS 25/31:348
καὶ ὁρᾷς πῶς φωνὴ μὲν πατρὸς δείκνυσι σύσει υἱόν, ἐφʼ ᾦ καὶ τὸ πνεῦμα αὐτοῦ τίθησιν.
kai horąs pōs phōnē men patros deiknysi sysei huion, ephʼ ǭ kai to pneuma autou tithēsin.
And you see how the Father’s voice points to a Son by nature, on whom he also puts his Spirit.
57.3.7Holl GCS 25/31:348
εἶτα δὲ αὐτὸς ὁ μονογενής φησι »δόξασόν με, πάτερ, ἐν τῇ δόξῃ ᾖ εἶχον παρὰ σοὶ πρὸ τοῦ τὸν κόσμον γενέσθει«. ὁ δὲ λέγων »πάτερ, δόξασόν με« οὐχ ἑαυτὸν πατέρα καλεῖ, πατέρα δὲ τὸν αὐτοῦ γινώσκει.
eita de autos ho monogenēs phēsi »doxason me, pater, en tę̄ doxę̄ ę̄ eichon para soi pro tou ton kosmon genesthei«. ho de legōn »pater, doxason me« ouch heauton patera kalei, patera de ton autou ginōskei.
Then the Only-begotten himself says, “Glorify me, Father, with the glory which I had with you before the world was made.” He who says “Father, glorify me” does not call himself Father, but knows the Father as his own.
57.3.8Holl GCS 25/31:348
πάλιν δὲ ἐν ἄλλῳ τόπῳ »ἦλθε φωνὴ ἀπʼ ούρανοῦ, οὖτός ἐστιν ὁ υἱός μου, αὐτοῦ ἀκούσατε«. καὶ οὐκ εἶπεν »ἐγώ εἰμι ὁ υἱός μου, ἐμοῦ ἀκούσατε«, οὐδὲ πάλιν »γέγονα υἱάς«, ἀλλά » οὖτος ὁ υἱός μου, αὐτοῦ ἀκούσατε«.
palin de en allǭ topǭ »ēlthe phōnē apʼ ouranou, outos estin ho huios mou, autou akousate«. kai ouk eipen »egō eimi ho huios mou, emou akousate«, oude palin »gegona huias«, alla » outos ho huios mou, autou akousate«.
Again in another place, “A voice came from heaven: This is my Son; listen to him.” And it did not say, “I am my Son; listen to me,” nor again, “I have become a son,” but “This is my Son; listen to him.”
57.3.9Holl GCS 25/31:348
καὶ τῷ εἰπεῖν »ἐγὼ καὶ ὁ πατήρ μου ἔν ἐσμεν«, οὐκ εἶπεν »ἐγὼ καὶ ὁ πατήρ μου εἶς εἰμι«, ἀλλά » ἐγὼ καὶ ὁ πατήρ μου ἔν ἐσμεν«. τὸ δὲ »ἐγὼ καὶ ὁ πατήρ«, ὅντος τοῦ ἄρθρου τοῦ »ὁ« καὶ τοῦ »καί« ἀνὰ μέσον, σημαίνει πατέρα φύσει πατέρα καὶ υἱὸν φύσει υἱόν.
kai tǭ eipein »egō kai ho patēr mou en esmen«, ouk eipen »egō kai ho patēr mou eis eimi«, alla » egō kai ho patēr mou en esmen«. to de »egō kai ho patēr«, hontos tou arthrou tou »ho« kai tou »kai« ana meson, sēmainei patera physei patera kai huion physei huion.
And in saying, “I and my Father are one,” he did not say, “I and my Father am one,” but “I and my Father are one.” The words “I and the Father,” with the article “the” and the “and” between, signify a Father who is truly Father and a Son who is truly Son.
Haer. 57, chapter 4
57.4.1Holl GCS 25/31:348
4. Καὶ πάλιν περὶ τοῦ ἁγίου πνεύματος »ἐὰν ἀπέλθω, ἐκεῖνος ἔρχεται, τὸ πνεῦμα τῆς ἀληθείας«. πολὺ δὲ σαφέστατόν ἐστι τοῦτο τό »ἐγὼ ὑπάγω καὶ ἐκεῖνος ἔρχεται«. οὐκ εἶπεν »ἐγὼ ὑπάγω καὶ ἐγὼ ἔρχομαι«, ἀλλὰ ἀπὸ τοῦ »ἐγώ« καί »έκείνος« ἐσήμανεν ἐνυπόστατον τὸν υἱόν, ἐνυπόστατον τὸ ἄγιον πνεῦμα.
4. Kai palin peri tou hagiou pneumatos »ean apelthō, ekeinos erchetai, to pneuma tēs alētheias«. poly de saphestaton esti touto to »egō hypagō kai ekeinos erchetai«. ouk eipen »egō hypagō kai egō erchomai«, alla apo tou »egō« kai »ekeinos« esēmanen enypostaton ton huion, enypostaton to agion pneuma.
And again about the Holy Spirit: “If I go away, he comes, the Spirit of truth.” This “I go and he comes” is very clear indeed. He did not say, “I go and I come,” but by “I” and “he” he signified the Son as subsistent and the Holy Spirit as subsistent.
57.4.2Holl GCS 25/31:348
καὶ πάλιν »τὸ πνεῦμα τῆς ἀληθείας τὸ ἐκ τοῦ πατρὸς ἐκπορευόμενον καὶ ἐκ τοῦ έμοῦ λαμβάνον«, ἴνα δείξῃ ένυπόστατον τὸν πατέρα, ἐνυπόστατον τὸν υἱὸν καὶ ἐνυπόστατον τὸ ἄγιον πνεῦμα.
kai palin »to pneuma tēs alētheias to ek tou patros ekporeuomenon kai ek tou emou lambanon«, ina deixę̄ enypostaton ton patera, enypostaton ton huion kai enypostaton to agion pneuma.
And again, “the Spirit of truth, who proceeds from the Father and receives from what is mine,” to show the Father subsistent, the Son subsistent, and the Holy Spirit subsistent.
57.4.3Holl GCS 25/31:348
καὶ πάλιν δὲ ἐπὶ τοῦ Ἰορδάνου ἄνωθεν ὁ πατὴρ ἐλάλει, υἱὸς δὲ ἐν Ἰορδάνῃ κατήρχετο, τὸ δὲ πνεῦμα μεσαίτατον ἐν εἴδει περιστερᾶς ἐφαίνετο καὶ ἦλθεν ἐπʼ αὐτόν, καίτοι γε τοῦ πνεύματος μὴ φορέσαντος σάρκα μήτε ένδυσαμένου μένου σῶμα.
kai palin de epi tou Iordanou anōthen ho patēr elalei, huios de en Iordanę̄ katērcheto, to de pneuma mesaitaton en eidei peristeras ephaineto kai ēlthen epʼ auton, kaitoi ge tou pneumatos mē phoresantos sarka mēte endysamenou menou sōma.
And again, at the Jordan the Father spoke from above, the Son went down into the Jordan, and the Spirit appeared in the middle in the form of a dove and came upon him, though the Spirit did not wear flesh or put on a body.
57.4.4Holl GCS 25/31:348–349
διὰ δὲ τὸ μὴ ηομίζεσθαι συναλοιφὴν εἶναι πρὸς τὸν υἱόνκ, τὸ ἅγιον πνεῦμα σχηματίζεται ἐν εἴδει περιστερᾶς διὰ τὸ ἀπτάνεσθαι φύσει ἐνυπόστεατον τὸ πνεῦμα.
dia de to mē ēomizesthai synaloiphēn einai pros ton huionk, to hagion pneuma schēmatizetai en eidei peristeras dia to aptanesthai physei enyposteaton to pneuma.
So that it might not be thought to be merged with the Son, the Holy Spirit took shape in the form of a dove, because the Spirit is by nature subsistent and flies.
57.4.5Holl GCS 25/31:349
πόθεν δὲ ἀλλαχόθεν οὐκ ἔχομεν δεῖξαι κατὰ τούτων τῶν τὴν φρενοβλάβειαν ἑαυτοῖς ἐγκισσώντων; εἰ μὲν γὰρ ἀληθεύει ἠ αὐτῶν διάνοια καὶ ὁ λόγος ὁ ἕωλος καὶ μὴ ἔχων σύστασιν μήτε δύναμιν μήτε συνέσεως λογισμὸν ἤ ἔμφασιν, ἄρα γοῦν ἐκβλητίαι εἰσὶν αἱ γραφαί, αἱ πάντηῃ μὲν πατέρα πατέρα γινώσκουσαι καὶ υἱὸν υἱὸν καὶ ἅγιον πνεῦμα ἅγιον πνεῦμα.
pothen de allachothen ouk echomen deixai kata toutōn tōn tēn phrenoblabeian heautois enkissōntōn? ei men gar alētheuei ē autōn dianoia kai ho logos ho heōlos kai mē echōn systasin mēte dynamin mēte syneseōs logismon ē emphasin, ara goun ekblētiai eisin hai graphai, hai pantēę̄ men patera patera ginōskousai kai huion huion kai hagion pneuma hagion pneuma.
From what other source can we not show it against these people who wreathe themselves with madness? For if their thinking is true, their stale talk, which has no consistency or force or reasoned sense or meaning, then the Scriptures are to be thrown out, which everywhere know the Father as Father, the Son as Son, and the Holy Spirit as Holy Spirit.
57.4.6Holl GCS 25/31:349
Ἀλλὰ τί φάσκεις, ὦ οὗτος; μὴ πολυθεΐαν ἡγήσοιντο οἱ τὸ σέβας ἀληθινῶς τῇ τριάδι ποσφέροντες, οἵτινές εἰσιν υἱοὶ τῆς ἀληθείας καὶ τῆς μόνης ἀποστολικῆς καὶ καθολικῆς ἐκκλησίας; καὶ οὐχ οὕτως.
Alla ti phaskeis, ō houtos? mē polytheïan hēgēsointo hoi to sebas alēthinōs tę̄ triadi pospherontes, hoitines eisin huioi tēs alētheias kai tēs monēs apostolikēs kai katholikēs ekklēsias? kai ouch houtōs.
But what do you say, my good man? Will those who truly offer worship to the Trinity, who are sons of the truth and of the only apostolic and catholic church, be thought to hold polytheism? Not so.
57.4.7Holl GCS 25/31:349
τίς γὰρ οὐκ ἐρεῖ ἕνα θεὸν εἶναι τῆς ἀληθείας, πατέρα παντοκράτορα, ἐξ οὗπερ ὀ μονογενὴς υἱὸς ἐν ἀληθείᾳ θεὸς Λόγος, ἐνυπόστατος Λόγος, γεγεννημέιος ἀηλθινῶς ἐξ αὐτοῦ ἀνάρχως καὶ ἀχρόξνως;
tis gar ouk erei hena theon einai tēs alētheias, patera pantokratora, ex houper o monogenēs huios en alētheią theos Logos, enypostatos Logos, gegennēmeios aēlthinōs ex autou anarchōs kai achroxnōs?
For who will not say that there is one God of truth, the Father Almighty, from whom is the only-begotten Son, truly God the Word, a subsistent Word, truly begotten from him without beginning and without time?
57.4.8Holl GCS 25/31:349
διὸ ἕνα θεὸν ἀσφαλῶς κηρύττει ἡ ἐκκλησία, πατέρα καὶ υἱόν· διότι »ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί, καὶ οἱ δύο ἕν ἐσμεν«, τουτέστιν μία θεότης καὶ ἓν θέλημα καὶ μία κυριότης.
dio hena theon asphalōs kēryttei hē ekklēsia, patera kai huion; dioti »egō en tǭ patri kai ho patēr en emoi, kai hoi dyo hen esmen«, toutestin mia theotēs kai hen thelēma kai mia kyriotēs.
Therefore the church firmly proclaims one God, Father and Son; because “I am in the Father and the Father in me, and the two are one,” that is, one Godhead, one will, and one lordship.
57.4.9Holl GCS 25/31:349
ἐξ αὐτοῦ δὲ τοῦ πατρὸς καὶ τὸ πνεῦμα ἐκπορεύεται, ἐνυπόστατον ὂν καὶ ἐν ἀληθείᾳ τέλειον, τὸ πνεῦμα τῆς ἀληθείας, τὸ φωτίζον τὰ πάντα, τὸ ἐκ τοῦ υἱοῦ λαμβάνον, τὸ πνεῦμα τοῦ πατρός. τὸ πενῦμα τοῦ Χριστοῦ.
ex autou de tou patros kai to pneuma ekporeuetai, enypostaton on kai en alētheią teleion, to pneuma tēs alētheias, to phōtizon ta panta, to ek tou huiou lambanon, to pneuma tou patros. to penyma tou Christou.
And from the Father himself the Spirit proceeds, being subsistent and truly perfect, the Spirit of truth, who enlightens all things, who receives from the Son, the Spirit of the Father, the Spirit of Christ.
57.4.10Holl GCS 25/31:349
διὸ μίαν θεότητα οἶδεν ἡ ἐκκλησία· εἷς θεὸς ὁ τῆς ἀηλθείας πατήρ, πατὴρ τελείος ἐνυπόστατος καὶ υἱὸς υἱὸς τέλειος ἐνυπόστατος καὶ ἅγιον πνεῦμα ἅγιον πνεῦμα τέλειον ἐνυπόστατον, μία θεότης καὶ δεσποτεία μία κυριότης.
dio mian theotēta oiden hē ekklēsia; heis theos ho tēs aēltheias patēr, patēr teleios enypostatos kai huios huios teleios enypostatos kai hagion pneuma hagion pneuma teleion enypostaton, mia theotēs kai despoteia mia kyriotēs.
Therefore the church knows one Godhead: one God, the Father of truth, a perfect subsistent Father, and the Son, a perfect subsistent Son, and the Holy Spirit, a perfect subsistent Holy Spirit, one Godhead and sovereignty, one lordship.
57.4.11Holl GCS 25/31:349
διὸ πανταχοῦ σαφῶς κεκηρύχασιν αἰ θεῖαι γραφαὶ ἕνα θεόν, τουτέστιν τριάδα ὀμοούσιον, ἀεὶ οὖσαν τῆς αὐτῆς θεότητος, τῆς αὐτῆς κυριότητος.
dio pantachou saphōs kekērychasin ai theiai graphai hena theon, toutestin triada omoousion, aei ousan tēs autēs theotētos, tēs autēs kyriotētos.
Therefore everywhere the divine Scriptures have clearly proclaimed one God, that is, a consubstantial Trinity, always of the same Godhead and the same lordship.
57.4.12Holl GCS 25/31:349–350
καὶ διέπεσεν ἐκ πανταχόθεν ὀ τῆς ἀνοησίας σου λόγος, ὦ Νόητε. τοίνυν φωνάς, σκοπῖν ἐξ ὑπαρχῆς χρὴ καὶ οὕτως τὰ αὐτοῦ κεφάλαια ἀνατρέπειν.
kai diepesen ek pantachothen o tēs anoēsias sou logos, ō Noēte. toinyn phōnas, skopin ex hyparchēs chrē kai houtōs ta autou kephalaia anatrepein.
And the argument of your mindlessness has collapsed on every side, Noetus. Now we must examine the texts from the beginning and so overturn his chapters.
Haer. 57, chapter 5
57.5.1Holl GCS 25/31:350
5. Πρῶτον μὲν οὖν ἐπιδὴ παρήγαγε τὸ κεφάλαιον ὅτι »εἷς θεός, ἐξ οὗ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν, καὶ εἷς κύριος Ἰησοῦς χριστός, διʼ ὃς τὰ πάντα καὶ ἡμεῖς διʼ αὐτοῦ«, οὐχ ὁρᾷς ὅτι λέγων »εἷς θεός, ἐξ οὗ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν«, πῶς τὴν μίαν ἀρχὴν σημαίνει ἵνα μή εἰς πολλὰς ἀρχὰς τρέψὴ τὴν διάνοιαν καὶ εἰς πολυθεΐαν ἀγάγῃ τῆς πολυθεΐας;
5. Prōton men oun epidē parēgage to kephalaion hoti »heis theos, ex hou ta panta kai hēmeis eis auton, kai heis kyrios Iēsous christos, diʼ hos ta panta kai hēmeis diʼ autou«, ouch horąs hoti legōn »heis theos, ex hou ta panta kai hēmeis eis auton«, pōs tēn mian archēn sēmainei hina mē eis pollas archas trepsē tēn dianoian kai eis polytheïan agagę̄ tēs polytheïas?
First, then, since he brought forward the chapter, “one God, from whom are all things and we for him, and one Lord Jesus Christ, through whom are all things and we through him,” do you not see that in saying “one God, from whom are all things and we for him” he signifies the one first principle, so as not to turn the mind to many principles and lead it into polytheism?
57.5.2Holl GCS 25/31:350
ὁρᾷς γὰρ πῶς ἑνὶ ὀνόματι κέχρηται καἲ μιᾷ ὀνομασίᾳ, οὐκ ἀρνούμενος τὸν μονογενῆ θεόν. οἶδε γὰρ αὐτὸν κύριον καὶ οἶδεν αὐτὸν θεόν· διὸ ἀσφαλιζόμενος λέγει »καὶ εἷς κύριος Ἰησοῦς Χριστός, διʼ οὗ τὰ πάντα«.
horąs gar pōs heni onomati kechrētai kai mią onomasią, ouk arnoumenos ton monogenē theon. oide gar auton kyrion kai oiden auton theon; dio asphalizomenos legei »kai heis kyrios Iēsous Christos, diʼ hou ta panta«.
For you see how he uses one name and one title without denying the only-begotten God. For he knows him as Lord and knows him as God; therefore, for safety’s sake, he says, “and one Lord Jesus Christ, through whom are all things.”
57.5.3Holl GCS 25/31:350
καὶ ἐπὶ μὲν τοῦ κυρίου τοῦτο λέγων οὐ τοὺ αὐτὸν ἐσήμανεν εἶναι πατέρα καὶ τὸν αὐτὸν, ἀλλὰ ἔσειξε τὸν μὲν πατέρα πατέρα ὄντα, τὸν δὲ υἱὸνυ υἱὸν ἀηξθῶς,
kai epi men tou kyriou touto legōn ou tou auton esēmanen einai patera kai ton auton, alla eseixe ton men patera patera onta, ton de huiony huion aēxthōs,
And in saying this about the Lord he did not signify that the same one is Father and the same one Son, but showed the Father to be Father and the Son to be truly Son,
57.5.4Holl GCS 25/31:350
ἐπειδὴ τῷ εἶναι »εἷς θεός« ἐπὶ τῷ πατρὶ οὐχ ὡς ἀρνούμενος ἐπὶ τῷ υἱῷ τὸ εἶναι θεὸς <ἐλεγεν> (εἰ γὰρ μὴ θεός, οὔτε κύριος· ἐπιδὴ δὲ κύριος, καὶ θεός), ἀλλὰ εἰς μίαν ὀνομασίαν ἄγειν ἀναγκαζόμενος ὑπὸ τοῦ ἁγίου πνεύματος ὁ ἅγιος ἀπόστολος ἔφραζεν ἡμῖν τὴν πίστιν, ἐιαργῶς ἔνα κύριον σημαίνων, ἄρα γε καὶ θεόν.
epeidē tǭ einai »heis theos« epi tǭ patri ouch hōs arnoumenos epi tǭ huiǭ to einai theos <elegen> (ei gar mē theos, oute kyrios; epidē de kyrios, kai theos), alla eis mian onomasian agein anankazomenos hypo tou hagiou pneumatos ho hagios apostolos ephrazen hēmin tēn pistin, eiargōs ena kyrion sēmainōn, ara ge kai theon.
since in saying “one God” of the Father he did not speak as denying that the Son is God (for if he is not God, neither is he Lord; since he is Lord, he is also God). Rather, being compelled by the Holy Spirit to bring it under one title, the holy apostle expressed the faith to us, clearly signifying one Lord, and therefore also God.
57.5.5Holl GCS 25/31:350
Ἀλλὰ μηδεὶς νομιζέτω, ἐπιδὴ λέγει ἕνα καὶ ἕνα, μὴ ἄρα παρέλιπε τὸν ἀριθμὸν τὴς τριάδος, ἐπειδὴ οὐκ ὠνόμασε τὸ ἅγιον πνεῦμα. ὀιομάσας γὰρ πατέρα καὶ υἱὸν θεὸν καὶ κύριον, ἐν πνεύματι ἁγίῳ ὠνόμασεν. οὐ γὰρ ἐπιδὴ εἶπεν »εἷς θεός«, περὶ πατρός.
Alla mēdeis nomizetō, epidē legei hena kai hena, mē ara parelipe ton arithmon tēs triados, epeidē ouk ōnomase to hagion pneuma. oiomasas gar patera kai huion theon kai kyrion, en pneumati hagiǭ ōnomasen. ou gar epidē eipen »heis theos«, peri patros.
But let no one think, since he speaks of one and one, that he has omitted the number of the Trinity, because he did not name the Holy Spirit. For in naming Father and Son, God and Lord, he named them in the Holy Spirit. For not because he said “one God” of the Father,
57.5.6Holl GCS 25/31:350
»ἐξ οὗ τὰ πάντα«, ἠρνήσατο αὐτὸν [τὸ] εἶναι κύριον· οὐδὲ πάλιν ἐπιδὴ εἶπε »καὶ εἷς κύριος Ἰησοῦς Χριστός«, ἠρνήσατο εἶναι αὐτὸν θεόν,
»ex hou ta panta«, ērnēsato auton [to] einai kyrion; oude palin epidē eipe »kai heis kyrios Iēsous Christos«, ērnēsato einai auton theon,
“from whom are all things,” did he deny that he is Lord; nor again, because he said, “and one Lord Jesus Christ,” did he deny that he is God,
57.5.7Holl GCS 25/31:350
ἀλλὰ καθάπερ ἐπὶ τῷ πατρὶ ἠρκέσθη ἐπὶ τῇ μιᾷ ὀνομασίᾳ, λέγων »εἷς θεός«, σὺν δὲ τῷ θεὸς δῆλον ὅτι ἔστι καὶ κύριος, οὕτω καὶ ἐπὶ τῷ υἱῷ ἠρκέσθη τῷ »εἷς κύριος«· σὺν δὲ τῷ »[εἷς] κύριος« σύνεστι καὶ τὸ θεός.
alla kathaper epi tǭ patri ērkesthē epi tę̄ mią onomasią, legōn »heis theos«, syn de tǭ theos dēlon hoti esti kai kyrios, houtō kai epi tǭ huiǭ ērkesthē tǭ »heis kyrios«; syn de tǭ »[heis] kyrios« synesti kai to theos.
but just as for the Father he was content with the one title, saying “one God,” and with “God” it is plain that he is also Lord, so too for the Son he was content with “one Lord”; and with “Lord” goes “God” as well.
57.5.8Holl GCS 25/31:350–351
λέγων ἐν περὶ πατρὸς καὶ υἱοῦ, οὐ κοῦφος ἦν ἀπὸ πνεύματος ἁγίου, ἀλλὰ ἐν πνεύματι ἁγίῳ, ὠς ἔφην, ἐφθέγγετο. εἴωθε δὲ ἀεὶ τὸ ἅγιον πνεῦμα οὐ σύστασιν ἑαυτοῦ ποιούμενον *, ἵνα μὴ ἡμῖν ὑπογραμμὸν δώσει τοῦ περὶ ἑαυτῶν * καὶ ἡμᾶς τὴν σύστασιν <ἑαυτῶν> ποιήσασθαι.
legōn en peri patros kai huiou, ou kouphos ēn apo pneumatos hagiou, alla en pneumati hagiǭ, ōs ephēn, ephthengeto. eiōthe de aei to hagion pneuma ou systasin heautou poioumenon *, hina mē hēmin hypogrammon dōsei tou peri heautōn * kai hēmas tēn systasin <heautōn> poiēsasthai.
Speaking of Father and Son, he was not empty of the Holy Spirit, but, as I said, he spoke in the Holy Spirit. And the Holy Spirit is always accustomed not to commend itself …, so as not to give us an example … of commending ourselves.
57.5.9Holl GCS 25/31:351
ἄρα οὖν »εἷς θεὸς ὁ πατήρ, ἐξ οὗ τὰ πάντα, καὶ εἷς κύριος Ἰησοῦς Χριστός, διʼ οὗ τὰ πάντα [ἢ διʼ ὃν τὰ πάντα]», καὶ ἓν τὸ ἅγιον πνεῦμα, οὐκ ἀλλότριον θεοῦ, ἐνυπόστατον δὲ ὄν, διότι πνεῦμα θεοῦ καὶ πνεῦμα ἀληθείας καὶ πνεῦμα πατρὸς καὶ πνεῦμα Χριστοῦ.
ara oun »heis theos ho patēr, ex hou ta panta, kai heis kyrios Iēsous Christos, diʼ hou ta panta [ē diʼ hon ta panta]», kai hen to hagion pneuma, ouk allotrion theou, enypostaton de on, dioti pneuma theou kai pneuma alētheias kai pneuma patros kai pneuma Christou.
So then, “one God the Father, from whom are all things, and one Lord Jesus Christ, through whom are all things,” and one Holy Spirit, not alien to God, but subsistent, because he is the Spirit of God, the Spirit of truth, the Spirit of the Father, and the Spirit of Christ.
Haer. 57, chapter 6
57.6.1Holl GCS 25/31:351
6. Εἰ δὲ χρεία εἰπεῖν καὶ περὶ τοῦ »ἐκοπίασεν Αἴγυπτος καὶ ἑμπορία Αίθιόπων, καὶ οἱ Σαβαεὶν ἄνδρες ὑψηλοὶ ἐπὶ δὲ διαβήσονται [καὶ τό »σὺ εἶ θεός καὶ οὐκ ῃδειμεν«] κὰι σοὶ δοῦλοι ἔσονται, καὶ πορεύσονται ἀπίσω σου δεδεμένοι χεροπέσαις καὶ ἐν σοὶ προσκυνήσουσι καὶ ἐν σοὶ προσεύξονται, ὅτι ἐν σοὶ θεός ἐστι καὶ οὐκ ἔστι θεὸς πλὴν σοῦ· σὺ γὰρ εἶ θεός. καὶ οὐκ ᾔδειμεν, ὁ θεὸς τοῦ Ἰσραὴλ σωτήρ«, λέξει δέ. »οὐχ ὁρᾷς, φησίν, ὅτι εἷς θεός ἐστιν.
6. Ei de chreia eipein kai peri tou »ekopiasen Aigyptos kai hemporia Aithiopōn, kai hoi Sabaein andres hypsēloi epi de diabēsontai [kai to »sy ei theos kai ouk ę̄deimen«] kai soi douloi esontai, kai poreusontai apisō sou dedemenoi cheropesais kai en soi proskynēsousi kai en soi proseuxontai, hoti en soi theos esti kai ouk esti theos plēn sou; sy gar ei theos. kai ouk ę̄deimen, ho theos tou Israēl sōtēr«, lexei de. »ouch horąs, phēsin, hoti heis theos estin.
If we must also speak about “Egypt has toiled, and the merchandise of the Ethiopians, and the Sabeans, tall men, shall come over to you and shall be your slaves, and they shall follow behind you bound in manacles, and they shall bow down in you and pray in you, for God is in you and there is no God besides you; for you are God, and we did not know it, the God of Israel, the Savior,” he will say, “Do you not see that God is one,
57.6.2Holl GCS 25/31:351
ἐκ τῶν τοσούτων ἡρτῶν, ὧν ὑπεδείξαμεν«, οὐ νοῶν τὰ εἰρημένα, ἀλλὰ πανούργως περικόπτων τὰς γραφάς, λοξὰ μὲν διηγούμενος, ἀνθυπερβάτως δὲ εἰσάγων τοὺς λόγους, οὐκ ἀκολούθως καὶ περι πόδα φθέγγεται οὔτε καθʼ εἱρμὸν διηγεὶται ὁ Νόητος ἢ οἱ ἐξ αὐτοῦ Νοητιανοί [νοοῦσιν].
ek tōn tosoutōn hērtōn, hōn hypedeixamen«, ou noōn ta eirēmena, alla panourgōs perikoptōn tas graphas, loxa men diēgoumenos, anthyperbatōs de eisagōn tous logous, ouk akolouthōs kai peri poda phthengetai oute kathʼ heirmon diēgeitai ho Noētos ē hoi ex autou Noētianoi [noousin].
from all these texts that we have shown?” He does not understand what is said, but craftily cuts up the Scriptures, explaining them crookedly and bringing in the words out of order; Noetus, and the Noetians who follow him, do not speak consistently and to the point, nor explain in sequence.
57.6.3Holl GCS 25/31:351
ὥσπερ γὰρ κακῷ κυνὶ ὄνομα Λέων <ἐπιτιθέασιν> καὶ τοὺς μησὲ ὅλως ὁρῶντας καλοῦσι πολὺ βλέποντας καὶ τὰς χολὰς γλυκείας φασὶ καὶ τὸ ὄξος μέλι τινὲς ἐπωνόμασαν καὶ τὰς Ἐρινύας Εὐμενίδας φασὶ και ὠνόμασαν, οὕτωνς καὶ οὗτος καὶ οἱ ἀπʼ αὐτοῦ, Νοήτου ἔχων ὄνομα,
hōsper gar kakǭ kyni onoma Leōn <epititheasin> kai tous mēse holōs horōntas kalousi poly blepontas kai tas cholas glykeias phasi kai to oxos meli tines epōnomasan kai tas Erinyas Eumenidas phasi kai ōnomasan, houtōns kai houtos kai hoi apʼ autou, Noētou echōn onoma,
For just as people give a bad dog the name Lion, and call those who cannot see at all “Sharp-sighted,” and say bile is sweet, and some have named vinegar honey, and call the Furies the Kindly Ones, so this man and his followers, bearing the name Noetus (“sensible”),
57.6.4Holl GCS 25/31:351–352
ἀνόητος ὑπάρχειι καὶ οἱ ἐξ αὐτοῦ ἀνοητοῦντες, μηδὲ ὅλως τὴν ἀκολούθίαν ὧν τε φάσκει καὶ ὧν προβάλλονται νοοῦντες, ὡς καὶ πληροῦσθαι ἐπʼ αὐτοὺς τὸ εἰρημένον ὑπὸ τοῦ ἁγίου ἀποστόλου »μήτε ἃ γέγουσι νοοῦντες μήτε περὶ τίνων διαβεβαιοῦνται«.
anoētos hyparcheii kai hoi ex autou anoētountes, mēde holōs tēn akolouthian hōn te phaskei kai hōn proballontai noountes, hōs kai plērousthai epʼ autous to eirēmenon hypo tou hagiou apostolou »mēte ha gegousi noountes mēte peri tinōn diabebaiountai«.
is senseless, and his followers are senseless, not understanding at all the sequence of what he says and what they put forward, so that the word of the holy apostle is fulfilled in them: “understanding neither what they say nor the things about which they make assertions.”
Haer. 57, chapter 7
57.7.1Holl GCS 25/31:352
7. Ὁρᾶτε γάρ, ὦ ἄνδρες ἀδελφοί, πῶς ἀνώτερον ἄφη ἡ θεία γραφή, μᾶλλον δὲ αὐτὸς ὁ κύριος, ὡς ἔχει Ἠ ἀρχὴ τοῦ κεφαλαίου· ὅθεν καὶ δεικτέον ἐστἲ περὶ τῆς πάσης ἐν αὐτῷ κεφαλαίῳ ἀληθείας τε καὶ ὑποθέσεως ὅτι »ἐρωτήσατε με περὶ τῶν υἰῶν μου καὶ τῶν θυγατέρων μου, κὰι <περὶ> τῶν ἔργων τῶν χειρῶν μου ἐντείλασθέ μοι. ἐγὼ ἐποήσα, φησί.
7. Horate gar, ō andres adelphoi, pōs anōteron aphē hē theia graphē, mallon de autos ho kyrios, hōs echei Ē archē tou kephalaiou; hothen kai deikteon esti peri tēs pasēs en autǭ kephalaiǭ alētheias te kai hypotheseōs hoti »erōtēsate me peri tōn uiōn mou kai tōn thygaterōn mou, kai <peri> tōn ergōn tōn cheirōn mou enteilasthe moi. egō epoēsa, phēsi.
For see, brothers, what the divine Scripture, or rather the Lord himself, said above, as the beginning of the chapter has it; from there the whole truth and subject of this chapter must be shown: “Ask me about my sons and my daughters, and command me concerning the works of my hands. I made,” he says,
57.7.2Holl GCS 25/31:352
τὴν γῆν καὶ ἄνθρωπον ἐπʼ αὐτῆς, ἐγὼ τῇ χειρί μου ἐστερέωσα τὸν οὐρανόν, ἐγὼ πᾶσι τοῖς ἄστροις ἐνετειλάμην, ἐγὼ ἤγειρα μετὰ δικαιοσύνης βασιλέα καὶ πᾶσαι αἱ ὁδοὶ αὐτοῦ εὐθεῖαι. οὗτος οἰκοδομήσει τὴν πόλιν μου κὰι τὴν αἰχμαλωσίαν ἐπιστρέψει, οὐ μετὰ λύτρων οὐδὲ μετὰ δώρων, εἶπε κύριος σαβαώθ«.
tēn gēn kai anthrōpon epʼ autēs, egō tę̄ cheiri mou estereōsa ton ouranon, egō pasi tois astrois eneteilamēn, egō ēgeira meta dikaiosynēs basilea kai pasai hai hodoi autou eutheiai. houtos oikodomēsei tēn polin mou kai tēn aichmalōsian epistrepsei, ou meta lytrōn oude meta dōrōn, eipe kyrios sabaōth«.
“the earth and man upon it; I established the heaven with my hand; I commanded all the stars; I raised up a king with righteousness, and all his ways are straight. He shall build my city and turn back the captivity, not with ransom nor with gifts, says the Lord of hosts.”
57.7.3Holl GCS 25/31:352
εἶτα λοιπόν »ἐκοπίασεν Αἴγυπτος καὶ Ἡ ἐμπορία Αἰθιόπων« καὶ τὰ ἑξῆς »ὅτι ἐν σοὶ ὁ θεός ἐστιν«.
eita loipon »ekopiasen Aigyptos kai Hē emporia Aithiopōn« kai ta hexēs »hoti en soi ho theos estin«.
Then it goes on, “Egypt has toiled, and the merchandise of the Ethiopians,” and so on, “for God is in you.”
57.7.4Holl GCS 25/31:352
ἐν τίνι δὲ φαίημεν ἀλλʼ ἢ ἐν τῇ ἐν τῷ πατρῴῳ Λόγῳ· καὶ γὰρ ἀλθῶς θεὸς Λόγος ὁ υἱὸς κὰι ἐν αὐτῷ Ὁ πατὴρ γινώσκεται, ὡς λέγει »ὁ ἑμρακὼς ἐμὲ ἑύρακεν τὸν πατέρα« καί »ἐγὼ ἐδόξασά σου τὸ ὄνομα ἐπὶ τῆς γὴς«.
en tini de phaiēmen allʼ ē en tę̄ en tǭ patrǭǭ Logǭ; kai gar althōs theos Logos ho huios kai en autǭ Ho patēr ginōsketai, hōs legei »ho hemrakōs eme heuraken ton patera« kai »egō edoxasa sou to onoma epi tēs gēs«.
In whom shall we say, but in the Father’s Word? For the Son is truly God the Word, and in him the Father is known, as he says, “He who has seen me has seen the Father,” and “I have glorified your name on earth.”
57.7.5Holl GCS 25/31:352–353
εἶτα πάλιν »ἐγὼ ἤγειρα βασιλέα«. οὐχ ὁρᾷς ὅτι φωνή ἐστι πατρὸς ἰδιάζουσα ἡ ἐγείρασα ἐξ αὐτῆς τὸν ἀηθινὸν Λόγον βασιλέα ἐπὶ πάντας, τὸν ἐξ αὐτοῦ ἀληθινῶς γεννηθέντα ἀνάρχως καὶ ἀχρόνως;
eita palin »egō ēgeira basilea«. ouch horąs hoti phōnē esti patros idiazousa hē egeirasa ex autēs ton aēthinon Logon basilea epi pantas, ton ex autou alēthinōs gennēthenta anarchōs kai achronōs?
Then again, “I raised up a king.” Do you not see that it is the Father’s own voice, which raised up from itself the true Word as king over all, truly begotten from him without beginning and without time?
57.7.6Holl GCS 25/31:353
ὃν καὶ ἤγειρε πάλιν, αὐτὸν τὸν βασιλέα, ὡς λέγει ὀ ἅγοι ἀπόστολος φάσκων »εἰ δὲ τὸ πνεῦμα τοῦ ἐγείραντος Χριστὸν ἐν ὑμῖν, ὁ ἐγείρας Χριστὸν ἐκ νεκρῶν ζωογονήσει κὰι τὰ θνητὰ σώματα Ὑμῶν, διὰ τοῦ ἐνοικοῦντος πνεύματος αὐτοῦ ἐν ὑμῖν«,
hon kai ēgeire palin, auton ton basilea, hōs legei o hagoi apostolos phaskōn »ei de to pneuma tou egeirantos Christon en hymin, ho egeiras Christon ek nekrōn zōogonēsei kai ta thnēta sōmata Hymōn, dia tou enoikountos pneumatos autou en hymin«,
Whom he also raised again, the King himself, as the holy apostle says: “If the Spirit of him who raised Christ is in you, he who raised Christ from the dead will also give life to your mortal bodies through his Spirit who dwells in you,”
57.7.7Holl GCS 25/31:353
ὅπως συνᾴδοι τὰ προφητικὰ τοῖς ἀποστολικοῖς καὶ τὰ ἀποστολικὰ τοῖς εὐαγγελικοῖς καὶ τὰ εὐαγγελικὰ τοῖς ἀποστολικοῖς καὶ τὰ ἀποστολικὰ τοῖς προφητικοῖς· ἐκεῖ γάρ »<ἐγὼ> ἤγειρα βασιλέα«, καὶ ὧδε· »ὁ ἐγείρων Χριστόν ἐν νεκρῶν«.
hopōs synądoi ta prophētika tois apostolikois kai ta apostolika tois euangelikois kai ta euangelika tois apostolikois kai ta apostolika tois prophētikois; ekei gar »<egō> ēgeira basilea«, kai hōde; »ho egeirōn Christon en nekrōn«.
so that the prophetic writings agree with the apostolic, the apostolic with the gospel, the gospel with the apostolic, and the apostolic with the prophetic: for there, “I raised up a king,” and here, “he who raises Christ from the dead.”
57.7.8Holl GCS 25/31:353
τὸ δέ »ἐν σοὶ θεός ἐστιν« <δείκνυσιν>, ὡς μυστηριωδῶς τὰ πάντα κα]θαυμασίως διηγεῖται ἡ θεία γραφή. ὥσπερ γὰρ ἐν ναῷ ἐν σαρκὶ <κατοκιοῦσα> προεωρᾶτο κὰι προκατηγγέλλετο τῇ τῶν ἀνθρώπων ἐλπίδι διὰ τῆς πρὸς τὸν θεὸν ἐπιστροφῆς ἠ θεότης.
to de »en soi theos estin« <deiknysin>, hōs mystēriōdōs ta panta ka]thaumasiōs diēgeitai hē theia graphē. hōsper gar en naǭ en sarki <katokiousa> proeōrato kai prokatēngelleto tę̄ tōn anthrōpōn elpidi dia tēs pros ton theon epistrophēs ē theotēs.
And “God is in you” shows how the divine Scripture relates all things mysteriously and wonderfully. For the Godhead, dwelling in the flesh as in a temple, was foreseen and foretold for the hope of men through their turning to God.
57.7.9Holl GCS 25/31:353
ὁ γὰρ υἱὸς τοῦ θεοῦ θεὸς Λόγος, ὡς ἐν πόλει ἀγίᾳ κὰι ἐν ναῷ ἁγίῳ [τουτέστιν] ἐν τῇ ἁγία ἐνανθρωπήσει καὶ ἐνσάρκῳ παρουσίᾳ θεὸς ὢν κατοικῶν, ἐπὶ τῷ ναῷ ἀγίῳ λέγει »λύσατε τὸν ναὸν τοῦτον καὶ ἐν τρισὶν ἠμέραις ἐγερῶ αὐτόν«,
ho gar huios tou theou theos Logos, hōs en polei agią kai en naǭ hagiǭ [toutestin] en tę̄ hagia enanthrōpēsei kai ensarkǭ parousią theos ōn katoikōn, epi tǭ naǭ agiǭ legei »lysate ton naon touton kai en trisin ēmerais egerō auton«,
For the Son of God, God the Word, being God, dwelling as in a holy city and a holy temple, in the holy incarnation and coming in the flesh, says of the holy temple, “Destroy this temple, and in three days I will raise it up,”
57.7.10Holl GCS 25/31:353–354
διότι μυστικῶς τὰ πάντα οἰκονομεῖ <ὁ> θεὸς Λόγος ἀποσταλεὶς ἀπὸ πατρὸς ἐν σαρκὶ καὶ σύνδεσμον ἀγάπης πνευματικῆς δεικνὺς ἐφέλκεται σάρκα, σμικρύνας ἑαυτὸν μέγας ὢν θεός, αὐτὸς ὁ Λόγος ἐκ παρθένου διὰ πνεύματος ἁγίου γεννηθείς, υἱὸς θεοῦ εἷς ὤν, ἑαυτὸν σαρκὶ καὶ πνεύματι ἔνα τελέσας, ὠς λε; γει »ὁ καταβὰς αὐτός ἐστι καὶ ὁ ἀναβάς, ὁ υἱὸς τοῦ ἀνθρώπου, ὁ ὢν ἐν τῷ οὐρανῷ«.
dioti mystikōs ta panta oikonomei <ho> theos Logos apostaleis apo patros en sarki kai syndesmon agapēs pneumatikēs deiknys ephelketai sarka, smikrynas heauton megas ōn theos, autos ho Logos ek parthenou dia pneumatos hagiou gennētheis, huios theou heis ōn, heauton sarki kai pneumati ena telesas, ōs le? gei »ho katabas autos esti kai ho anabas, ho huios tou anthrōpou, ho ōn en tǭ ouranǭ«.
because God the Word, sent from the Father in the flesh, arranges all things mysteriously, and showing a bond of spiritual love he draws flesh to himself, making himself small though he is great God, the Word himself born of a virgin through the Holy Spirit, being one Son of God, making himself one in flesh and spirit, as he says: “He who came down is himself also he who went up, the Son of Man, who is in heaven.”
Haer. 57, chapter 8
57.8.1Holl GCS 25/31:354
8. Τϊ οὖν ἐρεῖ Νόητος ἐν τῇ αὐτοῦ ἀνοησίᾳ; μὴ ἐν τῷ οὐρανῷ σὰρξ ἦν; δῆλον ὅτι οὐκ ἦν. πῶς οὖν ὁ καταβὰς ἐξ οὐρανοῦ αὐτός ἐστιν καὶ ὁ ἀναβάς; ἀλλʼ ἵνα τὸν ἐλθόντα Λόγον σημάῃ οὐ κάτωθεν ὄντα, ἀλλʼ ἄνωθεν κατελθόντα, ἐπειδὴ ἐνηνθρώπησε ἐν σαρκί, οὐκ ἀπὸ σπέρματος ἀνδρός, ἐκ πνεύματος δὲ καὶ σαρκὸς τελειώσας τὴν αὐτοῦ οἰκονομίαν,
8. Tï oun erei Noētos en tę̄ autou anoēsią? mē en tǭ ouranǭ sarx ēn? dēlon hoti ouk ēn. pōs oun ho katabas ex ouranou autos estin kai ho anabas? allʼ hina ton elthonta Logon sēmaę̄ ou katōthen onta, allʼ anōthen katelthonta, epeidē enēnthrōpēse en sarki, ouk apo spermatos andros, ek pneumatos de kai sarkos teleiōsas tēn autou oikonomian,
What then will Noetus say in his senselessness? Was flesh in heaven? Plainly it was not. How then is he who came down from heaven himself also he who went up? It is to signify that the Word who came was not from below but came down from above, since he became man in the flesh, not from a man’s seed, but completed his dispensation from Spirit and flesh;
57.8.2Holl GCS 25/31:354
διὰ τοῦτο μίαν ἑνότητα σημαίνων τῆς τοῦ Λόγου συνενώσεως καὶ τῆς ἐνανθρωπήσεως φάσκει τὸν ἄνωθεν ἥκοντα ἄω ἀνιέναι ἐν τελειώσει θεότητος.,
dia touto mian henotēta sēmainōn tēs tou Logou synenōseōs kai tēs enanthrōpēseōs phaskei ton anōthen hēkonta aō anienai en teleiōsei theotētos.,
therefore, signifying one unity of the Word’s joining and of his becoming man, he says that he who came from above goes up in the perfection of Godhead.
57.8.3Holl GCS 25/31:354
καὶ γὰρ νῦν ὁ μὴ ὤν ποτε σάρξ, ἀλλὰ πνεῦμα, σὰρξ γέγονεν ἐκ πνεύματος καὶ παρθόνου, ὁ προσενεχθεὶς πατρὶ τέλειος Λόγος, ὅς πρὸ τούτου ἐν οὐρανῷ οὐκ ἦν σάρξ.
kai gar nyn ho mē ōn pote sarx, alla pneuma, sarx gegonen ek pneumatos kai parthonou, ho prosenechtheis patri teleios Logos, hos pro toutou en ouranǭ ouk ēn sarx.
For now he who once was not flesh but spirit has become flesh from the Spirit and the Virgin, the perfect Word offered to the Father, who before this was not flesh in heaven.
57.8.4Holl GCS 25/31:354
τί οὖν ἦν ὁ ἐν οὐρανᾦ ἀλλὰ ὁ Λόγος ὁ ἀπʼ οὐρανοῦ ἀποσταλείς, ἔχων τὴν εἰς μίαν θεότητα ἕνωσιν κατὰ δύναμιν πατρὸς συνηνωμένην, ἵνα δείξῃ ὅτι ἐπὶ γῆς καὶ <ἐν> οὐρανῷ ὁ αὐτὸς θεὸς Λόγος ὑπῆρχεν, ἄτρεπτος ὤν καὶ ἀναλλοίωτος.
ti oun ēn ho en ouranǭ alla ho Logos ho apʼ ouranou apostaleis, echōn tēn eis mian theotēta henōsin kata dynamin patros synēnōmenēn, hina deixę̄ hoti epi gēs kai <en> ouranǭ ho autos theos Logos hypērchen, atreptos ōn kai analloiōtos.
What then was he in heaven but the Word sent from heaven, having union into one Godhead, joined by the power of the Father, to show that on earth and in heaven the same God the Word existed, unchangeable and unalterable?
57.8.5Holl GCS 25/31:354
Λόγος γὰρ ἦν, θεὸς ἦν ἄεί, πνεῦμα ἦν, δύναμις ἦν, ὅς τὸ κοινὸν ὄνομα κα]παρὰ ἀνθρώποις χωρητὸν ἀνελάμβανεν εἰς ἑαυτόν, οὕτω καλούμενος υἱὸς ἀνθρώπου, υἱὸς ὤν θεοῦ·
Logos gar ēn, theos ēn aei, pneuma ēn, dynamis ēn, hos to koinon onoma ka]para anthrōpois chōrēton anelambanen eis heauton, houtō kaloumenos huios anthrōpou, huios ōn theou;
For he was the Word, he was always God, he was spirit, he was power, who took to himself the common name that men can grasp, being thus called Son of Man while being Son of God;
57.8.6Holl GCS 25/31:354
καὶ ἐν προφήταις προωνομάζετο, ὅπερ οὔπω ἐν σαρκὶ ἦν, διὰ τὸ μέλλον ἐν αὐτῷ τελειοῦσθαι, ὡς καὶ Δανιὴλ ἔφη »εἶδον ὡς υἱὸν ἀνθρώπου ἐρχόμενον ἐπὶ τῶν νεφελῶν«.
kai en prophētais proōnomazeto, hoper oupō en sarki ēn, dia to mellon en autǭ teleiousthai, hōs kai Daniēl ephē »eidon hōs huion anthrōpou erchomenon epi tōn nephelōn«.
and he was named beforehand in the prophets by what he was not yet in the flesh, because of what was to be fulfilled in him, as Daniel too said: “I saw one like a son of man coming on the clouds.”
57.8.7Holl GCS 25/31:354–355
διὸ δικαίως ἐν οὐρανῷ <ὄντα> τῷ ὀνόματι τούτῳ τὸν Λόγον, <ὅν> εἶδε πνεύματι ἁγίῳ, ὁ προφήτης υἱὸν ἀνθρώπου ἐκάλει, τὸ <μέλλον> πρὶν γενέσθαι ἀταθεωρῶν καὶ πρὶν τοῦ ἐν σαρκὶ γενεσθαι υἱὸν ἀνθρώπου ἀποκαλῶν.
dio dikaiōs en ouranǭ <onta> tǭ onomati toutǭ ton Logon, <hon> eide pneumati hagiǭ, ho prophētēs huion anthrōpou ekalei, to <mellon> prin genesthai atatheōrōn kai prin tou en sarki genesthai huion anthrōpou apokalōn.
Therefore rightly the prophet called by this name, Son of Man, the Word who was in heaven, whom he saw in the Holy Spirit, beholding the future before it happened and calling him Son of Man before he came to be in the flesh.
57.8.8Holl GCS 25/31:355
διὸ τὰ πρῶτα ὕστερα σημαίνων ὁ μονογενὴς φάσκει »ὁὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανόν. εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβάς, ὁ υἱὸς τοῦ ἀνθρώπου«· οὐχ ὅτι δὲ ἄνω ἦν σάρξ, ἀλλὰ <ὅτι> ἄνωθεν κατήρχετο, τούτῳ τῷ ὀνόματι μέλλων καλεῖσθαι.
dio ta prōta hystera sēmainōn ho monogenēs phaskei »houdeis anabebēken eis ton ouranon. ei mē ho ek tou ouranou katabas, ho huios tou anthrōpou«; ouch hoti de anō ēn sarx, alla <hoti> anōthen katērcheto, toutǭ tǭ onomati mellōn kaleisthai.
Therefore the Only-begotten, signifying the first things by the later, says, “No one has ascended into heaven except he who came down from heaven, the Son of Man”; not that flesh was above, but that he came down from above, being about to be called by this name.
Haer. 57, chapter 9
57.9.1Holl GCS 25/31:355
9. Ἀλλὰ τί ἐστιν ὅ ἐρεῖς. ὦ οὗτος, ὅτι »οὗτος, φησίν, ὁ θεος ἡμῶν, καὶ οὐ λογισθήσετα ἄλλος«. καὶ καλῶς πάνυ ἔφη, ὡς καὶ ὁ ἀπόστολος διαβεβαιοῦται λέγων »ὧν οἱ πατέρες καὶ ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα, ὁ ὤν ἐπὶ πάντων θεός«.
9. Alla ti estin ho ereis. ō houtos, hoti »houtos, phēsin, ho theos hēmōn, kai ou logisthēseta allos«. kai kalōs pany ephē, hōs kai ho apostolos diabebaioutai legōn »hōn hoi pateres kai ex hōn ho Christos to kata sarka, ho ōn epi pantōn theos«.
But what is it you will say, my good man — that “This,” it says, “is our God, and no other will be reckoned”? And it said this very well, as the apostle too affirms, saying, “whose are the fathers, and from whom is Christ according to the flesh, who is God over all.”
57.9.2Holl GCS 25/31:355
θαυμαστῶς [<δὲ> διηγεῖται· οὗτος γὰρ ὁ ὤν ἔστιν ἐπὶ πάντων θεός· ἐπειδὴ γὰρ αὐτὸς διδάσκει ἡμᾶς λέγων »πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός μου«, διὰ τοῦτο ἐπὶ πάντων ἐστὶ θεός.
thaumastōs [<de> diēgeitai; houtos gar ho ōn estin epi pantōn theos; epeidē gar autos didaskei hēmas legōn »panta moi paredothē hypo tou patros mou«, dia touto epi pantōn esti theos.
He relates it wonderfully: for this is he who is God over all. For since he himself teaches us, saying, “All things have been handed over to me by my Father,” therefore he is God over all.
57.9.3Holl GCS 25/31:355
οὕτω γὰρ καὶ Ἰωάννης μαρτυρεῖ λέγων »ὅ ἦν ἀπʼ ἀρχῆς. ὅ ἠκούσαμεν καὶ τοῖς ὀφθαλμοῖς ἑωράκαρεν, καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν«, καὶ πάλιν φησὶν ἐν τῇ Ἀποκαλύψει »ὁ ὤν ἀπʼ ἀρχῆς καὶ ἐρχόμενος παντοκράτωρ«.
houtō gar kai Iōannēs martyrei legōn »ho ēn apʼ archēs. ho ēkousamen kai tois ophthalmois heōrakaren, kai hai cheires hēmōn epsēlaphēsan«, kai palin phēsin en tę̄ Apokalypsei »ho ōn apʼ archēs kai erchomenos pantokratōr«.
So too John testifies, saying, “That which was from the beginning, which we have heard and seen with our eyes, and our hands have handled”; and again he says in the Revelation, “who is from the beginning and who is coming, the Almighty.”
57.9.4Holl GCS 25/31:355
καλῶς κατὰ πάντα εἶπε· ἐν τῷ γὰρ εἰπεῖν »πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός μου«, καὶ <τὸν παρτέρα> ἀκριβῶς ὑπετίθετο.
kalōs kata panta eipe; en tǭ gar eipein »panta moi paredothē hypo tou patros mou«, kai <ton partera> akribōs hypetitheto.
He spoke well in every way; for in saying, “All things have been handed over to me by my Father,” he also precisely presupposed the Father.
57.9.5Holl GCS 25/31:355–356
ἐπὶ πάντας μὲν οὖν ὤν θεός, ἔχων δὲ δἴδιον αὐτοῦ πατἰρα, * ἐν τῷ λέγειν »ἀπέρχομαι πρὸς τὸν πατέρα«. εἰ δὲ ἦν αὐτὸς πατήρ, πρὸς ποῖον ἄρα πατέρα ἄπεισι, ὦ ἀνόητε;
epi pantas men oun ōn theos, echōn de didion autou patira, * en tǭ legein »aperchomai pros ton patera«. ei de ēn autos patēr, pros poion ara patera apeisi, ō anoēte?
So he is God over all, but has his own Father, … in saying, “I go to the Father.” If he were himself the Father, to what Father does he go, you senseless man?
Haer. 57, chapter 10
57.10.1Holl GCS 25/31:356
10. Ἤ γὰρ πάλιν λέγει »ἵνα ὦσιν ἕν, ὡς ἐγὼ καὶ σὺ ἕν ἐσμεν;« ἀεὶ γὰρ ἠ γραφὴ ἀσφαλιζομένη τὰς κατὰ τὸ ἄκρον πτώσεισ τῶν ἀνθρώπων ἐκ πανταχόθεν τὸν νοῦν συνάγει ἐπὶ τὴν μέσην τῆς ἀληθείως ὁδόν.
10. Ē gar palin legei »hina ōsin hen, hōs egō kai sy hen esmen?« aei gar ē graphē asphalizomenē tas kata to akron ptōseis tōn anthrōpōn ek pantachothen ton noun synagei epi tēn mesēn tēs alētheiōs hodon.
Or again he says, “that they may be one, as I and you are one.” For Scripture, always guarding against men’s falls to the extremes, gathers the mind from every side to the middle way of truth.
57.10.2Holl GCS 25/31:356
καὶ πρὸς τούτους μὲν τοὺς νομίζοντας ἀλλότριον εἶται τοῦ πατρὸς τὸν υἱόν, φημὶ δὲ ὡς ὁ Ἄρειος νομέζει καὶ ἄλλαι αἱρέσεις, λέγει »ἐγὼ καὶ ὁ παρτὴρ ἕν ἐσμεν«·
kai pros toutous men tous nomizontas allotrion eitai tou patros ton huion, phēmi de hōs ho Areios nomezei kai allai haireseis, legei »egō kai ho partēr hen esmen«;
And to those who think the Son alien to the Father — I mean as Arius thinks, and other heresies — he says, “I and the Father are one”;
57.10.3Holl GCS 25/31:356
πρὸς δὲ τοὺς νομίζοντας τὸν αὐτὸν εἶναλ πατέρα καὶ τὸν αὐτὸν εἶναι υἱὸν διὰ τὸ εἰρηκέναι »ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν«, λέγει »ποίησον αὐτοὺς ἵνα ὦσιν ἕνκαθὼς κἀγὼ καὶ σὺ ἕν ἐσμεν«, ἵνα καταισχύνῃ Νόητον καὶ τὴν αὐτοῦ σχολήν, παραγαγὼν εἰς μέσον τὴν τῶν μαθητῶν ἕνωσιν.
pros de tous nomizontas ton auton einal patera kai ton auton einai huion dia to eirēkenai »egō kai ho patēr hen esmen«, legei »poiēson autous hina ōsin henkathōs kagō kai sy hen esmen«, hina kataischynę̄ Noēton kai tēn autou scholēn, paragagōn eis meson tēn tōn mathētōn henōsin.
but to those who think that the same one is Father and the same one Son because he said, “I and the Father are one,” he says, “Make them to be one, as I and you are one,” to shame Noetus and his school, by bringing forward the unity of the disciples.
57.10.4Holl GCS 25/31:356–357
πῶς γὰρ ἠδύνατο Πέρος καὶ Ἰωάννης καὶ οἱ καθεξῆς εἶναι ἕν ὡς κατὰ συναλοιφήν; ἀλλὰ διὰ τὸ εἶναι ἐν μιᾷ ἑνότητι θεότητος καὶ ἐν μιᾷ γνώμῃ καὶ δυνάμει, εἰς τὸ ἀποκρούσασθαι πᾶσαν ὑπόνοιαν κατὰ θάτερον τῆς ἀληθείας ἐπανισταμένην *·
pōs gar ēdynato Peros kai Iōannēs kai hoi kathexēs einai hen hōs kata synaloiphēn? alla dia to einai en mią henotēti theotētos kai en mią gnōmę̄ kai dynamei, eis to apokrousasthai pasan hyponoian kata thateron tēs alētheias epanistamenēn *;
For how could Peter and John and the rest be one as by merging? But it is because they are in one unity of Godhead and in one mind and power, to repel every notion that rises against the truth on either side …
57.10.5Holl GCS 25/31:357
* Φίλιππος [δὲ] ὁ ἅγιος ἀπόστολος φάσκων ὅτι »δεῖξον ἡμῖν τὸν πατέρα σου«. ὁ δὲ εἶπεν »ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν πατέρα«, καὶ οὐκ εἶπεν »ἐγώ εἰμι ὁ πατήρ«,
* Philippos [de] ho hagios apostolos phaskōn hoti »deixon hēmin ton patera sou«. ho de eipen »ho heōrakōs eme heōrake ton patera«, kai ouk eipen »egō eimi ho patēr«,
… Philip the holy apostle, saying, “Show us your Father.” And he said, “He who has seen me has seen the Father,” and he did not say, “I am the Father,”
57.10.6Holl GCS 25/31:357
ἀλλὰ τῷ »ἐμέ« σημαίνων ἑαυτὸν ἔλεγεν· τῷ δέ »ἑώρακε τὸν πατέρα«, οὐχ ἑαυτὸν ἔλεγεν. ἄλλο γὰρ τό »τὸν πατέρα« καὶ ἄλλο τό »ἐμέ« καὶ ἄλλο <τό> »ἐγώ«, καὶ ἕτερον τό »ἐμέ«.
alla tǭ »eme« sēmainōn heauton elegen; tǭ de »heōrake ton patera«, ouch heauton elegen. allo gar to »ton patera« kai allo to »eme« kai allo <to> »egō«, kai heteron to »eme«.
but by “me” he spoke signifying himself, while by “has seen the Father” he did not mean himself. For “the Father” is one thing, and “me” another, and “I” another, and “me” something different.
57.10.7Holl GCS 25/31:357
εἰ γὰρ ἦν αὐτὸς ὁ πατήρ, ἔλεγεν »ἐγώ εἰμι«· ἐπειδὴ δὲ οὐκ αὐτός ἐστιν ὁ πατήρ, ἀλλὰ ὁ υἱός, ἀληθῶς λέγει »ὁ ἐμὲ ἑωρακὼς ἑώρακε τὸν πατέρα«, ἵνα ἀποκρούσηται τὴν τοῦ Ἀρείου βλασφημίαν τὴν τὸν υἱὸν ἀπὸ τοῦ πατρὸς ἀπαλλοτριοῦσαν.
ei gar ēn autos ho patēr, elegen »egō eimi«; epeidē de ouk autos estin ho patēr, alla ho huios, alēthōs legei »ho eme heōrakōs heōrake ton patera«, hina apokrousētai tēn tou Areiou blasphēmian tēn ton huion apo tou patros apallotriousan.
For if he were himself the Father, he would have said, “I am.” But since he is not himself the Father, but the Son, he says truly, “He who has seen me has seen the Father,” to repel the blasphemy of Arius, which estranges the Son from the Father.
57.10.8Holl GCS 25/31:357
Διὸ τῆς πάσης γραφῆς σαφῶς περὶ ἀληθείας ἡμῖν τὴν ὁδὸν ὑποτιθεμένης <ἐνταῦθα> λήξωμεν καὶ τοῦτον τὸν Νόητον καὶ τὴν αὐτοῦ αἴρεσιν, Νοητιανῶν φημι, σὺν ταῖς ἄλλαις αἱρέσεσι παρωσάμενοι, ὥσπερ ὀστρακέτην τὸν καλούμενον δράκοντα, τὸν μὴ δυνάμενον κάμπτεσθαι ἐν τῷ καταδιώκειν ἄνθρωπον, μήτε δεξιὰ μήτε εὐώνυμα, ἐκκλίναντες <τε> ἀπὸ τῆς αὐτοῦ τε καὶ τῆς αὐτοῦ σχολῆς μοχθηρίας,
Dio tēs pasēs graphēs saphōs peri alētheias hēmin tēn hodon hypotithemenēs <entautha> lēxōmen kai touton ton Noēton kai tēn autou airesin, Noētianōn phēmi, syn tais allais hairesesi parōsamenoi, hōsper ostraketēn ton kaloumenon drakonta, ton mē dynamenon kamptesthai en tǭ katadiōkein anthrōpon, mēte dexia mēte euōnyma, ekklinantes <te> apo tēs autou te kai tēs autou scholēs mochthērias,
Therefore, since all Scripture clearly sets before us the way of truth, let us stop here, having thrust aside this Noetus and his heresy, I mean that of the Noetians, with the other heresies, like the serpent called the ostraketes, which cannot bend to right or left when it pursues a man; and having turned aside from the wickedness of him and his school,
57.10.9Holl GCS 25/31:357–358
ἐπὶ τὰς ἑξῆς δυνάμει τοῦ θεοῦ τὸν νοῦν ἀκοντίσωμεν, πρὸς διήγησιν καὶ ἔλεγχον τῶν ἐν αὐταῖς ἐπινενοημένων κατὰ τῆς ἀληθείας ξενολεξιῶν.
epi tas hexēs dynamei tou theou ton noun akontisōmen, pros diēgēsin kai elenchon tōn en autais epinenoēmenōn kata tēs alētheias xenolexiōn.
let us by the power of God direct our mind to the next ones, to describe and refute the strange talk invented in them against the truth.
Haer. 58, chapter 1
58.1.1Holl GCS 25/31:358
Περὶ Οὐαλησίων ἀκηκόαμεν πολλάκις, οὐ μέντοι γε ἔγνωμέν που. τίς ἤ πόθεν ὡρμᾶτο ἤ τί λέγων ἤ νουθετῶν ἤ φθεγγόμενος <ὑπῆρχεν> ὁ Οὐἀλης οὗτος.
Peri Oualēsiōn akēkoamen pollakis, ou mentoi ge egnōmen pou. tis ē pothen hōrmato ē ti legōn ē nouthetōn ē phthengomenos <hypērchen> ho Oualēs houtos.
We have often heard of the Valesians, but we do not really know who this Vales was, or where he came from, or what he said, urged, or taught.
58.1.2Holl GCS 25/31:358
καὶ τὸ μὲν ὄνομα Ἀραβικὸν ὑπάρχον τινὰ ὐπόνοιαν ἡμῖν φέρεσθαι, ὡς ἐν ὑπονοίᾳ *, καθάπερ ἔφην, τινὰς ὄντας ἐν Βακάθοις τῆς Φιλαδελφηιῆς χώρας πέραν τοῦ Ἰορδάνου.
kai to men onoma Arabikon hyparchon tina yponoian hēmin pheresthai, hōs en hyponoią *, kathaper ephēn, tinas ontas en Bakathois tēs Philadelphēiēs chōras peran tou Iordanou.
The name, being Arabic, gives us some suspicion, as … by suspicion, as I said, that they are some people in Bacatha in the territory of Philadelphia beyond the Jordan.
58.1.3Holl GCS 25/31:358
καὶ οἰ μὲν ἐπιχώριοι τούτους Γνωστικοὺς βούλονται λέγειν, οὐκ εἰσὶ δὲ τῶν Γιωστικῶν· ἕτερα γὰρ τούτων τὰ γρονήματα. τὰ δὲ εἰς ἡμᾶς ἐλθόντα περὶ αὐτῶν τοῦτορ ἔχει τὸν τρόπον.
kai oi men epichōrioi toutous Gnōstikous boulontai legein, ouk eisi de tōn Giōstikōn; hetera gar toutōn ta gronēmata. ta de eis hēmas elthonta peri autōn toutor echei ton tropon.
The local people want to call them Gnostics, but they are not Gnostics, for their views are different. What has come to us about them is as follows.
58.1.4Holl GCS 25/31:358
Ἐν μὲν τῇ ἐκκλησίᾳ οἱ πλείους συνήγοντο ἕως καιροῦ τινος, ἕως εἰς πλάτος ἦλθεν ἡ αὐτῶν ἄνοια καὶ ἀπεβλήθησαν τῆς ἐκκλησίας. εἰσὶ δὲ πάντες ἀπόκοποι πλὴν ὀλίγων, καὶ αὐτοὶ δὲ περὶ ἀρχῶν καὶ ἐξουσιῶν * καὶ ἄλλων οὕτως δοξάζουσι.
En men tę̄ ekklēsią hoi pleious synēgonto heōs kairou tinos, heōs eis platos ēlthen hē autōn anoia kai apeblēthēsan tēs ekklēsias. eisi de pantes apokopoi plēn oligōn, kai autoi de peri archōn kai exousiōn * kai allōn houtōs doxazousi.
Most of them used to assemble in the church for some time, until their folly became widely known and they were expelled from the church. All of them except a few are castrated, and they too hold such views about principalities and powers … and other things.
58.1.5Holl GCS 25/31:358
καὶ ὅταν λάβωσιν ἄνθρωπον εἰς μαθητείαν, καθʼ ὅσον μὲν χρόνον οὔπω τῶν μορίων ἀπετμήθη. ἐμψύχωι τὐ μεταλαμβάιει· ὅταν δὲ πείσωσι τὸν τοιοῦτον ἤ μετὰ ἀνάγκης αὐτὸν ἀποτέμωσι, τότε πᾶν ὁτιοῦ μεταλαμβάνει ὡς ἤδη πεπαυμέιος ἀγῶιος καὶ μηκέτι ἐπικίνδυνος ὤν εἰς τὸ ἐποτρύνεσθαι διὰ τῶν ἐδεσμάτων εἰς ἡδονὴν ἥκειν ἐπιθυμίας.
kai hotan labōsin anthrōpon eis mathēteian, kathʼ hoson men chronon oupō tōn moriōn apetmēthē. empsychōi ty metalambaiei; hotan de peisōsi ton toiouton ē meta anankēs auton apotemōsi, tote pan hotiou metalambanei hōs ēdē pepaumeios agōios kai mēketi epikindynos ōn eis to epotrynesthai dia tōn edesmatōn eis hēdonēn hēkein epithymias.
When they take a man as a disciple, so long as he has not yet had his parts cut off he partakes of no animal food; but when they persuade him, or castrate him by force, then he partakes of anything at all, as one whose contest is now over and who is no longer in danger of being roused by foods to the pleasure of desire.
58.1.6Holl GCS 25/31:358
οὐ μόνον δὲ τοὺς ἰδίους τοῦτον ἀπαρτίζουσι τὸν τρόπον, ἀλλὰ πολλάκις καὶ ξέιους παρερχομένους καὶ παρʼ αὐτοῖς ἐπιξενωθέντα ταύτῃ διέθεντο τῇ ἀγωγῇ. ὡς πολὺς περὶ τούτου θρυλεῖται λόγος.
ou monon de tous idious touton apartizousi ton tropon, alla pollakis kai xeious parerchomenous kai parʼ autois epixenōthenta tautę̄ diethento tę̄ agōgę̄. hōs polys peri toutou thryleitai logos.
And they treat not only their own people in this way, but often strangers passing through and staying with them as guests have been subjected to this treatment, as there is much talk about it.
58.1.7Holl GCS 25/31:358
ἀρπάζουσι γὰρ τοὺς τοιούτους ἔνδον καὶ ὀπίσω ἐπὶ συμψελίοις δήσαντες μετὰ ἀνάγκης τὸ χειρότευκτον ἐργάζονται τῆς τῶν μελῶν ἀφαιρέσεως.
arpazousi gar tous toioutous endon kai opisō epi sympseliois dēsantes meta anankēs to cheiroteukton ergazontai tēs tōn melōn aphaireseōs.
For they seize such people inside, tie them to benches behind, and by force perform the removal of the members with their own hands.
58.1.8Holl GCS 25/31:358–359
καὶ ταῦτά ἐστιν ἅ περὶ τούτων εἰς ἡμᾶς ἧκεν. οὕσπερ γνόντες ἐν ποίῳ τόπῳ τὴν καταμονὴν ἔχουσι καὶ ὡς τὸ ὄνομα τοῦτο πολὺ τυγχάνει ἐν τοῖς μέρεσιν ἐκείνοις. καὶ ὡς τῆς αἱρέσεως ἕτερον ὄνομα οὐ κατειλήφαμεν, ἐιομίσαμεν ταύτην εἶναι.
kai tauta estin ha peri toutōn eis hēmas hēken. housper gnontes en poiǭ topǭ tēn katamonēn echousi kai hōs to onoma touto poly tynchanei en tois meresin ekeinois. kai hōs tēs haireseōs heteron onoma ou kateilēphamen, eiomisamen tautēn einai.
This is what has come to us about them. We know in what place they live, and that this name is common in those parts; and since we have not learned another name for the heresy, we have supposed that this is it.
Haer. 58, chapter 2
58.2.1Holl GCS 25/31:359
2. Πολλὴ δὲ φρενοβλάβεια τῶν τοιούτων. εἰ μὲν γὰρ τὸ ἐν τῷ εὐαγγελίῳ βούλονται πληροῦν τό »ἐὰν σκανδαλίζῃ σε ἓν τῶν μελῶν σου, ἀπόκοψον ἀπὸ σοῦ, συμφέρει γάρ σοι εἰσελθεῖν εἰς βασιλείαν οὐρανῶν ἢ χωλὸν ἢ τυφλὸν ἢ κυλλόν«, πῶς δύναται ἐν βασιλείᾳ τινὰ εἶναι ἠκρωτηριασμένον;
2. Pollē de phrenoblabeia tōn toioutōn. ei men gar to en tǭ euangeliǭ boulontai plēroun to »ean skandalizę̄ se hen tōn melōn sou, apokopson apo sou, sympherei gar soi eiselthein eis basileian ouranōn ē chōlon ē typhlon ē kyllon«, pōs dynatai en basileią tina einai ēkrōtēriasmenon?
The madness of such people is great. If they want to fulfill the saying in the gospel, “If one of your members causes you to stumble, cut it off from you; for it is better for you to enter the kingdom of heaven lame or blind or maimed,” how can anyone be mutilated in the kingdom?
58.2.2Holl GCS 25/31:359
εἰ γὰρ ἡ βασιλεία τῶν οὐρανῶν τὰ πάντα ἐστὶ τελειοῦσα, οὐδὲν ἀτελὲς ἔχει ἐν ἑαυτῇ. καὶ ὁπότε τοῦ σώματός ἐστιν ἀνάστασις, πάντα τὰ μέλη ἀναστήσεται καὶ οὐδʼ ὁπότερον αὐτῶν καταλειφθήσεται.
ei gar hē basileia tōn ouranōn ta panta esti teleiousa, ouden ateles echei en heautę̄. kai hopote tou sōmatos estin anastasis, panta ta melē anastēsetai kai oudʼ hopoteron autōn kataleiphthēsetai.
For if the kingdom of heaven perfects all things, it has nothing imperfect in itself. And since there is a resurrection of the body, all the members will rise and neither of them will be left behind.
58.2.3Holl GCS 25/31:359
καὶ εἰ ὅλως τὶ μέλος οὐκ ἐγείρεται, οὐδὲ τὸ πᾶν σῶμα ἀναστήσεται. καὶ εἰ τὸ ἓν μέλος τὸ σκανδαλίζον αὐτὸ μόνον καταλιμπάνεται, οὐδὲ ὅλως ἀναστήσεται οὐδὲ ὁπότερον τῶν μελῶν· πάντα γὰρ ἡμᾶς ἐσκανδάλισεν.
kai ei holōs ti melos ouk egeiretai, oude to pan sōma anastēsetai. kai ei to hen melos to skandalizon auto monon katalimpanetai, oude holōs anastēsetai oude hopoteron tōn melōn; panta gar hēmas eskandalisen.
And if any member at all is not raised, neither will the whole body rise. And if the one member that causes stumbling is alone left behind, then none of the members will rise at all; for all of them have caused us to stumble.
58.2.4Holl GCS 25/31:359
τίς δὲ ἀναρρήξει αὐτοῦ τὴν καρδίαν τὴν πάντῃ σκανδαλίζουσαν; »ἔσωθεν, γάρ φησιν, ἐκπορεύονται πορνεῖαι μοιχεῖαι ἀσέλγειαι καὶ τὰ τούτοις ὅμοια«. τίς οὖν ῥήξει τὴν ἑαυτοῦ καρδίαν;
tis de anarrēxei autou tēn kardian tēn pantę̄ skandalizousan? »esōthen, gar phēsin, ekporeuontai porneiai moicheiai aselgeiai kai ta toutois homoia«. tis oun rhēxei tēn heautou kardian?
And who will tear out his heart, which causes stumbling in every way? “For from within,” it says, “come forth acts of sexual immorality, adulteries, licentiousness, and the like.” Who then will tear his own heart?
58.2.5Holl GCS 25/31:359
εἰ δὲ οὐκ ἐγείρεται τὸ σῶμα κατὰ τὴν τινῶν ἄνοιαν καὶ ἀσέβειαν, πῶς οὖν ἄρα διοίσει ὁ παρὰ τούτων ὁριζόμενος λόγος; τῶν γὰρ ὅλων μελῶν ἁπάντων μὴ εἰσεχομένων εἰς βασιλείαν οὐρανῶν τίς ἔτι χρεία παρὰ ἓν μέλος γίνεσθαι, τῶν ἄλλων μὴ τοῦτο πληρούντων;
ei de ouk egeiretai to sōma kata tēn tinōn anoian kai asebeian, pōs oun ara dioisei ho para toutōn horizomenos logos? tōn gar holōn melōn hapantōn mē eisechomenōn eis basileian ouranōn tis eti chreia para hen melos ginesthai, tōn allōn mē touto plērountōn?
But if the body is not raised, as some foolishly and impiously say, how will the argument these people lay down hold? If no members at all enter the kingdom of heaven, what need is there to do this to one member, when the others do not fulfill it?
58.2.6Holl GCS 25/31:359
εἰ δὲ ἐγείρεται τὸ σῶμα (ἐγείρεται γάρ), πῶς ἐνδέχεται ἔτι ἐν βασιλείᾳ οὐρανῶν ἐν σώματι λώβησις γίνεσθαι; ἢ πῶς οὐκ ἔσται ἀπρεπὴς ἡ βασιλεία τῶν οὐρανῶν ἐπισινῆ σώματα ἔχουσα πρὸς δόξαν ὄντα τῶν ἐν αὐτῇ;
ei de egeiretai to sōma (egeiretai gar), pōs endechetai eti en basileią ouranōn en sōmati lōbēsis ginesthai? ē pōs ouk estai aprepēs hē basileia tōn ouranōn episinē sōmata echousa pros doxan onta tōn en autę̄?
But if the body is raised (and it is raised), how can there still be mutilation in the body in the kingdom of heaven? Or how will the kingdom of heaven not be unseemly, having maimed bodies, when they are meant for the glory of those in it?
58.2.7Holl GCS 25/31:359
εἰ δὲ ὅλως καὶ τμηθείη τὸ μέλος τὸ σκανδαλίζον, ἄρα τέτμηται καὶ οὐχ ἥμαρτεν· τμηθὲν δὲ καὶ μὴ ἁμαρτῆσαν, αὐτὸ ἔδει πρῶτον πάντων ἀναστῆναι μὴ ἁμαρτῆσαν.
ei de holōs kai tmētheiē to melos to skandalizon, ara tetmētai kai ouch hēmarten; tmēthen de kai mē hamartēsan, auto edei prōton pantōn anastēnai mē hamartēsan.
And if the member that causes stumbling were indeed cut off, then it has been cut off and has not sinned; and having been cut off and not having sinned, it ought to rise first of all, since it did not sin.
Haer. 58, chapter 3
58.3.1Holl GCS 25/31:359
3. Οἱ δὲ εἰς τὸ πρόχειρον τοῦτο ἔργον εὔτολμοι ἀπὸ πάντων ἑαυτοὺς ἠθέτηςάν τε καὶ ἀπηλλοτρίωσαν. οὔτε γὰρ ἔτι ἄνδρες εἰσὶ διὰ τὸ ἀφῃρημένον οὔτε γυναῖκες δύνανται εἶναι διὰ τὸ παρὰ φύσιν.
3. Hoi de eis to procheiron touto ergon eutolmoi apo pantōn heautous ēthetēsan te kai apēllotriōsan. oute gar eti andres eisi dia to aphę̄rēmenon oute gynaikes dynantai einai dia to para physin.
Those who are bold for this ready deed have set themselves aside and estranged themselves from everything. For they are no longer men, because of what has been removed, nor can they be women, because it is against nature.
58.3.2Holl GCS 25/31:359–360
προὔλαβεν δὲ καὶ ἡ τοῦ στεφάνου τοῦ ἀγῶνος καὶ βραβείου τού- του ἐπωνυμία. οὐδὲ ὁπότεροι γὰρ φανήσονται οὗτοι τῶν τριῶν τάξεων τῶν εὐνούχων τῶν ὑπὸ κυρίου εἰιρημένων. »εἰσί, γάρ φησιν, εὐνοῦχοι, οἳ ἐκ κοιλίας μητρὸς αὐτῶν ἐγεννήθησαν«.
proulaben de kai hē tou stephanou tou agōnos kai brabeiou tou- tou epōnymia. oude hopoteroi gar phanēsontai houtoi tōn triōn taxeōn tōn eunouchōn tōn hypo kyriou eiirēmenōn. »eisi, gar phēsin, eunouchoi, hoi ek koilias mētros autōn egennēthēsan«.
They have also forfeited the name of the crown of the contest and of its prize. For they will not appear to belong to any of the three orders of eunuchs spoken of by the Lord. “For there are,” he says, “eunuchs who were born so from their mother’s womb.”
58.3.3Holl GCS 25/31:360
ἐκεῖνοι γὰρ ἀναίτιοί εἰσι τῆς αὐτῶν εὐνουχίας, οὔτε μὴν ἁμαρτίαν ἔχοντες διὰ τὸ οὕτως γεγεννῆσθαι οὔτε πάλιν ἔπαινον. μὴ δυνάμενοι πράττειν <τὶ τῶν τοιούτων>, τῶν ἀφροδισίων φημί, ἐπειδὴ μὴ πέφυκεν αὐτοῖς τὰ παιδοποιὰ ὄργανα τὰ ἐκ θεοῦ κεκτισμένα.
ekeinoi gar anaitioi eisi tēs autōn eunouchias, oute mēn hamartian echontes dia to houtōs gegennēsthai oute palin epainon. mē dynamenoi prattein <ti tōn toioutōn>, tōn aphrodisiōn phēmi, epeidē mē pephyken autois ta paidopoia organa ta ek theou kektismena.
For those are not responsible for their being eunuchs, having neither sin, because they were born so, nor again praise, being unable to do any such thing, I mean sexual relations, since the organs for begetting children created by God were not formed in them.
58.3.4Holl GCS 25/31:360
ἀλλʼ οὔτε μισθὸν ἔχουσιν εὐνουχίας βασιλείαν οὐρανῶν, |διὰ τὸ ἀγῶνος μὴ μεμυῆσθαι.
allʼ oute misthon echousin eunouchias basileian ouranōn, |dia to agōnos mē memyēsthai.
But neither do they have the kingdom of heaven as the reward of being eunuchs, because they have not been initiated into the contest.
58.3.5Holl GCS 25/31:360
εἰ δὲ καὶ ἐπιθυμιῶν μεμύηνται οἱ τοιοῦτοι, μὴ δυνάμενοι πράττειν ὃ μὴ δεῖ πράττειν καὶ μὴ πράττοντες μισθὸν οὐκ ἔχουσιν. οὐ γὰρ διὰ τὸ μὴ βούλεσθαι τὸ ἔργον παρʼ αὐτοῖς οὐ πέπρακται, ἀλλὰ διὰ τὸ μὴ δύνασθαι.
ei de kai epithymiōn memyēntai hoi toioutoi, mē dynamenoi prattein ho mē dei prattein kai mē prattontes misthon ouk echousin. ou gar dia to mē boulesthai to ergon parʼ autois ou pepraktai, alla dia to mē dynasthai.
And even if such people have been acquainted with desires, being unable to do what ought not to be done and not doing it, they have no reward. For the deed was not left undone by them because they did not want it, but because they could not.
58.3.6Holl GCS 25/31:360
καὶ αὕτη μὲν ἡ ἀγωγὴ τῆς πρώτης ὑπὸ κυρίου εἰρημένης εὐνουχίας, τῆς διὰ τῶν μητέρων γεννωμένης ἐν εὐνουχίᾳ, ἐξ ὧν οὐ δύνανται οὗτοι ὑπάρχειν διὰ τὸ χειρότευκτον.
kai hautē men hē agōgē tēs prōtēs hypo kyriou eirēmenēs eunouchias, tēs dia tōn mēterōn gennōmenēs en eunouchią, ex hōn ou dynantai houtoi hyparchein dia to cheiroteukton.
This is the condition of the first kind of eunuchs spoken of by the Lord, those born eunuchs from their mothers; these people cannot be of them, because the thing was done by hand.
Haer. 58, chapter 4
58.4.1Holl GCS 25/31:360
4. »Καὶ εἰσὶν εὐνοῦχοι οἵτινες ὑπὸ τῶν ἀνθρώπων εὐνουχίσθησαν«, φηςὶν ὁ σωτήρ, καὶ οὔτε ἀπὸ τούτων εἰσὶν οἱ προειρημένοι. οὗτοι μὲν γὰρ γίγνονται (οἱ ὑπὶ ἀνθρώπων εὐνουχισθέντες) ἕνεκεν χρήσεως ἢ βασιλικῆς ἢ ἀρχοντικῆς.
4. »Kai eisin eunouchoi hoitines hypo tōn anthrōpōn eunouchisthēsan«, phēsin ho sōtēr, kai oute apo toutōn eisin hoi proeirēmenoi. houtoi men gar gignontai (hoi hypi anthrōpōn eunouchisthentes) heneken chrēseōs ē basilikēs ē archontikēs.
“And there are eunuchs who were made eunuchs by men,” says the Savior; and the people mentioned are not of these either. These (those made eunuchs by men) come to be for the service of a king or a ruler.
58.4.2Holl GCS 25/31:360–361
βουλόμενοι γάρ τινες τῶν βαρβάρων βασιλεῖς ἢ καὶ τύραννοι, ζηλοτυπίας χάριν καὶ ὑπονοίας τῆς πρὸς τὰς γαμετὰς τὰς ἰδίας, ἔτι κομιδῆ νέους τοὺς παῖδας λαμβάνουσι καὶ εὐνουχίζουσι τούτους πρὸς τὸ ἁδρυνθέντας ἐμπιστεύεσθαι τὰς ἰδίας αὐτῶν ὡς ἔφην γαμετάς.
boulomenoi gar tines tōn barbarōn basileis ē kai tyrannoi, zēlotypias charin kai hyponoias tēs pros tas gametas tas idias, eti komidē neous tous paidas lambanousi kai eunouchizousi toutous pros to hadrynthentas empisteuesthai tas idias autōn hōs ephēn gametas.
For some barbarian kings, or tyrants, out of jealousy and suspicion toward their own wives, take boys while still very young and make them eunuchs, so that when grown up they may be entrusted, as I said, with their own wives.
58.4.3Holl GCS 25/31:361
καὶ οὕτως ἐν τῷ κόσμῳ γέγονεν ἡ περὶ τούτων αἰτία. ὅθεν τάχα οἶμαι <γέγονεν> καὶ τὸ εὐνοῦχον καλεῖσθαι, ἀπὸ τοῦ εὐνοεῖν δύνασθαι ἀφαιρουμένων τῶν μελῶν καὶ τοῦ μὴ ἐπεντρίβεσθαι μίξει τῶν σωμάτων ὡς τῶν ὀργάνων ἀφῃρημένους.
kai houtōs en tǭ kosmǭ gegonen hē peri toutōn aitia. hothen tacha oimai <gegonen> kai to eunouchon kaleisthai, apo tou eunoein dynasthai aphairoumenōn tōn melōn kai tou mē epentribesthai mixei tōn sōmatōn hōs tōn organōn aphę̄rēmenous.
And so the reason for these arose in the world. From this, I think, the word “eunuch” perhaps arose, from their being able to be well-minded (eunoein) once their members are removed, and from not being worn down by bodily intercourse, since they have been deprived of the organs.
58.4.4Holl GCS 25/31:361
ἑτέρα τοίνυν αὕτη ἡ τάξις ἐκ παιδὸς λαμβανομένη καὶ εὐνουχιζομένη ὑπὸ τῶν ἀνθρώπων, οὐχὶ διὰ τὴν βασιλείαν τῶν οὐρανῶν.
hetera toinyn hautē hē taxis ek paidos lambanomenē kai eunouchizomenē hypo tōn anthrōpōn, ouchi dia tēn basileian tōn ouranōn.
This order, then, is a different one, taken from childhood and made eunuchs by men, not for the kingdom of heaven.
58.4.5Holl GCS 25/31:361
»Καὶ εἰσίν, φηςίν, εὐνοῦχοι οἵτινες εὐνούχισαν ἑαυτοὺς διὰ τὴν βασιλείαν τῶν οὐρανῶν«. τίνες τοίνυν εἶεν οὗτοι ἀλλʼ ἢ οἱ γενναῖοι ἀπόστολοι καὶ οἱ καθεξῆς παρθένοι καὶ μονάζοντες;
»Kai eisin, phēsin, eunouchoi hoitines eunouchisan heautous dia tēn basileian tōn ouranōn«. tines toinyn eien houtoi allʼ ē hoi gennaioi apostoloi kai hoi kathexēs parthenoi kai monazontes?
“And there are,” he says, “eunuchs who made themselves eunuchs for the sake of the kingdom of heaven.” Who then would these be, but the noble apostles, and after them virgins and monks?
58.4.6Holl GCS 25/31:361
Ἰωάννης μὲν καὶ Ἰάκωβος, υἱοὶ Ζεβεδαίου, μείναντες ἐν τῇ παρθενίᾳ, μήτε μῆν ἰδίαις χερσὶ τὰ μέλη ἀποτεμόντες μήτε συναφθέντες γάμῳ, ἀλλὰ τῇ ἰδίιᾶ καρδίᾳ ἀγωνιςάμενοι καὶ θαυμασίως τὸ κλέος τοῦ στεφάνου τούτου τοῦ ἀγῶνος ἀπενεγκάμενοι.
Iōannēs men kai Iakōbos, huioi Zebedaiou, meinantes en tę̄ parthenią, mēte mēn idiais chersi ta melē apotemontes mēte synaphthentes gamǭ, alla tę̄ idiia kardią agōnisamenoi kai thaumasiōs to kleos tou stephanou toutou tou agōnos apenenkamenoi.
John and James, sons of Zebedee, remained in virginity, neither cutting off their members with their own hands nor being joined in marriage, but contending in their own heart and wonderfully winning the glory of the crown of this contest.
58.4.7Holl GCS 25/31:361
μετʼ αὐτοὺς δὲ ὅσοι ἐν μυριάδων ἀριθμῷ ἐν τῷ κόσμῳ μονάζοντες καὶ ἀπὸ μοναστηρίων καὶ παρθενώνων τουτὶ τοῦ ἀγῶνος τὸ κλέος ἀπηνέγκαντο, οἵτινες σώμασι γυναικῶν οὐκ ἐμίγησαν, ἀλλὰ ἤθλησαν ἐν ἀγῶνι τελειοτάτῳ·
metʼ autous de hosoi en myriadōn arithmǭ en tǭ kosmǭ monazontes kai apo monastēriōn kai parthenōnōn touti tou agōnos to kleos apēnenkanto, hoitines sōmasi gynaikōn ouk emigēsan, alla ēthlēsan en agōni teleiotatǭ;
After them, the countless numbers of monks in the world, from monasteries and houses of virgins, have won the glory of this contest, who have not had intercourse with the bodies of women, but have contended in the most perfect contest;
58.4.8Holl GCS 25/31:361–362
ὡς καὶ Ἠλίας ἐν παλαιᾷ διαθήκῃ εὑρίσκεται καὶ Παῦλος λέγων »λέγω δὲ τοῖς ἀγάμοις ὅτι καλὸν αὐτοῖς, ἐὰν μείνωσιν οὕτως καθὼς κἀγώ· εἰ δὲ οὐκ ἐγκρατεύονται, γαμηςάτωσαν«. πῶς οὖν αὐτὸς ἔμεινεν;
hōs kai Ēlias en palaią diathēkę̄ heurisketai kai Paulos legōn »legō de tois agamois hoti kalon autois, ean meinōsin houtōs kathōs kagō; ei de ouk enkrateuontai, gamēsatōsan«. pōs oun autos emeinen?
as Elijah is found in the Old Testament, and Paul, who says, “I say to the unmarried that it is good for them if they remain as I am; but if they do not have self-control, let them marry.” How then did he remain?
58.4.9Holl GCS 25/31:362
εἰ μὲν γὰρ ἀποτετμημένος ἦμ καὶ κατʼ αὐτὸν ἔμειναν ὁμοιούμενοι αὐτῷ, ἵνα πληρώσωσι τό »ὡς κἀγώ«. πῶς ἀποτεμνόμενός τις ἠδύνατιο γῆμαι, εἰ μηκέτι ἐνεκρατεύετο, κατὰ τό »γαμηςάτωσαν καὶ μὴ πυρούσθωσαν«; ὁρᾷς ὅτι περὶ ἐγκρατείας φάσκει καὶ οὐχὶ περὶ μελῶν ἀφαιρέσεως.
ei men gar apotetmēmenos ēm kai katʼ auton emeinan homoioumenoi autǭ, hina plērōsōsi to »hōs kagō«. pōs apotemnomenos tis ēdynatio gēmai, ei mēketi enekrateueto, kata to »gamēsatōsan kai mē pyrousthōsan«? horąs hoti peri enkrateias phaskei kai ouchi peri melōn aphaireseōs.
For if he had been castrated, they would have remained like him by imitating that, to fulfill “as I am.” But how could someone who had castrated himself marry if he no longer had self-control, according to “let them marry rather than burn”? You see that he speaks of self-control and not of removing members.
58.4.10Holl GCS 25/31:362
εἰ δὲ φάσκουσιν οὗτι διὰ τὴν βασιλείαν τῶν οὐρανῶν ἑαυτοὺς εὐνουχικέναι. πῶς ἑαυτοὺς ἀπαλλοτριώσουσι τοῦ ῥήματος τοῦ εἰρημένου ὅτι »εἰσί τινες οἵτινες εὐνουχίσθησαν ὑπὸ τῶν ἀνθρώπων«;
ei de phaskousin houti dia tēn basileian tōn ouranōn heautous eunouchikenai. pōs heautous apallotriōsousi tou rhēmatos tou eirēmenou hoti »eisi tines hoitines eunouchisthēsan hypo tōn anthrōpōn«?
And if these people say they have made themselves eunuchs for the kingdom of heaven, how will they separate themselves from the saying, “There are some who were made eunuchs by men”?
58.4.11Holl GCS 25/31:362
εἰ γὰρ αὐτὸς ἰδίαις χερσὶν ἑαυτὸν εὐνουχίζει, ἄνθρωπός ἐστι καῖ αἱ χεῖρες αὐτοῦ τὸ ἀθέμιτον τοῦτο εἰργάσαντο· εἰ δὲ καὶ αὐτὸς ἑαυτῷ οὐ δεδύνηται πρᾶξαι. ὑπὸ ἄλλων δὲ εὐνουχίσθη, οὐκέτι ἔσται διὰ βασιλείαν οὐρανῶν, διὰ τὸ ὑπὸ ἀνθρώπων εὐνουχίσθαι, ἤτοι διʼ αὐτοῦ ἤτοι διὰ τῶν τοῦτο πεποιηκότων.
ei gar autos idiais chersin heauton eunouchizei, anthrōpos esti kai hai cheires autou to athemiton touto eirgasanto; ei de kai autos heautǭ ou dedynētai praxai. hypo allōn de eunouchisthē, ouketi estai dia basileian ouranōn, dia to hypo anthrōpōn eunouchisthai, ētoi diʼ autou ētoi dia tōn touto pepoiēkotōn.
For if a man castrates himself with his own hands, he is a man, and his hands have done this unlawful thing. And if he was unable to do it to himself but was castrated by others, it will no longer be for the kingdom of heaven, because he was castrated by men, either by himself or by those who did it.
58.4.12Holl GCS 25/31:362
πεσεῖται δὲ καὶ ἀπὸ τοῦ στεφάνου καὶ ἀπὸ τοῦ βρδαβείου, οὐκέτι χάριν ἔχων διὰ τὴν ἀποχὴν τῆς τοιαὐτης χρήσεως, [ἀλλὰ] διὰ τὸ μὴ δύνασθαι χρῆσθαι ἀφῃρημένων τῶν τῆς τοιαύτης ὑποθέσεως μελῶν.
peseitai de kai apo tou stephanou kai apo tou brdabeiou, ouketi charin echōn dia tēn apochēn tēs toiautēs chrēseōs, [alla] dia to mē dynasthai chrēsthai aphę̄rēmenōn tōn tēs toiautēs hypotheseōs melōn.
He will also fall from the crown and the prize, no longer having credit for abstaining from such use, since he cannot use it because the members for that purpose have been removed.
58.4.13Holl GCS 25/31:362
ἓν δὲ καὶ τὸ αὐτὸ κριθήσεται, ὡς ὁ λυμαινόμενος ἑαυτοῦ τὸ μέλος καὶ ὡς ὁ τέμνων ἀλλότριον ἀμπελῶνα. οὐ γὰρ κατὰ θεὸν ἐπολιτεύσατο, ἀλλὰ κατὰ ἐπιβουλὴν τῷ δημιουργῷ κυρίῳ θεῷ ἀντέστη ὁ τοιοῦτος.
hen de kai to auto krithēsetai, hōs ho lymainomenos heautou to melos kai hōs ho temnōn allotrion ampelōna. ou gar kata theon epoliteusato, alla kata epiboulēn tǭ dēmiourgǭ kyriǭ theǭ antestē ho toioutos.
He who mutilates his own member will be judged one and the same as he who cuts down another man’s vineyard. For such a one has not lived according to God, but has deliberately opposed the Creator, the Lord God.
58.4.14Holl GCS 25/31:362–363
ἐπιθυμίᾳ δὲ περισσοτέρᾳ ὁ τοιοῦτος ἐνεχθήσεται. καὶ γὰρ ὁ εὐνοῦχος ᾄδεται παρὰ τῷ σοφῷ οὐκ ἀπεχόμενος τῆς ἐπιθυμίας. ἀλλὰ * μὴ δυνάμενος τὴν ἐπιθυμίαν ἐπιτελέσαι, ὡς λέγει »ἐπιθυμία εὐνούχου ἀποπαρθενεῦσαι ωεάνιδα«.
epithymią de perissoterą ho toioutos enechthēsetai. kai gar ho eunouchos ądetai para tǭ sophǭ ouk apechomenos tēs epithymias. alla * mē dynamenos tēn epithymian epitelesai, hōs legei »epithymia eunouchou apopartheneusai ōeanida«.
Such a one will be carried away by greater desire. For the eunuch is spoken of by the wise man as not abstaining from desire, but … unable to fulfill the desire, as he says: “the desire of a eunuch to deflower a maiden.”
58.4.15Holl GCS 25/31:363
καὶ ἐκ πανταχόθεν * ὦ τῆς πολλῆς ματαιότητος τῆς ἐν τῷ κόσμῳ πολυτρόπως ἐπινενοημένης.
kai ek pantachothen * ō tēs pollēs mataiotētos tēs en tǭ kosmǭ polytropōs epinenoēmenēs.
And from every side … oh, the great vanity devised in the world in so many ways!
58.4.16Holl GCS 25/31:363
Καὶ ταῦτά ἐστιν ἃ περὶ τούτων ἔγνωμεν. διὰ καὶ ἐν συντόμῳ περὶ αὐτῶν εἰρηκότες καὶ ὡς ἔφην ὑπονοήσαντες εἶναι τούτους τοὺς προειρημένους,
Kai tauta estin ha peri toutōn egnōmen. dia kai en syntomǭ peri autōn eirēkotes kai hōs ephēn hyponoēsantes einai toutous tous proeirēmenous,
This is what we have learned about them. Having spoken briefly about them, and having supposed, as I said, that these are the people mentioned,
58.4.17Holl GCS 25/31:363
καταλιπόντες τοὺς αὐτοὺς καὶ καταγελάσαντες <αὐτῶν> ὥσπερ σκορπίου δικέντρου τοῖς μὲν κέρασι καὶ χηλαῖς ἀπὸ τῶν ἀνέκαθεν τῶν πατέρων βίοις ἐναντιωθέντος, ἐν δὲ τῷ κέντρῳ τῷ τύπῳ τῆς ἁγίας τοῦ θεοῦ ἐκκλησίας ἀνθισταμένου, ὑποδήματι ἐστηριγμένῳ καταπατήσαντες τούτους [καὶ καταγελάσαντες, ] τουτέστιν διὰ τῶν ῥητῶν τοῦ εὐαγγελίου, κατὰ τὸ ἔθος ἐπὶ τὰς μετέπειτα βαίνοντες ἐνταῦθα λήξωμεν τῆς τούτων ἀβελτηρίας.
katalipontes tous autous kai katagelasantes <autōn> hōsper skorpiou dikentrou tois men kerasi kai chēlais apo tōn anekathen tōn paterōn biois enantiōthentos, en de tǭ kentrǭ tǭ typǭ tēs hagias tou theou ekklēsias anthistamenou, hypodēmati estērigmenǭ katapatēsantes toutous [kai katagelasantes, ] toutestin dia tōn rhētōn tou euangeliou, kata to ethos epi tas metepeita bainontes entautha lēxōmen tēs toutōn abeltērias.
let us leave them and laugh at them, as at a two-stinged scorpion that opposes with its horns and claws the lives of the fathers from of old, and with its sting resists the pattern of God’s holy church; having trampled them with a firm-planted shoe, that is, with the sayings of the gospel, let us go on as usual to the next, and end here their stupidity.
Haer. 59, chapter 1
59.1.1Holl GCS 25/31:363
Καθεξῆς δὲ τούτων Καθαροί τινες λεγόμενοι ἐφύησαν, ἀπὸ Ναυάτου τινός, ὡς πολὺς ᾄδεται λόγος. οὗτος δὲ ὁ Ναυάτος ἐπὶ τῆς Ῥωμαίων ὑπῆρχεν, ἐν καιρῷ τοῦ διωγμοῦ τοῦ πρὸ τοῦ Μαξιμι<α>νοῦ γενομένου [πρώτου]· τάχα δὲ οἶμαι Δεκίου τότε ἦμ ἢ Αὐρηλιανοῦ.
Kathexēs de toutōn Katharoi tines legomenoi ephyēsan, apo Nauatou tinos, hōs polys ądetai logos. houtos de ho Nauatos epi tēs Rhōmaiōn hypērchen, en kairǭ tou diōgmou tou pro tou Maximi<a>nou genomenou [prōtou]; tacha de oimai Dekiou tote ēm ē Aurēlianou.
Next after these sprang up certain people called Cathari (“the Pure”), from one Novatus, as the common account goes. This Novatus was in Rome, at the time of the persecution before that of Maximian; I think perhaps it was then Decius or Aurelian.
59.1.2Holl GCS 25/31:363–364
ἀπὸ δὲ τῆς προφάσεως τῶν ἐν τῷ διωγμῷ παραπεςόντων ἐπάρματι ἀρθεὶς ἄμα τοῖς αὐτῷ ἑπομένοις μὴ θελήσας κοινωνῆσαι τοῖς μετανοοῦσιν ἀπὸ τοῦ διωγμοῦ, εἰς αἵρεσιν τ<οι>αὐτην τέτραπται, λέγων μὴ εἶναι <αὐτοῖς> σωτηρίαν, ἀλλὰ μίαν μετάνοιαν, μετὰ δὲ τὸ λουτρὸν μηκέτι δύνασθαί τινα ἐλεεῖσθαι παραπεπτωκότα.
apo de tēs prophaseōs tōn en tǭ diōgmǭ parapesontōn eparmati artheis ama tois autǭ hepomenois mē thelēsas koinōnēsai tois metanoousin apo tou diōgmou, eis hairesin t<oi>autēn tetraptai, legōn mē einai <autois> sōtērian, alla mian metanoian, meta de to loutron mēketi dynasthai tina eleeisthai parapeptōkota.
Taking the lapsed in the persecution as his pretext, lifted up with pride together with his followers, and unwilling to have communion with those who repented after the persecution, he turned to this heresy, saying that there is no salvation for them, but one repentance, and that after the washing no one who has fallen can find mercy.
59.1.3Holl GCS 25/31:364
Καὶ αὐτοὶ δέ φαμεν εἶναι μετάνοιαν μίαν καὶ διὰ λουτροῦ παλιγγενεσίας ταύτην γίνεσθαι τὴν σωτηρίαν, ἀλλʼ οὐ, κ ἀναιροῦμεν τὴν τοῦ θεοῦ φιλανθρωπίαν,
Kai autoi de phamen einai metanoian mian kai dia loutrou palingenesias tautēn ginesthai tēn sōtērian, allʼ ou, k anairoumen tēn tou theou philanthrōpian,
We ourselves say that there is one repentance and that this salvation comes through the washing of regeneration; but we do not abolish God’s love for mankind,
59.1.4Holl GCS 25/31:364
εἰδότες τὸ κήρυγμα τῆς ἀληθείας καὶ τὸν ἔλεον τοῦ δεσπότου καὶ τὸ σύγγνωστον τῆς φύσεως, τὸ εὐρίπιστον τῆς ψυχῆς, τὸ ἀσθενὲς τῆς σαρκός, τὸ πολύβλυστον τῆς τῶν πάντων ἀνθρώπων αἰσθήσεως ἐν παραπτώμασιν, διότι »οὐδεὶς ἀναμάρτητος καὶ καθαρὸς ἀπὸ ῥύπου, οὐδʼ ἂν κἂν μία ἡμέρα ἡ ζωὴ αὐτοῦ ἐπὶ τῆς γῆς.«
eidotes to kērygma tēs alētheias kai ton eleon tou despotou kai to syngnōston tēs physeōs, to euripiston tēs psychēs, to asthenes tēs sarkos, to polyblyston tēs tōn pantōn anthrōpōn aisthēseōs en paraptōmasin, dioti »oudeis anamartētos kai katharos apo rhypou, oudʼ an kan mia hēmera hē zōē autou epi tēs gēs.«
knowing the proclamation of the truth, the Master’s mercy, and what is pardonable in our nature: the soul’s instability, the flesh’s weakness, the abundant susceptibility of all men’s senses to transgressions; for “no one is sinless and clean from defilement, not even if his life on earth is one day.”
59.1.5Holl GCS 25/31:364
καὶ ἡ μὲν τελεία μετάνοια ἐν τῷ λουτρῷ τυγχάνει· εἰ δέ τις παρέπεσεν, οὐ ἀπόλλει τοῦτον Ἡ ἁγία τοῦ θεοῦ ἐκκλησία. δίδωσι γὰρ καὶ ἐπάνοδον καὶ μετὰ τὴν μετάνοιαν τὴν μεταμέλειαν.
kai hē men teleia metanoia en tǭ loutrǭ tynchanei; ei de tis parepesen, ou apollei touton Hē hagia tou theou ekklēsia. didōsi gar kai epanodon kai meta tēn metanoian tēn metameleian.
The perfect repentance takes place in the washing; but if anyone has fallen, God’s holy church does not destroy him. For it grants a way back, and after repentance, remorse.
59.1.6Holl GCS 25/31:364–365
τῷ γὰρ Κάϊν εἶπεν ὀ θεός ἥμαρτες, ἡσύχασον«, καὶ τῷ παραλυτικῷ »ἰδού, ὑγιὴς γέγονας, μηκέτι ἁμάρτανε«, καὶ Πέτρον ἀνακαλεῖται ὁ κύριος μετὰ τὸ ἀρνήσασθαι καὶ ἀντὶ τῶν τριῶν ἀρνήσεων τρὶς αὐτὸν προκαλεῖται πρὸς ὁμολογίαν »᾿αγαπᾷς με, Πέτρε; ἀγαπᾷς με, Πέτρε; ἀγαπᾷς με, Πέτρε;« καί φησι »ποίμαινε τὰ προβάτιά μου«,
tǭ gar Kaïn eipen o theos hēmartes, hēsychason«, kai tǭ paralytikǭ »idou, hygiēs gegonas, mēketi hamartane«, kai Petron anakaleitai ho kyrios meta to arnēsasthai kai anti tōn triōn arnēseōn tris auton prokaleitai pros homologian »᾿agapąs me, Petre? agapąs me, Petre? agapąs me, Petre?« kai phēsi »poimaine ta probatia mou«,
For God said to Cain, “You have sinned; be still”; and to the paralytic, “See, you have been made well; sin no more”; and the Lord recalls Peter after his denial, and for his three denials calls him three times to confession: “Do you love me, Peter? Do you love me, Peter? Do you love me, Peter?” and says, “Feed my little sheep,”
Haer. 59, chapter 2
59.2.1Holl GCS 25/31:365
2. Σφάλλει δὲ αὐτοὺς τὸ ῥητὸν τοῦ ἀποστόλου τὸν εἰρημένον »ἀδύνατον γὰρ τοὺς ἄπαξ φωτισθέντας καὶ καλὸν γευσαμένους θεοῦ ῥῆμα δυνάμεις τε τοῦ μέλλοντος αἰῶνος καὶ παραπεσόντας πάλιν ἀνακαινίζειν εἰς μετάνοιαν, ἀνασταυροῦντας ἑαυτοῖς τὸν υἱὸν τοῦ θεοῦ καὶ παραδειγματίζοντας.
2. Sphallei de autous to rhēton tou apostolou ton eirēmenon »adynaton gar tous apax phōtisthentas kai kalon geusamenous theou rhēma dynameis te tou mellontos aiōnos kai parapesontas palin anakainizein eis metanoian, anastaurountas heautois ton huion tou theou kai paradeigmatizontas.
They are misled by the apostle’s saying: “For it is impossible for those who were once enlightened and tasted the good word of God and the powers of the age to come, and have fallen away, to renew them again to repentance, since they crucify the Son of God to themselves again and put him to open shame.
59.2.2Holl GCS 25/31:365
γῆ γὰρ ἡ πιοῦσα πολλάκις τὸν ἐπʼ αὐτῆς ἐρχόμενον ὑετὸν καὶ τίκτουσα βοτάνην εὔθετον ἐκείνοις, διʼ οὓς καὶ καὶ γεωργεῖται, μεταλαμβάνει εὐλογίας· ἐκφέρουσα δὲ ἀκάνθας καὶ τριβόλους ἀδόκιμος καὶ κατάρας ἐγγύς, ἦς τὸ τέλος εἰς καῦσιν«.
gē gar hē piousa pollakis ton epʼ autēs erchomenon hyeton kai tiktousa botanēn eutheton ekeinois, diʼ hous kai kai geōrgeitai, metalambanei eulogias; ekpherousa de akanthas kai tribolous adokimos kai kataras engys, ēs to telos eis kausin«.
For land that drinks the rain that often falls on it and bears vegetation useful to those for whom it is cultivated receives a blessing; but if it bears thorns and thistles, it is worthless and near to a curse, and its end is to be burned.”
59.2.3Holl GCS 25/31:365
καὶ γὰρ τῷ μὲν ὄντι τοὺς ἅπαξ ἀνακαινισθέντας καὶ παραπεσόντας ἀνακαινίζειν ἀδύνατον. οὔτε γὰρ ἔτι γεννήσεται Χριστός, ἵνα σταυρωθῇ ὑπὲρ ἡμῶν, οὔτε ἀνασταυροῦ δύναταί τις τὸν υἱὸν τοῦ θεοῦ τὸν μηκέτι σταυρούμενον, οὔτε δύναταί τις λουτρὸν δεύτερον λαμβάνειν·
kai gar tǭ men onti tous hapax anakainisthentas kai parapesontas anakainizein adynaton. oute gar eti gennēsetai Christos, hina staurōthę̄ hyper hēmōn, oute anastaurou dynatai tis ton huion tou theou ton mēketi stauroumenon, oute dynatai tis loutron deuteron lambanein;
And in truth it is impossible to renew those once renewed who have fallen away. For Christ will not be born again to be crucified for us, nor can anyone crucify again the Son of God, who is no longer crucified, nor can anyone receive a second washing;
59.2.4Holl GCS 25/31:365
ἓν γάρ ἐστι τὸ βάπτισμα καὶ εἶς ὁ ἐγκαινισμός, ἀλλὰ εὐθὺς ἐπιφέρει τὴν τούτων ἴασιν ὁ ἅγιος ἀπόστολος, τὴν ἐκκλησίαν ἰατρεύων καὶ τῶν αὐτῆς μελῶν ἐπιμελόμενος, καί φησί »πεπείσμεθα δὲ περὶ ὑμῶν, ἀγαπητοί, τὰ κρείττονα καὶ ἐχόμενα σωτηρίας, εἰ καὶ οὕτως λαλοῦμεν. οὐ γὰρ ἄδικος ὁ θεὸς ἐπιλαθέσθαι τοῦ ἀγαθοῦ ἔργου ὑμῶν«.
hen gar esti to baptisma kai eis ho enkainismos, alla euthys epipherei tēn toutōn iasin ho hagios apostolos, tēn ekklēsian iatreuōn kai tōn autēs melōn epimelomenos, kai phēsi »pepeismetha de peri hymōn, agapētoi, ta kreittona kai echomena sōtērias, ei kai houtōs laloumen. ou gar adikos ho theos epilathesthai tou agathou ergou hymōn«.
for there is one baptism and one renewal. But the holy apostle at once adds the cure for these, healing the church and caring for its members, and says, “But we are persuaded of better things concerning you, beloved, things that accompany salvation, though we speak in this way. For God is not unjust to forget your good work.”
59.2.5Holl GCS 25/31:365
καὶ ὁρᾷς πῶς μὲν τὸν ἐγκαινισμὸν μὴ δύνασθαι δεύτερον γενέσθαι τελείως ἀπεφήνατο, τῆς δὲ σωτηρίας οὐκ ἀπέτεμεν τοὺς ἔτι μετανοοῦντας, ἀλλὰ καὶ σωτηρίας ἐχόμενα καὶ θεὸν ἀντιλήπτορα, τῆς ἀγαθοεργίας αὐτῶν χάριν, τὸν κύριον ἔδειξε τῶν καὶ ἀπὸ παραπτωμάτων τελειότατα μετανοούντων καὶ ἐπιστρεφόντων καὶ μεταμελομένων.
kai horąs pōs men ton enkainismon mē dynasthai deuteron genesthai teleiōs apephēnato, tēs de sōtērias ouk apetemen tous eti metanoountas, alla kai sōtērias echomena kai theon antilēptora, tēs agathoergias autōn charin, ton kyrion edeixe tōn kai apo paraptōmatōn teleiotata metanoountōn kai epistrephontōn kai metamelomenōn.
And you see how he declared completely that renewal cannot happen a second time, yet did not cut off from salvation those who still repent, but showed that there are things accompanying salvation and that God is a helper, because of their good works, the Lord of those who repent most perfectly of their transgressions, turn back and feel remorse.
59.2.6Holl GCS 25/31:365
Δέχεται οὖν ὁ ἅγιος λόγος καὶ ἡ ἁγία θεοῦ ἐκκλησία πάντοτε τὴν μετάνοιαν, οὐκ ἐξυδαρευομένη οὐδὲ ῥᾳθύμους τοὺς τὸν δρόμον τελοῦντας παρασκευάζουσα, ἀλλὰ θεοῦ τὴν χάριν καὶ φιλανθρωπίαν μὴ ἀνακόπτουσα, γινώσκουσα δὲ τὸν τρόπον ἑκάστης ὑποθέσεως.
Dechetai oun ho hagios logos kai hē hagia theou ekklēsia pantote tēn metanoian, ouk exydareuomenē oude rhąthymous tous ton dromon telountas paraskeuazousa, alla theou tēn charin kai philanthrōpian mē anakoptousa, ginōskousa de ton tropon hekastēs hypotheseōs.
So the holy Word and God’s holy church always accept repentance, not watering down discipline nor making those who run the race careless, but not cutting off God’s grace and love for mankind, and knowing the proper way for each case.
59.2.7Holl GCS 25/31:365–366
ὡς γὰρ ὁ τὴν παρθενίαν ἀπολέσας ἀδυνάτως ἔχει τάυτην <ἀνα>κτήσασθαι σωματικῶς, μὴ ἐνδεχομένης τῆς φύσεως, οὕτω καὶ ὁ ἀπὸ τοῦ λουτροῦ ἐν μεγάλοις τισὶ παραπτώμασι περιπεσών·
hōs gar ho tēn parthenian apolesas adynatōs echei tautēn <ana>ktēsasthai sōmatikōs, mē endechomenēs tēs physeōs, houtō kai ho apo tou loutrou en megalois tisi paraptōmasi peripesōn;
For as one who has lost virginity cannot regain it bodily, since nature does not allow it, so it is with one who after the washing has fallen into some great transgressions;
59.2.8Holl GCS 25/31:366
καὶ ὥσπερ ὁ ἀπὸ παρθενίας παραπεσὼν δευτέραν τιμὴν τὴν ἐγκράτειαν ἔχει, οὕτω καὶ ὁ μετὰ τὸ λουτρὸν ἐν παραπτώματι μείζονι γενόμενος ἔχει δευτέραν ἴασιν <τὴν μεταμέλειαν>, οὐ τοιαύτην ε᾿νάρετον κατὰ τὴν πρώτην. οὐκ ἀποβεβλημένην δὲ ζωῆς ἔχει τὴν δευτέραν ἣν κέκτηται. οὐκ ἀθετεῖ τοίνυν ὁ θεῖος λόγος τὸν μισθὸν τῶν ἐν τῇ μετανοίᾳ καμνόντων.
kai hōsper ho apo parthenias parapesōn deuteran timēn tēn enkrateian echei, houtō kai ho meta to loutron en paraptōmati meizoni genomenos echei deuteran iasin <tēn metameleian>, ou toiautēn e᾿nareton kata tēn prōtēn. ouk apobeblēmenēn de zōēs echei tēn deuteran hēn kektētai. ouk athetei toinyn ho theios logos ton misthon tōn en tę̄ metanoią kamnontōn.
and as one who has fallen from virginity has continence as a second honor, so one who after the washing has fallen into a greater transgression has a second remedy, remorse, not as excellent as the first; yet the second, which he has obtained, is not cast out from life. So the divine Word does not set aside the reward of those who labor in repentance.
Haer. 59, chapter 3
59.3.1Holl GCS 25/31:366
3 Ἔπειτα δὲ οἱ αὺτοὶ πάλιν ἀπὸ τούτου προπηδήσαντες καὶ ἄλλα τινὰ ἐφηύραντο. καὶ γὰρ καὶ αὐτοὶ τὴν αὐτήν, ἣν καὶ ἡμεῖς κεκττήμεθα, πίστιν λέγουσιν ἔχειν· οὖτοι δὲ οὐ βούλονται διγάμοις κοινωνεῖν. εἰ γάρ τις μετὰ τὸ βάπτισμα συμναφθείη γυναικὶ δευτέρᾳ, παρὰ τούτοις οὐκ εἰσδεχθήσεται ἔτι.
3 Epeita de hoi autoi palin apo toutou propēdēsantes kai alla tina ephēuranto. kai gar kai autoi tēn autēn, hēn kai hēmeis kekttēmetha, pistin legousin echein; outoi de ou boulontai digamois koinōnein. ei gar tis meta to baptisma symnaphtheiē gynaiki deuterą, para toutois ouk eisdechthēsetai eti.
Then the same people, leaping further from this, invented some other things too. They say they hold the same faith that we have; but they will not have communion with those married twice. If anyone after baptism has been joined to a second wife, he will no longer be received among them.
59.3.2Holl GCS 25/31:366
καὶ τὸ πᾶν ἐστιν ἠλίθιον, ὡς γὰρ εἴ τις θεάσαιτό τινα νηχόμενον ἐν ὕδατι καὶ ἀγνοῶν τὴν πεῖραν τῆς διανήξεως ἑαυτὸν ἔκδοτον τοῖς ὔδασι δᾠη καὶ ὑποβρύχιος γένηται, μὴ ἔμπειρος ὢν μηδὲ σαφῶς γνοὺς τῶν διὰ χειρῶν τε καὶ ποδῶν τὴν σωτηρίαν ἑαυτοῖς προσπορίζομένων τὴν ἐπιστήμην, νομίζων δὲ ἁπλῶς τὸ ὔδωρ διαβαστάζειν τὸν ἄνθρωπον δίχα των ἰδίων χειρῶν·
kai to pan estin ēlithion, hōs gar ei tis theasaito tina nēchomenon en hydati kai agnoōn tēn peiran tēs dianēxeōs heauton ekdoton tois ydasi dǭē kai hypobrychios genētai, mē empeiros ōn mēde saphōs gnous tōn dia cheirōn te kai podōn tēn sōtērian heautois prosporizomenōn tēn epistēmēn, nomizōn de haplōs to ydōr diabastazein ton anthrōpon dicha tōn idiōn cheirōn;
The whole thing is silly. It is as if someone saw a man swimming in water, and, not knowing the skill of swimming, gave himself up to the waters and went under, being inexperienced and not clearly knowing the skill of those who secure their safety with hands and feet, but thinking simply that water carries a man without his own hands;
59.3.3Holl GCS 25/31:366
ἢ ὡς εἴ τις ἀκούοι τὸν ἡγεμόνα τιμωροῦντα τοὺς δρῶντας φαυλότητος <ἔργα> ἄχρι καὶ ἐλαχίστων καὶ νομίζοι μὲν τὴν δίκην ἴσην διεξιέναι κατὰ πάντων, ὡς ἐπὶ τοῦ φόνου οὕτως καὶ ἐπὶ τοῦ διαβάλλοντος τὸν πέλας ἢ * μαχεσαμένου·
ē hōs ei tis akouoi ton hēgemona timōrounta tous drōntas phaulotētos <erga> achri kai elachistōn kai nomizoi men tēn dikēn isēn diexienai kata pantōn, hōs epi tou phonou houtōs kai epi tou diaballontos ton pelas ē * machesamenou;
or as if someone heard a governor punishing those who do wicked deeds, even the least, and thought that the same penalty is applied against all, for the slanderer of his neighbor or one who … has fought as for murder;
59.3.4Holl GCS 25/31:366
ἢ ὡς ἐὰν ᾖ τις παντάπασιν ἰδιώτης καὶ θεάσηται τὸν εἰληφότα ἄρχοντος τὴν ἐξουσίαν κατὰ ἀλιτηρίων ἀποσπάσαντα μάχαιραν ἢ κατὰ γοήτων καὶ βλασφήμων ἢ ἀκαθοσιώτων, νομίζῃ δὲ τοὺς ἅπαντας ἐξουσίαν ἔχειν τῆς τοιαύτης αἰτίας ποιεῖσθαι τὴν δίκην, θεασάμενός τε δίκην δόντας ἀνθρώπους καὶ αὐτὸς δὲ τὰ ἴσα μιμησάμενος θελήσῃ ἀποκτεῖναί τινας, ὡς δῆθεν τοὺς ἠδικηκότας δικάςων, ἁλοὺς δὲ οὖτος αὐτὸς δίκην δώσει,
ē hōs ean ę̄ tis pantapasin idiōtēs kai theasētai ton eilēphota archontos tēn exousian kata alitēriōn apospasanta machairan ē kata goētōn kai blasphēmōn ē akathosiōtōn, nomizę̄ de tous hapantas exousian echein tēs toiautēs aitias poieisthai tēn dikēn, theasamenos te dikēn dontas anthrōpous kai autos de ta isa mimēsamenos thelēsę̄ apokteinai tinas, hōs dēthen tous ēdikēkotas dikasōn, halous de outos autos dikēn dōsei,
or as if someone entirely a private person saw one who has received a ruler’s authority draw a sword against criminals, sorcerers, blasphemers or the impious, and thought that everyone has authority to punish such a crime; and having seen men punished, he wanted to imitate it and kill some people, as if to judge the wrongdoers, but he himself, being caught, will be punished,
59.3.5Holl GCS 25/31:366–367
μὴ εἰληφὼς παρὰ βασιλέως ἐξουσίαν τῶν τοιούτων καὶ ὅτι τὴν ἴσην ἐνόμιζεν κατὰ πάντων ἐξίέναι ψῆφον ἀπὸ τῆς δίκης τῶν νό- μων, ἑαυτὸν [δὲ] ἐν τῇ ἀδικίᾳ τῆς ἰδίας ἀπειρίας καὶ ἀπαρακολουθησίας ἔκδοτον ἀπωλείας παρασκεύάσας, —
mē eilēphōs para basileōs exousian tōn toioutōn kai hoti tēn isēn enomizen kata pantōn exienai psēphon apo tēs dikēs tōn no- mōn, heauton [de] en tę̄ adikią tēs idias apeirias kai aparakolouthēsias ekdoton apōleias paraskeuasas, —
not having received authority for such things from the emperor, and because he thought the same sentence of the laws’ justice applied against all, and so exposed himself to destruction in the wrong of his own inexperience and lack of understanding —
59.3.6Holl GCS 25/31:367
οὕτω καὶ οὖτοι τὰ πάντων ὁμοῦ μίξαντες ἐκ πάντων ἐξέπεσαν καὶ μὴ νούσαντες τὰ ἀκριβῆ τῆς τοῦ θεοῦ διδασκαλίας ἐπὶ ἑτέραν τρίβον σφαλέντες ἐτράπησαν, οὐκ εἰδότες ὅτι οὐκ αὐτὴ ἐστὶν Ἠ τῆς θείας γραφῆς παράδοσίς τε καὶ ἀκολουθία.
houtō kai outoi ta pantōn homou mixantes ek pantōn exepesan kai mē nousantes ta akribē tēs tou theou didaskalias epi heteran tribon sphalentes etrapēsan, ouk eidotes hoti ouk autē estin Ē tēs theias graphēs paradosis te kai akolouthia.
so these people, mixing up everyone’s rules together, have fallen away from all of them, and not understanding the precision of God’s teaching have strayed and turned to another path, not knowing that this is not the tradition and sequence of the divine Scripture.
Haer. 59, chapter 4
59.4.1Holl GCS 25/31:367
4 Τὰ γὰρ εἰς τὴν ἱερωσύνην παραδοθέντα διὰ τὸ ἐξοχώτατον τῆς ἱερουργίας εἰς πάντας ἐνόμισαν ἴσως φέρεσθαι. ἀκηκοότες γὰρ ὅτι »δεῖ τὸν ἐπίσκοπον ἀνεπίληπτον εἶναι, μιᾶς γυναικὸς ἄνδρα, ἐγκρατῆ«, »ὡσαύτως καὶ τὸν διάκονον« καὶ τὸν πρεσβύτερον, τὸν ὅρον τῶν ταγμάτων οὐκ ἐνόησαν.
4 Ta gar eis tēn hierōsynēn paradothenta dia to exochōtaton tēs hierourgias eis pantas enomisan isōs pheresthai. akēkootes gar hoti »dei ton episkopon anepilēpton einai, mias gynaikos andra, enkratē«, »hōsautōs kai ton diakonon« kai ton presbyteron, ton horon tōn tagmatōn ouk enoēsan.
For they thought that what was handed down for the priesthood, because of the supreme dignity of the sacred ministry, applies equally to everyone. Having heard that “the bishop must be above reproach, the husband of one wife, self-controlled,” and “likewise the deacon” and the presbyter, they did not understand the limit of the orders.
59.4.2Holl GCS 25/31:367
καὶ γὰρ τῷ μὲν ὄντι οὐ δέχεται εἰς ἱερωσύνην τὸ ἅγιον τοῦ θεοῦ κήρυγμα μετὰ τὴν τοῦ Χριστοῦ ἐνδημίαν οὐδὲ τοὺς ἀπὸ πρώτου γάμου τελευτησάσης τῆς αὐτῶν γυναικὸς δευτέρῳ γάμῳ συναφθέντας, διὰ τὸ ὑπερβάλλον τῆς τιμνῆς τῆς ἱερωσύνης· καὶ ταῦτα ἀσφαλῶς ἡ ἁγία τοῦ θεοῦ ἐκκλησία μετὰ ἀκριβείας παραφυλάττεται.
kai gar tǭ men onti ou dechetai eis hierōsynēn to hagion tou theou kērygma meta tēn tou Christou endēmian oude tous apo prōtou gamou teleutēsasēs tēs autōn gynaikos deuterǭ gamǭ synaphthentas, dia to hyperballon tēs timnēs tēs hierōsynēs; kai tauta asphalōs hē hagia tou theou ekklēsia meta akribeias paraphylattetai.
In truth God’s holy proclamation, since Christ’s coming, does not admit to the priesthood those who, after their wife from a first marriage has died, have been joined in a second marriage, because of the surpassing honor of the priesthood; and God’s holy church observes this firmly and with precision.
59.4.3Holl GCS 25/31:367
ἀλλὰ καὶ τὸν ἔτι <συμ>βιοῦντα καὶ τεκυνογονοπυντα, μιᾶς γυναικὸς ὄντα ἄνδρα, οὐ δέχεται, ἀλλὰ ἀπὸ μιᾶς ἐγκρατευσάμενον ἢ χηρεύσαντα διάκονόν τε καὶ πρεσβύτερον καὶ ἐπίσκοπον καὶ ὑποδιάκονον, μάλιστα ὅπον ἀκριβεῖς κανόνες οἱ ἐκκλησιαστικοί.
alla kai ton eti <sym>biounta kai tekynogonopynta, mias gynaikos onta andra, ou dechetai, alla apo mias enkrateusamenon ē chēreusanta diakonon te kai presbyteron kai episkopon kai hypodiakonon, malista hopon akribeis kanones hoi ekklēsiastikoi.
But it does not even admit one who is still living with his wife and begetting children, though the husband of one wife; rather it admits as deacon, presbyter, bishop, and subdeacon one who has abstained from his one wife or been widowed, especially where the church’s canons are strict.
59.4.4Holl GCS 25/31:367–368
Ἀλλὰ πάντως ἐρεῖς μοι, ἔν τισι τόποις ἔτι τεκνογονεῖν πρεσβυτέρους καὶ διακόνους καὶ ὑποδιακόνους. τοῦτο δὲ οὐ παρὰ τὸν κανόνα γίνεται. ἀλλὰ παρὰ τὴν τῶν ἀνθρώπων κατὰ καιρὸν ῥᾳθυμήσασαν διάνοιαν καὶ τῆς τοῦ πλήθους ἕνεκεν μὴ εὙρισκομένης ὑπηρεσίας.
Alla pantōs ereis moi, en tisi topois eti teknogonein presbyterous kai diakonous kai hypodiakonous. touto de ou para ton kanona ginetai. alla para tēn tōn anthrōpōn kata kairon rhąthymēsasan dianoian kai tēs tou plēthous heneken mē heUriskomenēs hypēresias.
But you will surely tell me that in some places presbyters, deacons and subdeacons still beget children. This does not happen according to the canon, but because of men’s mind grown careless at times, and because ministers are not found for the size of the congregation.
59.4.5Holl GCS 25/31:368
τὸ πρεπωδέστατον γὰρ ἀεὶ ἡ ἐκκλησία <ἐφ>ορῶσα ἁγίῳ πνεύματι εὖ διαταχθεῖσα ἔγνω »ἀπερισπάστως« θεῷ τὰς λατρείας ἐπιτελεῖσθαι σπουδάζειν καὶ τὰ πνευματικὰ τῶν χρειῶν μετὰ πάσης εὐνουστάτης συνειδήσεως τελειοῦσθαι.
to prepōdestaton gar aei hē ekklēsia <eph>orōsa hagiǭ pneumati eu diatachtheisa egnō »aperispastōs« theǭ tas latreias epiteleisthai spoudazein kai ta pneumatika tōn chreiōn meta pasēs eunoustatēs syneidēseōs teleiousthai.
For the church, always looking to what is most fitting and well ordered by the Holy Spirit, has known to take care that the services be performed for God “without distraction,” and that spiritual duties be accomplished with the best possible conscience.
59.4.6Holl GCS 25/31:368
φημὶ δὲ ὅτι πρέπον ἐστὶ διὰ τὰ ἐξαπίνης λειτουργίας καὶ χρείας σχολάζειν τὸν πρεσβύτερον καὶ διάκονον καὶ ἐπίσκοπον θεῷ.
phēmi de hoti prepon esti dia ta exapinēs leitourgias kai chreias scholazein ton presbyteron kai diakonon kai episkopon theǭ.
I mean that it is fitting for the presbyter, deacon and bishop to be free for God because of sudden services and needs.
59.4.7Holl GCS 25/31:368
εἰ γὰρ καὶ τοῖς ἀπὸ τοῦ λαοῦ προστάσσει ὁ ἅγιος ἀπόστολος λέγων, ἵνα »πρὸς καιρὸν σχολάσωσι τῇ προσευχῇ«, πόσῳ γε μᾶλλον τῷ ἱερεῖ τὸ αὐτὸ προστάσσει; τὸ ἀπερίσπαστον δὲ λέγω εἰς τὸ σσολάξειν τῇ κατὰ θεὸν ἐν ταῖς χρείαις ταῖς πνευματικαῖς τελεσιουργουμένῃ ἱερωσύνῃ.
ei gar kai tois apo tou laou prostassei ho hagios apostolos legōn, hina »pros kairon scholasōsi tę̄ proseuchę̄«, posǭ ge mallon tǭ hierei to auto prostassei? to aperispaston de legō eis to ssolaxein tę̄ kata theon en tais chreiais tais pneumatikais telesiourgoumenę̄ hierōsynę̄.
For if the holy apostle instructs even those of the laity that they should “devote themselves to prayer for a time,” how much more does he instruct the priest in the same? I mean being undistracted, so as to be free for the priesthood exercised according to God in spiritual duties.
59.4.8Holl GCS 25/31:368
ἔξεστι δὲ <ἐπὶ> τῷ λαῷ <τοῦτο> διʼ ἀσθένειαν διαβαστάζεσθαι καὶ <τοὺς> μὴ δυνηθέντας ἐπὶ τῇ πρώτῃ γαμετῇ στῆναιδευτέρᾳ μετὰ θάνατον τῆς πρώτης συναφθῆναι.
exesti de <epi> tǭ laǭ <touto> diʼ astheneian diabastazesthai kai <tous> mē dynēthentas epi tę̄ prōtę̄ gametę̄ stēnaideuterą meta thanaton tēs prōtēs synaphthēnai.
But among the laity it is permitted, because of weakness, to be borne with, and for those who could not remain with their first wife to be joined to a second after the death of the first.
59.4.9Holl GCS 25/31:368–369
καὶ ὁ μὲν μίαν ἐσχηκὼς ἐν ἐπαίνῳ μείζονι καὶ τιμῇ παρὰ πᾶσιν ἐκκλησιαζομένοις ἐνυπάρχει, τὸν δὲ μὴ δυνηθέντα τῇ μιᾷ ἀρκεσθῆναι τελευτησάσῃ <ἢ> ἕνεκέν τινος προφάσεως, ἢ πορνείας ἢ μοιχείας ἢ ἄλλης αἰτίας, χωρισμοῦ γενομένου συναφθέντα δευτέρᾳ γυναικὶ ἢ γυναῖκα δευτέρῳ ἀνδρί, οὐκ αἰτιᾶται ὁ θεῖος λόγος οὐδὲ ἀπὸ τῆς έκκλησίας καὶ τῆς ζωῆς ἀποκηρύττει, ἀλλὰ διαβαστάζει διὰ τὸ ἀσθενές·
kai ho men mian eschēkōs en epainǭ meizoni kai timę̄ para pasin ekklēsiazomenois enyparchei, ton de mē dynēthenta tę̄ mią arkesthēnai teleutēsasę̄ <ē> heneken tinos prophaseōs, ē porneias ē moicheias ē allēs aitias, chōrismou genomenou synaphthenta deuterą gynaiki ē gynaika deuterǭ andri, ouk aitiatai ho theios logos oude apo tēs ekklēsias kai tēs zōēs apokēryttei, alla diabastazei dia to asthenes;
He who has had one wife is held in greater praise and honor among all church members; but the one who could not be content with the one wife when she died, or who, when a separation has occurred for some reason — sexual immorality, or adultery, or some other cause — has been joined to a second wife, or a wife to a second husband: the divine word does not blame him, nor proclaim him cut off from the church and from life, but bears with him because of his weakness;
59.4.10Holl GCS 25/31:369
οὐχ ἵνα δύο γυναῖκας ἐπὶ τὸ αὐτὸ σχῇ ἔτι περιούσης μιᾶς, ἀλλʼ <ἵνα> ἀπὸ μιᾶς ἀποσχισθεὶς δευτέρᾳ, εἰ τύχοι, ἐννόμως συναφθῇ, ἐλεεῖ τοῦτον ὁ ἅγιος λόγος καὶ ἡ ἁγία θεοῦ ἐκκλησίας, μάλιστα εἰ τυγχάνει ὁ τοιοῦτος τὰ ἄλλα εὐλαβὴς καὶ κατὰ νόμον θεοῦ πολιτευόμενος.
ouch hina dyo gynaikas epi to auto schę̄ eti periousēs mias, allʼ <hina> apo mias aposchistheis deuterą, ei tychoi, ennomōs synaphthę̄, eleei touton ho hagios logos kai hē hagia theou ekklēsias, malista ei tynchanei ho toioutos ta alla eulabēs kai kata nomon theou politeuomenos.
not so that he may have two wives at the same time while one is still living, but that, having been separated from one, he may, if it so happens, be lawfully joined to a second; the holy word and God’s holy church show him mercy, especially if such a man is devout in other respects and lives according to God’s law.
59.4.11Holl GCS 25/31:369
καὶ γὰρ ἂν ἔλεγεν ὁ ἀπόστολος ταῖς χήραις »γαμείτωσαν τεκνογονείωσαν οἰκοδεσποτείτωσαν«, οὐδὲ πάλιν ἔλεγε τῷ ἀνδρὶ τῷ ἀνδρι τῷ τὴν γυναῖκα τοῦ πατρὸς ἔχοντι καὶ παραδοθέντι »τῷ σατανᾷ εἰς ὄλεθρον τῆς σαρκός, ἵνα τὸ πνεῦμα σωθῇ ἐν τῇ ἡμέρᾳ τοῦ κυριου« — οὐκ ἔλεγε πάλιν »κυρώσατε εἰς αὐτὸν ἀγάπην, ἵνα μὴ τῇ περισσοτέρᾳ λύπῃ καταποθῇ ὁ τοιοῦτος«.
kai gar an elegen ho apostolos tais chērais »gameitōsan teknogoneiōsan oikodespoteitōsan«, oude palin elege tǭ andri tǭ andri tǭ tēn gynaika tou patros echonti kai paradothenti »tǭ sataną eis olethron tēs sarkos, hina to pneuma sōthę̄ en tę̄ hēmerą tou kyriou« — ouk elege palin »kyrōsate eis auton agapēn, hina mē tę̄ perissoterą lypę̄ katapothę̄ ho toioutos«.
Otherwise the apostle would not have said to the widows, “Let them marry, bear children, manage their households,” nor again said of the man who had his father’s wife and was handed over “to Satan for the destruction of the flesh, so that the spirit may be saved in the day of the Lord” — he would not have said again, “Confirm your love for him, so that such a one may not be swallowed up by excessive sorrow.”
59.4.12Holl GCS 25/31:369
ἔλεγε γὰρ πάλιν »ᾧ τι χαρίζεσθε, κἀγώ· διότι εἴ τι κεχάρισμαι, διʼ ὑμᾶς κεχάρισμαι ἐν προσώπῳ κυριου, ἵνα μὴ πλεονεκτηθῶμεν ὐπὸ τοῦ σατανᾶ. οὐ γὰρ αὐτοῦ τὰ νοήματα ἀγνοοῦμεν«. καὶ ὅρα πῶς δίδωσι μετάνοιαν καὶ μετὰ παράπτωμα.
elege gar palin »hǭ ti charizesthe, kagō; dioti ei ti kecharismai, diʼ hymas kecharismai en prosōpǭ kyriou, hina mē pleonektēthōmen ypo tou satana. ou gar autou ta noēmata agnooumen«. kai hora pōs didōsi metanoian kai meta paraptōma.
For he said again, “Anyone whom you forgive, I forgive also; for what I have forgiven, I have forgiven for your sake in the presence of Christ, so that we may not be outwitted by Satan; for we are not ignorant of his designs.” And see how he grants repentance even after a transgression.
Haer. 59, chapter 5
59.5.1Holl GCS 25/31:369
5. Πάλιν δὲ ὁ κύριός φησιν »ἄφετε ἀλλήλοις τὰ παραπτώματα, ἵνα καὶ ὁ πατὴρ ὑμῶν ὁ ἐν οὐρανῷ ἀφήσειν ὑμῖνῷ ἀφήσει ὑμῖν«.
5. Palin de ho kyrios phēsin »aphete allēlois ta paraptōmata, hina kai ho patēr hymōn ho en ouranǭ aphēsein hyminǭ aphēsei hymin«.
Again the Lord says, “Forgive one another your trespasses, so that your Father in heaven may also forgive you.”
59.5.2Holl GCS 25/31:369
ἀλλὰ καὶ ἐν ἄλλῳ τόπῳ οὕτως φησί »καὶ πενθήσω πολλοὺς τοὺς ἐν ὑμῖν παραπεσόντας καὶ μὴ μετανοήσαντας«, ὡς δεικνὺς ὅτι εἰ καὶ παρέπεσαν καὶ μετενόησαν, εἴσδεκτοι οὗτοι γίνονται καὶ οὐκ ἀποβληθήσονται, τοῦ κυρίου γινώσκοντος τί μεθʼ ἑκπάστου ποιήσειε.
alla kai en allǭ topǭ houtōs phēsi »kai penthēsō pollous tous en hymin parapesontas kai mē metanoēsantas«, hōs deiknys hoti ei kai parepesan kai metenoēsan, eisdektoi houtoi ginontai kai ouk apoblēthēsontai, tou kyriou ginōskontos ti methʼ hekpastou poiēseie.
And in another place he says, “And I will mourn over many of you who have sinned and not repented,” as showing that if they have fallen and repented, they are admitted and will not be cast out, since the Lord knows what he will do with each.
59.5.3Holl GCS 25/31:369
Καὶ ὄτι μὲν ὁ κανὼν τῆς ἀληθείας τοιοῦτον ἔχει τὸν χαρακτῆρα, παντί τῳ σαφές ἐστι. μετὰ γὰρ τὴν πρώτην μετάνοιαν τὴν διὰ λουτροῦ τῆς παλιγγενεσίας, ἐν ᾗ μετανοίΠα ἀνεκαινίσθη πᾶς ἄνθρωπος Δευτέρα τις τοιαύτη οὐχ ὑπάρχει.
Kai oti men ho kanōn tēs alētheias toiouton echei ton charaktēra, panti tǭ saphes esti. meta gar tēn prōtēn metanoian tēn dia loutrou tēs palingenesias, en hę̄ metanoiPa anekainisthē pas anthrōpos Deutera tis toiautē ouch hyparchei.
That the rule of truth has this character is clear to everyone. After the first repentance, through the washing of regeneration, in which repentance every person is renewed, there is no second of the same kind.
59.5.4Holl GCS 25/31:369
οὔτε γὰρ δύο εἰσὶ βαπτίσματα, ἀλλʼ ἕν, οὔτε δὶς ἐσταυρώθη Χριστός, ἀλλʼ ἅπαξ, οὔτε δὶς ἀπέθανεν ὑπὲρ ἡμῶν καὶ ἀνέστη. καὶ τούτου χάρινἐπασφαλίσασθαι δεῖ, ἵνα μὴ παραπεσόντες τὸν στέφανον τοῦ ἀνακαινισμοῦ ἀπολέσωμεν.
oute gar dyo eisi baptismata, allʼ hen, oute dis estaurōthē Christos, allʼ hapax, oute dis apethanen hyper hēmōn kai anestē. kai toutou charinepasphalisasthai dei, hina mē parapesontes ton stephanon tou anakainismou apolesōmen.
For there are not two baptisms but one; nor was Christ crucified twice, but once; nor did he die for us and rise twice. And for this reason we must take care, so that we do not fall and lose the crown of renewal.
59.5.5Holl GCS 25/31:369–370
ἀλλὰ ἐάν τις παραπέςῃ καὶ »προληφθῇ ἔν τινι παραπτώματι«, ὡς λέγει ὁ ἀπόστολος, »ὑμεῖς οἱ πνευματικοὶ καταρίζετε τὸν τοιοῦτον ἐν πνεύματι πρᾳότητος, σκοπῶν ἑαυτὸν, μὴ καὶ σὺ π ειρασθῇς«. ἐάν τις οὖν προληφθῇ <ἐν> παραπτώματι ἐν οἴη, μετανοείτω.
alla ean tis parapesę̄ kai »prolēphthę̄ en tini paraptōmati«, hōs legei ho apostolos, »hymeis hoi pneumatikoi katarizete ton toiouton en pneumati prąotētos, skopōn heauton, mē kai sy p eirasthę̄s«. ean tis oun prolēphthę̄ <en> paraptōmati en oiē, metanoeitō.
But if anyone falls and “is overtaken in some trespass,” as the apostle says, “you who are spiritual, restore such a one in a spirit of gentleness, looking to yourself, lest you too be tempted.” So if anyone is overtaken in whatever trespass, let him repent.
59.5.6Holl GCS 25/31:370
δέχεται γὰρ ὁ θεὸς τὴν με τάνοιαν καὶ μετὰ τὸ βάπτισμα ἐάν τις παραπέςῃ. πῶς δὲ μετὰ τῦ τοιούτου ποιεῖ, αὐτὸς μόνος γινώσκει· »ἀνεξερεύνητα γὰρ τὰ κρίματα αὐτοῦ καὶ ἀνεκδιήγητοι αἱ ὁδοὶ αὐτοῦ«.
dechetai gar ho theos tēn me tanoian kai meta to baptisma ean tis parapesę̄. pōs de meta ty toioutou poiei, autos monos ginōskei; »anexereunēta gar ta krimata autou kai anekdiēgētoi hai hodoi autou«.
For God accepts repentance even if someone falls after baptism. How he deals with such a one, he alone knows; “for his judgments are unsearchable and his ways inexpressible.”
59.5.7Holl GCS 25/31:370
καὶ πρὸ τῆς παρουσίας οὐδεῖ κρίνειν »ἕως ἂν ἔλθῃ ὁ κύριος, ὃς καὶ ἀποκαλύψει τὰ κρυπτὰ τῆς καρδίας· καὶ τότε ὁ ἄπεινος ἑκάστου φανερὸς γενήσεται«. »ἡ γὰρ ἡμέρα δηλώσει ὅτι ἐν πυρὶ ἀποκλύπτεται«.
kai pro tēs parousias oudei krinein »heōs an elthę̄ ho kyrios, hos kai apokalypsei ta krypta tēs kardias; kai tote ho apeinos hekastou phaneros genēsetai«. »hē gar hēmera dēlōsei hoti en pyri apoklyptetai«.
And before the coming no one should judge, “until the Lord comes, who will also bring to light the hidden things of the heart; and then each one’s praise will become manifest.” “For the day will disclose it, because it is revealed in fire.”
Haer. 59, chapter 6
59.6.1Holl GCS 25/31:370
6. Οὔτε οὖν ἐπαγγελλόμεθα ἐλευθερίαν παντάπασι τοῖς μετὰ τὸ βάπτισμα παραπεπτωκόσιν οὔτε ἀπαγορεύομεν τὴν αὐτῶν ζωήν· θεὸς γὰρ »ἐλεήμων ἐστὶν καὶ πρῶτόν ἐστι σαφές,
6. Oute oun epangellometha eleutherian pantapasi tois meta to baptisma parapeptōkosin oute apagoreuomen tēn autōn zōēn; theos gar »eleēmōn estin kai prōton esti saphes,
So we neither promise complete freedom to those who have fallen after baptism nor forbid them life; for God “is merciful” … and the first is clear;
59.6.2Holl GCS 25/31:370
τὸ δὲ δεύτερον οἵδαμεν ὅτι ἐλεήμων ἐστὶν θεός, ἐὰν ἐξ ὅλης ψυχῆς μετανοήσωμεν ἀπὸ παραπτωμάτων. ἔχει γὰρ ἐν χειρὶ ζωὴν καὶ σωτηρίαν καὶ φιλανθρωπίαν. καὶ τί μὲν αὐτὸν ποιεὶ αὐτῷ μόνῳ ἔγνωσται, πλὴν ὅτι ζημίας οὐκ ἔνι ἀπὸ τῆς μετανοίας οὐδὲ ἀπηγόρευται ὁ μετανοῶν ἀπὸ πάντων σφαλμέων.
to de deuteron hoidamen hoti eleēmōn estin theos, ean ex holēs psychēs metanoēsōmen apo paraptōmatōn. echei gar en cheiri zōēn kai sōtērian kai philanthrōpian. kai ti men auton poiei autǭ monǭ egnōstai, plēn hoti zēmias ouk eni apo tēs metanoias oude apēgoreutai ho metanoōn apo pantōn sphalmeōn.
and the second: we know that God is merciful, if we repent of our transgressions with our whole soul. For he holds life and salvation and love for mankind in his hand. What he does is known to him alone, except that there is no loss from repentance, nor is the one who repents of any faults whatever shut out.
59.6.3Holl GCS 25/31:370–371
πόςῳ γε μᾶλλον ὁ κατὰ νόμον συναφθεὶς δυτέρᾳ γυναικί; καὶ ἡ μὲν πρώτη γυνὴ ἐκ θεοῦ τεταγμένη, ἡ δὲ Δευτέρα ἐξ άσθενείας ἀνθρώπων, καὶ ἔτι περισσοτέρᾳ εἰ συναφθείη, τὸ ἀσθενὲς ἀεὶ δια βαστάζεται. φησὶ γάρ »γυνὴ δέδεται νόμῳ ἐφʼ ὅσον χρόνον ζῇ ὁ ἀνὴρ αὐτῆς. εὰν δὲ ἀποθάνῃ ὁ ἀνήρ, ἐλευθέρα ἐστὶν ᾧ θέλει γαμηθῆναι, <μόνον ἐν κυρίῳ>«. ἀποφηνάμενος μετὰ τελευτὴν ἀνδρὸς τὸ έλεύθερον ἀπὸ ἁμαρτίαςς χωρὶς πάσης ἀντιλογίας, διὰ τῆς προσθ ήκης σημαίνει * τῷ »ἐν κυρίῳ«·
posǭ ge mallon ho kata nomon synaphtheis dyterą gynaiki? kai hē men prōtē gynē ek theou tetagmenē, hē de Deutera ex astheneias anthrōpōn, kai eti perissoterą ei synaphtheiē, to asthenes aei dia bastazetai. phēsi gar »gynē dedetai nomǭ ephʼ hoson chronon zę̄ ho anēr autēs. ean de apothanę̄ ho anēr, eleuthera estin hǭ thelei gamēthēnai, <monon en kyriǭ>«. apophēnamenos meta teleutēn andros to eleutheron apo hamartiass chōris pasēs antilogias, dia tēs prosth ēkēs sēmainei * tǭ »en kyriǭ«;
How much more one who has been lawfully joined to a second wife! The first wife is appointed by God, the second comes from human weakness; and even if one is joined to more, weakness is always borne with. For it says, “A wife is bound by law as long as her husband lives; but if the husband dies, she is free to be married to whom she wishes, only in the Lord.” Having declared that after a husband’s death there is freedom from sin without any dispute, by the addition … “in the Lord” he signifies
59.6.5Holl GCS 25/31:371
ὡς οὐκ εἶναι αὐτὴν ἀλλοτρίαν κυρίου τὴν μετὰ τελευτὴν ἀνδρὸς συναπτομένην ἄλλ}ω ἀνδρὶ ὴ τὸν μετὰ τελευτὴν γυναικὸς συναπτόμενον δυτέρᾳ γυναικί »μόνον ἐν κυρίῳ«, ὡς λέγει ὁ ἀπόστολος. καὶ φησι <μέν> »μακαριωτέρα δέ ἐστιν,
hōs ouk einai autēn allotrian kyriou tēn meta teleutēn andros synaptomenēn all}ō andri ē ton meta teleutēn gynaikos synaptomenon dyterą gynaiki »monon en kyriǭ«, hōs legei ho apostolos. kai phēsi <men> »makariōtera de estin,
that she who after her husband’s death is joined to another husband, or he who after his wife’s death is joined to a second wife, “only in the Lord,” as the apostle says, is not alien from the Lord. And he says indeed, “But she is more blessed
59.6.6Holl GCS 25/31:371
ἐὰν μείνῃ οὕτως«, * τὸ δέ »ἐν κυρίῳ« τουτέστιν τὸ μὴ ἐν πορνείᾳ μὴ ἐν μοιχείᾶ μὴ ἐν κλεψιγαμία, ἀλλʼ ἐν εὐνομίᾳ ἐν παρρησίᾳ ἐν σεμνῷ γάμῳ, ἐπιμένοντα ἐν τῇ πίστει ἐν ταῖς ἐντολαῖς ἐν εὐποιίαις ἐν εὐλαβείᾳ ἐν νηστείαις ἐν εὐνομίᾳ ἐν ἐλεημοσύναις ἐν σπουσῇ ἐν ἀγαθοεργίᾳ.
ean meinę̄ houtōs«, * to de »en kyriǭ« toutestin to mē en porneią mē en moicheia mē en klepsigamia, allʼ en eunomią en parrēsią en semnǭ gamǭ, epimenonta en tę̄ pistei en tais entolais en eupoiiais en eulabeią en nēsteiais en eunomią en eleēmosynais en spousę̄ en agathoergią.
if she remains as she is.” … And “in the Lord” means not in sexual immorality, not in adultery, not in a clandestine marriage, but in good order, openly, in an honorable marriage, continuing in the faith, in the commandments, in good works, in piety, in fasts, in good order, in almsgiving, in zeal, in doing good.
59.6.7Holl GCS 25/31:371
ταῦτα γὰρ συνόντα καὶ παραμένοντα οὐκ ἀργοὺς οὐδὲ ἀκάρους καθίστησιν εἰς τὴν τοπυ κυρίου παρουσίαν.
tauta gar synonta kai paramenonta ouk argous oude akarous kathistēsin eis tēn topy kyriou parousian.
For these things, present and remaining, make them neither idle nor unfruitful for the coming of the Lord.
59.6.8Holl GCS 25/31:371
Καὶ τῇ μὲν ἱερωσύνῃ τὸ πρῶτον τάγμα καὶ ἡ περὶ πάντων ἀκριβολογία τῷ δὲ λαῷ τὸ σύμμετρον καὶ τὸ σύγγνωστον, ἵνα πάντες διδάσκωνται καὶ κατελεῶνται.
Kai tę̄ men hierōsynę̄ to prōton tagma kai hē peri pantōn akribologia tǭ de laǭ to symmetron kai to syngnōston, hina pantes didaskōntai kai kateleōntai.
To the priesthood belongs the first rank and strictness in all things; to the laity, what is moderate and pardonable, so that all may be taught and receive mercy.
59.6.9Holl GCS 25/31:371–372
ἐλεήμων γάρ ἐστιν ὁ δεσπότης καὶ δυνατὸς πάντας σῲζειν τῇ ἰδίαᾳ αὐτῶν εὐνομίᾳ τε καὶ ἀληθινῇ πίστει τῆς τοῦ κηρύγματος καθαρότητος. αὐτὸς γὰρ μόνος ἐστὶ καθαρός.
eleēmōn gar estin ho despotēs kai dynatos pantas sǭzein tę̄ idiaą autōn eunomią te kai alēthinę̄ pistei tēs tou kērygmatos katharotētos. autos gar monos esti katharos.
For the Master is merciful and able to save all by their own good order and true faith in the purity of the proclamation. For he alone is pure.
59.6.10Holl GCS 25/31:372
οὗτοι δὲ ἑαυτοὺς φήσαντες Καθαροὺς ἀπʼ αὐτῆς τῆς ὑποθέσεως ἀκαθάρτους ἑαυτοὺς ἀποτελοῦσι· πᾶς γὰρ ὁ καθαρὸν ἑαυτὸν ἀποφήνας ἀκάθαρτον ἑαυτὸν τελείως κατέκρινε.
houtoi de heautous phēsantes Katharous apʼ autēs tēs hypotheseōs akathartous heautous apotelousi; pas gar ho katharon heauton apophēnas akatharton heauton teleiōs katekrine.
But these, calling themselves Pure, by that very claim make themselves impure; for everyone who declares himself pure has fully condemned himself as impure.
Haer. 59, chapter 7
59.7.1Holl GCS 25/31:372
7. Πολλὴ δὲ ἄνοια τῶν τοιούτων νομιζόντων διὰ ἕν΄τι, εἰ καὶ ἦν ἀληθές, περὶ παντὸς τοῦ λαοῦ τὸ κρίμα οὕτως φέρειν. ἔδει δὲ γνῶναι ὅτι οὐ περὶ τῆς ὑποθέσεως ταύτης μόνον τὸ ἔγκλημα ὁπάρχει πάςῃ ψυχῇ
7. Pollē de anoia tōn toioutōn nomizontōn dia hen΄ti, ei kai ēn alēthes, peri pantos tou laou to krima houtōs pherein. edei de gnōnai hoti ou peri tēs hypotheseōs tautēs monon to enklēma hoparchei pasę̄ psychę̄
Great is the folly of such people, who think that because of one thing, even if it were true, they can pass judgment in this way on the whole people. They should have known that the charge against every soul concerns not this matter alone,
59.7.2Holl GCS 25/31:372
ἢ [τὸ] διὰ τούτου ἐνάρετον γενέσθαι <ἔστι> μόνον, ἀλλὰ καὶ τῷ μὴ λοιδορεῖν, μη ὀμνύναι ὅρκον μήτε ἐν ἀληθείᾳ μήτε ἐν ψεύδει, ἀλλὰ »ναὶ ναί«καὶ »οὒ οὒ« λέγειν, μὴ δολιεύεσθαι μὴ διαβάλλειν μὴ κλέπτειν μὴ ἐμπορεύεσθαι.
ē [to] dia toutou enareton genesthai <esti> monon, alla kai tǭ mē loidorein, mē omnynai horkon mēte en alētheią mēte en pseudei, alla »nai nai«kai »ou ou« legein, mē dolieuesthai mē diaballein mē kleptein mē emporeuesthai.
nor is virtue achieved by this alone, but also by not reviling, not swearing an oath either truly or falsely, but saying “yes, yes” and “no, no,” not deceiving, not slandering, not stealing, not trading.
59.7.3Holl GCS 25/31:372
ἐκ τούτων γὰρ πάντων συνάγεται ἡμῖν τὰ ῥύπη τῶν ἁμαρτημάτων· »ὡς, γάρ φησίν, ὁ πάσσαλος ἀνὰ μέσον δύο λίθων συντριβήσεται, οὕτως ἡ ἁμαρτία ἀνὰ μέσον ἀγοράζοντος καὶ πωλοῦντος«.
ek toutōn gar pantōn synagetai hēmin ta rhypē tōn hamartēmatōn; »hōs, gar phēsin, ho passalos ana meson dyo lithōn syntribēsetai, houtōs hē hamartia ana meson agorazontos kai pōlountos«.
For from all these the stains of sins are gathered to us: “For as a stake,” it says, “will be crushed between two stones, so is sin between buyer and seller.”
59.7.4Holl GCS 25/31:372
καὶ ὅτι ἐκ τοῦ πλήθους πάντὸς <τινὲς> καὶ μέθυσοι καὶ ἔμποροι καὶ πλενεέκται καὶ τοκισταὶ *, καὶ πάντως ὅτι <καὶ αὐτοὶ> τὰ τοιαῦτα ἔχουσι καὶ τὰ τούτοις ὅμοις, <καὶ> ὅτι καὶ ψεύσματα ἑκάστῳ αὐτῶν παρακολουθεῖ.
kai hoti ek tou plēthous pantos <tines> kai methysoi kai emporoi kai pleneektai kai tokistai *, kai pantōs hoti <kai autoi> ta toiauta echousi kai ta toutois homois, <kai> hoti kai pseusmata hekastǭ autōn parakolouthei.
And out of their whole number some are drunkards, traders, greedy, and moneylenders …, and certainly they too have such faults and the like, and lies attend each of them.
59.7.5Holl GCS 25/31:372
πῶς οὖν δύνανται ἑαυτοὺς Καθαροὺς ἀποκαλεῖν, <ὡς> διὰ τῆς μιᾶς ὑποθέσεως τῆς πάσης κατὰ θεὸν πραγματείας περὶ πάντων τῶν σφαλμάτων ἀσφαλιζομένης; οὐκ ἔγνωσαν δὲ οὗτοι τὰ ἀκριβῆ τοῦ κηρύγματος αὐδὲ τίνι ἀφώρισε τὸ ἀκρίβασμα τοῦτο τῆς διγαμίας.
pōs oun dynantai heautous Katharous apokalein, <hōs> dia tēs mias hypotheseōs tēs pasēs kata theon pragmateias peri pantōn tōn sphalmatōn asphalizomenēs? ouk egnōsan de houtoi ta akribē tou kērygmatos aude tini aphōrise to akribasma touto tēs digamias.
How then can they call themselves Pure, as if by the one matter the whole godly life were secured against all faults? They have not known the precision of the proclamation, nor to whom this strictness about a second marriage was limited.
59.7.6Holl GCS 25/31:372
Ἀλλὰ καὶ οἱ ἀπὸ τοῦ διωγμοῦ παραπεπτωκότες καὶ αὐτοὶ ἐὰν ἐνδείζωνται τε λείαν τὴν μετάνοιαν, ἐν σάκκῳ καὶ σποδῷ καθεσθέντες καὶ κλαύσαντες ἐνώπιον κυρίου, δυνατός ἐστιν ὁ εὐεργέτης καὶ αὐτοὺς ἐλεῆσαι· οὐ γάρ τι φαῦλον γίνεται ἀπὸ μετανοίας.
Alla kai hoi apo tou diōgmou parapeptōkotes kai autoi ean endeizōntai te leian tēn metanoian, en sakkǭ kai spodǭ kathesthentes kai klausantes enōpion kyriou, dynatos estin ho euergetēs kai autous eleēsai; ou gar ti phaulon ginetai apo metanoias.
And those too who fell in the persecution, if they show perfect repentance, sitting in sackcloth and ashes and weeping before the Lord, the Benefactor is able to have mercy on them also; for nothing bad comes from repentance.
59.7.7Holl GCS 25/31:372
δέχεται μὲν οὖν τοὺς μετανοοῦντας ὁ κύριος καὶ ἡ αὐτοῦ ἐκκλησία, ὡς ἐπέστρεψε Μανασσῆς ὁ υἱὸς Ἐζεκίου καὶ ἐδέχθη ὑπὸ κυρίου, καὶ ὁ ἀρνησάμενος πρὸς ὥραν ἅγιος Πέρτος καὶ κορυφαίοτατος τῶν ἀποστόλων,
dechetai men oun tous metanoountas ho kyrios kai hē autou ekklēsia, hōs epestrepse Manassēs ho huios Ezekiou kai edechthē hypo kyriou, kai ho arnēsamenos pros hōran hagios Pertos kai koryphaiotatos tōn apostolōn,
So the Lord and his church accept those who repent, as Manasseh the son of Hezekiah turned back and was accepted by the Lord, and holy Peter, the chief of the apostles, who denied for a moment,
59.7.8Holl GCS 25/31:372–373
ὃς γέγονεν ἡμῖν ἀληθῶς στερεὰ πέτρα θεμελιοῦσα τὴν΄πίστιν τοῦ κυρίου, ἐφʼ ᾗ ῲκοδόμηται ἡ ἐκκλησία κατὰ πάντα τρόπον·
hos gegonen hēmin alēthōs sterea petra themeliousa tēn΄pistin tou kyriou, ephʼ hę̄ ǭkodomētai hē ekklēsia kata panta tropon;
who has truly become for us a solid rock founding the faith of the Lord, on which the church has been built in every way:
59.7.9Holl GCS 25/31:373
πρῶτον μὲν ὅτι ὡμολόγησε »Χριστὸν υἱὸν τοῦ θεοῦ τοῦ ζῶντος«, καὶ ἤκουσεν ὅτι »ἐπὶ τῇ πέτρᾳ ταύτῃ τῆς ἀσφαλοῦς πίστεως οἰκοδομήσω ὅτι ἐκκλησίαν«, ἐπειδὴ σαφῶς αὐτὸν ὡμολόγησεν υἱὸν ἀληθινόν. τῷ γὰρ εἰπεῖν υἱὸν θεοῦ ζῶντος μετὰ προσθήκης »τοῦ ζῶντος« ἔδειξεν υἱὸν γνήσιον εἶναι, ὡς ἑν πάςῃ μοι σχεδὸν αἱρέσει περὶ τούτου εἴρηται.
prōton men hoti hōmologēse »Christon huion tou theou tou zōntos«, kai ēkousen hoti »epi tę̄ petrą tautę̄ tēs asphalous pisteōs oikodomēsō hoti ekklēsian«, epeidē saphōs auton hōmologēsen huion alēthinon. tǭ gar eipein huion theou zōntos meta prosthēkēs »tou zōntos« edeixen huion gnēsion einai, hōs hen pasę̄ moi schedon hairesei peri toutou eirētai.
first, because he confessed “Christ, the Son of the living God,” and heard, “On this rock of sure faith I will build my church,” since he clearly confessed him as true Son. For in saying “Son of God” with the addition “living,” he showed him to be a genuine Son, as I have said about this in almost every heresy.
Haer. 59, chapter 8
59.8.1Holl GCS 25/31:373
8. ἀλλὰ καὶ περὶ τοῦ ἁγίου πνεύματος ὁ αὐτὸς ἀσφαλίζεται ἡμᾶς, λέγων τοῖς περὶ Ἀνανίαν· »τί ὅτι ἐπείρασεν ὑμᾶς ὁ σατανᾶς ψεύσασθαι τὸ ἅγιον πνεῦμα; οὐκ ἀνθρώπῳ ἐψεύσασθε, ἀλλὰ θεῷ«, διότι ἐκ θεοῦ τὸ πνεῦμα καὶ οὐκ ἀλλότριον θεοῦ.
8. alla kai peri tou hagiou pneumatos ho autos asphalizetai hēmas, legōn tois peri Ananian; »ti hoti epeirasen hymas ho satanas pseusasthai to hagion pneuma? ouk anthrōpǭ epseusasthe, alla theǭ«, dioti ek theou to pneuma kai ouk allotrion theou.
He also makes us sure about the Holy Spirit, saying to Ananias and those with him, “Why has Satan tempted you to lie to the Holy Spirit? You have not lied to man but to God,” because the Spirit is from God and not alien to God.
59.8.2Holl GCS 25/31:373
ἀλλὰ καὶ ἐνταῦθα στερεὰ πέτρα οἰκοδομὴς καὶ θεμέλις οἴκου θεοῦ γεγένηται, ἐν τῷ ἀρνησάμενον αὐτὸν καὶ πάλιν ἐπιστρέψαντα εὑρεθέντα τε ὑπὸ κυρίου καταξιωθῆναι πάλιν ἀκοῦσαι »ποίμαινε τὰ ἀρνία μου καὶ ποίμαινε τὰ πρόβατά μου«.
alla kai entautha sterea petra oikodomēs kai themelis oikou theou gegenētai, en tǭ arnēsamenon auton kai palin epistrepsanta heurethenta te hypo kyriou kataxiōthēnai palin akousai »poimaine ta arnia mou kai poimaine ta probata mou«.
And here too he has become a solid rock of building and a foundation of God’s house, in that, having denied and turned back again and been found by the Lord, he was counted worthy to hear again, “Feed my lambs, and feed my sheep.”
59.8.3Holl GCS 25/31:373
ὁ γὰρ Χριστὸς ταῦτα λέγων εἰς ἐπιστροφὴν ἡμᾶς ἤγαγε μετανοίας, ἵνα ἐν αὐτῷ πάλιν οἰκοδομηθείη ἡ ευθεμελίωτος πίστις, ἡ μὴ ἀπαγορεύουσα ζωὴν τῶν ἀνθρώπων, ὅσοι ἐμπνέουσι τῷ βίῳ καὶ μετανοοῦσιν ἐν ἀληθείᾳ καὶ διορθοῦνται τὰ ἑαυτῶν σφάλματα ἐν τῷ αἰῶνι τούτῳ.
ho gar Christos tauta legōn eis epistrophēn hēmas ēgage metanoias, hina en autǭ palin oikodomētheiē hē euthemeliōtos pistis, hē mē apagoreuousa zōēn tōn anthrōpōn, hosoi empneousi tǭ biǭ kai metanoousin en alētheią kai diorthountai ta heautōn sphalmata en tǭ aiōni toutǭ.
For in saying this Christ brought us to the turning of repentance, so that in him the well-founded faith might be built again, which does not forbid life to men, so long as they breathe in this life and truly repent and correct their faults in this age.
Haer. 59, chapter 9
59.9.1Holl GCS 25/31:373
9. Ὡς καὶ ἐν τῷ ᾄσματι τῶν ᾀσμάτων ἔφη αὐτὴ ἡ νύμφη πρὸς τὸν νυμφίον λέγουσα »ἀποκρίνεται ὁ ἀδελφιδοῦς μου καὶ λέγει μοι· ἀάσταἐλθέ, [ἡ] πληρίον μου, μαλή μου, περιστερά μου, ὅτι ὁ χειμὼν παρῆλθεν«, τὰ στυγερά τε καὶ ζοφώδη τῆς συννεφίας καὶ φοβερώτατα * ὡς εἰπεῖν * παρῆλθεν, »»ο ὑετὸς ἀπῆλθεν, ἐπορεύθη ἑαυτῷ.
9. Hōs kai en tǭ ąsmati tōn ąsmatōn ephē autē hē nymphē pros ton nymphion legousa »apokrinetai ho adelphidous mou kai legei moi; aastaelthe, [hē] plērion mou, malē mou, peristera mou, hoti ho cheimōn parēlthen«, ta stygera te kai zophōdē tēs synnephias kai phoberōtata * hōs eipein * parēlthen, »»o hyetos apēlthen, eporeuthē heautǭ.
As in the Song of Songs the bride herself spoke to the bridegroom, saying, “My beloved answers and says to me, Arise, come, my neighbor, my fair one, my dove, for the winter is past” — the hateful and gloomy and most fearful things of the cloud, … so to speak …, have passed — “the rain is gone, it has departed;
59.9.2Holl GCS 25/31:373
τὰ ἄνθη ὤφθη ἐν τῇ γῇ ἡμῶν, καιρὸς τῆς τομῆς ἔφθακε, φωὴν τῆς τρυγόνος ἠκούσθη ἐν τῇ γῇ ἡμῶν. ἡ συκῆ ἐξήνεγκε τοῦς ὀλύνθους αὐτῆς, αἱ ἄμπελοι ἡμῶν κυπρίζουσιν, ἔδωκαν ὀσμήν«·
ta anthē ōphthē en tę̄ gę̄ hēmōn, kairos tēs tomēs ephthake, phōēn tēs trygonos ēkousthē en tę̄ gę̄ hēmōn. hē sykē exēnenke tous olynthous autēs, hai ampeloi hēmōn kyprizousin, edōkan osmēn«;
the flowers have appeared in our land, the time of pruning has come, the voice of the turtledove has been heard in our land; the fig tree has put forth its early figs, our vines are in blossom, they have given fragrance”;
59.9.3Holl GCS 25/31:373–374
ἵνα δείξῃ πάντα τὰ παρωχημένα παρε; θόντα, ἔαρος δὲ ἄρτι ἀνθοῦντος καὶ θαλάσσης γαληνιώσης τε καὶ φόβου τοῦ ὑετοῦ διεθόντος καὶ τῶν παλαιῶν τῆς ἀμπέλου* τετμημένων καὶ τὴς πόας μηκέτι ποαξούσης μόνον,
hina deixę̄ panta ta parōchēmena pare? thonta, earos de arti anthountos kai thalassēs galēniōsēs te kai phobou tou hyetou diethontos kai tōn palaiōn tēs ampelou* tetmēmenōn kai tēs poas mēketi poaxousēs monon,
to show that all that is past has gone by, and spring is now in flower, the sea is calm, the fear of the rain has passed, the old growth of the vine … has been cut away, and the grass no longer only grows green,
59.9.4Holl GCS 25/31:374
ἀλλὰ καὶ ἄνθη ἐχβαλλοίσης καὶ τοῦ κηρύγματος τῆς φωνπης ἐν τῇ ἐρήμῳ βοώσης τουτέστιν ἐν τῇ γῇ ἡμῶν καὶ συκῆς τῆς ποτε καταραθείσης ἐκβαλλούσης τοὺς ὀλύνθουσ, τοὺς καρποὺς τὴς μετανοίας ἥδη ἐπὶ τοῖς κλώνεσι καὶ δένδρεσι φαινομένους, ἀμπέλουσ δὲ ἥδη κυπριζοίσας τὸ εουδμον τῆς τοῦ εὐαγγελίου πίστεως κήρυγμα.
alla kai anthē echballoisēs kai tou kērygmatos tēs phōnpēs en tę̄ erēmǭ boōsēs toutestin en tę̄ gę̄ hēmōn kai sykēs tēs pote kataratheisēs ekballousēs tous olynthous, tous karpous tēs metanoias hēdē epi tois klōnesi kai dendresi phainomenous, ampelous de hēdē kyprizoisas to eoudmon tēs tou euangeliou pisteōs kērygma.
but also puts forth flowers, and the proclamation of the voice crying in the wilderness, that is, in our land, and the fig tree once cursed puts forth its early figs, the fruits of repentance now appearing on the branches and trees, and the vines now blossom with the fragrant proclamation of the faith of the gospel.
59.9.5Holl GCS 25/31:374
ἐπειδὴ δὲ εὐθὺς κέκληκε τὴν τοιαύτην καὶ εἶπεν »ἀνάστα ἐλθέ«, * ἀνάστα ἀπὸ νεκρότητος ἁμαρτημάτων καὶ ἐλθὲ ἐν δικαιοσύνῃ, ἀνάστα ἀπὰ παραπτώματος καὶ ἐλθὲ ἐν παρρησίᾳ, ἀνάστα ἀπὸ ἁμαρτιῶν καὶ ἐλθὲ ἐν μετανοίᾳ, ἀνάστα ἀπὸ παραλύσεως καὶ ἐλθὲ ἐν τελειότητι, ἀνάστα ἀπὸ λωβήσεως καὶ ἐλθὲ ἐν ὑγείᾳ, ἀνάστα ἀπὸ ἀπιστίας καὶ ἐλθὲ ἐν μετανοίᾳ, ἀνάστα ἀπὸ ἀπωλείας καὶ ἐλθὲ ἐν εὑρέσει.
epeidē de euthys keklēke tēn toiautēn kai eipen »anasta elthe«, * anasta apo nekrotētos hamartēmatōn kai elthe en dikaiosynę̄, anasta apa paraptōmatos kai elthe en parrēsią, anasta apo hamartiōn kai elthe en metanoią, anasta apo paralyseōs kai elthe en teleiotēti, anasta apo lōbēseōs kai elthe en hygeią, anasta apo apistias kai elthe en metanoią, anasta apo apōleias kai elthe en heuresei.
And since he at once called her and said, “Arise, come,” … arise from the deadness of sins and come in righteousness; arise from transgression and come in confidence; arise from sins and come in repentance; arise from paralysis and come in perfection; arise from mutilation and come in health; arise from unbelief and come in repentance; arise from perdition and come in being found.
59.9.6Holl GCS 25/31:374
ἐπειδὴ δὲ ἥδει τὸ θεῖον λόγιον ὅτι μετὰ πρώτην μετάνοιαν καὶ μετὰ τὴν πρώτην κλπησιν καὶ ἴασιν, ὡς εἰπεῖν, συμβαίνει τῇ ἀνθρωπότητι πολλὰ παραπτώματα, πάλιν λέγει »ἀνάστα ἐλθέν, ἡ πλησίον μου, καλή μου, περιστερά μου, καὶ ἐλθέ, σὺ περιστερά μου«.
epeidē de hēdei to theion logion hoti meta prōtēn metanoian kai meta tēn prōtēn klpēsin kai iasin, hōs eipein, symbainei tę̄ anthrōpotēti polla paraptōmata, palin legei »anasta elthen, hē plēsion mou, kalē mou, peristera mou, kai elthe, sy peristera mou«.
And since the divine oracle knew that after the first repentance, and after the first call and healing, so to speak, many transgressions befall humankind, it says again, “Arise, come, my neighbor, my fair one, my dove, and come, you my dove.”
59.9.7Holl GCS 25/31:374
δεύτερον ταύτην καλεῖ καὶ οὐχ ἅπαξ. τὸ δὲ δεύτερον οὐκ ἴσον τῷ πρώτῳ. φησὶ γὰρ ἐν τῇ προτέρᾳ κλήσει οὕτως »ἀνάστα ἐλθέ, [ἡ] πλησίον μου, καλή μου, περιστερά μου«. τὸ μὲν πρῶτον »ἀνάστα ἐλθέ«, καὶ οὐκ εἶπεν »ἐλθὲ σύ«.
deuteron tautēn kalei kai ouch hapax. to de deuteron ouk ison tǭ prōtǭ. phēsi gar en tę̄ proterą klēsei houtōs »anasta elthe, [hē] plēsion mou, kalē mou, peristera mou«. to men prōton »anasta elthe«, kai ouk eipen »elthe sy«.
He calls her a second time, not once. But the second is not equal to the first. For in the earlier call he says, “Arise, come, my neighbor, my fair one, my dove.” The first is “Arise, come,” and he did not say, “Come, you.”
59.9.8Holl GCS 25/31:374
καὶ τὸ δεύτερον προστίθησι τὸ ἄρθρον, ἴνα δείξῃ κλῆσιν οὐ δευτέραν, παρηλλαγμένην μετὰ τὴν πρώτην, ἀλλὰ ἐν τῇ πρώτῃ ἀπὸ παραπτωματων πάλιν ὀρεγομένην χεῖρα ἐπιδέξειον καὶ ἐπουράνοιν φιλονθρωπίας.
kai to deuteron prostithēsi to arthron, ina deixę̄ klēsin ou deuteran, parēllagmenēn meta tēn prōtēn, alla en tę̄ prōtę̄ apo paraptōmatōn palin oregomenēn cheira epidexeion kai epouranoin philonthrōpias.
And the second time he adds the article, to show a call not second and different after the first, but within the first, again stretching out a right hand of heavenly love for mankind after transgressions.
59.9.9Holl GCS 25/31:374–375
»καὶ ἐλθέ« φησί »<σὺ> περιστερά μου ἐν σκέπῃ τῆς πέτρας, ἐχόμενα τοῦ· προτειχίσματος«· »ἐν δκέπῃ πέ- τρας« <τουτέστιν< ἐν φιλανθρωπίᾳ Χριστοῦ καὶ ἐν ἐλέει κυρίου· τοῦτο γάρ ἐστιν σκέπη πέτρας, σκέπη ἐλπίδος καὶ πίστεως καὶ ἀληθείας.
»kai elthe« phēsi »<sy> peristera mou en skepę̄ tēs petras, echomena tou; proteichismatos«; »en dkepę̄ pe- tras« <toutestin< en philanthrōpią Christou kai en eleei kyriou; touto gar estin skepē petras, skepē elpidos kai pisteōs kai alētheias.
“And come,” he says, “you my dove, in the shelter of the rock, close to the outer wall.” “In the shelter of the rock,” that is, in the love of Christ and the mercy of the Lord; for this is the shelter of the rock, the shelter of hope, faith and truth.
59.9.10Holl GCS 25/31:375
»ἐχόμενα τοῦ προτειχίσματος«, τουτέστιν πρὶν ἢ κλεισθῆναι τὴν πύλην, πρὶν ἢ εἴσω περιβόλων γενόμενος ὁ βασιλεὺς μηκέτι εἰσδέξηται, τουτέστιν μετὰ τὴν ἐντεῦθεν ἀπαλλαγήν τε καὶ θάνατον, ὅτε οὐκέτι »ἐχόμενα τοῦ προτεισχίσματος«, ἀλλὰ ἀπεκλείσθησαν αἱ πύλαι καὶ οὐκέτι ἔνι διορθώσασθαι.
»echomena tou proteichismatos«, toutestin prin ē kleisthēnai tēn pylēn, prin ē eisō peribolōn genomenos ho basileus mēketi eisdexētai, toutestin meta tēn enteuthen apallagēn te kai thanaton, hote ouketi »echomena tou proteischismatos«, alla apekleisthēsan hai pylai kai ouketi eni diorthōsasthai.
“Close to the outer wall,” that is, before the gate is shut, before the King, having gone inside the walls, no longer receives anyone; that is, after departure from here and death, when it is no longer “close to the outer wall,” but the gates are shut and there is no longer any correction.
Haer. 59, chapter 10
59.10.1Holl GCS 25/31:375
10. Ἐν γὰρ τῷ μέλλοντι αἰῶνι, μετὰ τὴν τοῦ ἀνθρώπου ἐντεῦθεν ἀπαλλαγὴν οὐ νηστείας πορισμὸς οὐ μετανοίας κλήσις οὐκ | ἐλεημοσύνης ἐπίσοσις, ἀλλʼ οὕτε ἐγκλημάτων ἔργα οὐ όλεμος οὐ μοιχεία οὐκ ἀσέλγεια, ἀλλʼ οὔτε δικαιοσύνη καὶ μετάνοια.
10. En gar tǭ mellonti aiōni, meta tēn tou anthrōpou enteuthen apallagēn ou nēsteias porismos ou metanoias klēsis ouk | eleēmosynēs episosis, allʼ houte enklēmatōn erga ou olemos ou moicheia ouk aselgeia, allʼ oute dikaiosynē kai metanoia.
For in the age to come, after a person’s departure from here, there is no gaining by fasting, no call to repentance, no giving of alms; but neither are there deeds of crime, no war, no adultery, no licentiousness, nor righteousness and repentance.
59.10.2Holl GCS 25/31:375
ὡς γὰρ μετὰ θερισμὸν τοῦ στάχυος οὐκ ἔνι παχυνθῆναι τὸν κόκκον, οὐκ ἀνεμόξθορον γενέσθαι * οὐκ ἕνι εὐπάθειά τις ἑτέρα.
hōs gar meta therismon tou stachyos ouk eni pachynthēnai ton kokkon, ouk anemoxthoron genesthai * ouk heni eupatheia tis hetera.
For as after the harvest of the ear the grain cannot grow plump, nor become wind-blasted …, there is no other change for good.
59.10.3Holl GCS 25/31:375
ἀλλὰ μὴ λέγε μοι τῆς ἀποθήκης τὰ φθάρματα, τουτέστι καὶ σκώσηκας καὶ σῆτας· ταῦτα γὰρ διὰ τὰ ἐν τῷ αἰῶνι γινόμενα εἴρηται, τὸ δὲ ἀπεικονισμένον καὶ ἐν πύλαις ἡμῖν εἰργμένον καὶ ἀποθήκῃ ἠσφαλισμένον πίστεώς ἐστιν ὑπόδειγμα καὶ ὑπογραμμός, »ἕνθα οὕτε λῃσταὶ διορύττουσιν οὔτε σῆτες ἀφανίζουσιν«, ὡς ἕχει ὁ θεῖος λόλος. * οὔτε ὁ μὴν πορισμὸς ευσεβείας, οὔτε μετανοίας <κλῆσις> ὡς ἔφην, μετὰ θάνατον.
alla mē lege moi tēs apothēkēs ta phtharmata, toutesti kai skōsēkas kai sētas; tauta gar dia ta en tǭ aiōni ginomena eirētai, to de apeikonismenon kai en pylais hēmin eirgmenon kai apothēkę̄ ēsphalismenon pisteōs estin hypodeigma kai hypogrammos, »hentha houte lę̄stai dioryttousin oute sētes aphanizousin«, hōs hechei ho theios lolos. * oute ho mēn porismos eusebeias, oute metanoias <klēsis> hōs ephēn, meta thanaton.
But do not tell me of the spoiling in the storehouse, that is, worms and moths; these are said of things that happen in this age. What is pictured, shut in by gates for us and secured in a storehouse, is an example and pattern of faith, “where neither thieves break in nor moths destroy,” as the divine word has it. … Neither is there gaining of piety, nor call to repentance, as I said, after death.
59.10.4Holl GCS 25/31:375
οὔτε γὰρ Λάζαρος ἄπέρχεται πρὸς τὸν πλούσιον ἐκεῖ οὔτε ὁ πλούσιοςπρὸς τὸν Λάξαρον, οὕτε Ἁβραὰμ ἀποστέλλει σκύλλων τὸν πένητα πλουτήσοντα ἐς ὕστερον, οὔτε ὁ πλούσιος πένης γενόμενος ὧν αἰτεῖται <μετα>λαμβάνει, καίπερ μετὰ ἱκεσίας τὸν ἐλεήμονα Ἀβραὰμ παρακαλέσας.
oute gar Lazaros aperchetai pros ton plousion ekei oute ho plousiospros ton Laxaron, houte Habraam apostellei skyllōn ton penēta ploutēsonta es hysteron, oute ho plousios penēs genomenos hōn aiteitai <meta>lambanei, kaiper meta hikesias ton eleēmona Abraam parakalesas.
For there Lazarus does not go to the rich man, nor the rich man to Lazarus, nor does Abraham trouble to send the poor man to become rich later, nor does the rich man, now poor, receive what he asks for, though he entreats merciful Abraham with supplication.
59.10.5Holl GCS 25/31:375–376
ἐσφράγισται γὰρ τὰ ταμιεῖα καὶ πεπλήρωται ὁ χρόνος καὶ ὁ ἀγὼν ἐτελέσθη καὶ ἐκενώθη τὸ σκάμμα καὶ οἱ στέφανοι ἐδόθησαν καὶ οἱ ἀγωνισάμενοι ἀνεπάσαν καὶ οἱ μὴ φθάσαντες ἐξῆκαν καὶ οἱ μὴ ἀγωνισάμενοι οὐκέτι εὐποροῦσι καὶ οἱ ἐν τῷ σκάμματι ἡττηθέντες ἐξεβλήθησαν καὶ τὰ πάντα σαφῶς τετελείωται μετὰ τὴν ἐντεῦθεν ἐκδημίαν.
esphragistai gar ta tamieia kai peplērōtai ho chronos kai ho agōn etelesthē kai ekenōthē to skamma kai hoi stephanoi edothēsan kai hoi agōnisamenoi anepasan kai hoi mē phthasantes exēkan kai hoi mē agōnisamenoi ouketi euporousi kai hoi en tǭ skammati hēttēthentes exeblēthēsan kai ta panta saphōs teteleiōtai meta tēn enteuthen ekdēmian.
For the storerooms are sealed, the time is fulfilled, the contest is finished, the arena is emptied, the crowns are given, the contestants have rested, those who did not arrive in time are shut out, those who did not contend no longer have resources, those defeated in the arena have been thrown out, and everything is plainly completed after departure from here.
59.10.6Holl GCS 25/31:376
ἕτι δὲ ὄντων ἐν τῷ αἰῶνι πάντων, καὶ μετὰ πτῶσιν ἔνι ἀνάστασις, ἔτι ἐλπὶς ἔτι θεραπεία ἔτι ὁμολογία, κἂν εἰ μὴ τελειότατα, * ἀλλʼ οὖν γε <καὶ>· τῶν ἄλλων οὐκ ἀπηγόρευται ἡ σωτηρία.
heti de ontōn en tǭ aiōni pantōn, kai meta ptōsin eni anastasis, eti elpis eti therapeia eti homologia, kan ei mē teleiotata, * allʼ oun ge <kai>; tōn allōn ouk apēgoreutai hē sōtēria.
But while all are still in this age, there is rising even after a fall, still hope, still healing, still confession; even if not most perfectly …, yet at any rate salvation is not forbidden to the others.
Haer. 59, chapter 11
59.11.1Holl GCS 25/31:376
11. Πᾶσα δὲ αἵρεσις ἀπὸ τῆς ἀληθείας ἐξοκείλασα ἐν σκότῳ τυφλώττει καὶ μυωπάζει, ἕτερα ἀνθʼ ἑτέρων διανοουμένη. ἔοικαν γὰρ οὖτοί τισιν ἀτέχνοις καὶ μὴ γινώσκουσι τὰ <περὶ> ἑκάστης ποιότητος καὶ χρήσεως καὶ κόσμου ἑκάστου μέλους καὶ ὡς ἔπος εἰπεῖν (γελοιῶδές τι ὃ προβάλλομαι λέγειν, ὅμοιον <δὲ> τῆς αὐτῶν ἀνοησίας) ὡς περιτιθέασι τὰ ὑποδήματα τῇ κεφαλῇ, τὸν δὲ στέφανον τοῖς ποσὶ καὶ κλοιὸν χρυσοῦν περὶ τὴν γαστέρα·
11. Pasa de hairesis apo tēs alētheias exokeilasa en skotǭ typhlōttei kai myōpazei, hetera anthʼ heterōn dianooumenē. eoikan gar outoi tisin atechnois kai mē ginōskousi ta <peri> hekastēs poiotētos kai chrēseōs kai kosmou hekastou melous kai hōs epos eipein (geloiōdes ti ho proballomai legein, homoion <de> tēs autōn anoēsias) hōs perititheasi ta hypodēmata tę̄ kephalę̄, ton de stephanon tois posi kai kloion chrysoun peri tēn gastera;
Every heresy, having run aground from the truth, is blind and shortsighted in darkness, mistaking one thing for another. These are like some unskilled people who do not know the quality, use, and ornament of each member, and, so to speak (it is a laughable thing I am going to say, but like their folly), put their shoes on their head, the crown on their feet, and a golden necklace around their belly;
59.11.2Holl GCS 25/31:376
τὰ δὲ ἄλλα πέδιλα ὡς εἰπεῖν, τὰ ἐξ ἱματίων γεγενἢμένα, ἅ παρά τισιν ὀδώνια κέκληται ἢ βράκαι, χερσὶ περιτιθέασι, δακτθλίους δὲ τοὶς ποσίν.
ta de alla pedila hōs eipein, ta ex himatiōn gegenēmena, ha para tisin odōnia keklētai ē brakai, chersi perititheasi, daktthlious de tois posin.
and the other foot coverings, so to speak, made of cloth, which some call leggings or trousers, they put on their hands, and rings on their feet.
59.11.3Holl GCS 25/31:376
οὕτω γὰρ ἡ τῶν τὴν ἄγνοιαν κεκτημένων σφαλερὰ καὶ ἄτακτος εὑρίσκεται διαταγή. τὰ γὰρ ἐπὶ τῆς ἱερωσύνης ἠσφαλισμένα περὶ δευτέρου γάμου καὶ τῶν ἄλλων οὗτοι εἰς ἅπαντα τὸν λαὸν * νενομίκασι καὶ τὰ διʼ ὑπερβολὴν στρυφνότητος ὑπὸ θεοῦ κεκηρυγμένα, ἵνα μὴ ῥᾳθυμήσαντές τινες παραπέσωσιν, αὐτοὶ εἰς ἀπανθρωπίαν θεῷ προσῆψαν.
houtō gar hē tōn tēn agnoian kektēmenōn sphalera kai ataktos heurisketai diatagē. ta gar epi tēs hierōsynēs ēsphalismena peri deuterou gamou kai tōn allōn houtoi eis hapanta ton laon * nenomikasi kai ta diʼ hyperbolēn stryphnotētos hypo theou kekērygmena, hina mē rhąthymēsantes tines parapesōsin, autoi eis apanthrōpian theǭ prosēpsan.
So the arrangement of those who possess ignorance is found to be erroneous and disorderly. For what was secured for the priesthood about second marriage and other matters they have applied … to the whole people; and what God proclaimed with excessive severity, so that some might not grow careless and fall, they have ascribed to God as inhumanity.
59.11.4Holl GCS 25/31:376
καὶ ὡς ἐὰν εἴ τις ἀπὸ ἱματίου χειρίδα κατασχὼν [καὶ] ἕως μότον ἀγκῶνος ἀπὸ καρποῦ χειρὸς τοῦ καλουμένου σκεάζοι ἑαυτόν, προφέροι δὲ πρὸ ὀφθαλμῶν καθʼ ἑκάστην ὥραν τὴν χειρίδα καὶ ἐπιτωθάζοι τοῖς ἄλλοις, ἐπιλησθεὶς ὅτι ὅλον τὸ σῶμα αὐτοῦ γυμνητεύει,
kai hōs ean ei tis apo himatiou cheirida kataschōn [kai] heōs moton ankōnos apo karpou cheiros tou kaloumenou skeazoi heauton, propheroi de pro ophthalmōn kathʼ hekastēn hōran tēn cheirida kai epitōthazoi tois allois, epilēstheis hoti holon to sōma autou gymnēteuei,
It is as if someone took a sleeve from a garment and clothed himself only from the wrist, as it is called, to the elbow, and held the sleeve before his eyes every hour and mocked the others, forgetting that his whole body is naked:
59.11.5Holl GCS 25/31:376
Οὕτω καὶ οὗτοι σεμνυνόμενοι μὴ δέχεσθαι διγάμους τὰς πάσας ἐντολάς.
Houtō kai houtoi semnynomenoi mē dechesthai digamous tas pasas entolas.
so too these, priding themselves on not receiving the twice-married, all the commandments
59.11.6Holl GCS 25/31:376–377
τὰς ὁμοίας ταύτῃ καὶ ἔτι ὑπερβολῆ καλλίονας τῷ φυλάττειν, ἐπι θανατίους δὲ ἐν τῷ μὴ φυλάττεσθαι, * τὴν μίαν ἀπαγορεύουσι, τὰς δὲ ἄλλας καταλε λοίπασι. καὶ ἐπιλαθόμενοι ὅλον μὲν τὸ σῶμα γυμνητεύουσιν, ἀπὸ ὅλων τῶν ἐνταλμάτων ἀργήσαντες καὶ τὴν μίαν ἐντολὴν οὐχ ἁγνῶς κατασχόντες.
tas homoias tautę̄ kai eti hyperbolē kallionas tǭ phylattein, epi thanatious de en tǭ mē phylattesthai, * tēn mian apagoreuousi, tas de allas katale loipasi. kai epilathomenoi holon men to sōma gymnēteuousin, apo holōn tōn entalmatōn argēsantes kai tēn mian entolēn ouch hagnōs kataschontes.
— those like this one, and even more excellent in the keeping, and deadly when not kept — … they forbid the one, but have abandoned the others. And forgetting, they have made the whole body naked, idle from all the commandments, and not even holding the one commandment purely.
Haer. 59, chapter 12
59.12.1Holl GCS 25/31:377
Καὶ ὦ τῆς πολλῆς τῶν ἀνθρώπων ματαιοφροσύνης. πᾶσα δὲ πρόφασις ἑκάστην αἵρεσιν, κἄν τε βραχεῖά τις ὑπῆρξεν, ἀπὸ τῆς ἀληθείας παρείλκυσε καὶ εἰς πολλὴν φορὰν κακῶν κατήγαγεν.
Kai ō tēs pollēs tōn anthrōpōn mataiophrosynēs. pasa de prophasis hekastēn hairesin, kan te bracheia tis hypērxen, apo tēs alētheias pareilkyse kai eis pollēn phoran kakōn katēgagen.
Oh, the great vanity of men! Every pretext, however small, has drawn each heresy from the truth and brought it down into a great flood of evils.
59.12.2Holl GCS 25/31:377
ὥσπερ γὰρ | εἴ τις διασφαγὴν εὑρὼν ἐν φραγμῷ παρὰ λεωφόρῳ [καὶ] νομίσῃ διὰ ταύτης βαδίζειν καὶ καταλιπὼν τὴν ὁδὸν ἐκεῖσε τρέπηται, νομίσας ἐγγύτατον ἔχειν ὅθεν διακάμψας πάλιν τῆς ὁδοῦ ἐπιλάβοιτο, ἀγνοήσῃ δὲ ὅτι τεῖχός ἐστιν ὑπέρτατον καὶ μακρῷ διαστήματι ᾠκοδομημένον,
hōsper gar | ei tis diasphagēn heurōn en phragmǭ para leōphorǭ [kai] nomisę̄ dia tautēs badizein kai katalipōn tēn hodon ekeise trepētai, nomisas engytaton echein hothen diakampsas palin tēs hodou epilaboito, agnoēsę̄ de hoti teichos estin hypertaton kai makrǭ diastēmati ǭkodomēmenon,
It is as if someone found a gap in a fence by a highway and thought to walk through it, and leaving the road turned there, thinking he would have a very short way from which to turn back and regain the road, not knowing that there is a very high wall built over a great distance;
59.12.3Holl GCS 25/31:377
ἐπιτρέχοι δὲ μὴ εὑρίσκων διὰ ποίας τὴν διέξοδον ποιήσηται, ἀντὶ ἑνὸς σημείου ἤτοι μιλίου προκόπτων κατὰ χεῖρα ἔτι πλέον, μὴ εὑρὼν τὴν ὁδόν, καὶ οὕτως τρέπηται ἐπὶ τὰ πλείω, κάμνων δὲ οὕτω καὶ μὴ εὐπορῶν διὰ ποίας ἐπὶ τὴν ὁδοιπορίαν ἑαυτὸν ἀγάγοι, τάχα γε μήτε εὑρεῖν δυνηθείη, εἰ μή τι ἂν ἀνακάμψῃ διʼ ἧς καὶ εἰσῆλθεν, —
epitrechoi de mē heuriskōn dia poias tēn diexodon poiēsētai, anti henos sēmeiou ētoi miliou prokoptōn kata cheira eti pleon, mē heurōn tēn hodon, kai houtōs trepētai epi ta pleiō, kamnōn de houtō kai mē euporōn dia poias epi tēn hodoiporian heauton agagoi, tacha ge mēte heurein dynētheiē, ei mē ti an anakampsę̄ diʼ hēs kai eisēlthen, —
and he runs along without finding where to make his way out, going on further and further instead of one milestone or mile, not finding the road, and so turns to more, and toiling thus, not knowing how he can bring himself back to the journey, perhaps he could not find it at all, unless he turns back by the way he entered —
59.12.4Holl GCS 25/31:377
οὕτω καὶ ἑκάστη αἵρεσις, ὡς συντομίαν τινὰ ἐφευρεῖν διανοηθεῖσα, παρεξώκειλε μὲν διὰ τῆς μακροδίας, ηὑρέθη δὲ αὐτῇ τεῖχος ἀρραγὲς ἡ τῆς ἀνοίας καὶ ἀγνωσίας παρεμπλοκή·
houtō kai hekastē hairesis, hōs syntomian tina epheurein dianoētheisa, parexōkeile men dia tēs makrodias, hēurethē de autę̄ teichos arrages hē tēs anoias kai agnōsias paremplokē;
so too each heresy, intending to find a shortcut, has run aground through the long way round, and the entanglement of folly and ignorance has turned out to be an unbreakable wall for it;
59.12.5Holl GCS 25/31:377
καὶ οὐκ ἂν εὕροι ἡ τοιαύτη ἐπὶ τὴν ἀληθινὴν ἥκειν ὁδόν, εἰ μή τι ἂν ἑκάστη ἀνακάμψῃ εἰς τὸ ἀρχέτυπον τῆς ὁδοῦ, τουτέστιν τὴν βασιλικήν·
kai ouk an heuroi hē toiautē epi tēn alēthinēn hēkein hodon, ei mē ti an hekastē anakampsę̄ eis to archetypon tēs hodou, toutestin tēn basilikēn;
and such a heresy will not find how to come to the true road, unless each turns back to the original road, that is, the royal road;
59.12.6Holl GCS 25/31:377–378
ὡς καὶ ὁ νόμος διαρρήδην ἐβόα, τοῦ ἁγίου Μωυσέως λέγοντος τῷ βασιλεῖ Ἐδώμ, ὅτι "τάδε λέγει ὁ ἀδελφός σου Ἰσραήλ· παρὰ τὰ ὅριά σου διελεύσομαι εἰς γῆν ἣν ὤμοσε κύριος τοῖς πατράσιν ἡμῶν δοῦναι, γῆν ῥέουσαν γάλα καὶ μέλι, τὴν γῆν τῶν Ἀμορραίων καὶ Φερεζαίων καὶ Γεργεσαίων καὶ Ἰεβουσαίων καὶ Εὐαίων καὶ Χαναναίων καὶ Χετταέων, [γῆν ῥέουσαν γάλα καὶ μέλι].
hōs kai ho nomos diarrēdēn eboa, tou hagiou Mōyseōs legontos tǭ basilei Edōm, hoti "tade legei ho adelphos sou Israēl; para ta horia sou dieleusomai eis gēn hēn ōmose kyrios tois patrasin hēmōn dounai, gēn rheousan gala kai meli, tēn gēn tōn Amorraiōn kai Pherezaiōn kai Gergesaiōn kai Iebousaiōn kai Euaiōn kai Chananaiōn kai Chettaeōn, [gēn rheousan gala kai meli].
as the Law too cried out expressly, when holy Moses said to the king of Edom: “Thus says your brother Israel: I will pass along your borders into the land which the Lord swore to our fathers to give, a land flowing with milk and honey, the land of the Amorites and Perizzites and Girgashites and Jebusites and Hivites and Canaanites and Hittites.
59.12.7Holl GCS 25/31:378
οὐκ ἐκκλινοῦμεν δεφιὰ ἢ ἀριστερά, ὕδωρ ἐν ἀργυρίῳ πιόμεθα καὶ βρώματα ἀργυρίου φαγόμεθα· οὐκ ἐκκλινοῦμεν ἐνιεῦθεν ἢ ἐντεῦθεν, ὁδῷ βασιλικῇ βαδιοῦμεν«.
ouk ekklinoumen dephia ē aristera, hydōr en argyriǭ piometha kai brōmata argyriou phagometha; ouk ekklinoumen enieuthen ē enteuthen, hodǭ basilikę̄ badioumen«.
We will not turn aside to the right or the left; we will drink water for silver and eat food for silver; we will not turn aside this way or that; we will walk on the royal road.”
59.12.8Holl GCS 25/31:378
ἕστι γὰρ ὁδὸς βασιλική, ἥτις ἐντὶν ἡ τοῦ θεοῦ ἐκκλησία καὶ ἡ ὁδοιπορία τῆς ἀληθείας. ἑκάστη δὲ τούτων τὴν βασιλικὴν καταλείψασα, κλίνασα δὲ ἐπὶ τὰ δεξιὰ ἢ ἐπὶ τὰ ἀριστερά, ἐπὶ πολὺ λοιπὸν ἑαυτὴν ἐπιδιδοῦσα εἰς πλάνην παρελκυσθήσεται καὶ οὐκέτι μέτρον ἕχει παρʼ ἑκάστῃ αἱρέσει ἡ τῆς πλάνης ἀνοδία.
hesti gar hodos basilikē, hētis entin hē tou theou ekklēsia kai hē hodoiporia tēs alētheias. hekastē de toutōn tēn basilikēn kataleipsasa, klinasa de epi ta dexia ē epi ta aristera, epi poly loipon heautēn epididousa eis planēn parelkysthēsetai kai ouketi metron hechei parʼ hekastę̄ hairesei hē tēs planēs anodia.
For there is a royal road, which is the church of God and the journey of truth. Each of these heresies, having left the royal road and turned to the right or to the left, giving itself up further and further, will be dragged off into error, and the trackless waste of error has no limit in any heresy.
Haer. 59, chapter 13
59.13.1Holl GCS 25/31:378
13. Ἄγε τοίτυν, θεοῦ δοῦλοι, υἱοί τε τῆς ἁγίας θεοῦ ἐκκλησίας, οἱ τὸν κανόνα ἀσφαλῆ γινώσκντες καὶ τὴν ὁδὸν τῆς ἀληθείας βαδίζοντες, μὴ φωναῖς ἀνθελκυσθῶμεν καὶ φωνῇ ἑκάστης παραπεποιημένης ἐπιτηδεύσεως ἀχθῶμεν.
13. Age toityn, theou douloi, huioi te tēs hagias theou ekklēsias, hoi ton kanona asphalē ginōskntes kai tēn hodon tēs alētheias badizontes, mē phōnais anthelkysthōmen kai phōnę̄ hekastēs parapepoiēmenēs epitēdeuseōs achthōmen.
Come then, servants of God and sons of God’s holy church, who know the sure rule and walk the way of truth, let us not be drawn away by voices and led by the voice of each counterfeit practice.
59.13.2Holl GCS 25/31:378
σφαλεραὶ γὰρ αἱ τούτων ὁδοὶ καὶ ἀνάντης ἡ τρίβος τῆς αὐτῶν παραπεποιημένης ἐννοίας· μεγαλαυχοῦσι καὶ οὐδὲ τὰ μεκρὰ ἴσασιν· ἐλευθερίαν ἐπαγγέλλονται, αὐτοὶ δοῦλοι ὅντες τῆς ἁμαρτίας· τὰ μείζονα αὐχοῦσι καὶ τῶν μικρῶν οὐδʼ ὅλως ἐπελάβοντο.
sphalerai gar hai toutōn hodoi kai anantēs hē tribos tēs autōn parapepoiēmenēs ennoias; megalauchousi kai oude ta mekra isasin; eleutherian epangellontai, autoi douloi hontes tēs hamartias; ta meizona auchousi kai tōn mikrōn oudʼ holōs epelabonto.
For their ways are slippery and the path of their counterfeit thinking is steep; they boast greatly and do not know even small things; they promise freedom while they themselves are slaves of sin; they boast of the greater things and have not taken hold of the small at all.
59.13.3Holl GCS 25/31:378
Ἀλλὰ καὶ περὶ τούτων τῶν δὴ Καθαρῶν λεγομένων, ἀκαθάρτων δὲ εἰ δεῖ τᾶληθῆ λέγειν. ἀρκετὸν ἡγοῦμαι ἕως ἐνταῦθα ἱκανῶς εἰρῆσθαι.
Alla kai peri toutōn tōn dē Katharōn legomenōn, akathartōn de ei dei talēthē legein. arketon hēgoumai heōs entautha hikanōs eirēsthai.
But about these so-called Pure — impure, if one must tell the truth — I think enough has been said up to here.
59.13.4Holl GCS 25/31:378
ταύτην δὲ παραρρίψαντες ὡς βασιλίσκου πρόσωπον, τῷ μὲν προδχήματι τοῦ ὀνόματος ἐξοχωτάτην τινὰ ἐπωνυμίαν κεκτημένου, τῇ δὲ δυντυχίᾳ θάνατον ἐμποιοῦντος. ἡμεῖς δὲ τῇ τοῦ ξύλου τοῦ σταυροῦ δυνάμει τοῦτον παίσαντες ἐπὶ τὰς ἐτέρας πάλιν ὁρμήσωμεν, αὐτὴν ἐπαγόμενοι τὴν τοῦ θεοῦ καθικιτείαν,
tautēn de pararripsantes hōs basiliskou prosōpon, tǭ men prodchēmati tou onomatos exochōtatēn tina epōnymian kektēmenou, tę̄ de dyntychią thanaton empoiountos. hēmeis de tę̄ tou xylou tou staurou dynamei touton paisantes epi tas eteras palin hormēsōmen, autēn epagomenoi tēn tou theou kathikiteian,
Having thrown this heresy aside like the face of a basilisk, which by the pretext of its name has a most eminent title but by its misfortune causes death, let us, having struck it by the power of the wood of the cross, again set out for the others, calling on God’s own help,
59.13.5Holl GCS 25/31:378
εἰς τὸ συνοδεῦσαι συμπαραμεῖναι συνεῖναι συνεργῆσαι διαδῶσαι παιδεῦδαι καταξιῶσαι ἡμᾶς τἀληθῆ λέγειν, ἵνα μήτε αὐτοὶ ψευδῶς τι λέγοντες τοῖς αὐτοῖς ὑποπέσωμεν, ὁποίοις αἱ μὴ τἀληθῆ τὸν κόσμον διδάξασαι αἱρέδεις.
eis to synodeusai symparameinai syneinai synergēsai diadōsai paideudai kataxiōsai hēmas talēthē legein, hina mēte autoi pseudōs ti legontes tois autois hypopesōmen, hopoiois hai mē talēthē ton kosmon didaxasai hairedeis.
to travel with us, stay with us, be with us, work with us, give to us, teach us, and count us worthy to speak the truth, so that we ourselves, by saying anything falsely, may not fall into the same things as the heresies that have not taught the world the truth.
59.13.6Holl GCS 25/31:378–379
Ἔτι δὲ καὶ οἱ ἐν τῇ Ἀφρικῇ τε καὶ Βθζικανίᾳ, οἱ ἀπὸ Δωνάτου τινὸς Δωνατιανοὶ οὅτω καλούμενοι. τὰ ὅμοια τούτοις φρονοῦντες [εἰσιν], ἀφηνιασταὶ καὶ αὐτοὶ δῆθεν διὰ τὸ μὴ συγκοινωνεῖν τοῖς ἐν τῷ διωγμῷ παραπεσοῦσι, τοῖς αὐτοῖς ἀνατραπήσονται καθάπερ κὰι οἱ ἑτεροζυγοῦντες αὐτοῖς Ναυατιανοὶ εἴτʼ οὖν Καθαροὶ οὕτω καλούμενοι.
Eti de kai hoi en tę̄ Aphrikę̄ te kai Bthzikanią, hoi apo Dōnatou tinos Dōnatianoi hootō kaloumenoi. ta homoia toutois phronountes [eisin], aphēniastai kai autoi dēthen dia to mē synkoinōnein tois en tǭ diōgmǭ parapesousi, tois autois anatrapēsontai kathaper kai hoi heterozygountes autois Nauatianoi eitʼ oun Katharoi houtō kaloumenoi.
Further, those in Africa and Byzacena, called Donatists after one Donatus, who hold views like these, being themselves rebels because they will not have communion with those who fell in the persecution, will be refuted by the same arguments, as will the Novatians, or so-called Cathari, who are yoked with them unequally.
59.13.7Holl GCS 25/31:379
διὸ οὐ χρείαν ἐσχήκαμεν περὶ τούτων τι ἐπεργάσασθαι, ἀλλʼ ὁμοῦ αὐτοὺς τοῖς ὁμοίοις αὐτοῖς συνήψαμεν.
dio ou chreian eschēkamen peri toutōn ti epergasasthai, allʼ homou autous tois homoiois autois synēpsamen.
Therefore we have had no need to work at anything further about them, but have joined them together with those like them.
59.13.8Holl GCS 25/31:379
περιττότερον δὲ οὗτοι πάλιν καὶ χεῖρον ἐξέπεσον. τὴν γὰρ πίστιν κατὰ τὸν Ἄρειον φρονοῦσιν· ἀνατραπήσονται δὲ ὡσαύτως περὶ πίστεως ἧς κακῶς φρονοῦσιν, ὡς καὶ ὁ Ἄρειος ἀνετράπη διὰ λόγων ἀληθείας, τὰ αὐτὰ τούτοις φρονῶν καὶ οὗτοι ἐκείνῳ. καὶ ταύτην δὲ πάλιν παρελευσόμενοι ἐπὶ τὰς ἐξῆς βαδιοῦμεν, ὥσπερ ἑρπετὰ δεινὰ καταπεπατηκότες ἐν κυρίῳ
perittoteron de houtoi palin kai cheiron exepeson. tēn gar pistin kata ton Areion phronousin; anatrapēsontai de hōsautōs peri pisteōs hēs kakōs phronousin, hōs kai ho Areios anetrapē dia logōn alētheias, ta auta toutois phronōn kai houtoi ekeinǭ. kai tautēn de palin pareleusomenoi epi tas exēs badioumen, hōsper herpeta deina katapepatēkotes en kyriǭ
But these have fallen further and worse again. For they hold the faith as Arius does; they will likewise be refuted about the faith which they hold wrongly, as Arius too was refuted by words of truth, since he held the same as they, and they as he. And passing this one too, we will go on to the next, having trampled dreadful reptiles, as it were, in the Lord.
Haer. 60, chapter 1
60.1.1Holl GCS 25/31:379
Ἀγγελικῶν αἵρεσιν * ἀκηκόαμεν καὶ τὸ ὄνομα μόνον ἐνηχήθημεν, οὐ πάνυ δὲ σαφῶς ἴσμεν τίς ἡ τοιαύτη αἵρεσις, διὰ τὸ τάχα ποτὲ καιρῷ αὐτὴν ἐνστᾶσαν ὕστερον λῆξαι καὶ καταλυθῆναι εἰς τέλος. τὸ δὲ ὄνομα διὰ ποίαν αἰτίαν ἔσχεν οὐκ ἴσμεν.
Angelikōn hairesin * akēkoamen kai to onoma monon enēchēthēmen, ou pany de saphōs ismen tis hē toiautē hairesis, dia to tacha pote kairǭ autēn enstasan hysteron lēxai kai katalythēnai eis telos. to de onoma dia poian aitian eschen ouk ismen.
We have heard of a heresy of Angelics … and have only had the name echo in our ears, but we do not know clearly what this heresy is, because perhaps it arose at some time and later ceased and was altogether dissolved. Why it had this name we do not know.
60.1.2Holl GCS 25/31:379
ἤτοι γὰρ παρὰ τὸ τινὰς ὐπὸ ἀγγέλων τὸν κόσμον γεγενῆσθαι φάσκειν (καὶ εἰ αὐτὴ τοῦτο φάσκουσα τῷ ὀνόματι τούτῳ κέκληται, οὐκ ἔχω λέγειν) ἤτοι διὰ τὸ ἐν τάξει ἀγγέλων ἑαυτοὺς σεμνύνειν καὶ βίῳ ἐξοχωτάτῳ ἄγεσθαι (οὐδὲ τοῦτο διαβεβαιοῦμαι), ἢ καὶ ἀπὸ τόπου τινὸς εἰληφότες τοὔνομα, ἐπειδὴ χῶρός τίς ἐστιν Ἀγγελινὴ ἐπέκεινα τῆς Μεσοποταμίας χώρας κείμενος.
ētoi gar para to tinas ypo angelōn ton kosmon gegenēsthai phaskein (kai ei autē touto phaskousa tǭ onomati toutǭ keklētai, ouk echō legein) ētoi dia to en taxei angelōn heautous semnynein kai biǭ exochōtatǭ agesthai (oude touto diabebaioumai), ē kai apo topou tinos eilēphotes tounoma, epeidē chōros tis estin Angelinē epekeina tēs Mesopotamias chōras keimenos.
Either because some say the world was made by angels (and whether this heresy is called by this name because it says so, I cannot say), or because they pride themselves on being in the order of angels and leading a most eminent life (I do not affirm this either), or they took the name from some place, since there is a region called Angeline lying beyond the land of Mesopotamia.
Haer. 60, chapter 2
60.2.1Holl GCS 25/31:379
2 Ἤδη δὲ ἐν ὑπομνήσει σου γινομένου τοῦ ἀκροατοῦ οὐκ εἰς κατάγνωσιν <ἡμῶν> ἐν ὑπονοίαις γενήσῃ. ἐπηγγειλάμεθα γὰρ τῶν μὲν τὰς ῥίζας καὶ τὰς τροφὰς ἤ τι τῶν [ἐν τοῖς] παρʼ αὐτοῖς γινομένων δηλῶσαι, ἄλλων δὲ μόνον τῷ ὀνόματι ἐπιμνημονεῦσαι·
2 Ēdē de en hypomnēsei sou ginomenou tou akroatou ouk eis katagnōsin <hēmōn> en hyponoiais genēsę̄. epēngeilametha gar tōn men tas rhizas kai tas trophas ē ti tōn [en tois] parʼ autois ginomenōn dēlōsai, allōn de monon tǭ onomati epimnēmoneusai;
Since you, the reader, have already been reminded, you will not condemn us for conjectures. For we promised to show the roots and nourishment of some, or something of what is done among them, and of others only to mention the name;
60.2.2Holl GCS 25/31:379
ὡς δὲ ἡ θεία δύναμις παρεσκεύασε καὶ ἐβοήθησεν, ἕως ταύτης τῆς αἱρέσεως τὰς πάσας διεξελθόντες οὐδεμίαν ἐάσαμεν ἀνερμήνευτον, πλὴν μιᾶς ταύτης.
hōs de hē theia dynamis pareskeuase kai eboēthēsen, heōs tautēs tēs haireseōs tas pasas diexelthontes oudemian easamen anermēneuton, plēn mias tautēs.
and as the divine power prepared and helped us, going through all of them up to this heresy, we have left none unexplained except this one.
60.2.3Holl GCS 25/31:379–380
τάχα δὲ διὰ τὸ ἐπαρθεῖσαν τῷ τύφῳ ἀλίγον καιρὸν [καὶ] ὕστερον λῆξαι τὴν ταύτης κατάληψιν οὐ πάνυ σαφῶς ἔγνωμεν.
tacha de dia to epartheisan tǭ typhǭ aligon kairon [kai] hysteron lēxai tēn tautēs katalēpsin ou pany saphōs egnōmen.
Perhaps because it was puffed up with conceit for a short time and later ceased, we have not clearly obtained an understanding of it.
60.2.4Holl GCS 25/31:380
ταύτης δὲ μόνου ἐπιμνησθέντες τῆς ὀνομασίας ἐν τάχει ὥσπερ ἐκτρώματι τῷ ταύτης ὀνόματι χρησάμενοι παρελευσόμεθα τὸν τόπον.
tautēs de monou epimnēsthentes tēs onomasias en tachei hōsper ektrōmati tǭ tautēs onomati chrēsamenoi pareleusometha ton topon.
Having mentioned only its name, and having quickly used its name as of a miscarriage, we will pass by this place,
60.2.5Holl GCS 25/31:380
ἐπὶ τὰς ἑτέρας δὴ διασκοποῦντες τὴν ὁρμὴν ποιεῖσθαι καὶ αἰτούμενοι τὸν τῶν ὅλων δεσπότην παραφανῆναι ἡμῖν καὶ τὰ ἀκριβῆ τῶν παρʼ αὐτοῖς γινομένων ἐπιδείξαντα τῷ σμικρῷ ἠμῶν νῷ πάντα κατὰ ἀκρίβειαν σημᾶναι,
epi tas heteras dē diaskopountes tēn hormēn poieisthai kai aitoumenoi ton tōn holōn despotēn paraphanēnai hēmin kai ta akribē tōn parʼ autois ginomenōn epideixanta tǭ smikrǭ ēmōn nǭ panta kata akribeian sēmanai,
making our start on examining the others and asking the Master of all to appear to us and, by showing the precise facts of what is done among them, to indicate everything precisely to our small mind,
60.2.6Holl GCS 25/31:380
ἵνʼ ἑαυτοῖς τε καὶ τοῖς πέλας τὴν διόρθωσιν ποιησώμεθα τοῦ φεύγειν τὰ φαῦλα, ἐν δὲ τοῖς ἀγαθοῖς κὰι ἀληθεστάτιος τὸ ἑδραῖον ἑαυτοῖς ἐν θεῷ προσπορίσασθαι.
hinʼ heautois te kai tois pelas tēn diorthōsin poiēsōmetha tou pheugein ta phaula, en de tois agathois kai alēthestatios to hedraion heautois en theǭ prosporisasthai.
so that we may bring about correction for ourselves and our neighbors, to flee what is bad, and gain for ourselves firmness in God in what is good and most true.
Haer. 61, chapter 1
61.1.1Holl GCS 25/31:380
Μετὰ δὲ τούτους ἄλλοι ἑαυτοὺς Ἀποστολικοὺς ὠνόμασαν, βούλονται δὲ καὶ Ἀποτακτικοὺς ἑαυτοὺς λέγειν· φυλάττεται γὰρ παρʼ αὐτοῖς τὸ μηδὲν κεκτὴσθαι.
Meta de toutous alloi heautous Apostolikous ōnomasan, boulontai de kai Apotaktikous heautous legein; phylattetai gar parʼ autois to mēden kektēsthai.
After these others named themselves Apostolics; they also want to call themselves Apotactics (“Renouncers”), for they keep the rule of owning nothing.
61.1.2Holl GCS 25/31:380
εἰσὶ δὲ καἲ οὗτοι ἀπόσπασμα τῶν Τατιανοῦ δογμάτνω, Ἐγκρατιτῶν τε καὶ Τατιανῶν καὶ Καθαρῶν, οἵτινες φύσει γάμον οὐ παραδέχονται· παρήλλακται δὲ παρʼ αὐτοῖς καὶ τὰ μυστήρια.
eisi de kai houtoi apospasma tōn Tatianou dogmatnō, Enkratitōn te kai Tatianōn kai Katharōn, hoitines physei gamon ou paradechontai; parēllaktai de parʼ autois kai ta mystēria.
These too are an offshoot of Tatian’s doctrines, of the Encratites, Tatianists and Cathari, who do not accept marriage at all; and among them the mysteries are also altered.
61.1.3Holl GCS 25/31:380
σμενύνονται δὲ δῆθεν ἀκτημοσύνην, σχίζουσι δὲ μάτην οὗτοι καὶ βλάπτουσι τῆν ἁγίαν θεοῦ ἐκκλησίαν, διὰ τοῦ ἐθελοθρῃσκεύειν ἐκπεσόντες τῆς τοῦ θεοῦ φιλανθρωπίας.
smenynontai de dēthen aktēmosynēn, schizousi de matēn houtoi kai blaptousi tēn hagian theou ekklēsian, dia tou ethelothrę̄skeuein ekpesontes tēs tou theou philanthrōpias.
They pride themselves, supposedly, on having no possessions, but they vainly split and harm God’s holy church, having fallen away from God’s love for mankind through self-chosen religion.
61.1.4Holl GCS 25/31:380–381
οὔτε γὰρ <παρ᾿> αὐτοῖς παραπεπτωκότος τινὸς εἴσδεξις ἔτι γίνεται, τὰ ὅμοια δὲ τοῖς ἀνωτέρω λελεγμένοις φρονοῦσι περί τε τοῦ γάμου καὶ τῶν ἄλλων πραγμάτων.
oute gar <par᾿> autois parapeptōkotos tinos eisdexis eti ginetai, ta homoia de tois anōterō lelegmenois phronousi peri te tou gamou kai tōn allōn pragmatōn.
For among them there is no longer any readmission of one who has fallen, and they hold views like those described above about marriage and other matters.
61.1.5Holl GCS 25/31:381
καὶ οἱ μὲν Καθαροὶ ταῖς ῥηταῖς μόνον γραφαῖς κέχρηνται, οὗτοι δὲ ταὶς λεγομέναις Πράξεσιν Ἀνδρέου τε καὶ Θωμᾶ τὸ πλεῖστον ἐπερενδονται, παντάπασιν ἀλλότριοι τοῦ κανόνος τοῦ ἐκκλησιαστικοῦ ὑπάρχοντες.
kai hoi men Katharoi tais rhētais monon graphais kechrēntai, houtoi de tais legomenais Praxesin Andreou te kai Thōma to pleiston eperendontai, pantapasin allotrioi tou kanonos tou ekklēsiastikou hyparchontes.
The Cathari use only the canonical Scriptures, but these rely mostly on the so-called Acts of Andrew and of Thomas, being entirely alien to the church’s canon.
61.1.6Holl GCS 25/31:381
Εἰ γὰρ βδελυρός ἐστιν ὁ γάμος, ἄρα ὅλοι ἀκάθαρτοι ὑπάρχουσι <οἱ> διὰ γάμου γεγεννημένοι. καὶ εἰ μόνον τυγχάνει ἡ ἁγία θεοῦ ἐκκλησία τῶν τῷ γάμῳ ἀποταξαμένων, οὐκέτι ὁ γάμος ἐκ θεοῦ ὑπάρχει.
Ei gar bdelyros estin ho gamos, ara holoi akathartoi hyparchousi <hoi> dia gamou gegennēmenoi. kai ei monon tynchanei hē hagia theou ekklēsia tōn tǭ gamǭ apotaxamenōn, ouketi ho gamos ek theou hyparchei.
For if marriage is abominable, then all who have been born through marriage are impure. And if God’s holy church consists only of those who have renounced marriage, marriage is no longer from God.
61.1.7Holl GCS 25/31:381
καὶ εἰ οὐχ ὑπάρχει, ἡ πᾶσα παιδοποιουμένη ὑπόθεσις ἀλλοτρία ὑπάρχει θεοῦ, καὶ εἰ ἀλλοτρία ὑπάρχει θεοῦ ἡ παιδοποιουμένη ὑπόθεσις. ἄρα καὶ αὐτοὶ ἀλλότριοι θεοῦ ὑπάρχουσιν ἀπὸ τοιούτων γεγεννημένοι.
kai ei ouch hyparchei, hē pasa paidopoioumenē hypothesis allotria hyparchei theou, kai ei allotria hyparchei theou hē paidopoioumenē hypothesis. ara kai autoi allotrioi theou hyparchousin apo toioutōn gegennēmenoi.
And if it is not, the whole business of begetting children is alien to God; and if the begetting of children is alien to God, then they themselves are alien to God, having been born of such.
61.1.8Holl GCS 25/31:381
ποῦ τοίνυν τὸ εἰρημένον ὅτι »ἃ ὁ θεὸς συνέζευξεν, ἄνθρωπος μὴ χωριζέτω;« |τὸ μὲν γὰρ ἐπάναγκες † χωρίζειν [ἀπὸ] ἀνθρώπου ὑπάρχει, τὸ δὲ μετὰ προαιρέσεως ἐγκρατεύεσθαι οὐκ ἀνθρώπου ἔδειξεν, ἀλλὰ θεοῦ τὸ ἔργον.
pou toinyn to eirēmenon hoti »ha ho theos synezeuxen, anthrōpos mē chōrizetō?« |to men gar epanankes † chōrizein [apo] anthrōpou hyparchei, to de meta proaireseōs enkrateuesthai ouk anthrōpou edeixen, alla theou to ergon.
Where then is the saying, “What God has joined together, let not man separate”? For to separate by compulsion belongs to man, but to practice continence by free choice he showed to be the work not of man but of God.
61.1.9Holl GCS 25/31:381
καὶ ἔχει μὲν ἡ κατὰ φύσιν ἀνάγκη πολλάκις μέμψιν, ὅτι οὐ μετὰ εὐλογίας τὸ ἐπάναγκες ἐπιτελεῖται, ἀλλὰ ἐκτὸς τοῦ κανόνος βέβηκεν· οὐ γὰρ ἐπάναγκες ἡ θεοσέβεια, ἀλλὰ ἐκ προσιρέσεως ἡ δικαιοσύνη.
kai echei men hē kata physin anankē pollakis mempsin, hoti ou meta eulogias to epanankes epiteleitai, alla ektos tou kanonos bebēken; ou gar epanankes hē theosebeia, alla ek prosireseōs hē dikaiosynē.
And compulsion of nature often incurs blame, because what is compelled is not done with blessing but has gone outside the rule; for godliness is not by compulsion, but righteousness is by free choice.
61.1.10Holl GCS 25/31:381
τὰ δὲ φύσει εἰς θεοσέβειαν ἐπάναγκες * φανερά ἐστιν, ἅ τῇ φύσει ἐπιμεμέτρηται, οἷον τὸ μή πορνεύειν τὸ μὴ μοιχεύειν τὸ μὴ ἀσελγαίνειν τὸ μὴ ἐν ταὐτῷ δευτερογαμεῖν τὸ μὴ ἁρπάζειν τὸ μὴ ἀδικεῖν τὸ μὴ μεθύσειν τὸ μὴ ἀδηφαγεῖν τὸ μὴ εἰδωλολατρεῖν τὸ μὴ φονεύειν τὸ μὴ μεθμακεύειν τὸ μὴ καταρᾶσθαι τὸ μὴ λοιδορεῖν τὸ μὴ ὀμνύναι, ἀγανακετεὶν τε καὶ ταχὺ καταπραΰνεσθαι, ὀργίζεσθαι καὶ μὴ ἁμαρτάνειν, μὴ ἐπιδύνειν ἥλιον ἐπὶ τῷ παροργισμῷ·
ta de physei eis theosebeian epanankes * phanera estin, ha tę̄ physei epimemetrētai, hoion to mē porneuein to mē moicheuein to mē aselgainein to mē en tautǭ deuterogamein to mē harpazein to mē adikein to mē methysein to mē adēphagein to mē eidōlolatrein to mē phoneuein to mē methmakeuein to mē katarasthai to mē loidorein to mē omnynai, aganaketein te kai tachy katapraÿnesthai, orgizesthai kai mē hamartanein, mē epidynein hēlion epi tǭ parorgismǭ;
But the things that are by nature necessary for godliness … are plain, measured out to nature: such as not to commit sexual immorality, not to commit adultery, not to be licentious, not to have a second marriage at the same time, not to rob, not to wrong, not to get drunk, not to be gluttonous, not to worship idols, not to murder, not to practice sorcery, not to curse, not to revile, not to swear; to be angry and quickly calmed, to be angry and not sin, not to let the sun set on one’s anger;
61.1.11Holl GCS 25/31:381–382
τὸ δὲ γάμῳ συναφθῆναι μετὰ εὐνομίας * ἡ φύσις δηλώσει ἐκ θεοῦ κεκτισμένη καὶ ἐπιτραπεῖσα καὶ τὰ ἄλλα ὅσα ἐστὶ τοιαῦτα θατέρως ἔχει τῆς ἐπιτροῆς τὸ μέτρον.
to de gamǭ synaphthēnai meta eunomias * hē physis dēlōsei ek theou kektismenē kai epitrapeisa kai ta alla hosa esti toiauta thaterōs echei tēs epitroēs to metron.
but to be joined in marriage with good order … nature, created and permitted by God, will show, and the other such things have the measure of permission in the other way.
Haer. 61, chapter 2
61.2.1Holl GCS 25/31:382
2. Ἀλλʼ ὡς περὶ τούτων εἰπεῖν προειλήφαμεν, ἐν ὀλίγῳ χώρῳ οὗτοι ὑπάρχουσι, περὶ τὴν Φρυγίαν τε καὶ Κιλικίαν καὶ Παμφυλίαν.
2. Allʼ hōs peri toutōn eipein proeilēphamen, en oligǭ chōrǭ houtoi hyparchousi, peri tēn Phrygian te kai Kilikian kai Pamphylian.
But as we said before about them, these are found in a small area, around Phrygia, Cilicia and Pamphylia.
61.2.2Holl GCS 25/31:382
τί οὖν; ἆρα ἐκκόπτεται ἡ ἐκκλησία ἡ ἀπὸ γῆς περάτων ἄρχι γῆς περάτων; καὶ οὐκέτι <στήσεται ὅτι> »εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν«; οὐδὲ οὐκέτι τὸ παρὰ τοῦ σωτῆρος εἰρημένον στήσεται τό »ἔσεσθέ μοι μάρτυρες ἄχρι ἐσχάτου τῆς γῆς;«
ti oun? ara ekkoptetai hē ekklēsia hē apo gēs peratōn archi gēs peratōn? kai ouketi <stēsetai hoti> »eis pasan tēn gēn exēlthen ho phthongos autōn kai eis ta perata tēs oikoumenēs ta rhēmata autōn«? oude ouketi to para tou sōtēros eirēmenon stēsetai to »esesthe moi martyres achri eschatou tēs gēs?«
What then? Is the church, which is from the ends of the earth to the ends of the earth, cut off? And will it no longer stand that “their voice has gone out into all the earth and their words to the ends of the world”? Nor will what was said by the Savior stand, “You will be my witnesses to the end of the earth”?
61.2.3Holl GCS 25/31:382
εἰ μὲν γὰρ οὐκ ἔστιν ἐν σεμνότητι ὁ γάμος καὶ κατὰ θεὸν ὁ γάμος καὶ ζωὴν ἔχων ὀ γάμος, * γεννηθῶσιν ἄνευ γάμου· εἰ δὲ ἀπὸ γάμου γεννῶνται, ἄρα βέβηλοί εἰσι διὰ τὸν γάμον. εἰ δὲ αὐτοὶ μόνοι οὐκ εἰσὶ βέβηλοι.
ei men gar ouk estin en semnotēti ho gamos kai kata theon ho gamos kai zōēn echōn o gamos, * gennēthōsin aneu gamou; ei de apo gamou gennōntai, ara bebēloi eisi dia ton gamon. ei de autoi monoi ouk eisi bebēloi.
For if marriage is not in honor, and marriage is not according to God, and marriage does not have life, … let them be born without marriage. But if they are born from marriage, they are profane because of marriage. But if they alone are not profane,
61.2.4Holl GCS 25/31:382
καίτοι γε ὄντες ἀπὸ γάμον. οὐ βέβηλος ὁ γάμος, διότι ἄνευ αὐτοῦ οὐδεὶς γεννηθήσεταί ποτε ἐν κόσμῳ.
kaitoi ge ontes apo gamon. ou bebēlos ho gamos, dioti aneu autou oudeis gennēthēsetai pote en kosmǭ.
though they are from marriage, marriage is not profane, because without it no one will ever be born in the world.
61.2.5Holl GCS 25/31:382
καὶ πολλή τίς ἐστιν ἡ τῶν ἀνθρώπων πλάνη, διὰ ποικιλίας καὶ διὰ πολλῶν προφάσεων ἐργασαμένη τὸ φαῦλον τῇ ἀνθρωπείᾳ φύσει καὶ πλανήσασα ἕκαστον διὰ προφάσεως ἀπὸ τῆς ἀληθείας.
kai pollē tis estin hē tōn anthrōpōn planē, dia poikilias kai dia pollōn prophaseōn ergasamenē to phaulon tę̄ anthrōpeią physei kai planēsasa hekaston dia prophaseōs apo tēs alētheias.
Great is the error of men, which in varied ways and through many pretexts has worked what is bad in human nature and led each astray from the truth by some pretext.
Haer. 61, chapter 3
61.3.1Holl GCS 25/31:382
3. Καὶ ἔχει μὲν οὖν ἀποταξίαν ἡ ἐκκλησία, ἀλλὰ οὐ βδελύττεται τὸν γάμον, καὶ ἔχει ἀκτημοσύνην, ἀλλʼ οὐ κατεπαίρεται τῶν ἐν κτήσει δικαιοσύνης ὑπαρχόντων καὶ ἐκ τῶν ἰδίων γονέων ἐχόντων. ὅπερ ἑαυτοῖς τε καὶ τοῖς ἐπιδεομένοις ἐπαρκέσειεν.
3. Kai echei men oun apotaxian hē ekklēsia, alla ou bdelyttetai ton gamon, kai echei aktēmosynēn, allʼ ou katepairetai tōn en ktēsei dikaiosynēs hyparchontōn kai ek tōn idiōn goneōn echontōn. hoper heautois te kai tois epideomenois eparkeseien.
The church does have renunciation, but does not abhor marriage; it has poverty, but does not exalt itself over those who have possessions in righteousness and hold them from their own parents, which may suffice for themselves and for those in need.
61.3.2Holl GCS 25/31:382–383
καὶ ἀπέχονται μὲν βρωμάτων πολλοί, ἀλλὰ οὐ φυσιοῦνται κατὰ τῶν μὴ ἀπεχομένων »ὁ γὰρ ἐσθίων τὸν μή ἐσθίοντα μὴ ἐξουθενείτων, καὶ ὁ μὴ ἐσθίων τὸν ἐσθίοντα μὴ κρινέτω· κυρίῳ γὰρ ἐσθίει καὶ πίνει, καὶ κυρίῳ οὐκ ἐσθίει καὶ οὐ πίνει«.
kai apechontai men brōmatōn polloi, alla ou physiountai kata tōn mē apechomenōn »ho gar esthiōn ton mē esthionta mē exoutheneitōn, kai ho mē esthiōn ton esthionta mē krinetō; kyriǭ gar esthiei kai pinei, kai kyriǭ ouk esthiei kai ou pinei«.
And many abstain from foods, but are not puffed up against those who do not abstain: “For let him who eats not despise him who does not eat, and let him who does not eat not judge him who eats; for he eats and drinks to the Lord, and to the Lord he does not eat and does not drink.”
61.3.3Holl GCS 25/31:383
καὶ ὁρᾷς μίαν ὁμόνοιαν καὶ μίαν ἐλπίδα καὶ μίαν πίστιν ἐν τῇ ἐκκλησίᾳ, ἑκάστῳ χαριζομένην κατὰ τὴν ἰδίαν δύναμιν καὶ κατὰ τὸν ἴδιον ἀγὼνα τοῦ καμάτου.
kai horąs mian homonoian kai mian elpida kai mian pistin en tę̄ ekklēsią, hekastǭ charizomenēn kata tēn idian dynamin kai kata ton idion agōna tou kamatou.
And you see one concord, one hope and one faith in the church, given to each according to his own ability and his own contest of labor.
61.3.4Holl GCS 25/31:383
ἔοικε δὲ ἡ ἁγία τοῦ θεοῦ ἐκκλησία νηΐ. ναῦς δὲ οὐκ ἀπὸ ἑνὸς ξύλου σκευάζεται, ἀλλʼ ἐκ διαφόρων, καὶ τὴν μὲν τρόπιν ἀπὸ ἑνὸς ξύλου κέκτηται, ἀλλὰ οὐ μονοβόλως, τὰς δὲ ἀγκύρας <ἐξ> ἑτέρου· περιτόναιά τε καὶ σανίδες καὶ τὰ ἐγκοίλαι, στάματά τε κὰι μέρη πρύμνης καὶ τοίχων καὶ ζυγμάτων, ἱστίου τε καὶ πηδαλίων, ἵκνων τε καὶ αὐτχενίων, οἰάκων τε καὶ τῶν ἄλλων πάντων, ἐκ διαφόρων ξύλων ἔχει τὴν συναγωγήν.
eoike de hē hagia tou theou ekklēsia nēï. naus de ouk apo henos xylou skeuazetai, allʼ ek diaphorōn, kai tēn men tropin apo henos xylou kektētai, alla ou monobolōs, tas de ankyras <ex> heterou; peritonaia te kai sanides kai ta enkoilai, stamata te kai merē prymnēs kai toichōn kai zygmatōn, histiou te kai pēdaliōn, hiknōn te kai autcheniōn, oiakōn te kai tōn allōn pantōn, ek diaphorōn xylōn echei tēn synagōgēn.
God’s holy church is like a ship. A ship is not built from one timber, but from various kinds; it has its keel from one timber, though not in one piece, and its anchors from another; its ropes and planks and ribs, its beams and parts of stern, sides and thwarts, mast and rudders, ribs and cleats, tillers and all the rest, it has put together from various timbers.
61.3.5Holl GCS 25/31:383
ἑκάστη δὲ τούτων τῶν αἱρέσεων μονόξυλός τις οὖσα οὐ τὸν χαρακτῆρα τῆς ἐκκλησίας ὑποφαίνει· ἡ δὲ ἁγία τοῦ θεοῦ ἐκκλησία ἔχει μὲν γάμον σεμνὸν και τιμᾷ τὸν τοιοῦτον, ἐπειδὴ »τίμοις ὁ γάμος κὰι Ἡ κοίτη ἀμίαντος«,
hekastē de toutōn tōn haireseōn monoxylos tis ousa ou ton charaktēra tēs ekklēsias hypophainei; hē de hagia tou theou ekklēsia echei men gamon semnon kai timą ton toiouton, epeidē »timois ho gamos kai Hē koitē amiantos«,
Each of these heresies, being made of a single timber, does not show the character of the church. But God’s holy church has honorable marriage and honors it, since “marriage is honorable and the bed undefiled,”
61.3.6Holl GCS 25/31:383
ἔχει <δὲ> ἐγκράτειαν θαυμασιωτάτην καὶ ἐπαινεῖ τὴν τοιαύτην, ἐπειδὴ ἀγῶνα ἀγωνίζεται καὶ κατεφρόνησε τοῦ βίου, ὡς ἔτι δυνατωτέρα, ἔχει δὲ παρθενίαν καὶ ὑπερδοξάζει τὴν τοιαύτην ἐνάρετόν τινα οὖσαν καὶ πτερῷ κουφοτάτῳ κεκοσμημένην, ἔχει ἀποταξαμένους τῷ κόσμῳ καὶ μὴ πεφυσιωμένους κατὰ τῶν ἔτι ἐν κόσμῶ ὑπαρχόντων.
echei <de> enkrateian thaumasiōtatēn kai epainei tēn toiautēn, epeidē agōna agōnizetai kai katephronēse tou biou, hōs eti dynatōtera, echei de parthenian kai hyperdoxazei tēn toiautēn enareton tina ousan kai pterǭ kouphotatǭ kekosmēmenēn, echei apotaxamenous tǭ kosmǭ kai mē pephysiōmenous kata tōn eti en kosmō hyparchontōn.
and it has most wonderful continence and praises it, since it contends in a contest and has despised this life as being stronger still; it has virginity and glorifies it above all as virtuous and adorned with the lightest wing; it has those who have renounced the world and are not puffed up against those still in the world,
61.3.7Holl GCS 25/31:383
ἀλλὰ χαίροντας τοῖς τοιούτοις εὐλαβεστάτιοις οὖσι, καθάπερ καὶ οἱ ἀπόστολοι, αὐτοὶ μὲν ἀκλτήμονες ὑπάρχοντες, * καὶ αὐτὸς ὁ σωτήρ, πάντων δεσπότης ὤν,
alla chairontas tois toioutois eulabestatiois ousi, kathaper kai hoi apostoloi, autoi men akltēmones hyparchontes, * kai autos ho sōtēr, pantōn despotēs ōn,
but rejoice in such people who are most devout, just as the apostles, being themselves without possessions, …, and the Savior himself, being Master of all,
61.3.8Holl GCS 25/31:383–384
ἐν σαρκὶ γενόμενος οὐδὲν ἀπὸ τῆς γὴς ἐκτήσατο, ἀλλὰ οὐκ ἀπεβάλετο τὰς αὐτῷ τε καὶ τοῖς αὐτοῦ μαθηταῖς διακονούσας γυνῖκας· λέγει γὰρ »αἴτινες ἠκολούθησαν αὐτῷ ἀπὸ τῆς Γαλιλαίας, διακονοῦσαι αὐτῷ καὶ τοῖς μετʼ αὐτοῦ ἀπὸ τῶν ἰδίων ὑπαρχόντων«.
en sarki genomenos ouden apo tēs gēs ektēsato, alla ouk apebaleto tas autǭ te kai tois autou mathētais diakonousas gynikas; legei gar »aitines ēkolouthēsan autǭ apo tēs Galilaias, diakonousai autǭ kai tois metʼ autou apo tōn idiōn hyparchontōn«.
having come in the flesh acquired nothing from the earth, but did not reject the women who served him and his disciples; for it says, “who followed him from Galilee, ministering to him and those with him from their own possessions.”
Haer. 61, chapter 4
61.4.1Holl GCS 25/31:384
4. Ἐπεὶ πῶς ἄρα πληρωθήσεται τὸ εἰρημένον »δεῦτε ἐκ δεξιῶν μου οἱ εὐλογημένοι, οἷς ὁ πατήρ μου ὁ ἐπουράνιος ἔθετο τὴν βασιλείαν πρὸ καταβολῆς κόσμου· ἐπείνασα γὰρ καὶ ἐδώκατέ μοι φαγεῖν, ἐδίψησα καὶ ἐποτίσατέ με, γυμνὸς ἤμην καὶ περισβάλετέ με«;
4. Epei pōs ara plērōthēsetai to eirēmenon »deute ek dexiōn mou hoi eulogēmenoi, hois ho patēr mou ho epouranios etheto tēn basileian pro katabolēs kosmou; epeinasa gar kai edōkate moi phagein, edipsēsa kai epotisate me, gymnos ēmēn kai perisbalete me«?
Otherwise how will what was said be fulfilled: “Come, you blessed on my right, for whom my heavenly Father prepared the kingdom before the foundation of the world; for I was hungry and you gave me food, I was thirsty and you gave me drink, I was naked and you clothed me”?
61.4.2Holl GCS 25/31:384
πόθεν δὲ ταῦτα οὗτοι εἶχον πράττειν, εἰ μὴ ἀπὸ δικαίων πόνων <ὧ ν> ἐπετέλουν καὶ ἀπὸ τῶν ἰδίων ὑπάρξεων ἐν δικαιοςύνῃ;
pothen de tauta houtoi eichon prattein, ei mē apo dikaiōn ponōn <hō n> epeteloun kai apo tōn idiōn hyparxeōn en dikaiosynę̄?
From where could they do these things, except from the just labors they performed and from their own possessions in righteousness?
61.4.3Holl GCS 25/31:384
καὶ εἰ μὲν αὐτοὶ <οἱ> ἀποταξάμενοι καὶ ἀποστολικὸν βίον βιοῦντες μετὰ τῶν ἄλλων ἦσαν μεμιγμένοι, οὐκ ἀλλότριος ἦν ὁ χαρακτὴρ οὔτε ἀπὸ τῆς τοῦ θεοῦ διατάξεως ἀπεξενωμένος·
kai ei men autoi <hoi> apotaxamenoi kai apostolikon bion biountes meta tōn allōn ēsan memigmenoi, ouk allotrios ēn ho charaktēr oute apo tēs tou theou diataxeōs apexenōmenos;
And if those who have renounced and live the apostolic life were mixed with the others, their character would not be alien nor estranged from God’s ordering;
61.4.4Holl GCS 25/31:384
καὶ εἰ γυναιφὶν ἀπετάξαντο διʼ ἐγκράτειαν, ἐπαινετὴ ἦν ἡ προαίρεσις, εἴπερ τὸν γάμον οὐκ ἐβδελύξαντο, ἀλλὰ τοῖς ἔτι ἐν γάμῳ <οὖσιν> κοινωνοῖς ἐχρήσαντο [ἄν], εἰδότες ἑκάστου τὸ μέτρον καὶ τὴν τάξιν.
kai ei gynaiphin apetaxanto diʼ enkrateian, epainetē ēn hē proairesis, eiper ton gamon ouk ebdelyxanto, alla tois eti en gamǭ <ousin> koinōnois echrēsanto [an], eidotes hekastou to metron kai tēn taxin.
and if they renounced wives for the sake of continence, their choice would be praiseworthy, provided they did not abhor marriage but had communion with those still in marriage, knowing each one’s measure and order.
61.4.5Holl GCS 25/31:384
ἡ γὰρ τοῦ θεοῦ ναῦς πάντα ἐπιβάτην δέχεται, δίχα λῃστοῦ· γνοῦσα γὰρ λῃστὴν καὶ πειρατὴν τοῦτον οὐκ εἰσδέχεται οὐδὲ φυγάδα καὶ ἀπὸ τῶν ἰδίων δεσποτῶν ἀφηνιάζοντα.
hē gar tou theou naus panta epibatēn dechetai, dicha lę̄stou; gnousa gar lę̄stēn kai peiratēn touton ouk eisdechetai oude phygada kai apo tōn idiōn despotōn aphēniazonta.
For God’s ship receives every passenger except a robber; knowing him to be a robber and pirate, it does not take him aboard, nor a runaway who has rebelled against his own masters.
61.4.6Holl GCS 25/31:384
οὕτω καὶ ἡ ἁγία τοῦ θεοῦ ἐκκληςία οὐ δέχεται πορνείαν, οὐ δέχεται μοιχείαν, οὐ δέχεται ἐπαρνησιθεΐαν, οὐ δέχεται τοὺς ἀθετοῦντας τὴν δεσποτείαν τῆς τοῦ θεοῦ διατάξεως καὶ τῶν αὐτοῦ ἀποστόλων,
houtō kai hē hagia tou theou ekklēsia ou dechetai porneian, ou dechetai moicheian, ou dechetai eparnēsitheïan, ou dechetai tous athetountas tēn despoteian tēs tou theou diataxeōs kai tōn autou apostolōn,
So too God’s holy church does not accept sexual immorality, does not accept adultery, does not accept denial of God, does not accept those who set aside the authority of the ordering of God and his apostles,
61.4.7Holl GCS 25/31:384
δέχεται δὲ τὸν μὲν μεγάλῃ πραγματείᾳ, τὸν δὲ ἐν ἐμπειρίᾳ ναυτικῶν, τὸν δὲ κυβερνήτην καὶ * ἐπιστήμονα, τὸν δὲ ἐν πρῳρικῇ, τὸν δὲ ἐν πρυμνικῇ, ἔχοντα τὸ ἐμπειρότατον τῆς ἐπισκοπῆς. τὸν δὲ καὶ ἐν μέτρῳ τινὶ ὑποστάσεως καὶ ἐνθήκης ὄντα, τὸν δὲ καὶ ἕως τοῦ διαπερᾶσαι μόνον καὶ μὴ ἐν θαλάσςῃ καταποντωθῆναι.
dechetai de ton men megalę̄ pragmateią, ton de en empeirią nautikōn, ton de kybernētēn kai * epistēmona, ton de en prǭrikę̄, ton de en prymnikę̄, echonta to empeirotaton tēs episkopēs. ton de kai en metrǭ tini hypostaseōs kai enthēkēs onta, ton de kai heōs tou diaperasai monon kai mē en thalassę̄ katapontōthēnai.
but it accepts one with a great cargo, another with experience of seamanship, another as pilot and … skilled, another at the prow, another at the stern, having the greatest experience of oversight, another with some measure of property and goods stowed aboard, and another only so far as to cross over and not be drowned in the sea.
61.4.8Holl GCS 25/31:384
καὶ οὐ πάντως ὅτι τῷ μὴ τοσαῦτα κεκτημένῳ τὴν σωτηρίαν οὐ παρέχει, ἀλλὰ οἶδε μὲν πάντας σῴζειν, ἕκαστον δὲ κατὰ τὴν ἰδίαν πραγματείαν. καὶ πόθεν οἱ ἐξ οἰκίας τοῦ Καίσαρος ἀσπάζονται παρὰ τῷ ἀποστόλῳ;
kai ou pantōs hoti tǭ mē tosauta kektēmenǭ tēn sōtērian ou parechei, alla oide men pantas sǭzein, hekaston de kata tēn idian pragmateian. kai pothen hoi ex oikias tou Kaisaros aspazontai para tǭ apostolǭ?
And it is not at all that it withholds salvation from one who does not possess so much; it knows how to save all, each according to his own business. And how is it that those of Caesar’s household send greetings in the apostle?
61.4.9Holl GCS 25/31:384
πόθεν δὲ τῷ ἀποστόλῳ τὸ εἰρημένον τό »ἐὰν νομίζῃ ἀσχημονεῖν ἐπὶ τὴν ἰδίαν παρθένον καὶ οὕτως ὀφείλει ποιῆσαι, γαμείτω· οὐχ ἁμαρτάνει«.
pothen de tǭ apostolǭ to eirēmenon to »ean nomizę̄ aschēmonein epi tēn idian parthenon kai houtōs opheilei poiēsai, gameitō; ouch hamartanei«.
And how is it that the apostle said, “If anyone thinks he is behaving improperly toward his virgin, and it must be so, let him marry; he does not sin”?
61.4.10Holl GCS 25/31:384–385
οὐκ ἐκτὸς δὲ λουτροῦ δύναται πληροῦν τὸ οὐκ ἁμαρτάνειν. εἰ γὰρ »πάντες ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ θεοῦ, δικαιούμενοι δωρεὰν τῇ χάριτι«, δηλον <ὅτι> διὰ λουτροῦ παλιγγενεδίας. τὸ γὰρ λουτρὸν ἐκόσμησε τὴν ψυχὴν καὶ τὸ σῶμα, ἀπολοῦσαν πᾶν ἁμάρτημα διὰ μετανοίας.
ouk ektos de loutrou dynatai plēroun to ouk hamartanein. ei gar »pantes hēmarton kai hysterountai tēs doxēs tou theou, dikaioumenoi dōrean tę̄ chariti«, dēlon <hoti> dia loutrou palingenedias. to gar loutron ekosmēse tēn psychēn kai to sōma, apolousan pan hamartēma dia metanoias.
But one cannot fulfill “not sinning” apart from the washing. For if “all have sinned and fall short of the glory of God, being justified freely by grace,” it is plainly through the washing of regeneration. For the washing adorned soul and body, washing away every sin through repentance.
61.4.11Holl GCS 25/31:385
ἄρα γε καὶ ἐπὶ τὴν οὖσαν παρθένον τὸ χάρισμα ἐξήπλωται τοῦ βαπτίσματος καὶ ἐπὶ τὴν οὐκ οὖδαν παρθένον σφραγίζεσθαι ἐπείγεται διὰ τὸ ἁμαρτές.
ara ge kai epi tēn ousan parthenon to charisma exēplōtai tou baptismatos kai epi tēn ouk oudan parthenon sphragizesthai epeigetai dia to hamartes.
So the gift of baptism is extended both to the one who is a virgin, and the one who is not a virgin is urged to be sealed because of sin.
Haer. 61, chapter 5
61.5.1Holl GCS 25/31:385
5. Ἀλλὰ μή τινες πάλιν ὑδαρευόμενοι νομίσωσιν, ἐὰν εἴπωμεν περὶ παρθένου διατάξασθαι τὸν ἀπόστολον τὸ γῆμαι, μὴ τὴν ἅπαξ ὁρίσασαν παρθενίαν θεῷ κατασπάσαι τοῦ ἰδίου δρόμου βουλόμενος ὁ ἀπόστολος ταῦτα διετάξατο.
5. Alla mē tines palin hydareuomenoi nomisōsin, ean eipōmen peri parthenou diataxasthai ton apostolon to gēmai, mē tēn hapax horisasan parthenian theǭ kataspasai tou idiou dromou boulomenos ho apostolos tauta dietaxato.
But let no one again, being lax, think, if we say that the apostle directed a virgin to marry, that the apostle made these rules wishing to drag down from her course one who has once devoted her virginity to God.
61.5.2Holl GCS 25/31:385
οὐ γὰρ περὶ τούτων ὁ λόγος, ἀλλὰ περὶ παρθένων ὑπεράκμων τῶν οὐ διὰ παρθενίαν ἐν τῇ ἀκμῇ παραμειναςῶν, ἀλλὰ διὰ τὸ ἠπορηκέναι ἀνδρῶν πρὸς γάμον.
ou gar peri toutōn ho logos, alla peri parthenōn hyperakmōn tōn ou dia parthenian en tę̄ akmę̄ parameinasōn, alla dia to ēporēkenai andrōn pros gamon.
For the passage is not about these, but about virgins past their prime who remained unmarried in their prime not for the sake of virginity, but because they lacked men to marry.
61.5.3Holl GCS 25/31:385
ἐξ Ἰουδαίων γὰρ ὁρμώμενοι οἱ ἀπόστολοι καὶ κατὰ τὸν νόμον πολιτευςάμενοι τὴν ἀρχὴν τοῦ κηρύγματος ἐποιήσαντο, θεσμοῖς ἔτι κατεχόμενοι τοῖς ἐν τῷ νόμῳ, οὐ κατά τινα σαρκὸς δικαίωσιν, ἀλλὰ κατὰ τὴν ἐμμελῆ τοῦ νόμου ἀσφάλειαν καὶ ἀκριβολογίαν.
ex Ioudaiōn gar hormōmenoi hoi apostoloi kai kata ton nomon politeusamenoi tēn archēn tou kērygmatos epoiēsanto, thesmois eti katechomenoi tois en tǭ nomǭ, ou kata tina sarkos dikaiōsin, alla kata tēn emmelē tou nomou asphaleian kai akribologian.
For the apostles, coming from the Jews and having lived according to the Law, made the beginning of the preaching still held by the ordinances of the Law, not for any justification of the flesh, but for the Law’s fitting safety and precision.
61.5.4Holl GCS 25/31:385
θαυμαστῶς γὰρ ἐκήρυττεν ὁ νόμος μὴ δοῦναι τὰς θυγατέρας τοὺς Ἰσραγλίτας τοῖς ἀλλοφύλοις, ἵνα μὴ ἀποπλανῶσιν αὐτὰς ἐπὶ τὰ εἴδωλα. ἕκαστος τοίνυν τῶν πιστευςάντων τότε προσετάσσετο οὐκέτι Ἰουδαίοις ἐκδίδοσθαι τὴν ἑαυτοῦ παρθένον, ἀλλὰ Χριστιανοῖς ὁμοδόξοις καὶ ὁμογνώμοσι.
thaumastōs gar ekērytten ho nomos mē dounai tas thygateras tous Israglitas tois allophylois, hina mē apoplanōsin autas epi ta eidōla. hekastos toinyn tōn pisteusantōn tote prosetasseto ouketi Ioudaiois ekdidosthai tēn heautou parthenon, alla Christianois homodoxois kai homognōmosi.
For the Law admirably proclaimed that the Israelites should not give their daughters to foreigners, so that they might not lead them astray to idols. So each of the believers at that time was instructed not to give his virgin daughter any longer to Jews, but to Christians of the same faith and mind.
61.5.5Holl GCS 25/31:385
νέου δὲ ὄντος τοῦ κηρύγματος οὔπω πλῆθος κατὰ τόπον καὶ τόπον Χριστιανῶν ὑπῆρχε καὶ Χριστιανικῆς διδασκαλίας. οἵτινες οὖν τότε ἔσχον θυγατέρας παρθένους, μὴ εὐποροῦντες ἐκδίδοσθαι Χριστιανοῖς, ἐφύλαττον τὰς ἑαυτῶν παρθένους ἄχρι πολλοῦ τοῦ χρόνου, ἐκεῖναι δὲ ὑπερακμάζουσαι περιέπιπτον πορνείᾳ διὰ τὴν κατὰ φύσιν ἀνάγκην.
neou de ontos tou kērygmatos oupō plēthos kata topon kai topon Christianōn hypērche kai Christianikēs didaskalias. hoitines oun tote eschon thygateras parthenous, mē euporountes ekdidosthai Christianois, ephylatton tas heautōn parthenous achri pollou tou chronou, ekeinai de hyperakmazousai periepipton porneią dia tēn kata physin anankēn.
But as the preaching was new, there was not yet a multitude of Christians and of Christian teaching in each place. So those who then had virgin daughters, unable to give them to Christians, kept their virgins for a long time; and they, growing past their prime, fell into sexual immorality through the compulsion of nature.
61.5.6Holl GCS 25/31:385
ὁ γοῦν ἀπόστολος ὁρῶν τὸ ἐπιζήμιον <τὸ> διὰ τῆς ἀκριβολογίας συμβαῖνον ἐπέτρεψε λέγων »εἰ δέ τις βούλεται <ἐκδοῦναι> τὴν ἑαυτοῦ παρθένον«, καὶ οὐκ εἶπε »τὴν ἰδίαν παρθενίαν« οὐ γὰρ περὶ τοῦ ἰδίου σώματος ἔλεγεν,
ho goun apostolos horōn to epizēmion <to> dia tēs akribologias symbainon epetrepse legōn »ei de tis bouletai <ekdounai> tēn heautou parthenon«, kai ouk eipe »tēn idian parthenian« ou gar peri tou idiou sōmatos elegen,
So the apostle, seeing the harm that came from this strictness, permitted it, saying, “But if anyone wishes to give his own virgin in marriage,” and he did not say “his own virginity,” for he was not speaking of his own body,
61.5.7Holl GCS 25/31:385
ἀλλὰ περὶ τοῦ πατρὸς φυλάσσοντος παρθένον· εἰ δὲ καὶ τὴν ἑαυτοῦ παρθένον τὸ ἴδιον σῶμα λέγει, οὐδὲν κωλύσει.
alla peri tou patros phylassontos parthenon; ei de kai tēn heautou parthenon to idion sōma legei, ouden kōlysei.
but of a father keeping his virgin daughter; yet if he means by “his own virgin” his own body, nothing will prevent it.
61.5.8Holl GCS 25/31:385–386
φηςὶν οὖν »<ὅς> ἕστηκεν ἑδραῖος ἐν τῷ ἰδίῳ νῷ καὶ τοῦτο ὀφείλει ποιῆσαι, γαμείτω, φηςίν, οὐχ ἁμαρτάνει. γα- μείτω, ᾧ δʼ ἂν εὐποροίη, οὐχ ἁμαρτάνει". καὶ διὰ τοῦτό φησιν· "δέδεσαι γυναικί, μὴ ζήτει λύσιν· λέλυσαι ἀπὸ γυναικός, μὴ ζήτει γυναῖκα". ὁ λέγων "θέλω πάντας εἶναι ὡς ἐμαυτόν" ἔλεγεν καί "εἰ οὐκ ἐγκρατεύονται, γαμείτωσαν".
phēsin oun »<hos> hestēken hedraios en tǭ idiǭ nǭ kai touto opheilei poiēsai, gameitō, phēsin, ouch hamartanei. ga- meitō, hǭ dʼ an euporoiē, ouch hamartanei". kai dia touto phēsin; "dedesai gynaiki, mē zētei lysin; lelysai apo gynaikos, mē zētei gynaika". ho legōn "thelō pantas einai hōs emauton" elegen kai "ei ouk enkrateuontai, gameitōsan".
So he says, “He who stands firm in his own mind, and it must be so, let him marry,” he says, “he does not sin. Let him marry to whomever he can; he does not sin.” And for this reason he says, “Are you bound to a wife? Do not seek release. Are you released from a wife? Do not seek a wife.” He who says, “I wish all to be as I myself am,” also said, “If they do not have self-control, let them marry.”
Haer. 61, chapter 6
61.6.1Holl GCS 25/31:386
Πάλιν δὲ προτρεπόμενος τοὺς ἀγγάμους ἔλεγε "λέγω δὲ τοῖς ἀγάμοις καὶ ταῖς χήραις, καλὸν αὐτοῖς ἐὰν μείνωσιν ὡς κἀγώ".
Palin de protrepomenos tous angamous elege "legō de tois agamois kai tais chērais, kalon autois ean meinōsin hōs kagō".
Again, exhorting the unmarried, he said, “I say to the unmarried and to the widows, it is good for them if they remain as I am.”
61.6.2Holl GCS 25/31:386
πῶς οὖν πάλιν ἔλεγε "δέδεσαι γυναικί, μὴ ζήτει λύσιν"; ἢ πῶς οὐκ ἀντινομοθετῶν εὑρεθήσεται τῷ ἰδίῳ κυρίῳ τῷ λέγοντι "ὃς μὴ καταλίπῃ πατέρα καὶ μητέρα καὶ ἀδελφοὺς καὶ γυναῖκα καὶ τέκνα καὶ θυγατέρας, οὐκ ἔστι μου μαθητής";
pōs oun palin elege "dedesai gynaiki, mē zētei lysin"? ē pōs ouk antinomothetōn heurethēsetai tǭ idiǭ kyriǭ tǭ legonti "hos mē katalipę̄ patera kai mētera kai adelphous kai gynaika kai tekna kai thygateras, ouk esti mou mathētēs"?
How then did he say again, “Are you bound to a wife? Do not seek release”? Or how will he not be found legislating against his own Lord, who says, “Whoever does not leave father and mother and brothers and wife and children and daughters is not my disciple”?
61.6.3Holl GCS 25/31:386
πῶς δὲ ὁ λέγων ὅτι δεῖ καταλιπεῖν γυναῖκα σεμνὴν καὶ πατέρα αὐτὸς πάλιν λέγει "ὁ τιμῶν πατέρα καὶ μητέρα· αὕτη γάρ ἐστιν ἐν ἐπαγγελίαις πρώτη ἐντολὴ ὑπάρχουσα" καί "ὃ ὁ θεὸς συνέζευξεν,
pōs de ho legōn hoti dei katalipein gynaika semnēn kai patera autos palin legei "ho timōn patera kai mētera; hautē gar estin en epangeliais prōtē entolē hyparchousa" kai "ho ho theos synezeuxen,
And how does he who says that one must leave an honorable wife and a father himself say again, “Honor father and mother; for this is the first commandment with promises,” and “What God has joined together,
61.6.4Holl GCS 25/31:386
ἄνθρωπος μὴ χωριζέτω"; ἀλλὰ πάντα τὰ θεῖα ῥήματα οὐκ ἀλληγορίας δεῖται ὡς ἔχει δυνάμεως, θεωρίας δὲ δεῖται καὶ αἰσθήσεως εἰς τὸ εἰδέναι ἑκάστης ὑποθέσεως τὴν δύναμιν.
anthrōpos mē chōrizetō"? alla panta ta theia rhēmata ouk allēgorias deitai hōs echei dynameōs, theōrias de deitai kai aisthēseōs eis to eidenai hekastēs hypotheseōs tēn dynamin.
let not man separate”? But not all the divine words need allegory as they stand; they need consideration and perception to know the force of each subject.
61.6.5Holl GCS 25/31:386
δεῖ δὲ καὶ παραδόσει κεχρῆσθαι· οὐ γὰρ πάντα ἀπὸ τῆς θείας γραφῆς δύναται λαμβάνεσθαι. διὸ τὰ μὲν ἐν γραφαῖς, τὰ δὲ ἐν παραδόσεσιν παρέδωκαν οἱ ἅγιοι ἀπόστολοι, ὥς φησιν ὁ ἅγιος ἀπόστολος" ὡς παρέδωκα ὑμῖν" καὶ ἄλλοτε "οὕτως διδάσκω, καὶ οὕτως παρέδωκα ἐν ταῖς ἐκκλησίαις", καί "εἰ κατέχετε, ἐκτὸς εἰ μὴ εἰκῆ ἐπιστεύσατε".
dei de kai paradosei kechrēsthai; ou gar panta apo tēs theias graphēs dynatai lambanesthai. dio ta men en graphais, ta de en paradosesin paredōkan hoi hagioi apostoloi, hōs phēsin ho hagios apostolos" hōs paredōka hymin" kai allote "houtōs didaskō, kai houtōs paredōka en tais ekklēsiais", kai "ei katechete, ektos ei mē eikē episteusate".
One must also make use of tradition, for not everything can be taken from the divine Scripture. Therefore the holy apostles handed down some things in Scriptures and others in traditions, as the holy apostle says, “as I handed on to you,” and elsewhere, “So I teach, and so I have handed on in the churches,” and, “if you hold fast, unless you believed in vain.”
61.6.6Holl GCS 25/31:386
Παρέδωκαν τοίνυν οἱ ἅγιοι θεοῦ ἀπόστολοι τῇ ἁγίᾳ θεοῦ ἐκκλησίᾳ ἁμαρτὲς εἶναι τὸ μετὰ τὸ ὁρίσαι παρθενίαν εἰς γάμον τρέπεσθαι, καὶ ἔγραψεν ὁ ἀπόστολος "ἐὰν γήμῃ ἡ παρθένος, οὐχ ἥμαρτε"· πῶς οὖν συνᾴδει τοῦτο τούτῳ;
Paredōkan toinyn hoi hagioi theou apostoloi tę̄ hagią theou ekklēsią hamartes einai to meta to horisai parthenian eis gamon trepesthai, kai egrapsen ho apostolos "ean gēmę̄ hē parthenos, ouch hēmarte"; pōs oun synądei touto toutǭ?
So the holy apostles of God handed down to God’s holy church that it is sinful, after vowing virginity, to turn to marriage; and the apostle wrote, “If the virgin marries, she has not sinned.” How then does this agree with that?
61.6.7Holl GCS 25/31:386–387
ἀλλὰ ἐκείνην τὴν παρθένον λέγει τὴν μὴ ὁρίσασαν θεῷ, ἀλλὰ αστ; διὰ τὴν ἀπορίαν τῆς κατὰ τὸν καιρὸν ἐκεῖνον σπάνης τῶν εἰς Χριστὸν πεπιστευκότων κατʼ ἀνάγκην οὕτως ἐπετελεῖτο.
alla ekeinēn tēn parthenon legei tēn mē horisasan theǭ, alla ast? dia tēn aporian tēs kata ton kairon ekeinon spanēs tōn eis Christon pepisteukotōn katʼ anankēn houtōs epeteleito.
But he speaks of the virgin who has not vowed herself to God, but … by necessity was so kept because of the scarcity at that time of those who had believed in Christ.
61.6.8Holl GCS 25/31:387
καὶ ὅτι μὲν ταῦθʼ οὕτως ἔχει διδάξει ἡμᾶς ὁ αὐτὸς ἀπόστολος λέγων »νεωτέρας χήρας παραιτοῦ. μετὰ γὰρ τὸ καταστρηνιάσαι τοῦ Χριστοῦ γαμεῖν θέλουσιν, ἔχουσαι κρίμα, ὅτι τὴν πρώτην πίστιν ἠθέτησαν«.
kai hoti men tauthʼ houtōs echei didaxei hēmas ho autos apostolos legōn »neōteras chēras paraitou. meta gar to katastrēniasai tou Christou gamein thelousin, echousai krima, hoti tēn prōtēn pistin ēthetēsan«.
And that this is so the same apostle will teach us, saying, “Refuse younger widows; for when they grow wanton against Christ they want to marry, incurring judgment, because they have set aside their first faith.”
61.6.9Holl GCS 25/31:387
εἰ τοίνυν καὶ ἡ μετὰ πεῖραν κόσμου χηρεύσασα, διὰ τὸ τετάχθαι θεῷ γήμασα κρίμα ἕξει, ἀθετήσασα τὴν πρώτην πίστιν, πόσῳ γε γᾶλλον ἡ καὶ ἑαυτὴν ἄνευ πείρας κόσμου ἀναθεῖσα παρθένος θεῷ γαμήσασα;
ei toinyn kai hē meta peiran kosmou chēreusasa, dia to tetachthai theǭ gēmasa krima hexei, athetēsasa tēn prōtēn pistin, posǭ ge gallon hē kai heautēn aneu peiras kosmou anatheisa parthenos theǭ gamēsasa?
If then even she who was widowed after experience of the world will incur judgment by marrying, because she had been enrolled for God and set aside her first faith, how much more a virgin who dedicated herself to God without experience of the world and then marries?
61.6.10Holl GCS 25/31:387
πῶς <γὰρ> οὐχὶ μᾶλλον αὕτη ὑπερεκπερισσοῦ κατεστρηνίασε Χριστοῦ καὶ τὴν μείζονα πίστιν ἠθέτησε καὶ ἕξει κρίμα, ὡς ἀναχαλασθεῖσα τῆς ἰδίας κατὰ θεὸν προθέσεως;
pōs <gar> ouchi mallon hautē hyperekperissou katestrēniase Christou kai tēn meizona pistin ēthetēse kai hexei krima, hōs anachalastheisa tēs idias kata theon protheseōs?
How will she not rather have grown wanton against Christ far more abundantly, and set aside the greater faith, and incur judgment, as one who has slackened from her own godly purpose?
Haer. 61, chapter 7
61.7.1Holl GCS 25/31:387
7. »Γαμείτωσαν, τοίνυν, τεκνοποιείτωσαν, οἰκοδεσποτείτωσαν«, σύντομος καὶ μέσος λόγος κατὰ τῶν τὰ φαῦλα διανοουμένων περὶ ἑκάστης ἐκκλησιαστικῆς τοῦ κηρύγματος ὑποθέσεως, παρεκβάλλων μὲν τοὺς λέγοντας ἑαυτοὺς Ἀποστολικοὺς καὶ Ἀποτακτικοὺς καὶ Ἐγκρα τίτας καὶ παρεκβάλλων τοὺς ὑδαρευομένους ἐν τῇ ἐκκλησίᾳ καὶ ἀναπείθοντας γύναια ἀπὸ τελείου δρόμου ἀναχαλασθέντα ἀθετεῖν τὴν τοσαύτην τοῦ δρόμου τελειότητα.
7. »Gameitōsan, toinyn, teknopoieitōsan, oikodespoteitōsan«, syntomos kai mesos logos kata tōn ta phaula dianooumenōn peri hekastēs ekklēsiastikēs tou kērygmatos hypotheseōs, parekballōn men tous legontas heautous Apostolikous kai Apotaktikous kai Enkra titas kai parekballōn tous hydareuomenous en tę̄ ekklēsią kai anapeithontas gynaia apo teleiou dromou anachalasthenta athetein tēn tosautēn tou dromou teleiotēta.
“Let them marry, then, bear children, manage their households”: a concise and moderate word against those who think wrongly about each subject of the church’s proclamation, rejecting both those who call themselves Apostolics, Apotactics and Encratites, and those who are lax in the church and persuade silly women who have slackened from the perfect course to set aside such perfection of the course.
61.7.2Holl GCS 25/31:387
καὶ ἔχει μὲν ἁμαρτίαν καὶ κρίμα ὁ ἀθετήσας θεοῦ τὴν παρθενίαν καὶ καταισχύνας τὸν ἀγῶνα. παραφθείρας φθείρας γὰρ ἀγῶνα ἀθλητὴς μαστιχθεὶς ἐκβάλλεται τοῦ ἀγῶνος καὶ παραφθείρας τις παρθενίαν ἐκβάλλεται τοῦ τοιούτου δρόμου καὶ στεφάνου καὶ βραβείου ἀλλὰ κρεῖττόν ἐστι κρίμα, καὶ μὴ κατάκριμα.
kai echei men hamartian kai krima ho athetēsas theou tēn parthenian kai kataischynas ton agōna. paraphtheiras phtheiras gar agōna athlētēs mastichtheis ekballetai tou agōnos kai paraphtheiras tis parthenian ekballetai tou toioutou dromou kai stephanou kai brabeiou alla kreitton esti krima, kai mē katakrima.
One who has set aside virginity vowed to God and brought shame on the contest has sin and judgment. For an athlete who has corrupted the contest is flogged and thrown out of the contest, and one who has corrupted virginity is thrown out of that course, crown and prize. But judgment is better than condemnation.
61.7.3Holl GCS 25/31:387
οἱ γὰρ μὴ <φανερῶς> διὰ τὸ αἰσχυνθῆναι <ἐπὶ> τοῖς ἀνθρώποις, κρυφῆ <δὲ> πορνεύοντες * ποιοῦσι παρθενίας ἢ μονότητος ἢ ἐγκρατείας.
hoi gar mē <phanerōs> dia to aischynthēnai <epi> tois anthrōpois, kryphē <de> porneuontes * poiousi parthenias ē monotētos ē enkrateias.
For those who, not openly because they are ashamed before men, but secretly commit sexual immorality, … make a show of virginity, or of the solitary life, or of continence.
61.7.4Holl GCS 25/31:387–388
οὐ <γὰρ> πρὸς ἀνθρώπους ἔχουσι τὴν ὁμολογίαν, ἀλλὰ πρὸς θεὸν τὸν εἰδότα τὰ κρύφια καὶ ἐξελέγχοντα πᾶσαν σάρκα ἐν τῇ αὐτοῦ παρουσίᾳ περὶ ὧν ἕκαστος ἥμαρτε.
ou <gar> pros anthrōpous echousi tēn homologian, alla pros theon ton eidota ta kryphia kai exelenchonta pasan sarka en tę̄ autou parousią peri hōn hekastos hēmarte.
For they make their profession not to men but to God, who knows the hidden things and will convict all flesh at his coming for what each has sinned.
61.7.5Holl GCS 25/31:388
κρεῖττον τοίνυν ἔχειν μίαν ἁμαρτίαν καὶ μὴ περισσοτίρας· κρεῖττον τὸν πεςόντα ἀπὸ δρόμου φανερῶς λαβεῖν ἑαυτῷ γυναῖκα κατὰ νόμον καὶ ἀπὸ παρθενίας πολλῷ χρόνῳ μετανοήσαντα εἰσαχθῆναι πάλιν εἰς τὴν ἐκκλησίαν, ὡς παραπεσόντα καὶ κλασθέντα καὶ χρείαν ἔχοντα ἐπιδέματος, καὶ μὴ καθʼ ἑκάστην ἡμέραν βέλεσι κρυφίοις κατατιτρώσκεσθαι [καὶ] πονηρίας ὑπὸ διαβόλου αὐτῷ ἐπιφερομένοις.
kreitton toinyn echein mian hamartian kai mē perissotiras; kreitton ton pesonta apo dromou phanerōs labein heautǭ gynaika kata nomon kai apo parthenias pollǭ chronǭ metanoēsanta eisachthēnai palin eis tēn ekklēsian, hōs parapesonta kai klasthenta kai chreian echonta epidematos, kai mē kathʼ hekastēn hēmeran belesi kryphiois katatitrōskesthai [kai] ponērias hypo diabolou autǭ epipheromenois.
So it is better to have one sin and not more; better that one who has fallen from the course should openly take a wife according to law, and, having long repented of abandoning virginity, be brought back again into the church as one who has fallen and been broken and needs a bandage, than be wounded every day by the secret arrows of wickedness brought against him by the devil.
Haer. 61, chapter 8
61.8.1Holl GCS 25/31:388
8. Οὕτως οἶδεν ἡ ἐκκλησία κηρύττειν, ταῦτα τὰ φάρμακα τῆς ἰάσεως, ταῦτα τὰ εἴδη τῆς μυρεψικῆς ἐργασίας, αὕτη ἡ κατασκευὴ τοῦ ἁγίου ἐλαίου ἐν τῷ νόμῳ, αὕτη ἡ ἀρωματίζουσα καλὴ πίστις, ἐπισφίγγουσα μὲν τὸν ἀθλοῦντα εἰς ἀγῶνα, ἐπικηρυκευομένη δὲ αὐτῷ διατεῖναι τὸν δρόμον, ὅπως δυνηθῇ στεφανωθῆναι·
8. Houtōs oiden hē ekklēsia kēryttein, tauta ta pharmaka tēs iaseōs, tauta ta eidē tēs myrepsikēs ergasias, hautē hē kataskeuē tou hagiou elaiou en tǭ nomǭ, hautē hē arōmatizousa kalē pistis, episphingousa men ton athlounta eis agōna, epikērykeuomenē de autǭ diateinai ton dromon, hopōs dynēthę̄ stephanōthēnai;
So the church knows how to proclaim. These are the medicines of healing, these the kinds of the perfumer’s work, this is the preparation of the holy oil in the Law, this the good fragrant faith, bracing the athlete for the contest, and heralding him to press on in the race so that he may be crowned;
61.8.2Holl GCS 25/31:388
αὕτη ἡ τοῦ θεοῦ πραγματεία, πάντα συνάγουσα εἰς τὴν βασιλικὴν διάταξιν, καὶ πορφύραν μὲν ἀπὸ θαλάσσης καὶ ἔριον ἀπὸ προβάτου καὶ λίνον ἐκ γῆς καὶ βύσσον καὶ σηρικὸν καὶ δέρματα ἠρυθροδανωμένα καὶ λίθον τίμιον, τὸν σμάραγδον τὸν μαργαρίτην τὸν ἀχάτην, τοῖς μὲν χρώμασι διαλλάττοντας λίθους, τῇ δὲ τιμῇ
hautē hē tou theou pragmateia, panta synagousa eis tēn basilikēn diataxin, kai porphyran men apo thalassēs kai erion apo probatou kai linon ek gēs kai bysson kai sērikon kai dermata ērythrodanōmena kai lithon timion, ton smaragdon ton margaritēn ton achatēn, tois men chrōmasi diallattontas lithous, tę̄ de timę̄
this is God’s work, gathering all things into the royal ordering: purple from the sea, wool from the sheep, linen from the earth, fine linen, silk, skins dyed red, and precious stone, the emerald, the pearl, the agate, stones differing in color but in value
61.8.3Holl GCS 25/31:388
ὁμοτίμους ὄντας, ἀλλὰ καὶ χρυσὸν καὶ ἄργυρον καὶ ξύλα ἄσηπτα καὶ χαλκὸν καὶ σίδηρον, ἀλλὰ καὶ τρίχας αἰγείας μὴ ἀποβαλλομένη.
homotimous ontas, alla kai chryson kai argyron kai xyla asēpta kai chalkon kai sidēron, alla kai trichas aigeias mē apoballomenē.
equal in honor; and gold and silver, incorruptible wood, bronze and iron, and not rejecting even goats’ hair.
61.8.4Holl GCS 25/31:388
και αὕτη μὲν ἦν τότε ἡ σκηνή, νῦν δὲ <ἀντὶ> τῆς σκηνῆς ὁ οἶκος ἡδραιωμένος ἐν θεῷ, θεμελιούμενος δὲ ἐν δυνάμιε *. καὶ παυσάσθω πᾶσα αἵρεσις κατὰ τῆς ἀληθείας ἐπεγειρομένη, μᾶλλον δὲ ἑαυτὴν ἀπὸ ἀληθείας διώκουσα.
kai hautē men ēn tote hē skēnē, nyn de <anti> tēs skēnēs ho oikos hēdraiōmenos en theǭ, themelioumenos de en dynamie *. kai pausasthō pasa hairesis kata tēs alētheias epegeiromenē, mallon de heautēn apo alētheias diōkousa.
And this was the tabernacle then; but now, instead of the tabernacle, there is the house established in God and founded in power …. And let every heresy cease that rises against the truth, or rather drives itself away from the truth.
61.8.5Holl GCS 25/31:388–389
Καὶ ἕως ὧδε ταῦτα ἐχέτω. τὴν γαῦρον δὲ ταύτην ἔχιδναν, δίκην ἀκοντίου τοῦ καλουμένου ἢ τύφλωπος ἢ μυάγρου, ξύλῳ τῷ σταυροῦ πεπαικότες καὶ καταλείψαντες, ἰὸν μὲν οὐ τοσοῦτον ἔχοντα τὰ ἑρ- πρτώδη ταῦτα, πλὴν καὶ τῷ δρόμῳ καὶ τῷ γαυράματι καὶ τῇ ἀκοντιάσει διὰ τὴν αὐτῶν ἐπεντριβὴν τούτοις καλῶς ἀπεικασθέντα, περιφρονήσαντες τῶν αὐτῶν ἐπὶ τὰς ἑξῆς ἴωμεν, ὤ ἀγαπητοί.
Kai heōs hōde tauta echetō. tēn gauron de tautēn echidnan, dikēn akontiou tou kaloumenou ē typhlōpos ē myagrou, xylǭ tǭ staurou pepaikotes kai kataleipsantes, ion men ou tosouton echonta ta her- prtōdē tauta, plēn kai tǭ dromǭ kai tǭ gauramati kai tę̄ akontiasei dia tēn autōn epentribēn toutois kalōs apeikasthenta, periphronēsantes tōn autōn epi tas hexēs iōmen, ō agapētoi.
Let this suffice so far. Having struck with the wood of the cross this haughty viper, like the snake called the javelin-snake, or the blind snake, or the mouse-catcher, and left it — these reptiles have not so much venom, but are well compared with these people for their darting, their haughtiness and their javelin-like striking, because of their pestering — despising them, let us go on to the next, beloved.
Haer. 62, chapter 1
62.1.1Holl GCS 25/31:389
Σαβέλλιός τις έν χρόνοις ἀνέστη οὐ πολλῷ πρότερον παλαιοτάτοις (πρόσφατος γὰρ οὖτος), ἀφʼ οὖπερ οἱ Σαβελλιανοὶ καλούμενοι.
Sabellios tis en chronois anestē ou pollǭ proteron palaiotatois (prosphatos gar outos), aphʼ ouper hoi Sabellianoi kaloumenoi.
One Sabellius arose in times not long past (for he is recent), from whom come those called Sabellians.
62.1.2Holl GCS 25/31:389
καὶ οὖτος δὲ παραπλησίως τῶν Νοητιανῶν <ἐδίδασκε> πλὴν ὀλίγων τινῶν ὦν ἐπεδογμάτισε.
kai outos de paraplēsiōs tōn Noētianōn <edidaske> plēn oligōn tinōn ōn epedogmatise.
He taught much like the Noetians, except for a few points he added.
62.1.3Holl GCS 25/31:389
πολλοὶ δὲ ἐν τῇ μέσῃ τῶν ποταμῶν μῶν καὶ ἐπὶ τὰ μέρη τῆς ῾Ρώμης τοῦ αὐτοῦ δόγματος ὑπόρχουσιν, ἀνοίᾳ τινὶ φερόμενοι.
polloi de en tę̄ mesę̄ tōn potamōn mōn kai epi ta merē tēs ῾Rōmēs tou autou dogmatos hyporchousin, anoią tini pheromenoi.
Many in Mesopotamia and in the region of Rome hold the same doctrine, carried away by some folly.
62.1.4Holl GCS 25/31:389
Δογματίζει γὰρ οὖτος καὶ οἱ ἀπʼ αὐτοῦ Σαβελλιανοὶ τὸν αὐτὸν εἶναι πατέρα, τὸν αὐτὸν εἶναι υἱὸν, τὸν αὐτὸν εἶναι ἄγιον πνεῦμα, ὡς εἶναι ἐν μιᾷ ὑποστάσει τρεῖς ὀνομασίας,
Dogmatizei gar outos kai hoi apʼ autou Sabellianoi ton auton einai patera, ton auton einai huion, ton auton einai agion pneuma, hōs einai en mią hypostasei treis onomasias,
He and the Sabellians who follow him teach that the same is Father, the same is Son, the same is Holy Spirit, so that there are three names in one hypostasis,
62.1.5Holl GCS 25/31:389
ἢ ὡς ἐν ἀνθρώπῳ σῶμα καὶ ψυχὴν καὶ πνεῦμα, καὶ εἶναι μὲν τὸ σῶμα ὡς εἰπεῖν τὸν πατέρα, ψυχὴν δὲ ὡς εἰπεῖν τὸν υἱόν, τὸ πνεῦμα δὲ ὡς ἀνθρώπου, οὔτως καὶ τὸ ἄγιον πνεῦμα ἐν τῇ θεὀτητι.
ē hōs en anthrōpǭ sōma kai psychēn kai pneuma, kai einai men to sōma hōs eipein ton patera, psychēn de hōs eipein ton huion, to pneuma de hōs anthrōpou, outōs kai to agion pneuma en tę̄ theotēti.
or as in a man there are body, soul and spirit: the body is, so to speak, the Father, the soul, so to speak, the Son, and as a man’s spirit, so is the Holy Spirit in the Godhead.
62.1.6Holl GCS 25/31:389–390
ἢ ὡς ἐὰν ᾖ ἐν ἡλίῳ, ὄντι μὲν ἐν μιᾷ ὑποστάσει, τρεῖς δὲ ἔχοντι τὰς ἐνεργείας, φημὶ δὲ τὸ φωτιστικὸν καὶ τὸ θάλπον καὶ αὐτὸ τὸ τῆς περιφερείας σχῆμα.
ē hōs ean ę̄ en hēliǭ, onti men en mią hypostasei, treis de echonti tas energeias, phēmi de to phōtistikon kai to thalpon kai auto to tēs periphereias schēma.
Or as in the sun, which is one hypostasis but has three operations, I mean the illuminating, the warming, and the very form of its roundness.
62.1.7Holl GCS 25/31:390
καὶ εἶναι μὲν τὸ θάλπον εἴπʼ οὖν θερμὸν καὶ ζέον τὸ πνεπυμα, τὸ δὲ φωτιστικὸν τὸν υἱόν, τὸν δὲ πατέρα αὐτὸ εἶναι τὸ εἶδος τῆς πάσης ὑποστάσεως.
kai einai men to thalpon eipʼ oun thermon kai zeon to pnepyma, to de phōtistikon ton huion, ton de patera auto einai to eidos tēs pasēs hypostaseōs.
The warming, or the heat and glow, is the Spirit; the illuminating is the Son; and the Father is the very form of the whole hypostasis.
62.1.8Holl GCS 25/31:390
πεμφθέντα δὲ τὸν υἱὸν καιρῷ ποτε ὥσπερ ἀκτῖνα καὶ ἐργασάμενον τὰ πάντα ἐν τῷ κόσμῳ τὰ τῆς εὐαγγελικῆς οἰκονομίας καὶ σωτηρίας τῶν ἀνθρώπων ἀναληφθῆναι αὖθις εἰς οὐρανόν, ὤσπερ ὑπὸ ἡλίου πεμφθείσης ἀκτῖνος καὶ πάλιν εἰς τὸν ἤλιον ἀνασραμούσης.
pemphthenta de ton huion kairǭ pote hōsper aktina kai ergasamenon ta panta en tǭ kosmǭ ta tēs euangelikēs oikonomias kai sōtērias tōn anthrōpōn analēphthēnai authis eis ouranon, ōsper hypo hēliou pemphtheisēs aktinos kai palin eis ton ēlion anasramousēs.
The Son was sent at one time like a ray, and having accomplished everything in the world of the gospel dispensation and the salvation of men, was taken up again into heaven, as a ray sent by the sun runs back again into the sun.
62.1.9Holl GCS 25/31:390
τὸ δὲ ἄγιον πνεῦμα πέμπεσθαι εἰς τὸν κόσμον, καὶ καθάπαξ καὶ καθʼ ἔκαστα εἰς ἔκαστον τῶν καταξιουμένων· ἀναζωογονεῖν δὲ τὸν τοιοῦτον καὶ ἀναζέειν, θάλπειν τε καὶ θερμαίνειν ὡς εἰπεῖν διὰ τῆς τοῦ πνεύματος δυνάμεώς τε καὶ συμβάσεως. καὶ ταῦτά ἐστιν ἄ δογματίζουσι.
to de agion pneuma pempesthai eis ton kosmon, kai kathapax kai kathʼ ekasta eis ekaston tōn kataxioumenōn; anazōogonein de ton toiouton kai anazeein, thalpein te kai thermainein hōs eipein dia tēs tou pneumatos dynameōs te kai symbaseōs. kai tauta estin a dogmatizousi.
The Holy Spirit is sent into the world, both once for all and in each case into each of those counted worthy; it revives such a one and makes him fervent, warming and heating him, so to speak, by the power and presence of the Spirit. These are the things they teach.
Haer. 62, chapter 2
62.2.1Holl GCS 25/31:390
2. Κέχρηνται δὲ ταῖς πάσαις γραφαῖς παλαιᾶς τε καὶ καινῆς διαθήκης, λέξεσι δέ τισιν αἶς αὐτοὶ ἐκλέγονται κατὰ τὴν ἰδίαυ αὐτῶν παραπεποιημένην φρενοβλάβειάν τε καὶ ἄνοιαν.
2. Kechrēntai de tais pasais graphais palaias te kai kainēs diathēkēs, lexesi de tisin ais autoi eklegontai kata tēn idiau autōn parapepoiēmenēn phrenoblabeian te kai anoian.
They use all the Scriptures of the Old and New Testaments, but certain passages which they pick out according to their own counterfeit madness and folly.
62.2.2Holl GCS 25/31:390
πρῶτον μὲν τῷ ῥητῷ ᾦ εἶπεν ὁ θεὸς πρὸς Μωυσῆν ὄτι »ἄκουε Ἰσραήλ, κύριος ὁ θεός σου κύριος εἶς ἐστιν«, »οὐ ποιήσεις σεαυτῷ θεοὺς ἑτέρους«, »οὐκ ἔσονταί σοι θεοὶ πρόσφατοι«, ὄτι »ἐγὼ θεὸς πρῶτος καὶ μετὰ ταῦτα, καὶ πλὴν ἐμοῦ οὐκ ἐστιν ἕτερος«·
prōton men tǭ rhētǭ ǭ eipen ho theos pros Mōysēn oti »akoue Israēl, kyrios ho theos sou kyrios eis estin«, »ou poiēseis seautǭ theous heterous«, »ouk esontai soi theoi prosphatoi«, oti »egō theos prōtos kai meta tauta, kai plēn emou ouk estin heteros«;
First, the text in which God said to Moses, “Hear, O Israel, the Lord your God is one Lord”; “You shall not make yourself other gods”; “You shall have no new gods”; and “I am God, the first and after these things, and besides me there is no other”;
62.2.3Holl GCS 25/31:390–391
καὶ ὅσα τοιαῦτα *, κατὰ τὸν ἴδιον αὐτῶν νοῦν * εἰς τούτων [δὲ] παράστασιν φέρουσι. πάλιν ἀπὸ τοῦ εὐαγγελίου, ὅτι »ἐγὼ ἐν τῷ πατρὶ ὁ πατὴρ ἐν ἐμοί, καὶ οἱ δύο ἔν ἐσμεν«.
kai hosa toiauta *, kata ton idion autōn noun * eis toutōn [de] parastasin pherousi. palin apo tou euangeliou, hoti »egō en tǭ patri ho patēr en emoi, kai hoi dyo en esmen«.
and all such texts …, which according to their own mind … they bring forward to prove these things. Again from the gospel, “I am in the Father and the Father in me, and the two are one.”
62.2.4Holl GCS 25/31:391
Τὴν δὲ πᾶσαν αὐτῶν πλάνην καὶ τὴν τῆς πλάνης αὐτῶν δύναμιν ἔχουσιν ἐξ ἀποκρύφων τινῶν, μάλιστα ἀπὸ τοῦ καλουμένου Αἰγυπτίου εὐαγγελίου, ὥς τινες τούτῳ ὄνομα ἐπέθεντο.
Tēn de pasan autōn planēn kai tēn tēs planēs autōn dynamin echousin ex apokryphōn tinōn, malista apo tou kaloumenou Aigyptiou euangeliou, hōs tines toutǭ onoma epethento.
But they have their whole error and the force of their error from certain apocrypha, especially from the so-called Egyptian Gospel, as some have given it this name.
62.2.5Holl GCS 25/31:391
ἐν αὐτῷ γὰρ πολλὰ τοιαῦτα ὡς ἐν παραβύστῳ μυστηριωδῶς ἐκ προσώπου τοῦ σωτῆρος ἀναφέρεται, ὡς αὐτοῦ δηλοῦντος τοῖς μαθηταῖς τὸν αὐτὸν εἶναι πατέρα, τὸν αὐτὸν εἶοναι υἱόν, τὸν αὐτὸν εἶναι ὅγιον πνεῦμα.
en autǭ gar polla toiauta hōs en parabystǭ mystēriōdōs ek prosōpou tou sōtēros anapheretai, hōs autou dēlountos tois mathētais ton auton einai patera, ton auton eionai huion, ton auton einai hogion pneuma.
For in it many such things are reported mysteriously, as in secret, in the person of the Savior, as if he showed his disciples that the same is Father, the same is Son, the same is Holy Spirit.
62.2.6Holl GCS 25/31:391
εἶτα ὅταν συναντήσωσί τισι τῶν ἀφελεστέρων ἢ ἀκεραίων, τῶν μὴ τὰ σαφῆ τῶν θείων γραφῶν γινωσκόντων, τὴν πρώτην πτύρσιν αὐτοῖς ὑφηγοῦνται ταύτην· τί ἄν εἴπωμεν, ὦ οὖτοι, ἕνα θεὸν ἔχομεν ἢ τρεῖς θεούς;
eita hotan synantēsōsi tisi tōn aphelesterōn ē akeraiōn, tōn mē ta saphē tōn theiōn graphōn ginōskontōn, tēn prōtēn ptyrsin autois hyphēgountai tautēn; ti an eipōmen, ō outoi, hena theon echomen ē treis theous?
Then, when they meet some of the simpler or guileless folk who do not know the plain teaching of the divine Scriptures, they put this first scare to them: “What shall we say, sirs, do we have one God or three gods?”
62.2.7Holl GCS 25/31:391
ὅταν δὲ ἀκούσῃ ὁ ἐν εὐλαβείᾳ ὢν καὶ μὴ τὰ τέλεια τῆς ἀληθείας ἐπιστάμενος, εὐθὺς τὸν νοῦν ταραχθεὶς συγκατατίθεται τῇ ἐκείνων πλάνῃ [καὶ εὑρίσκεται ἀρνούμενος τὸν θεὸν] καὶ εὑρίσκεται ἀρνούμενος τὸ εἶναι υἱὸν καὶ [τὸ] ἅγιον πνεῦμα.
hotan de akousę̄ ho en eulabeią ōn kai mē ta teleia tēs alētheias epistamenos, euthys ton noun tarachtheis synkatatithetai tę̄ ekeinōn planę̄ [kai heurisketai arnoumenos ton theon] kai heurisketai arnoumenos to einai huion kai [to] hagion pneuma.
And when someone who is devout but does not know the fullness of the truth hears it, at once troubled in mind he assents to their error and is found denying that there is a Son and a Holy Spirit.
Haer. 62, chapter 3
62.3.1Holl GCS 25/31:391
3. Ἐν πᾶσι δὲ τούτοις ἐνέπνευσεν ὁ τῶν ἀνθρώπων ἀντίπαλος ἀπʼ αἰῶνος, ἵνα τὸν μὲν οὕτως, τὸν δὲ οὕτως, τοὺς πλείους δὲ ὁμοῦ ἀπατήσῃ καὶ πλανήσῃ ἀνθρώπους ἀπὸ τῆς ὁδοῦ τῆς ἀληθείας.
3. En pasi de toutois enepneusen ho tōn anthrōpōn antipalos apʼ aiōnos, hina ton men houtōs, ton de houtōs, tous pleious de homou apatēsę̄ kai planēsę̄ anthrōpous apo tēs hodou tēs alētheias.
In all these the adversary of men from of old breathed his influence, so as to deceive one in this way, another in that, and most of them together, and lead men astray from the way of truth.
62.3.2Holl GCS 25/31:391
καὶ ὅτι μὲν ἀληθῶς εἶς ἐστι θεὸς καὶ οὐκ ἔστιν ἔτερος, σαφῶς ἐν τῇ ἁγίᾳ θεοῦ ἐκκλησίᾳ ὡμολόγηται, καὶ συμπεφώνηται ὅτι οὐ πολυθεΐαν εἰσηγούμεθα, ἀλλὰ μοναρχίαν κηρύττομεν.
kai hoti men alēthōs eis esti theos kai ouk estin eteros, saphōs en tę̄ hagią theou ekklēsią hōmologētai, kai sympephōnētai hoti ou polytheïan eisēgoumetha, alla monarchian kēryttomen.
That there is truly one God and no other is clearly confessed in God’s holy church, and it is agreed that we do not introduce polytheism but proclaim a monarchy.
62.3.3Holl GCS 25/31:391
μοναρχίαν δὲ κηρύττοντες οὐ σφαλλόμεθα, ἀλλά ὁμολογοῦμεν τὴν τριάδα, μονάδα ἐν τριάδι καὶ τριάδα ἐν μονάδι, καὶ μίαν θεότητα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος.
monarchian de kēryttontes ou sphallometha, alla homologoumen tēn triada, monada en triadi kai triada en monadi, kai mian theotēta patros kai huiou kai hagiou pneumatos.
In proclaiming the monarchy we do not err, but confess the Trinity, a Unity in Trinity and a Trinity in Unity, and one Godhead of Father, Son and Holy Spirit.
62.3.4Holl GCS 25/31:391–392
οὐ γὰρ ὁ υἱὸς ἑαυτὸν ἐγέννησεν οὐδὲ ὁ πατὴρ μεταβέβληται ἀπὸ τοῦ πατὴρ εἶναι <εἰς τὸ εἶναι> υἱὸς οὐδὲ τὸ ἅγιον πνεῦμα Χριστὸν ἑαυτό ποτε ὠνόμασεν, ἀλλὰ πνεῦμα Χριστοῦ καὶ διὰ Χριστοῦ διδόμενον, ἀπὸ πατρὸς ἐκπορευόμενον καὶ τοῦ υἱοῦ λαμβάνον.
ou gar ho huios heauton egennēsen oude ho patēr metabeblētai apo tou patēr einai <eis to einai> huios oude to hagion pneuma Christon heauto pote ōnomasen, alla pneuma Christou kai dia Christou didomenon, apo patros ekporeuomenon kai tou huiou lambanon.
For the Son did not beget himself, nor has the Father changed from being Father into being Son, nor did the Holy Spirit ever call itself Christ, but it is the Spirit of Christ and given through Christ, proceeding from the Father and receiving from the Son.
62.3.5Holl GCS 25/31:392
ἐνυπόστατος ὁ πατήρ, ἐνυπόστατος ὁ υἱός, ἐνυπόστατον τὸ ἄγιον πνεπυμα. ἀλλὰ οὐ συναλοιφὴ ἡ τριάς, ὡς ὁ Σαβέλλιος | ἐνόμισεν, οὔτε ἠλλοιωμένη τῆς ἰδίας ἀιδιότητός τε καὶ δόξης, ὡς ὁ Ἅρειος κενοφωνῶν ἐδογμάτισεν,
enypostatos ho patēr, enypostatos ho huios, enypostaton to agion pnepyma. alla ou synaloiphē hē trias, hōs ho Sabellios | enomisen, oute ēlloiōmenē tēs idias aidiotētos te kai doxēs, hōs ho Hareios kenophōnōn edogmatisen,
The Father is subsistent, the Son is subsistent, the Holy Spirit is subsistent. But the Trinity is not a merging, as Sabellius thought, nor changed from its own eternity and glory, as Arius taught in his empty talk,
62.3.6Holl GCS 25/31:392
ἀλλʼ ἀεὶ μὲν ἦν ἡ τριὰς τριὰς καὶ οὐδέποτε ἡ τριὰς προσθήκην λαμβάνει, μία οὖσα θεότης μία κυριότης μία οὖσα δοξολογία, ἀλλὰ τριὰς ἀριθμουμένη, πατὴρ καὶ υἱὸς καὶ ἅγιον πνεῦμα, οὐχ ὡς ἕν τι τρισὶν ὀνόμασι κεκλημένον, ἀλλὰ ἀληθῶς τέλεια τὰ ὀνόματα, τέλειαι αἱ ὑποστάσεις·
allʼ aei men ēn hē trias trias kai oudepote hē trias prosthēkēn lambanei, mia ousa theotēs mia kyriotēs mia ousa doxologia, alla trias arithmoumenē, patēr kai huios kai hagion pneuma, ouch hōs hen ti trisin onomasi keklēmenon, alla alēthōs teleia ta onomata, teleiai hai hypostaseis;
but the Trinity was always Trinity and the Trinity never receives addition, being one Godhead, one lordship, one glorification, yet counted as Trinity, Father, Son and Holy Spirit; not as one thing called by three names, but the names are truly perfect, the hypostases perfect;
62.3.7Holl GCS 25/31:392
οὐδὲν δὲ παρηλλαγμένον, πατὴρ δὲ ἀεὶ πατὴρ καὶ οὐκ ἦν καιρὸς ὅτε οὐκ ἦν ὁ πατὴρ πατήρ, τέλειος ὤν ἀεὶ πατὴρ ἐνυπόστατος καὶ υἱὸς ἀεὶ τέλειος ὤν, ἀεὶ ἐνυπόστατος, ἐκ πατρὸς ἐν ἀληθείᾳ γεγεννημένος ἀνάρχως καὶ ἀχρόνως καὶ ἀνεκδιηγήτως, ὤν πατρί,
ouden de parēllagmenon, patēr de aei patēr kai ouk ēn kairos hote ouk ēn ho patēr patēr, teleios ōn aei patēr enypostatos kai huios aei teleios ōn, aei enypostatos, ek patros en alētheią gegennēmenos anarchōs kai achronōs kai anekdiēgētōs, ōn patri,
nothing is altered: the Father is always Father, and there was no time when the Father was not Father, being always perfect, a subsistent Father; and the Son is always perfect, always subsistent, truly begotten from the Father without beginning, without time and inexpressibly, being with the Father,
62.3.8Holl GCS 25/31:392
οὐκ ἀρξάμενος τοῦ εἶναι οὐδὲ διαλείπων ποτέ, ἀεὶ δὲ υἱὸς γνήσιος πατρὶ συνυπάρχων, ἐκ πατρὸς ἀχρόνως γεγεννημένος, ἴσος ὤν, θεὸς ἐκ θεοῦ, φῶς ἐκ φωτός, θεὸς ἀληθινὸς ἐκ θεοῦ ἀληθινοῦ, γεννηθεὶς οὐ κτισθείς, ἀλλὰ οὐκ αὐτὸς πατὴρ οὐδὲ ὁ πατὴρ αὐτὸς υἱός, εἶς δὲ θεὸς πατὴρ καὶ υἱὸς καὶ ἅγιον πνεῦμα.
ouk arxamenos tou einai oude dialeipōn pote, aei de huios gnēsios patri synyparchōn, ek patros achronōs gegennēmenos, isos ōn, theos ek theou, phōs ek phōtos, theos alēthinos ek theou alēthinou, gennētheis ou ktistheis, alla ouk autos patēr oude ho patēr autos huios, eis de theos patēr kai huios kai hagion pneuma.
not having begun to be nor ever ceasing, but always a genuine Son coexisting with the Father, begotten from the Father timelessly, being equal, God from God, light from light, true God from true God, begotten not made; yet he is not himself the Father, nor is the Father himself the Son, but one God, Father and Son and Holy Spirit.
Haer. 62, chapter 4
62.4.1Holl GCS 25/31:392
4 Ἀεὶ γὰρ τὸ πνεῦμα σὺν πατρὶ καὶ υἱῷ, οὐ συνάδελφον πατρὶ οὐ γεννητὸν οὐ κατιστὸν οὐκ ἀδελφὸν υἱοῦ, οὐκ ἔκγονον πατρός, ἐκ πατρὸς δὲ ἐκπορευόμενον καὶ τοῦ υἱοῦ λαμβάνον, οὐκ ἀλλότριον πατρὸς καὶ υἱοῦ, ἀλλὰ ἐκ τῆς αὐτῆς οὐσίας, [ἐκ] τῆς αὐτῆς θεότητος,
4 Aei gar to pneuma syn patri kai huiǭ, ou synadelphon patri ou gennēton ou katiston ouk adelphon huiou, ouk ekgonon patros, ek patros de ekporeuomenon kai tou huiou lambanon, ouk allotrion patros kai huiou, alla ek tēs autēs ousias, [ek] tēs autēs theotētos,
For the Spirit is always with the Father and the Son, not a brother of the Father, not begotten, not created, not a brother of the Son, not an offspring of the Father, but proceeding from the Father and receiving from the Son, not alien to Father and Son, but from the same essence, the same Godhead,
62.4.2Holl GCS 25/31:392
ἐκ πατρὸς καὶ υἱοῦ, σὺν πατρὶ καὶ υἱῷ, ἐνυπόστατον ἀεὶ πνεῦμα ἅγιον, πνεῦμα θεῖον πνεῦμα δόξης πνεῦμα Χριστοῦ πνεῦμα πατρός, (»πὸ γὰρ πνεῦμα τοῦ πατρός, <φησί, > τὸ λαλοῦν ἐν ὑμῖν« καί »τὸ πνεῦμά μου ἐφέστηκεν ἐν μέσῳ ὑμῶν«), τρίτον τῇ ὀνομασίᾳ ἴσον τῇ θεότητι, οὐκ ἠλλοιωμένον παρὰ πατέρα καὶ υἱόν, σύνδεσμος τῆς τριάδος, ἐπισφραγὶς τῆςν ὀμολογίας.
ek patros kai huiou, syn patri kai huiǭ, enypostaton aei pneuma hagion, pneuma theion pneuma doxēs pneuma Christou pneuma patros, (»po gar pneuma tou patros, <phēsi, > to laloun en hymin« kai »to pneuma mou ephestēken en mesǭ hymōn«), triton tę̄ onomasią ison tę̄ theotēti, ouk ēlloiōmenon para patera kai huion, syndesmos tēs triados, episphragis tēsn omologias.
from Father and Son, with Father and Son, always a subsistent Holy Spirit, divine Spirit, Spirit of glory, Spirit of Christ, Spirit of the Father (“for it is the Spirit of the Father,” he says, “who speaks in you,” and “My Spirit stands in your midst”), third in naming, equal in Godhead, not altered in comparison with Father and Son, the bond of the Trinity, the seal of the confession.
62.4.3Holl GCS 25/31:392–393
ὁ γὰρ υἱός φησιν »ἐγὼ καὶ ὁ πατήρ, <οἱ δύο> ἕν ἐσμεν«· καὶ οὐκ εἶπεν »εἶς εἰμι«, ἀλλὰ τῷ »ἐγώ« καὶ τῷ »ὁ πατήρ« σγμαίνει ἐνυπόστατον τὸν πατέρα καὶ ἐνυπόστατον τὸν υἱόν· καί »οἱ δύο« εἶπε, καὶ οὐκ εἶπεν »ὁ εἶς«· καὶ πάλιν »ἔν ἐσμεν«, καὶ οὐκ εἶπεν »εἶς εἰμι«.
ho gar huios phēsin »egō kai ho patēr, <hoi dyo> hen esmen«; kai ouk eipen »eis eimi«, alla tǭ »egō« kai tǭ »ho patēr« sgmainei enypostaton ton patera kai enypostaton ton huion; kai »hoi dyo« eipe, kai ouk eipen »ho eis«; kai palin »en esmen«, kai ouk eipen »eis eimi«.
For the Son says, “I and the Father, the two, are one”; and he did not say, “I am one,” but by “I” and “the Father” he signifies the Father subsistent and the Son subsistent; and he said “the two,” and did not say “the one”; and again “are one,” and not “I am one.”
62.4.4Holl GCS 25/31:393
ὡσαύτως δὲ »ἀπελθόντες, <φησί>, βαπτίσατε εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος«. μέσων δὲ τιθεμένων τῶν συνδέσμων, τουτέστιν τῆς συλλαβῆς τοῦ »καί« ἐλἐγχει τὸν Σαβέλλιον ματαίως τὴν συναλοιφὴν παρεισφέροντα·
hōsautōs de »apelthontes, <phēsi>, baptisate eis to onoma tou patros kai tou huiou kai tou hagiou pneumatos«. mesōn de tithemenōn tōn syndesmōn, toutestin tēs syllabēs tou »kai« elenchei ton Sabellion mataiōs tēn synaloiphēn pareispheronta;
Likewise, “Go,” he says, “baptize in the name of the Father and of the Son and of the Holy Spirit.” With the conjunctions placed between, that is, the syllable “and,” it refutes Sabellius, who vainly introduces merging;
62.4.5Holl GCS 25/31:393
ὅπου γὰρ »καί« <τίθεται>, σημαίνει ἀληθῶς πατέρα, | ἀληθῶς υἱόν, ἀληθῶς ἄγιον πνεῦμα· ὁπότε δὲ ὁμόστοιχος ἡ τριὰς καὶ ἐν ἑνὶ ὀνόματι τριὰς καλουμένη, ἐλἐγχει τὸν Ἄρειον, ὑπόβασίν τινα διανοούμενον ἐν τῇ τριάδι ἢ ἀλλοἰωσιν ἢ παραλλαγήν.
hopou gar »kai« <tithetai>, sēmainei alēthōs patera, | alēthōs huion, alēthōs agion pneuma; hopote de homostoichos hē trias kai en heni onomati trias kaloumenē, elenchei ton Areion, hypobasin tina dianooumenon en tę̄ triadi ē alloiōsin ē parallagēn.
for where “and” is placed, it signifies truly Father, truly Son, truly Holy Spirit. And since the Trinity is ranked together and called Trinity in one name, it refutes Arius, who imagines some descent, alteration or variation in the Trinity.
62.4.6Holl GCS 25/31:393
κἂν τε γὰρ ὁ πατὴρ μέζων παρὰ υἱοῦ δοξάζοντος αὐτὸν ἀπαγγέλλεται, πρεπωδεστάτως τῷ υἱῷ τὴν <ἴσην> δόξαν περιποιεῖται. τίνι γὰρ ἔπρεπε δοξάζειν <τὸν> ἴδιον πατέρα ἀλλὰ τῷ γνησίῳ υἱῷ;
kan te gar ho patēr mezōn para huiou doxazontos auton apangelletai, prepōdestatōs tǭ huiǭ tēn <isēn> doxan peripoieitai. tini gar eprepe doxazein <ton> idion patera alla tǭ gnēsiǭ huiǭ?
And even if the Father is declared greater by the Son who glorifies him, he most fittingly secures equal glory for the Son. For whom was it fitting to glorify his own Father but the genuine Son?
62.4.7Holl GCS 25/31:393
ὅταν δὲ πάλιν τὴν ἰσότητα βούλεται λέγειν, ἴνα μὴ ἐκπέσωσί τινες ἦσσόν πως περὶ υἱοῦ διανοούμενοι, οὕτως φησίν »ὁ μὴ τιμῶν τὸν υἱόν, ὡς τιμᾷ τὸν πατέρα, οὐκ ἔχει ζωὴν ἐν ἑαυτῷ« καί »πάντα τὰ τοῦ πατρός μου ἐμά ἐστι«. τί δέ ἐστι »τὰ τοῦ πατρός« ἀλλά· »θεὸς ὁ πατήρ, θεός εἰμι· ζωὴ ὁ πατήρ, ζωή εἰμι· ἀεὶ ὁ πατήρ, ἀεί εἰμι· πάντα τὰ τοῦ πατρός μου ἐμά ἐστιν«;
hotan de palin tēn isotēta bouletai legein, ina mē ekpesōsi tines ēsson pōs peri huiou dianooumenoi, houtōs phēsin »ho mē timōn ton huion, hōs timą ton patera, ouk echei zōēn en heautǭ« kai »panta ta tou patros mou ema esti«. ti de esti »ta tou patros« alla; »theos ho patēr, theos eimi; zōē ho patēr, zōē eimi; aei ho patēr, aei eimi; panta ta tou patros mou ema estin«?
But when again he wants to speak of equality, so that some may not fall away by thinking less of the Son, he says, “He who does not honor the Son as he honors the Father does not have life in himself,” and, “All that is my Father’s is mine.” What is “the Father’s,” but: “The Father is God, I am God; the Father is life, I am life; the Father is always, I am always; all that is my Father’s is mine”?
Haer. 62, chapter 5
62.5.1Holl GCS 25/31:393
5. Ὅρα δέ ὦ Σαβέλλιε, καὶ κατανόει· διάνοιξον τὰ ὄμματα τῆς καρδίας σου καὶ μὴ ἀβλέπτει. συνελθέτω ἡ διάνοιά σου καὶ τῶν ὑπὸ σοῦ ἠπατημένων Ἰωάννῃ τῷ ἁγίῳ εἰς τὸν Ἰορδάνην.
5. Hora de ō Sabellie, kai katanoei; dianoixon ta ommata tēs kardias sou kai mē ableptei. synelthetō hē dianoia sou kai tōn hypo sou ēpatēmenōn Iōannę̄ tǭ hagiǭ eis ton Iordanēn.
See, Sabellius, and consider; open the eyes of your heart and do not be blind. Let your mind and the minds of those you have deceived go with holy John to the Jordan.
62.5.2Holl GCS 25/31:393
ἄνοιγε τὰ ὦτά σου καὶ ἄκουε τῆς φωνῆς τοῦ προφήτου λέγοντος »ἐγὼ φωνὴ βοῶντος ἐν τῇ ἐρήμῳ«, ἄκουε τοῦ προδρόμου κυρίου, τοῦ ἀγγέλου καταξιωθέντος ὀνομασθῆναι, τοῦ ἀπὶ κοιλίας μητρὸς λαβόντος πνεῦμα ἅγιον καὶ σκιρτήσαντος τῇ πρὸς Ἐλισάβετ εἰσόδῳ τῆς Μαρίας·
anoige ta ōta sou kai akoue tēs phōnēs tou prophētou legontos »egō phōnē boōntos en tę̄ erēmǭ«, akoue tou prodromou kyriou, tou angelou kataxiōthentos onomasthēnai, tou api koilias mētros labontos pneuma hagion kai skirtēsantos tę̄ pros Elisabet eisodǭ tēs Marias;
Open your ears and hear the voice of the prophet saying, “I am the voice of one crying in the wilderness”; hear the Lord’s forerunner, who was counted worthy to be called an angel, who received the Holy Spirit from his mother’s womb and leapt when Mary came to Elizabeth;
62.5.3Holl GCS 25/31:393
ὅς ἔγνω ἔτι ἐν κοιλίᾳ ὑπάρχων εἴσοδον τοῦ ἰδίου δεσπότου καὶ ἐσκίρτα· ᾦ ἐδόθη τὸ μήνυμα τοῦ προκηρύγματος καὶ ἡ ἑτοιμασία τῆς ὁδοῦ τοῦ κυρίου· πείσθητι αὐτῷ, καὶ οὐ διαπέσοις ἀπὸ τοῦ σκοποῦ τῆς ἀληθείας.
hos egnō eti en koilią hyparchōn eisodon tou idiou despotou kai eskirta; ǭ edothē to mēnyma tou prokērygmatos kai hē hetoimasia tēs hodou tou kyriou; peisthēti autǭ, kai ou diapesois apo tou skopou tēs alētheias.
who, while still in the womb, knew the coming of his own Master and leapt; to whom were given the message of the forerunning proclamation and the preparing of the Lord’s way. Believe him, and you will not fall away from the goal of the truth.
62.5.4Holl GCS 25/31
ἰδοὺ γὰρ αὐτὸς μαρτυρεῖ λέγων πρῶτον μέν, τὸν δεσπότην ἑαυτοῦ ἐπιγνούς, ὅτι »ἐγὼ σοῦ χρείαν ἔχω καὶ σὺ ἔρχῃ πρός με«, καὶ τοῦ σωτῆρος λέγοντος »ἄφες ἄρτι, ὅπως πληρωθῇ πᾶσα δικαιοσύνη«, καὶ αὐτοῦ βαπτισθέντος ὑπʼ αὐτοῦ, ὥς φησι τὸ θεῖον εὐαγγέλιον,
idou gar autos martyrei legōn prōton men, ton despotēn heautou epignous, hoti »egō sou chreian echō kai sy erchę̄ pros me«, kai tou sōtēros legontos »aphes arti, hopōs plērōthę̄ pasa dikaiosynē«, kai autou baptisthentos hypʼ autou, hōs phēsi to theion euangelion,
For see, he himself bears witness, saying first, having recognized his Master, “I need you, and you come to me?” and the Savior saying, “Let it be so now, that all righteousness may be fulfilled”; and when he had been baptized by him, as the divine gospel says,
62.5.5Holl GCS 25/31
[ὅτι] »ἐμαρτύρησεν Ἰωάννης λέγων ὅτι ἠνοίχθησαν οἱ οὐρανοί, καὶ τεθέαμαι τὸ πνεῦμα τὸ ἅγιον ἐν εἴδει περιστερᾶς κατερχόμενον καὶ ἐρχόμενον ἐπʼ αὐτόν. καὶ φωνὴ ἐκ τοῦ οὐρανοῦ, οὖτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐφʼ ὃν ηὐδόκησα«.
[hoti] »emartyrēsen Iōannēs legōn hoti ēnoichthēsan hoi ouranoi, kai tetheamai to pneuma to hagion en eidei peristeras katerchomenon kai erchomenon epʼ auton. kai phōnē ek tou ouranou, outos estin ho huios mou ho agapētos, ephʼ hon ēudokēsa«.
“John bore witness, saying, The heavens were opened, and I have seen the Holy Spirit in the form of a dove descending and coming upon him. And a voice from heaven: This is my beloved Son, in whom I am well pleased.”
62.5.6Holl GCS 25/31
ἄνω ἦν ὁ πατήρ, ὦ φιλόνεικε, ἄνωθεν ἡ φωνὴ ἤρχετο. εἰ τοίνυν ἄνωθεν ἡ φωνή, διάκρινόν μοι τὴν παραπεποιημένην σου διάνοιαν. τίνι ὁ πατὴρ ἔλεγεν »οὖτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐφʼ ὃν ηὐδόκησα«; καὶ τίς ἦν οὖτος;
anō ēn ho patēr, ō philoneike, anōthen hē phōnē ērcheto. ei toinyn anōthen hē phōnē, diakrinon moi tēn parapepoiēmenēn sou dianoian. tini ho patēr elegen »outos estin ho huios mou ho agapētos, ephʼ hon ēudokēsa«? kai tis ēn outos?
The Father was above, you contentious man; the voice came from above. If then the voice was from above, explain to me your counterfeit thinking: to whom did the Father say, “This is my beloved Son, in whom I am well pleased”? And who was this?
62.5.7Holl GCS 25/31
διὰ τί δὲ ἐν εἴδει περιστερᾶς κατελήλυθε, καίτοι γε σῶμα μὴ φορέσαν, τὸ πνεῦμα; ὁ γὰρ μονογενὴς μόνος <σῶμα> ἐνεδύσατο καὶ τελείως ἐνηνθρώπησεν ἀπὸ Μαρίας τῆς ἀειπαρθένου διὰ πνεύματος ἁγίου,
dia ti de en eidei peristeras katelēlythe, kaitoi ge sōma mē phoresan, to pneuma? ho gar monogenēs monos <sōma> enedysato kai teleiōs enēnthrōpēsen apo Marias tēs aeiparthenou dia pneumatos hagiou,
And why did the Spirit come down in the form of a dove, though it did not wear a body? For the Only-begotten alone put on a body and became perfectly man from Mary the ever-virgin through the Holy Spirit,
62.5.8Holl GCS 25/31
οὐκ ἀπὸ σπέρματος ἀνδρός, ἀλλὰ ἑαυτῷ ἀναπλασάμενος Ὁ ἀρχιτέχνας λόγος σῶμα ἀπὸ Μαρίας καὶ ψυχὴν τὴν ἀνθρωπείλαν καὶ νοῦ καὶ εἴ τί ἐστιν ἄνθρωπος, πάντα τελείως ἀναδεξάμενος καὶ συνενώσας τῇ ἑαυτοῦ θεότητι, οὐχ ὡς ἐν ἀνθρώπῳ οἰκήσας, (μὴ γένοιτο), αὐτὸς δὲ ὁ ἅγιος Λόγος, θεὸς Λόγος ἐνανθρωπήσας.
ouk apo spermatos andros, alla heautǭ anaplasamenos Ho architechnas logos sōma apo Marias kai psychēn tēn anthrōpeilan kai nou kai ei ti estin anthrōpos, panta teleiōs anadexamenos kai synenōsas tę̄ heautou theotēti, ouch hōs en anthrōpǭ oikēsas, (mē genoito), autos de ho hagios Logos, theos Logos enanthrōpēsas.
not from the seed of a man; but the master-craftsman Word formed for himself a body from Mary, and took up perfectly a human soul and mind and whatever man is, and united it to his own Godhead, not dwelling as in a man (God forbid), but the holy Word himself, God the Word, became man.
Haer. 62, chapter 6
62.6.1Holl GCS 25/31
6.΄Τὸ δὲ πνεῦμα τίνι τῷ λόγῳ ἐν εἴδει περιστερπᾶς φαίνεται; ἀλλʼ ὅπως πείσῃ σε μὴ βλασφημεῖν, ὦ ἐθελόσοφε καὶ μηδὲν ὁρθὸν διανοούμενε, ἵνα μὴ νομίσῃς τὸ πνεῦμα συναλοιφὴν εἶναι πατρὶ ἢ υἱῷ.
6.΄To de pneuma tini tǭ logǭ en eidei peristerpas phainetai? allʼ hopōs peisę̄ se mē blasphēmein, ō ethelosophe kai mēden horthon dianooumene, hina mē nomisę̄s to pneuma synaloiphēn einai patri ē huiǭ.
For what reason does the Spirit appear in the form of a dove? To persuade you not to blaspheme, you self-appointed sage who thinks nothing right, so that you may not think the Spirit is merged with the Father or the Son.
62.6.2Holl GCS 25/31
διὰ τοῦτο, καίπερ αὐτοῦ τοῦ ἁγίου πνεύμνατος σῶμα μ}Η φορέσαντος, ἐν εἴδει περιστερᾶς σχηματίζεται, ὅπως δείξῃ σου καὶ ἐλέγξῃ σου τὴν πλάνην, ὅτι ἐνυπόστατόν ἐστι τὸ πνεῦμα καθʼ ἑαυτὸ καὶ ἐνυπόστατος ὁ πατὴρ καὶ ἐνυπόστατος ὁ μονογενης, ἀλλʼ οὐ διαιρουμέης τῆς θεότητος οὔτε ὑποβεβηκυίας τῆς ἑαυτῆς δόξης.
dia touto, kaiper autou tou hagiou pneumnatos sōma m}Ē phoresantos, en eidei peristeras schēmatizetai, hopōs deixę̄ sou kai elenxę̄ sou tēn planēn, hoti enypostaton esti to pneuma kathʼ heauto kai enypostatos ho patēr kai enypostatos ho monogenēs, allʼ ou diairoumeēs tēs theotētos oute hypobebēkuias tēs heautēs doxēs.
For this reason, though the Holy Spirit wore no body, it takes the form of a dove, to show and refute your error: that the Spirit is subsistent in itself, the Father subsistent, and the Only-begotten subsistent, yet the Godhead is not divided nor has its glory declined.
62.6.3Holl GCS 25/31:395
καὶ ὁρᾷς πῶς ἡ τριὰς ἀριθμεῖται, πατρὸς ἄνωθεν βοῶντος, υἱοῦ δὲ ἐν Ἰορδάνῃ βαπτιζομέ.
kai horąs pōs hē trias arithmeitai, patros anōthen boōntos, huiou de en Iordanę̄ baptizome.
And you see how the Trinity is counted: the Father crying from above, the Son being baptized
62.6.4Holl GCS 25/31:395
νου, πνεύματος δὲ ἁγίου ἐν εἴδει περιστερᾶς ἐπιφοιτῶντος; λέγε δέ μοι τίς ἐστιν ὁ εἰρηκώς »ἰδού, συνήσει ὁ παῖς μου ὁ ἀγαπητός, ἐφʼ ὃν ηύδόκησαα, ὃν ᾑρέτισεν ἡ ψυχή μου· θήσομαι τὸ πνεπῦμά μου ἐπʼ αὐτὸν καὶ κρίσιν τοῖς ἔθνεσιν ἀπαγγελεῖ· οὐκ ἐρίσει οὐδὲ κραυγάσει οὐδὲ ἀκουσθήσεται ἐν πλατείαις ἡ φωνὴ αὐτοῦ· κάλαμον συντετριμμένον οὐ κατεάξει καὶ λίνον τυφόμενον οὐ σβέσει, ἕως ἂν ἐκβάλῃ εἰς νῖκος τὴν κρίσιν« καὶ τὰ ἑξῆς.
nou, pneumatos de hagiou en eidei peristeras epiphoitōntos? lege de moi tis estin ho eirēkōs »idou, synēsei ho pais mou ho agapētos, ephʼ hon ēudokēsaa, hon hę̄retisen hē psychē mou; thēsomai to pnepyma mou epʼ auton kai krisin tois ethnesin apangelei; ouk erisei oude kraugasei oude akousthēsetai en plateiais hē phōnē autou; kalamon syntetrimmenon ou kateaxei kai linon typhomenon ou sbesei, heōs an ekbalę̄ eis nikos tēn krisin« kai ta hexēs.
in the Jordan, and the Holy Spirit coming upon him in the form of a dove? Tell me who it is that said, “Behold, my beloved servant will understand, in whom I am well pleased, whom my soul has chosen; I will put my Spirit upon him, and he will proclaim judgment to the nations; he will not quarrel nor cry out, nor will his voice be heard in the streets; a bruised reed he will not break and smoking flax he will not quench, until he brings forth judgment to victory,” and so on.
62.6.5Holl GCS 25/31:395
μὴ δὴ ταῦτα δυνατὰ ἔχειν ἔμφασιν τριάδος, ὦ φιλόνεικε; ἆρα περὶ ἑαυτοῦ ὁ πατὴρ τὰ τοσαῦτα ἐν τῷ προφήτῃ διεξῆλθε;
mē dē tauta dynata echein emphasin triados, ō philoneike? ara peri heautou ho patēr ta tosauta en tǭ prophētę̄ diexēlthe?
Can these not show the Trinity, you contentious man? Did the Father go through all this about himself in the prophet?
62.6.6Holl GCS 25/31:395
τίς δέ ἐστι περὶ οὖ γέγραπται »εἶπεν ὁ κύριος τῷ κυρίῳ μου, κάθου ἐκ δεξιῶν μου«; καὶ οὐκ εἶπεν »εἴσελθε εἰς ἐμέ«.
tis de esti peri ou gegraptai »eipen ho kyrios tǭ kyriǭ mou, kathou ek dexiōn mou«? kai ouk eipen »eiselthe eis eme«.
And who is it about whom it is written, “The Lord said to my Lord, Sit at my right hand”? And he did not say, “Enter into me.”
62.6.7Holl GCS 25/31:395
ἢ πάλιν πῶς λέγει τὸ εὐαγγέλιον »καὶ ἀνῆλθεν εἰς τὸν οὐρανὸν καὶ ἐκάθισεν ἐν δεξιᾷ τοῦ πατρὸς καὶ ἔρχεται κρῖναι ζῶντας.
ē palin pōs legei to euangelion »kai anēlthen eis ton ouranon kai ekathisen en dexią tou patros kai erchetai krinai zōntas.
Or again, how does the gospel say, “And he went up into heaven and sat at the right hand of the Father, and comes to judge the living
62.6.8Holl GCS 25/31:395
καὶ νεκρούς«; ἢ πάλιν πῶς οὐκ ἔπεισάν σε οἱ δύο ἄνδρες οἱ ἐν ἐσθήσει λευκαῖς πεφηνότες, πρὸς τοὺς μαθητὰς εἰπόντες »ἄνδρες Γαλιγαῖοι, τί ἑστήκατε εἰς τὸν οὐρανὸν ἀτενίζοντες; οὖτος ὁ Ἰησοῦς ὁ ἀφʼ ὑμῶν εἰς τὸν οὐρανὸν ἀνληφθεὶς οὕτως ἐλεύσεται ὡς αὐτὸν εἴδετε ἀναλαμβανόμενον«;
kai nekrous«? ē palin pōs ouk epeisan se hoi dyo andres hoi en esthēsei leukais pephēnotes, pros tous mathētas eipontes »andres Galigaioi, ti hestēkate eis ton ouranon atenizontes? outos ho Iēsous ho aphʼ hymōn eis ton ouranon anlēphtheis houtōs eleusetai hōs auton eidete analambanomenon«?
and the dead”? Or again, how were you not persuaded by the two men who appeared in white garments and said to the disciples, “Men of Galilee, why do you stand gazing into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw him taken up”?
62.6.9Holl GCS 25/31:395
τίνα δὲ ἔβλεπεν ὁ μακάριος Στέφανος, ὅτε ἔλεγεν »ἰδού, ὁρῶ τὸν οὐρανὸν ἀνεῳγμένον καὶ τὸν υἱὸν τοῦ ἀνθρώπου ἑστῶτα ἐκ δεξιῶν τοῦ θεοῦ;« σὺ δέ, ὦ κατὰ πάντα ἰδιῶτα, μὴ νοήσας τὴν φωνὴν τῶν ἁγίων γραφῶν σεαυτὸν μᾶλλον ἔβλαψας καὶ τοὺς σοὶ ὑπακούσαντας, ἐκπεσὼν τῆς ἁγίας πίστεως τῆς τοῦ θεοῦ ἀληθείας.
tina de eblepen ho makarios Stephanos, hote elegen »idou, horō ton ouranon aneǭgmenon kai ton huion tou anthrōpou hestōta ek dexiōn tou theou?« sy de, ō kata panta idiōta, mē noēsas tēn phōnēn tōn hagiōn graphōn seauton mallon eblapsas kai tous soi hypakousantas, ekpesōn tēs hagias pisteōs tēs tou theou alētheias.
And whom did blessed Stephen see when he said, “Behold, I see heaven opened and the Son of Man standing at the right hand of God”? But you, who are uninstructed in every way, not understanding the voice of the holy Scriptures, have harmed yourself more and those who listened to you, having fallen from the holy faith of God’s truth.
Haer. 62, chapter 7
62.7.1Holl GCS 25/31:395
7. Ἔφφη γὰρ ως ἀληθῶς »ἐγώ εἰμι ὁ πρῶτος καὶ ἐγώ εἰμι ὁ μετὰ ταῦτα, καὶ πλὴν ἐμοῦ οὐκ ἔστιν ἕτερος«.
7. Ephphē gar ōs alēthōs »egō eimi ho prōtos kai egō eimi ho meta tauta, kai plēn emou ouk estin heteros«.
For he said truly, “I am the first and I am after these things, and besides me there is no other.”
62.7.2Holl GCS 25/31:395–396
ὡς ἀληθῶς γὰρ οὔκ εἰσὶ πολλοὶ θεοί, ἀλλὰ εἶς θεὸς ὁ πρῶτος καὶ ὁ μετὰ ταῦτα, πατὴρ καὶ υἱὸς καὶ ἅγιον πνεῦημα, οὐ συναλοιφὴ οὖσα ἡ τριὰς οὐδὲ διῃρημένη τῆς ἑαυτῆς ταυτότητος, ἀλλὰ πατὴρ γεννήσας ἀληθῶς υἱὸν καὶ υἱὸς ἀληθῶς γεννηθεὶς ἐκ πατρὸς ἐνυπόστατος ἀνάρχως καὶ ἀχρόνως καὶ πνεῦμα ἅγιον ἀληθῶς ἐκ πατρὸς καὶ υἱοῦ, τῆς αὐτῆς θεότητος, ἐκ πατρὸς ἐκπορευόμενον καὶ τοῦ υἱοῦ λαμβάνον, <ἐνυπόστατον> ἀεί, »εἶς θεὸς ὁ πρῶτος καὶ ὁ μετὰ ταῦτα«.
hōs alēthōs gar ouk eisi polloi theoi, alla eis theos ho prōtos kai ho meta tauta, patēr kai huios kai hagion pneuēma, ou synaloiphē ousa hē trias oude dię̄rēmenē tēs heautēs tautotētos, alla patēr gennēsas alēthōs huion kai huios alēthōs gennētheis ek patros enypostatos anarchōs kai achronōs kai pneuma hagion alēthōs ek patros kai huiou, tēs autēs theotētos, ek patros ekporeuomenon kai tou huiou lambanon, <enypostaton> aei, »eis theos ho prōtos kai ho meta tauta«.
For truly there are not many gods, but one God, the first and the one after these things, Father and Son and Holy Spirit, the Trinity being neither a merging nor divided from its own identity: the Father who truly begot a Son, and the Son truly begotten from the Father, subsistent, without beginning and without time, and the Holy Spirit truly from Father and Son, of the same Godhead, proceeding from the Father and receiving from the Son, always subsistent: “one God, the first and the one after these things.”
62.7.3Holl GCS 25/31:396
ἄλλης δὲ πάλιν ἕνεκα οἰκονομίας καὶ ἀπὸ προσώπου αὐτοῦ τοῦ Χριστοῦ ᾄδεται οὕτως, ἐπειδὴ πάλαι πολλάκις ὁ κύριος ἡμῶν Ἰησοῦς Χριστὸς πέφηνεν ἐν τοῖς προφήταις καὶ κατήγγειλε τὴν ἑαυτοῦ παρουσίαν ἔσεσθαι, τινὲς δὲ αὐτὸν οὐκ ἐδέξαντο, προσδοκῶντες ἕτερον ἀντʼ αὐτοῦ·
allēs de palin heneka oikonomias kai apo prosōpou autou tou Christou ądetai houtōs, epeidē palai pollakis ho kyrios hēmōn Iēsous Christos pephēnen en tois prophētais kai katēngeile tēn heautou parousian esesthai, tines de auton ouk edexanto, prosdokōntes heteron antʼ autou;
But it is also sung thus for the sake of another dispensation, and in the person of Christ himself, since of old our Lord Jesus Christ often appeared in the prophets and announced that his coming would take place; but some did not receive him, expecting another in his place;
62.7.4Holl GCS 25/31:396
καὶ πρὸς μὲν τοὺς δειλσιδαίμονας τῶν εἰδώλων καὶ πολυθεΐαν τῷ κόσμῳ εἰσαγηοχότας, ἵνα μὴ ἐκπλαγέντες οἱ υἱοὶ Ἰσραὴλ καὶ ἐκτραπέντες τὰ εἴδωλα τῶν Ἀμορραίων καὶ Χετταίων καὶ Χαναναίων καὶ Φερεζαίων καὶ Εὐαίων καὶ Γεργεσαίων καὶ Ἰεβουσαίων καὶ Ἀρουκαίων καὶ Ἀσαναίων προσκυνήσωσιν, ὡς καὶ αὐτοῖς προεφητεύετο.
kai pros men tous deilsidaimonas tōn eidōlōn kai polytheïan tǭ kosmǭ eisagēochotas, hina mē ekplagentes hoi huioi Israēl kai ektrapentes ta eidōla tōn Amorraiōn kai Chettaiōn kai Chananaiōn kai Pherezaiōn kai Euaiōn kai Gergesaiōn kai Iebousaiōn kai Aroukaiōn kai Asanaiōn proskynēsōsin, hōs kai autois proephēteueto.
and it was said against those superstitious about idols who had brought polytheism into the world, so that the sons of Israel might not be dismayed and turned aside to worship the idols of the Amorites, Hittites, Canaanites, Perizzites, Hivites, Girgashites, Jebusites, Arkites and Sinites, as was foretold for them too.
62.7.5Holl GCS 25/31:396
προσεκύνησαν γὰρ τῷ Βεελφεγὼρ καὶ τῷ Χαμῶς καὶ τῇ Ἀστάρτῃ καὶ τοῖς Μαζουρὼθ καὶ τοῖς νεασθὼ καὶ τῷ Βααλζεβὰθ καὶ τοῖς λοιποῖς εἰδώλοις τῶν ἐθνῶν. διὸ καὶ ἔλεγεν αὐτοῖς ὁ κύριος »ἐγώ εἰμι ὁ πρῶτος καὶ ὁ μετὰ ταῦτα«, ἵνα αὐτοὺς ἀποστρέψῃ τῆς τῶν ἐθνομύθων πλάνης τῶν προσκυνούντων τὴν πολυθεΐαν.
prosekynēsan gar tǭ Beelphegōr kai tǭ Chamōs kai tę̄ Astartę̄ kai tois Mazourōth kai tois neasthō kai tǭ Baalzebath kai tois loipois eidōlois tōn ethnōn. dio kai elegen autois ho kyrios »egō eimi ho prōtos kai ho meta tauta«, hina autous apostrepsę̄ tēs tōn ethnomythōn planēs tōn proskynountōn tēn polytheïan.
For they worshiped Baal-peor, Chemosh, Astarte, the Mazzaroth, the Neastho, Baal-zebub and the other idols of the nations. Therefore the Lord said to them, “I am the first and the one after these things,” to turn them from the error of the pagan myths of those who worship many gods.
62.7.6Holl GCS 25/31:396
καὶ ἐπειδὴ ἔμελλον τὴν παρουσίαν αὐτοῦ τοῦ υἱοῦ ἀπωθεῖσθαι, τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἔφη πρὸς τοὺς Ἰουδαίους »ἐγώ εἰμι ὁ πρῶτος καὶ Ὁ μετὰ ταῦτα«, ὁ πρῶτος ἐν σαρκὶ ἐπιδημήσας καὶ ὁ μετὰ ταῦτα ἐρχόμενος κρῖναι ζῶντας καὶ νεκρούς, ἐπὶ τῷ σταυρῷ πεπονθὼς καὶ ταφεὶς καὶ ἀναστάς, ἐν δόξῃ μὲν ἐν αὐτῷ τῷ σώματι ἀναληφθείς, τῇ αὐτοῦ θεότητι εἰς δόξαν δὲ ἑνωθέντι καὶ φαιδρυνθέντι, μηκέτι ὑπὸ ἁφὴν ἐμπίπτοντι νυνί, μηκέτι θανάτου μετέχοντι· »ἀνέστη γὰρ Χριστός«, ὥς φησιν ἡ γραφή· »θάνατος <γὰρ> αὐτοῦ οὐκέτι κυριεύει«, φησὶν Ὁ ἀπόστολος.
kai epeidē emellon tēn parousian autou tou huiou apōtheisthai, tou kyriou hēmōn Iēsou Christou, ephē pros tous Ioudaious »egō eimi ho prōtos kai Ho meta tauta«, ho prōtos en sarki epidēmēsas kai ho meta tauta erchomenos krinai zōntas kai nekrous, epi tǭ staurǭ peponthōs kai tapheis kai anastas, en doxę̄ men en autǭ tǭ sōmati analēphtheis, tę̄ autou theotēti eis doxan de henōthenti kai phaidrynthenti, mēketi hypo haphēn empiptonti nyni, mēketi thanatou metechonti; »anestē gar Christos«, hōs phēsin hē graphē; »thanatos <gar> autou ouketi kyrieuei«, phēsin Ho apostolos.
And since they were going to reject the coming of the Son himself, our Lord Jesus Christ, he said to the Jews, “I am the first and the one after these things”: the first who came in the flesh, and the one who comes afterward to judge the living and the dead, who suffered on the cross, was buried and rose, and was taken up in glory in the very body, united to his Godhead for glory and made radiant, no longer subject to touch now, no longer sharing in death. For “Christ is risen,” as the Scripture says; “death no longer has dominion over him,” says the apostle.
62.7.7Holl GCS 25/31:396–397
καὶ ὅρα πῶς ἡ ἀκρίβεια ὁδηγεῖ τὸν ἄνθρωπον, ἵνα μὴ ἐκπέσῃ κατὰ θάτερον τῶν τῆς ἀληθείας μερῶν, ἵνα, ὅταν μὲν βου- ληθείη ὁ νοῦς πολυθείαν ἐξεργάσασθαι, ἀκούσῃ ὅτι »κύριος ὁ θεός σου κύριος εἶς ἐστιν«·
kai hora pōs hē akribeia hodēgei ton anthrōpon, hina mē ekpesę̄ kata thateron tōn tēs alētheias merōn, hina, hotan men bou- lētheiē ho nous polytheian exergasasthai, akousę̄ hoti »kyrios ho theos sou kyrios eis estin«;
And see how precision guides a person so that he does not fall to either side of the truth: when the mind wants to produce polytheism, he hears, “The Lord your God is one Lord”;
62.7.8Holl GCS 25/31:397
ὅταν δὲ Χριστὸν ἕτερον παρὰ τὸν ἐλθόντα οἱ υἱοὶ Ἰσραὴλ προσδοκήσωσιν, ἀκούσωσιν »ἐγὼ ὁ πρῶτος καὶ ὁ μετὰ ταῦτα« καί »ἐγώ εἰμι τὸ ἄλφα καὶ τὸ ὦ«, τὸ ἄλφα τὸ κάτω βλέπον καὶ τὸ ὦ τὸ ἄνω βλέπον, ἵνα πληρωθῇ τὸ εἰρημένον »ὁ καταβὰς αὐτός ἐστιν καὶ ὁ ἀναβὰς ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας καὶ κυριότητος καὶ παντὸς ὀνόματος ὀνομαζομένου«.
hotan de Christon heteron para ton elthonta hoi huioi Israēl prosdokēsōsin, akousōsin »egō ho prōtos kai ho meta tauta« kai »egō eimi to alpha kai to ō«, to alpha to katō blepon kai to ō to anō blepon, hina plērōthę̄ to eirēmenon »ho katabas autos estin kai ho anabas hyperanō pasēs archēs kai exousias kai kyriotētos kai pantos onomatos onomazomenou«.
and when the sons of Israel expect another Christ besides the one who came, they hear, “I am the first and the one after these things,” and “I am the Alpha and the Omega,” the alpha looking downward and the omega looking upward, so that what was said might be fulfilled: “He who came down is himself also he who went up, far above every principality and authority and dominion and every name that is named.”
62.7.9Holl GCS 25/31:397
καὶ ἵνα ὅταν <τὶς> νοιμίσῃ διὰ τὸ εἰρηκέναι »ἐγώ εἰμι ὁ πρῶτος καὶ ὁ μετὰ ταῦτα« καί »ἐγώ εἰμι τὸ ἄλφα καὶ ἐγώ εἰμι τὸ ὦ« καί »κύριος ὁ θεός σου κύριος εἶς ἐστι« καὶ ὅτι »ἐγώ εἰμι ὁ ὤν« *, ἵνα μή τις ἀρνήσηται τὸν υἱὸν καὶ τὸ ἅγιον πνεῦμα,
kai hina hotan <tis> noimisę̄ dia to eirēkenai »egō eimi ho prōtos kai ho meta tauta« kai »egō eimi to alpha kai egō eimi to ō« kai »kyrios ho theos sou kyrios eis esti« kai hoti »egō eimi ho ōn« *, hina mē tis arnēsētai ton huion kai to hagion pneuma,
And lest anyone think, because he said, “I am the first and the one after these things,” and “I am the Alpha and I am the Omega,” and “The Lord your God is one Lord,” and “I am he who is” …, so that no one may deny the Son and the Holy Spirit,
62.7.10Holl GCS 25/31:397
διὰ τοῦτό φησιν »ὁ πατήρ μου μείζων μου ἐστί« καί »ἵνα σὲ γινώσκωσι τὸν μόνον ἀληθινὸν θεὸν καὶ ὃν εἀπέστειλας Ιησοῦν Χριστόν«· οὐχ ὅτι οὐκ ἔστιν ὁ υἱὸς ἀληθινὸς θεός, ἀλλʼ ἵνα εἰς μίαν ἑνότητα ἀγάγῃ τὴν τῆς τριάδος ὀνομασίαν καὶ ἐκκλείσῃ τὴν διάνοιαν τῶν ἀθρώπων ἀπὸ πολυθεΐας εἰς μίαν θεότητα.
dia touto phēsin »ho patēr mou meizōn mou esti« kai »hina se ginōskōsi ton monon alēthinon theon kai hon eapesteilas Iēsoun Christon«; ouch hoti ouk estin ho huios alēthinos theos, allʼ hina eis mian henotēta agagę̄ tēn tēs triados onomasian kai ekkleisę̄ tēn dianoian tōn athrōpōn apo polytheïas eis mian theotēta.
for this reason he says, “My Father is greater than I,” and “that they may know you, the only true God, and Jesus Christ whom you have sent”; not that the Son is not true God, but to bring the naming of the Trinity into one unity and to shut people’s minds off from polytheism into one Godhead.
Haer. 62, chapter 8
62.8.1Holl GCS 25/31:397
8. Ἐὰν δὲ νομίσῃ ὁ πλανηθεὶς τὴν διάνοιαν Ἄρειος τὸν ἕνα μόνον λέγεσθαι ἀληθινὸν θεὸν τουτέστι τὸν πατέρα, τὸν δὲ υἱὸν θεὸν μὲν εἶναι, οὐκ ἀληθινὸν δέ, πάλιν ἑτέρως τὸν τοιοῦτον διελέγχει, λέγων »ἐγώ εἰμι τὸ φῶς τὸ ἀληθινόν, ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον«, περὶ δὲ τοῦ πατρὸς ὄτι »φῶς ὁ θεός«·
8. Ean de nomisę̄ ho planētheis tēn dianoian Areios ton hena monon legesthai alēthinon theon toutesti ton patera, ton de huion theon men einai, ouk alēthinon de, palin heterōs ton toiouton dielenchei, legōn »egō eimi to phōs to alēthinon, ho phōtizei panta anthrōpon erchomenon eis ton kosmon«, peri de tou patros oti »phōs ho theos«;
But if Arius, led astray in mind, thinks that only the one, that is the Father, is called true God, and that the Son is God but not true God, he refutes such a one again in another way, saying, “I am the true light, which enlightens every man coming into the world,” and of the Father, “God is light”;
62.8.2Holl GCS 25/31:397
καὶ οὐκ εἶπε »φῶς ἀληθινόν«, ἵνα ἐκ τοῦ »θεὸν ἀληθινόν« καὶ »φῶς ἀληθινόν« τὴν ἴσην θεότητα πατρὸς πρὸς υἱὸν καὶ υἱοῦ πρὸς πατέρα νοήσωμεν καὶ * ἀπὸ τοῦ τὸν πατέρα φῶς εἶναι καὶ τὸν υἱὸν θεὸν εἶναι, μὴ ἐπικεῖσθαι δὲ ἐνταῦθα ἀληθινόν.
kai ouk eipe »phōs alēthinon«, hina ek tou »theon alēthinon« kai »phōs alēthinon« tēn isēn theotēta patros pros huion kai huiou pros patera noēsōmen kai * apo tou ton patera phōs einai kai ton huion theon einai, mē epikeisthai de entautha alēthinon.
and he did not say “true light,” so that from “true God” and “true light” we may understand the equal Godhead of Father toward Son and Son toward Father, and … from the Father being light and the Son being God, “true” is not added here.
62.8.3Holl GCS 25/31:397
οὐ γὰρ ἦν χρεία εἰπεῖν, μηδεμιᾶς ἀμφιλογίας οὔσης· ἀπὸ γὰρ τοῦ »θεός« καὶ »φῶς« ἡ μία τελειότης τῆς αὐτῆς γνησιότητος, πατρὸς πρὸς τὸν υἱὸν καὶ υἱοῦ πρὸς τὸν πατέρα, σαφῶς ἀπεφάνθη·
ou gar ēn chreia eipein, mēdemias amphilogias ousēs; apo gar tou »theos« kai »phōs« hē mia teleiotēs tēs autēs gnēsiotētos, patros pros ton huion kai huiou pros ton patera, saphōs apephanthē;
For there was no need to say it, since there was no dispute; for from “God” and “light” the one perfection of the same genuineness, of the Father toward the Son and the Son toward the Father, was clearly declared;
62.8.4Holl GCS 25/31:397–398
καὶ διαλέλυταί σου ἡ πᾶσα τῆς πλάνης φρενοβλάβεια. ἔστι γὰρ πατὴρ πατήρ, ἔστιν υἱὸς υἱός, ἔστιν ἅγιον πνεῦμα ἅγιον πνεῦμα, τριὰς οὖσα, μία θεότης μία δοξαλογία μία κυριότης <εἶς θεός>, ᾦ δόξα, τιμὴ καὶ κράτος πατρὶ ἐν υἱῷ, υἱῷ ἐν πατρὶ σὺν ἁγίῳ πνεύματι εἰς αἰνας αἰώνων, ἀμήν.
kai dialelytai sou hē pasa tēs planēs phrenoblabeia. esti gar patēr patēr, estin huios huios, estin hagion pneuma hagion pneuma, trias ousa, mia theotēs mia doxalogia mia kyriotēs <eis theos>, ǭ doxa, timē kai kratos patri en huiǭ, huiǭ en patri syn hagiǭ pneumati eis ainas aiōnōn, amēn.
and the whole madness of your error has been undone. For the Father is Father, the Son is Son, the Holy Spirit is Holy Spirit, being a Trinity, one Godhead, one glorification, one lordship, one God, to whom be glory, honor and might, to the Father in the Son, to the Son in the Father, with the Holy Spirit for ever and ever. Amen.
62.8.5Holl GCS 25/31:398
Ταύτην δὲ πάλιν τὴν αἵρεσιν ὡσπερεὶ λίβυν ἢ μόλουρον ἢ ἔλοπα ἢ ἕν τι τῶν ἑρπετῶν τῶν φοβερωωτάτων, οὐ μὴν δὲ δυναμένων διὰ δηγμάτων βλάπτειν ἀποσεισάμενοι καὶ δυνάμει τῆς ἁγίας τριάδος καταπεπατκότες, ἐπὶ τὰς ἑξῆς πάλιν προβαίνοντες αὐτὸν ἐπικαλεσώμεθα ἀρωγὸν τῆς ἡμετέρας πενίας τε καὶ βραχύτητος, <ὅπως > εἰς τὸ ἀξίως τὰ παρʼ ἑκάστῃ λεγόμενά τε καὶ γινόμενα * καὶ τὴν τούτων ἀντίρρησιν ποιήσασθαι βοηθηθῶμεν.
Tautēn de palin tēn hairesin hōsperei libyn ē molouron ē elopa ē hen ti tōn herpetōn tōn phoberōōtatōn, ou mēn de dynamenōn dia dēgmatōn blaptein aposeisamenoi kai dynamei tēs hagias triados katapepatkotes, epi tas hexēs palin probainontes auton epikalesōmetha arōgon tēs hēmeteras penias te kai brachytētos, <hopōs > eis to axiōs ta parʼ hekastę̄ legomena te kai ginomena * kai tēn toutōn antirrēsin poiēsasthai boēthēthōmen.
Having shaken off this heresy too, like a libys, a molouros, an elops, or one of the most frightening reptiles that cannot harm by their bites, and having trampled it by the power of the holy Trinity, let us go on to the next and call on him as helper of our poverty and smallness, so that we may be helped to set out worthily what is said and done in each … and to make the refutation of them.
Haer. 63, chapter 1
63.1.1Holl GCS 25/31:398
Ὠριγένιοί τινες καλοῦνται, οὐ πανταχοῦ δὲ τοῦτο γένος ὑπάρχει, καθεξῆς δὲ οἶμαι τούτων τῶν αἱρέσεων καὶ αὕτη ἡ δηλουμένη <ἀνεφύη>.
Ōrigenioi tines kalountai, ou pantachou de touto genos hyparchei, kathexēs de oimai toutōn tōn haireseōn kai hautē hē dēloumenē <anephyē>.
Some are called Origenists; this kind is not everywhere, and I think that this heresy described arose next after these heresies.
63.1.2Holl GCS 25/31:398
καλοῦνται δὲ Ὠριγένιοι, οὐ πάνυ δὲ σαφῶς ἴσμεν τίνος ἕνεκα· εἰ ἀπὸ Ὠριγένους τοῦ Ἀδαμαντίου καλουμένου τοῦ συντάκτου ἢ ἄλλου τινὸς <ἔλαχον τὸ> εἶναι, ἀγνοῶ. ὅμως τοῦτο τὸ ὄνομα κατειλήφαμεν.
kalountai de Ōrigenioi, ou pany de saphōs ismen tinos heneka; ei apo Ōrigenous tou Adamantiou kaloumenou tou syntaktou ē allou tinos <elachon to> einai, agnoō. homōs touto to onoma kateilēphamen.
They are called Origenists, but we do not know very clearly why; whether they got their existence from Origen called Adamantius, the author, or from someone else, I do not know. Still, this is the name we have received.
63.1.3Holl GCS 25/31:398–399
Ἡ αἵρεσις δέ, <ἢ> παρʼ αὐτοῖς νομι[σ]τεύεται, ὥσπερ ἀπεικαζομένη μένη τῇ τοῦ Ἐπιφάνους <τοῦ> ἄνω μοι προδεδηλωμένου ἐν ταῖς κατὰ τοὺς Γνωστικοὺς αἱρέσεσι. γραφὰς δὲ οὖτοι ἀναγινώσκουσι διαφόρους καινῆς καὶ παλαιᾶς διαθήκης. ἀθετοῦσι δὲ γάμον καὶ οὐ παύεται ἀπʼ αὐτῶν ἡ λαγνεία. τινὲς δὲ ἔφασαν αὐτὴν περὶ Ῥώωμην καὶ Ἀφρι- κὴν γεγενῆσθαι.
Hē hairesis de, <ē> parʼ autois nomi[s]teuetai, hōsper apeikazomenē menē tę̄ tou Epiphanous <tou> anō moi prodedēlōmenou en tais kata tous Gnōstikous hairesesi. graphas de outoi anaginōskousi diaphorous kainēs kai palaias diathēkēs. athetousi de gamon kai ou pauetai apʼ autōn hē lagneia. tines de ephasan autēn peri Rhōōmēn kai Aphri- kēn gegenēsthai.
The heresy practiced among them is like that of Epiphanes, whom I described above among the Gnostic heresies. They read various Scriptures of the New and Old Testaments. They reject marriage, but their lust does not cease. Some said it arose around Rome and Africa.
63.1.4Holl GCS 25/31:399
μολύνουσι δὲ ἑαυτῶν τὸ σῶμα καὶ τὸν νοῦν καὶ τὴν ψυχὴν ἐν ἀσελγείᾳ. οἱ μὲν γάρ εἰσι προσχήματι μοναζόντων, αἱ δὲ σὺν αὐτοῖς οὖσαι προσχήματι μοναζουςῶν. ἐφθαρμένοι δέ εἰσι τοῖς σώμασι, τὴν μὲν ἐπιθυμίαν αὐτῶν ἐκτελοῦντες, τῷ δὲ ἔργῳ κεχρημένοι (ἵνα σεμνότερον εἴπω) τοῦ υἱοῦ τοῦ Ἱούδα τοῦ Αὐνᾶν καλουμένου.
molynousi de heautōn to sōma kai ton noun kai tēn psychēn en aselgeią. hoi men gar eisi proschēmati monazontōn, hai de syn autois ousai proschēmati monazousōn. ephtharmenoi de eisi tois sōmasi, tēn men epithymian autōn ektelountes, tǭ de ergǭ kechrēmenoi (hina semnoteron eipō) tou huiou tou Hiouda tou Aunan kaloumenou.
They defile their body, mind and soul in licentiousness. For the men have the appearance of monks, and the women with them the appearance of nuns. They are corrupted in their bodies, fulfilling their desire, but using (to put it more decently) the deed of the son of Judah called Onan.
63.1.5Holl GCS 25/31:399
ὡς γὰρ ἐκεῖνος τῷ σώματι μὲν τῇ Θάμαρ συνήπτετο καὶ τὴν ἐπιθυμίαν ἐξετέλει, εἰς καταβολὴν δὲ σπέρματος κατὰ τὴν ὑπὸ θεοῦ δοθεῖσαν παιδοπούαν οὐκ ἐτελεσιούργει, ἀλλὰ ἑαυτὸν ἠδίκει, ᾧ τρόπῳ <αὐτὸς> τὸ πονηρὸν εἰργάζετο, οὕτω καὶ οὗτοι κέχρηνται μὲν ταῖς νομιζομέναις *, τελοῦντες ταύτην τὴν ἀθέμιτον ἐργαςίαν.
hōs gar ekeinos tǭ sōmati men tę̄ Thamar synēpteto kai tēn epithymian exetelei, eis katabolēn de spermatos kata tēn hypo theou dotheisan paidopouan ouk etelesiourgei, alla heauton ēdikei, hǭ tropǭ <autos> to ponēron eirgazeto, houtō kai houtoi kechrēntai men tais nomizomenais *, telountes tautēn tēn athemiton ergasian.
For as he was joined bodily to Tamar and fulfilled his desire, but did not complete it by casting seed for the begetting of children given by God, but wronged himself, in the way he did the evil, so these too use the women they regard …, performing this unlawful act.
63.1.6Holl GCS 25/31:399
πεφιλοτίμηται γὰρ παρʼ αὐτοῖς οὐχ ἡ ἁγνεία, ἀλλʼ ὑποκριτικὴ μὲν ἁγνεία τῷ ὀνόματι καλουμένη, φιλοτίμησις δὲ ἕως τοῦ μὴ ἐγκυμονῆσαι τὴν ὑπὸ τοῦ δοκοῦντος * ἐφθαρμένην γυναῖκα, ἢ κατὰ τὸ μὴ παραστῆσαι τεκνογονίαν ἐν τῷ κόσμῳ ἢ ἵνα μὴ φωραθῶσιν ὑπὸ ἀνθρώπων, βουλόμενοι ἐν τιμῇ εἶναι διὰ τὴν νομιζομένην παρʼ αὐτοῖς τῆς ἁγνείας ἄσκησιν·
pephilotimētai gar parʼ autois ouch hē hagneia, allʼ hypokritikē men hagneia tǭ onomati kaloumenē, philotimēsis de heōs tou mē enkymonēsai tēn hypo tou dokountos * ephtharmenēn gynaika, ē kata to mē parastēsai teknogonian en tǭ kosmǭ ē hina mē phōrathōsin hypo anthrōpōn, boulomenoi en timę̄ einai dia tēn nomizomenēn parʼ autois tēs hagneias askēsin;
For what is prized among them is not chastity, but a hypocritical chastity so called in name, with the aim that the woman corrupted by the supposed … should not conceive, either so as not to produce children in the world or so as not to be detected by men, wishing to be held in honor for their supposed practice of chastity;
63.1.7Holl GCS 25/31:399
ὅμως τοῦτο αὐτῶν ἐστι τὸ ἔργον, ἕτεροι δὲ αὐτὸ τοῦτο φιλοτιμοῦνται τὸ μυσαρὸν ἐπιτελεῖν οὐχὶ διὰ γυναικῶν, ἀλλὰ καὶ ἑτέροις τρόποις, ἰδίαις χερςὶ μολυνόμενοι.
homōs touto autōn esti to ergon, heteroi de auto touto philotimountai to mysaron epitelein ouchi dia gynaikōn, alla kai heterois tropois, idiais chersi molynomenoi.
still, this is their practice; and others strive to accomplish this very abomination not with women but in other ways, defiling themselves with their own hands.
63.1.8Holl GCS 25/31:399
καὶ ὡσαύτως μιμοῦνται τὸν προειρημένον υἱὸν τοῦ Ἰούδα, τὴν γῆν ταῖς ἀθεμίτοις αὐτῶν ἐργαςίαις καὶ μυσαραῖς σταγόσιν ἐπιμολύνοντες καὶ ποσὶν ἑαυτῶν τὰς ῥύσεις ἑαυτῶν ἀνατρίβοντες ἐν τῇ γῇ, ἵνα μὴ δῆθεν ἁρπαγῶσι τὰ αὐτῶν σπέρματα ὑπὸ ἀκαθάρτων πνευμάτων εἰς ὑποδοχὴν ἐγκυμονήσεως δαιμόνων.
kai hōsautōs mimountai ton proeirēmenon huion tou Iouda, tēn gēn tais athemitois autōn ergasiais kai mysarais stagosin epimolynontes kai posin heautōn tas rhyseis heautōn anatribontes en tę̄ gę̄, hina mē dēthen harpagōsi ta autōn spermata hypo akathartōn pneumatōn eis hypodochēn enkymonēseōs daimonōn.
And likewise they imitate the son of Judah mentioned, defiling the earth with their unlawful acts and abominable drops, and rubbing their emissions into the earth with their feet, supposedly so that their seed may not be snatched by unclean spirits to receive the conception of demons.
Haer. 63, chapter 2
63.2.1Holl GCS 25/31:399
2. Κέχρηνται δέ, ὡς ἔφην, διαφόροις γραφαῖς παλαιᾶς καὶ καινῆς διαθήκης καὶ ἀποκρύφοις τισί, μάλιστα ταῖς λεγομέναις Πράξεσιν Ἀνδρέου καὶ τῶν ἄλλων. ἤδη δὲ κἀκεῖνοι αὐτοὶ ἐκαυχήσαντο πολλάκις πεπαρρησιασμένως τοῦτο ἐπιτελεῖν.
2. Kechrēntai de, hōs ephēn, diaphorois graphais palaias kai kainēs diathēkēs kai apokryphois tisi, malista tais legomenais Praxesin Andreou kai tōn allōn. ēdē de kakeinoi autoi ekauchēsanto pollakis peparrēsiasmenōs touto epitelein.
They use, as I said, various Scriptures of the Old and New Testaments and certain apocrypha, especially the so-called Acts of Andrew and others. Some of them have themselves often boasted openly of doing this.
63.2.2Holl GCS 25/31:399–400
κατηγοροῦσι δὲ δῆθεν τῶν ἐν τῇ ἐκκλησίᾳ τὰς ἀγαπητὰς λεγομένας συνεισάκτους γυναῖκας κεκτημένων, ὡς καὶ αὐτῶν τοῦτο ἐπιτελούντων, κρυφῆ <δὲ> διὰ τὴν τῶν ἀνθρώπων αἰδῶ, ἵνα * μὲν τῇ πονηρίᾳ συνάπτωνται, τῷ δὲ προσχήματι τῶν ἀνθρώπων ἕνεκα τὸ ὅνομα σεμνύνωνται.
katēgorousi de dēthen tōn en tę̄ ekklēsią tas agapētas legomenas syneisaktous gynaikas kektēmenōn, hōs kai autōn touto epitelountōn, kryphē <de> dia tēn tōn anthrōpōn aidō, hina * men tę̄ ponērią synaptōntai, tǭ de proschēmati tōn anthrōpōn heneka to honoma semnynōntai.
They accuse those in the church who have the so-called beloved women, the “subintroductae,” of doing this too, but secretly out of shame before men, so that … they may be joined in wickedness, but for appearance before men may pride themselves on the name.
63.2.3Holl GCS 25/31:400
διελέχθησαν δὲ ἡμῖν καί τινες περί τινων προτελευτησίντων καὶ δῆθεν ὡς καὶ αὐτῶν τοῦτο ἐπιτελούντων, ὡς ἀπὸ τῶν βεβιασμένων ὑπʼ αὐτῶν γυναικῶν ἀκηκοότες.
dielechthēsan de hēmin kai tines peri tinōn proteleutēsintōn kai dēthen hōs kai autōn touto epitelountōn, hōs apo tōn bebiasmenōn hypʼ autōn gynaikōn akēkootes.
Some also spoke to us about certain persons who had died before, as if they too had done this, saying they had heard it from women whom they had violated.
63.2.4Holl GCS 25/31:400
ἐν οἶς καὶ ὄνομα ἐπισκόπου εἰς μέσον ἔφερον, ἐν πόλει μικρῇ τῆς Παλαιστίνης τὸν τοῦ ἐπισκόπου κλῆρον ἐπὶ ἰκανοῖς ἔτεσι διοικήσαντος, ἐσχηκότος δὲ τοιαύτας γυναῖκας ἐξυπηρετουμένας αὐτῷ, φημὶ δὲ συνεισάκτους. ἀλλὰ καὶ ἐξ ὁμολογητῶν αὐτὸν τὸν τοιοῦτον ὄντα οἵδαμεν.
en ois kai onoma episkopou eis meson epheron, en polei mikrę̄ tēs Palaistinēs ton tou episkopou klēron epi ikanois etesi dioikēsantos, eschēkotos de toiautas gynaikas exypēretoumenas autǭ, phēmi de syneisaktous. alla kai ex homologētōn auton ton toiouton onta hoidamen.
Among them they even brought up the name of a bishop, who had administered the bishop’s office for a good many years in a small city of Palestine, and had had such women serving him, I mean subintroductae. But we know that this man was also one of the confessors.
63.2.5Holl GCS 25/31:400
ὅμως τοῖς εἰρηκόσι τοῦτο καὶ ἀπὸ τῶν γυναικῶν ἀκηκοέναι φάσκουσιν οὐ πεπιστεύκαμεν· ἡ γὰρ ἀνάγκη τῆς τῶν εἰρηκότων κακοτρπίας ὑπέβαλλεν ἡμῖν ποτὲ μὲν πιστεύειν, ποτὲ δὲ μὴ πιστεύειν ἐπὶ τῇ τοῦ προειρημένου γέροντος ἐπισκόπου μετὰ τὴν αὐτοῦ τελευτὴν κακοφημίᾳ.
homōs tois eirēkosi touto kai apo tōn gynaikōn akēkoenai phaskousin ou pepisteukamen; hē gar anankē tēs tōn eirēkotōn kakotrpias hypeballen hēmin pote men pisteuein, pote de mē pisteuein epi tę̄ tou proeirēmenou gerontos episkopou meta tēn autou teleutēn kakophēmią.
Still, we did not believe those who said this and claimed to have heard it from the women; for the compulsion of the speakers’ bad character made us sometimes believe and sometimes not believe the ill report about the old bishop mentioned, after his death.
63.2.6Holl GCS 25/31:400
ἡ γὰρ αἰτία ἠ εἰς αὐτὸν φθάσασα τοιαύτη τις γέγονεν. ἑάλω τις τοιοῦτος ἐπὶ ἁμαρτίᾳ γυναικὸς καὶ ὡς ἠλέγχετο ὑφʼ ἡμῶν, ἀπολογίαν ταύτην ἔφερεν, ὡς τῆς συμφθαρείσης αὐῷ γυναικόςλ (καίτοι γε ἤδη πεπαλαιωμένης τὸν χρόνον καὶ ἐν ἡλικίᾳ γηραλέᾳ ὑπαρχούσης) εἰπάσης αὐτῷ τὴν τῆς κακοτροπίας ἐργασίαν, ὡς χρῆσθαι μὲν αὐτὸν ἐδίδασκεν, ἔξωθεν δὲ τὰς μυσαρὰς αὐτοῦ ῥοιὰς ἐπὶ γῆς διασκεδάζειν.
hē gar aitia ē eis auton phthasasa toiautē tis gegonen. healō tis toioutos epi hamartią gynaikos kai hōs ēlencheto hyphʼ hēmōn, apologian tautēn epheren, hōs tēs symphthareisēs auǭ gynaikosl (kaitoi ge ēdē pepalaiōmenēs ton chronon kai en hēlikią gēraleą hyparchousēs) eipasēs autǭ tēn tēs kakotropias ergasian, hōs chrēsthai men auton edidasken, exōthen de tas mysaras autou rhoias epi gēs diaskedazein.
For the charge against him arose in this way. A certain man of that kind was caught in sin with a woman, and when he was convicted by us, he offered this defense: that the woman corrupted with him (though already advanced in years and of old age) had told him the practice of that bad conduct, that the bishop taught him to have relations, but to scatter his abominable emissions outside on the ground.
Haer. 63, chapter 3
63.3.1Holl GCS 25/31:400
3. Καὶ αὕτη μὲν ἡ τούτων μυσαρά ἐστιν ἐργασία τὸν νοῦν αὐτῶν ἀπατῶσα καὶ ἐκ διαβόλου τετυφλωμένη.
3. Kai hautē men hē toutōn mysara estin ergasia ton noun autōn apatōsa kai ek diabolou tetyphlōmenē.
This, then, is their abominable practice, which deceives their mind and has been blinded by the devil.
63.3.2Holl GCS 25/31:400–401
ὧν τὰς μαρτυρίας διʼ ὧν πίπτουσιν εἰς μέσον φέρειν οὐκ ἀναγκαῖον ἥγημαι, ἵνα μὴ δόξωμεν διʼ ὦν βουλόμεθα ἀκριβολογεῖν εἰς ἀποτροπίαν τῆς ἀθεμίτου ἐργασίας ἑκάστης αἱρέσεως, εἰς τὸ κακὸν μᾶλλον προτρέπεσθαι τῶν ἀστηρίκτων καὶ χαυνουμένων ἀεὶ τὴν διάνοιαν, τῶν τὸ πονηρὸν ἑαυ- τοῖς θηρᾶσθαι ὑπὲρ τὴν ἀγαθότητα ἐπιθυμούντων.
hōn tas martyrias diʼ hōn piptousin eis meson pherein ouk anankaion hēgēmai, hina mē doxōmen diʼ ōn boulometha akribologein eis apotropian tēs athemitou ergasias hekastēs haireseōs, eis to kakon mallon protrepesthai tōn astēriktōn kai chaunoumenōn aei tēn dianoian, tōn to ponēron heau- tois thērasthai hyper tēn agathotēta epithymountōn.
I have not thought it necessary to bring forward the texts by which they fall, lest by our wish to be precise for turning people away from the unlawful practice of each heresy, we should rather urge toward evil the unsteady and those always slack in mind, who desire to hunt out evil for themselves rather than goodness.
63.3.3Holl GCS 25/31:401
εἰς ἀλέξησιν δὲ μᾶλλον τῆς δεινῆς ταύτης καὶ ἐρπετώδους αἱρέσεως ὁλίγα ἀπὸ πολλῶν παραθήσομαι.
eis alexēsin de mallon tēs deinēs tautēs kai erpetōdous haireseōs holiga apo pollōn parathēsomai.
But rather, to ward off this terrible and reptilian heresy, I will set down a few things out of many.
63.3.4Holl GCS 25/31:401
Πόθεν εἰλήφατε, ὦ οὗτοι, τὴν τῆς ἀθεμίτου ἐργασίας ὑμῶν ἐπίνοιαν; πρῶτον μὲν γάρ, ὅτι τὸ πᾶν, τίνι οὐ δῆλον ἔσται ὅτι δαιμόνων ἐστὶν ἡ ὑμετέρα διδασκαλία, ἠπατημένων δὲ τὸν νοῦν καὶ ἐφθαρμένων ἡ ἐπινενοημένη κακομηχανία;
Pothen eilēphate, ō houtoi, tēn tēs athemitou ergasias hymōn epinoian? prōton men gar, hoti to pan, tini ou dēlon estai hoti daimonōn estin hē hymetera didaskalia, ēpatēmenōn de ton noun kai ephtharmenōn hē epinenoēmenē kakomēchania?
Where did you get the idea of your unlawful practice, you people? First, the whole thing — to whom will it not be plain that your teaching is of demons, the devised evil contrivance of deceived and corrupted minds?
63.3.5Holl GCS 25/31:401
εἰ γὰρ ὅλως πονηρὸν τὸ κυΐσκειν, οὐκ ἄρα διὰ τὸ τεκνογονεῖν ἀλλὰ διὰ τὸ συνάπτεσθαι σωματι.
ei gar holōs ponēron to kyïskein, ouk ara dia to teknogonein alla dia to synaptesthai sōmati.
For if conceiving is evil at all, it is not because of begetting children, but because of being joined to a body.
63.3.6Holl GCS 25/31:401
πῶς οὖν ἡττημένοι ἡδονῇ συνάπτεσθε σώματι; καὶ εἰ οὐ πονηρὸν τὸ συναφθῆναι σώματι, οὑδὲ πονηρὸν τὸ συναφθέντα τελεσιουργεῖν τὸ γεγενημένον. ἢ γὰρ ἀποταξάμενον <δεῖ> ἄνθρωπον μὴ γεωργεῖν τὰ ἐπὶ τῆς γῆς. ὡς »ὁ Ἄβελ ἦν ποιμὴν προβάτων, Κάϊν δὲ ἐργαζόμενος τὴν γῆν«.
pōs oun hēttēmenoi hēdonę̄ synaptesthe sōmati? kai ei ou ponēron to synaphthēnai sōmati, houde ponēron to synaphthenta telesiourgein to gegenēmenon. ē gar apotaxamenon <dei> anthrōpon mē geōrgein ta epi tēs gēs. hōs »ho Abel ēn poimēn probatōn, Kaïn de ergazomenos tēn gēn«.
How then, overcome by pleasure, are you joined to a body? And if it is not evil to be joined to a body, neither is it evil, once joined, to bring to completion what has come about. Or else one who has renounced must not cultivate the things of the earth, as “Abel was a shepherd of sheep, but Cain a tiller of the ground.”
63.3.7Holl GCS 25/31:401
εἰ δὲ γεωργεῖ τις τὴν γῆν, ὡς ὁ Νῶς, ὃς »ἐγένετο ἀνὴρ γεωργὸς καὶ ἐφύτευσεν ἀμπελῶνα«, οὐκ ἐφύτεθσεν, ἵνα βότρυν μὴ ἐνέγκῃ, ἀλλʼ ἐφύτευσε »καὶ ἔπιεν ἐκ τοῦ καρποῦ αὐτοῦ καὶ ἐμεθύσθη«, ὡς γέγραπται.
ei de geōrgei tis tēn gēn, hōs ho Nōs, hos »egeneto anēr geōrgos kai ephyteusen ampelōna«, ouk ephytethsen, hina botryn mē enenkę̄, allʼ ephyteuse »kai epien ek tou karpou autou kai emethysthē«, hōs gegraptai.
But if someone cultivates the earth, like Noah, who “became a husbandman and planted a vineyard,” he did not plant it so as not to bear a grape cluster, but planted it “and drank of its fruit and became drunk,” as it is written.
63.3.8Holl GCS 25/31:401
<ἐξ>ῆν δὲ συγγνώμην τῷ γλεριβτθ ἀπονεῖμαι. εὐάρεστος γὰρ τῷ θεῷ ὑπάρχων οὐ διὰ ἀσωτίαν τὴν μέθην ὑπέστη, ἀλλὰ λύπῃ φερόμενος τάχα ἐκεκάρωτο καὶ μὴ φέρων ἐξ ἀμφοτέρων διὰ τὸ ἀσθενὲς καὶ γηραλέον ἀσθενείᾳ ὑπέπεσεν, οὑχ
<ex>ēn de syngnōmēn tǭ gleribtth aponeimai. euarestos gar tǭ theǭ hyparchōn ou dia asōtian tēn methēn hypestē, alla lypę̄ pheromenos tacha ekekarōto kai mē pherōn ex amphoterōn dia to asthenes kai gēraleon astheneią hypepesen, houch
One may grant pardon to the old man. Being pleasing to God, he did not undergo drunkenness through dissipation, but perhaps, carried away by grief, he was stupefied, and not bearing both, through weakness and old age he fell into infirmity, not
63.3.9Holl GCS 25/31:401
ἵνα χλευασθῇ ὑπὸ τοῦ τέκνου. ὁ δὲ καταγελάσας ἑαυτῷ εἴληφε τὴν κατάραν, ἵνα κολάζωνται οἱ ἐνσκήπτοντες τοῖς πατράσιν αὐτῶν ὅβριν καὶ οἱ ἐν ἡμῖν διαλογισμοὶ ἐπεγειρόμενοι κατὰ τῆς τοῦ θεοῦ γνώσεως καὶ καλῶς τεταγμένης διατάξεως.
hina chleuasthę̄ hypo tou teknou. ho de katagelasas heautǭ eilēphe tēn kataran, hina kolazōntai hoi enskēptontes tois patrasin autōn hobrin kai hoi en hēmin dialogismoi epegeiromenoi kata tēs tou theou gnōseōs kai kalōs tetagmenēs diataxeōs.
so that he might be mocked by his son. The one who mocked brought the curse on himself, so that those who hurl insult at their fathers may be punished, and the thoughts in us that rise against the knowledge of God and his well-ordered ordinance.
Haer. 63, chapter 4
63.4.1Holl GCS 25/31:401–402
4. Εἰ γὰρ καξὶ οὐ δεδόξασται ὁ γάμος ὡς ἡ παρθενία, ὑπὲρ αὐτὸν δὲ ὑπάρχει ἠ παρθενία (παρθενία δὲ ἀληθεύουσα ἔνδοξος καὶ ἐνάρετος κέκληται, οὐ μεμολυσμένη), καὶ ὁ γάμος δὲ σεμνός, <εἴ τις> εἰς παιδοποιίαν, οὐκ εἰς αἰσχύνην τὰ ἐκ θεοῦ καλῶς κεκτισμένα † ἀπαγορεύει, ἀλλʼ οὔτε ἄλλως μεταχειρίζεται τῆς τοῦ γάμου κοινωνίας τὴν ἐκ θεοῦ τεταγμένην ἀγωγήν.
4. Ei gar kaxi ou dedoxastai ho gamos hōs hē parthenia, hyper auton de hyparchei ē parthenia (parthenia de alētheuousa endoxos kai enaretos keklētai, ou memolysmenē), kai ho gamos de semnos, <ei tis> eis paidopoiian, ouk eis aischynēn ta ek theou kalōs kektismena † apagoreuei, allʼ oute allōs metacheirizetai tēs tou gamou koinōnias tēn ek theou tetagmenēn agōgēn.
For even if marriage is not glorified like virginity, and virginity is above it (true virginity is called glorious and virtuous, not defiled), marriage too is honorable, if one … for the begetting of children, and does not turn to shame what was well created by God, nor handle otherwise the order of marital union appointed by God.
63.4.2Holl GCS 25/31:402
παρθενία γάρ ἐστιν ἠλθῶς [ὡς] ἐκείνη ἡ ὑπὸ τοῦ ἀγίου ἀποστόλου ἐπαινουμένη, ὅτι »ἡ παρθένος καὶ ἡ ἄγαμος μεριμνᾷ τὰ τοῦ κυρίου, πῶς ἀρέσει τῷ κυρίῳ, ἵνα ᾖ ἁγία τῷ σώματι καὶ τῇ ψυχῇ«, ἵνα δείξῃ ὅτι οὑδεμίαν αἱτίαν ἀμπλακημάτων κἂν ὐπονοηθῆναι ἡ μονότης ἐνδέχεται.
parthenia gar estin ēlthōs [hōs] ekeinē hē hypo tou agiou apostolou epainoumenē, hoti »hē parthenos kai hē agamos merimną ta tou kyriou, pōs aresei tǭ kyriǭ, hina ę̄ hagia tǭ sōmati kai tę̄ psychę̄«, hina deixę̄ hoti houdemian haitian amplakēmatōn kan yponoēthēnai hē monotēs endechetai.
For true virginity is that praised by the holy apostle: “The virgin and the unmarried woman care for the things of the Lord, how to please the Lord, that she may be holy in body and in spirit,” to show that the single life does not admit even the suspicion of any cause of sin.
63.4.3Holl GCS 25/31:402
ἀλλὰ καὶ * τὸν Ἀρραὰρ οἴδαμεν παιδοποιοῦντα, φίλον δὲ ὄντα τῷ κυρίῳ, Ἰσαὰκ δὲ καὶ Ἰακὼβ καὶ τοὺς καθεξῆς· καὶ οὔτε ἑαυτοὺς ἐμόλυναν ἀθεμίτοις πράξεσι, παραπτόμενοι μυσαρῶν καὶ* οὔτε ἀντιθέτως ἔσχον πρὸς τὴν ἐκ θεοῦ καλῶς τεταγμένην διὰ σεμνοῦ γάμου παιδοποιίαν
alla kai * ton Arraar oidamen paidopoiounta, philon de onta tǭ kyriǭ, Isaak de kai Iakōb kai tous kathexēs; kai oute heautous emolynan athemitois praxesi, paraptomenoi mysarōn kai* oute antithetōs eschon pros tēn ek theou kalōs tetagmenēn dia semnou gamou paidopoiian
But … we know that Abraham begot children and was the Lord’s friend, and Isaac and Jacob and the rest; they neither defiled themselves with unlawful acts, touching abominations …, nor opposed the begetting of children through honorable marriage well appointed by God;
63.4.4Holl GCS 25/31:402
οὔτε οἱ ἐν αὐτοῖς ἁγνείαν τε καὶ παρθενίαν ἀσκήσαντες παρέφθειραν τὸν ἀγῶνα καὶ ἑτέρως μετεποιήσαντο, ὡς διὰ κυβείας τὸν ἐνάρετον τῆς ἀθλήσεως τρόπον ὐποδύντες.
oute hoi en autois hagneian te kai parthenian askēsantes parephtheiran ton agōna kai heterōs metepoiēsanto, hōs dia kybeias ton enareton tēs athlēseōs tropon ypodyntes.
nor did those among them who practiced chastity and virginity corrupt the contest and pervert it into something else, slipping into the virtuous manner of contest by trickery.
63.4.5Holl GCS 25/31:402
καὶ Ἠλίας μὲν παντελπῶς ἐν πόλεσι τάχιον οὐκ εἰσᾐει οὐδὲ μετὰ γυναικῶν συνόμιλος ἐγίνετο, ἐν δὲ ἐρημίαις διατελῶν ὑπῆρχε καὶ Ἐλισσαῖος καὶ Ἰωάννης καὶ πάντες οἱ τὸν μέγαν τουτονὶ χαρακτῆρα τῆς τῶν ἀγγέλων μιμήσεως <ἐνδείξαντες> καλῶς κατὰ τὴν εὐαγγελικὴν διάταξιν τοῦ κυρίου ἑαυτοὺς διὰ βασιλείαν οὐρανῶν εὐνούχισαν.
kai Ēlias men pantelpōs en polesi tachion ouk eisę̄ei oude meta gynaikōn synomilos egineto, en de erēmiais diatelōn hypērche kai Elissaios kai Iōannēs kai pantes hoi ton megan toutoni charaktēra tēs tōn angelōn mimēseōs <endeixantes> kalōs kata tēn euangelikēn diataxin tou kyriou heautous dia basileian ouranōn eunouchisan.
And Elijah hardly ever entered cities quickly nor associated with women, but lived in deserts; so too Elisha and John and all who showed this great pattern of imitating the angels, who rightly, according to the Lord’s gospel ordinance, made themselves eunuchs for the kingdom of heaven.
63.4.6Holl GCS 25/31:402
Καὶ πολλὰ μὲν οὖν ἔχοντες περὶ τούτων λέγειν καὶ ἐκ πολλῶν συστάσεων τῆς θείας γραφῆς τὴν αὐτῶν δυνάμενοι διελέγξαι διάνοιαν ὑπὸδιαβόλου ἐμπαιζομένην, ἀρκούμεθα τοῖς ὀλίγοις τούτοις.
Kai polla men oun echontes peri toutōn legein kai ek pollōn systaseōn tēs theias graphēs tēn autōn dynamenoi dielenxai dianoian hypodiabolou empaizomenēn, arkoumetha tois oligois toutois.
And though we could say much about these things and refute their thinking, mocked by the devil, from many proofs of the divine Scripture, we are content with these few.
63.4.7Holl GCS 25/31:402
ἐπειδὴ γὰρ παντὶ σαφές ἐστιν ὅτι οὐ συνέσεως παρʼ αὐτοῖς ἡ ἐργασίακ οὐδὲ ἐκ θεοῦ ἡ τοιαύτη γνῶσις, ἀλλὰ <ἐκ> δαιμόνων ἐνεργείας ἡ χλεύη καὶ ἡ μτῶσις αὐτῶν τῆς ἀθεμίτου ἐργασίας γίνεται.
epeidē gar panti saphes estin hoti ou syneseōs parʼ autois hē ergasiak oude ek theou hē toiautē gnōsis, alla <ek> daimonōn energeias hē chleuē kai hē mtōsis autōn tēs athemitou ergasias ginetai.
For it is plain to everyone that their practice is not of understanding, nor is such knowledge from God, but the mockery and the fall into their unlawful practice come about by the working of demons.
63.4.8Holl GCS 25/31:402–403
καὶ αὐτὴν δὲ παρωσάμενοι, ὥσπερ τὴν δεινὴν σκυτάλην τὴν ἔχιδναν καλουμένην, οὖσαν μὲν τῷ σώματι βραχεῖαν, τῇ δὲ ἰοβολίᾳ δεινὸν ἆσθμα ἐμπνέουσαν καὶ εἰς τοὺς πλησιάζοντας τὴν λύμην ἐμφυσῶσαν, ταύτην συντρίψαντες ἐπὶ τὰς ἐξῆς ἴωμεν, θεὸν ἀρωγὸν ἐπικαλεσάμενοι εἰς τὴν τῆς πάσης πραγματείας ἡμῶν ἐν θεῷ ἐπαγγελίαν.
kai autēn de parōsamenoi, hōsper tēn deinēn skytalēn tēn echidnan kaloumenēn, ousan men tǭ sōmati bracheian, tę̄ de iobolią deinon asthma empneousan kai eis tous plēsiazontas tēn lymēn emphysōsan, tautēn syntripsantes epi tas exēs iōmen, theon arōgon epikalesamenoi eis tēn tēs pasēs pragmateias hēmōn en theǭ epangelian.
Having thrust this one aside too, like the dreadful skytale called the viper, which is short of body but by its venom breathes a dreadful breath and blows destruction on those who come near, let us crush it and go on to the next, calling on God as helper for the promise of our whole work in God.
Haer. 64, chapter 1
64.1.1Holl GCS 25/31:403
Ὠριγένης, ὁ καὶ Ἀδαμάντιος ἐπικληθείς, καθεξῆς τούτοις ἀκολουθεῖ. οὗτος παῖς μὲν ἦν Λεωνίδου τοῦ ἀγίου καὶ μακαρίτου μάρτυρος, καὶ αὐτὸς δὲ τὰ πλεῖστα διωχθεὶς ἐν τῇ νέᾳ αὐτοῦ ἡλικίᾳ, ἀνὴρ ὢν κατὰ τὴν τῶν Ἑλλήνων παιδείαν λόγιος καὶ ἐν ἐκκλησίᾳ ἀνατεθραμμένος, ἐν χρόνοις Δεκίου τοῦ βασιλέως ἐγνρίζετο ἐπὶ τῆς Ἀλεξανδρέων.
Ōrigenēs, ho kai Adamantios epiklētheis, kathexēs toutois akolouthei. houtos pais men ēn Leōnidou tou agiou kai makaritou martyros, kai autos de ta pleista diōchtheis en tę̄ neą autou hēlikią, anēr ōn kata tēn tōn Hellēnōn paideian logios kai en ekklēsią anatethrammenos, en chronois Dekiou tou basileōs egnrizeto epi tēs Alexandreōn.
Origen, also called Adamantius, follows next after these. He was the son of Leonides, the holy and blessed martyr, and was himself persecuted a great deal in his youth; a man learned in the education of the Greeks and brought up in the church, he became known in Alexandria in the times of the emperor Decius.
64.1.2Holl GCS 25/31:403
ἦν γὰρ τῷ γένει μὲν Αἰγύτιος, ἐν Ἀλεξανδρείᾳ δὲ ἐνχηκὼς τὴν οἴκησιν καὶ ἀνατροφήν, τάχα δὲ καὶ ἐν Ἀθήναις φοιτήσας ἐν τοῖς παιδευτηρίοις χρόνῳ τινί.
ēn gar tǭ genei men Aigytios, en Alexandreią de enchēkōs tēn oikēsin kai anatrophēn, tacha de kai en Athēnais phoitēsas en tois paideutēriois chronǭ tini.
He was Egyptian by race, but had his home and upbringing in Alexandria, and perhaps also attended the schools in Athens for some time.
64.1.3Holl GCS 25/31:403
πολλὰ δὲ λέγεται πεπονθέναι ὑπὲρ τοῦ ἁγίου λόγου τῆς πίστεως καὶ ὀνόματος Χριστοῦ, τοῦτο μὲν ἐν τῇ πόλει πολλάκις συρόμενος, ὀνειδιζόμενος, βασάνοις ἀνηκέστοις ὑποβαλλόμενος.
polla de legetai peponthenai hyper tou hagiou logou tēs pisteōs kai onomatos Christou, touto men en tę̄ polei pollakis syromenos, oneidizomenos, basanois anēkestois hypoballomenos.
He is said to have suffered much for the holy word of the faith and the name of Christ, often being dragged through the city, reviled, and subjected to incurable tortures.
64.1.4Holl GCS 25/31:403
καὶ γὰρ καὶ καιρῷ ποτε, ὡς λόγος, ξυρήσαντες αὐτὸν οἱ Ἕλληνες πρὸς τῇ ἀναβάσει τοῦ Σαραπείου καλουμένου τεμένους τοῦ αὐτῶν εἰδώλου καθίσαντες αὐτὸν προσέταξαν θαλλοὺς φοινίκων ἐπιδιδόναι τοῖς ἐπὶ τὸ ἀθεμιτουργεῖν καὶ προσκυνεῖν τῷ εἰδώλῳ ἀνιοῦσι· τοιοῦτον γὰρ σχῆμα ἐπέχουσιν οἱ τῶν εἰδώλων αὐτῶν ἱερεῖς.
kai gar kai kairǭ pote, hōs logos, xyrēsantes auton hoi Hellēnes pros tę̄ anabasei tou Sarapeiou kaloumenou temenous tou autōn eidōlou kathisantes auton prosetaxan thallous phoinikōn epididonai tois epi to athemitourgein kai proskynein tǭ eidōlǭ aniousi; toiouton gar schēma epechousin hoi tōn eidōlōn autōn hiereis.
For once, as the story goes, the pagans shaved him, sat him at the steps of the so-called Serapeum, the precinct of their idol, and ordered him to hand out palm branches to those going up to perform the unlawful rite and worship the idol; for their idols’ priests have such an appearance.
64.1.5Holl GCS 25/31:403–404
ὁ δὲ λαβὼν μεγάλῃ τῇ φωνῇ κξξαὶ καὶ πεπαρρησιασμένῃ τῇ διανοίᾳ, οὐ δείσας οὐδὲ διστάσας ἐβόα λέγων »δεῦτε λάβετε οὐ τὸν θαλλὸν τοῦ εἰδώλου. ἀλλὰ τὸν θαλλὸν Χριστοῦ«. καὶ πολλὰ ἔστιν ἅ περὶ αὐτὸν ἀνδραγαθήματα ἀναφέρουσιν οἱ παλαιοὶ κατὰ παράδοσιν.
ho de labōn megalę̄ tę̄ phōnę̄ kxxai kai peparrēsiasmenę̄ tę̄ dianoią, ou deisas oude distasas eboa legōn »deute labete ou ton thallon tou eidōlou. alla ton thallon Christou«. kai polla estin ha peri auton andragathēmata anapherousin hoi palaioi kata paradosin.
But he took them and, with a loud voice and a bold mind, not afraid or hesitating, cried out, “Come, take not the branch of the idol, but the branch of Christ!” And there are many brave deeds of his which the ancients report by tradition.
Haer. 64, chapter 2
64.2.1Holl GCS 25/31:404
2. Ἀλλʼ οὐκ ἔμεινεν αὐτῷ τὰ τοῦ βραβείου εἰς τέλος. διὰ γὰρ τὸ ἐξοχώτατον τῆς λογιότητος αὐτοῦ καὶ τῆς προπαιδείας ἐπὶ πλείστῳ φθόνῳ διεβέβλητο καὶ μᾶλλον τοῦτο παρώξυνε τοὺς κατὰ καιρὸν τότε τὴν ἐξουσιαστικὴν ἀρχὴν διέποντας.
2. Allʼ ouk emeinen autǭ ta tou brabeiou eis telos. dia gar to exochōtaton tēs logiotētos autou kai tēs propaideias epi pleistǭ phthonǭ diebeblēto kai mallon touto parōxyne tous kata kairon tote tēn exousiastikēn archēn diepontas.
But the prize did not remain his to the end. For because of the surpassing eminence of his learning and education he was slandered with very great envy, and this especially provoked those who held authority at that time.
64.2.2Holl GCS 25/31:404
κακομηχανίᾳ γὰρ διαβολικῇ ἐπενόησαν οἱ τῆς κακίας ἐργάται αἰσχρότητα τῷ ἀνδρὶ ἐμποιῆσαι καὶ τιμωρίαν τοιαύτην ὁρίσαι, εἰς παράχρησιν δὴ τοῦ αὐτοῦ σώματος Αἰιθίοπα αὐτῷ παρασκευάσαντες.
kakomēchanią gar diabolikę̄ epenoēsan hoi tēs kakias ergatai aischrotēta tǭ andri empoiēsai kai timōrian toiautēn horisai, eis parachrēsin dē tou autou sōmatos Aiithiopa autǭ paraskeuasantes.
For by devilish contrivance the workers of evil planned to bring disgrace on the man and appointed this kind of punishment: they prepared an Ethiopian to abuse his body.
64.2.3Holl GCS 25/31:404
ὁ δὲ μὴ φέρων τὴν τοσαύτην τῆς διαβολικῆς ἐνεργείας ἐπίνοιαν ἔρρηξε φωνήν, τῶν ἀμφοτέρων προτεθέντων αὐτῷ πραγμάτων θῦσαι μᾶλλο ἑλόμενος.
ho de mē pherōn tēn tosautēn tēs diabolikēs energeias epinoian errēxe phōnēn, tōn amphoterōn protethentōn autǭ pragmatōn thysai mallo helomenos.
He, unable to bear such a scheme of devilish working, broke out and cried that, of the two things set before him, he chose rather to sacrifice.
64.2.4Holl GCS 25/31:404
οὐ μὴν δὲ ἑκουσίᾳ γνώμῃ τοῦτο ἐπετέλεσεν, ὡε πολὺς ᾂδεται λόγος· ἀλλʼ ἐπειδὴ ὅλως καθωμολόγησε τοῦτο πρᾶξαι, βαλόντες ἐπὶ χεῖρας αὐτοῦ λίβανον εἰς τὴν τοῦ βωμοῦ πυρὰν καθῆκαν.
ou mēn de hekousią gnōmę̄ touto epetelesen, hōe polys ądetai logos; allʼ epeidē holōs kathōmologēse touto praxai, balontes epi cheiras autou libanon eis tēn tou bōmou pyran kathēkan.
He did not, however, do this of his own free will, as the common account says; but since he had agreed at all to do it, they put incense into his hands and cast it into the altar fire.
64.2.5Holl GCS 25/31:404
καὶ οὕτως τοῦ αρτυρίου ἀπὸ τῶν κριβάντων ὁμολογητῶν τε καὶ μαρτύρων ἀπεβλήθη τότε καὶ ἀπὸ τῆς ἐκκλησίας ἐξεώθη.
kai houtōs tou artyriou apo tōn kribantōn homologētōn te kai martyrōn apeblēthē tote kai apo tēs ekklēsias exeōthē.
And so he was then cast out of martyrdom by the confessors and martyrs who judged him, and expelled from the church.
64.2.6Holl GCS 25/31:404–405
ἐν Ἀλεξανδρείᾳ δὲ τοῦτο ὑποστὰς καὶ μὴ δυνάμενος τὴν τῶν ὀνειδιζόντων χλεύην φέρειν ἀνεχώρησε καὶ τὴν Παλαιστινῶν, τούτεστι τῆς Ἰουδαίας κατ- οικεῖν γῆν εἵλατς.
en Alexandreią de touto hypostas kai mē dynamenos tēn tōn oneidizontōn chleuēn pherein anechōrēse kai tēn Palaistinōn, toutesti tēs Ioudaias kat- oikein gēn heilats.
Having undergone this in Alexandria, and unable to bear the mockery of those who reviled him, he withdrew and chose to live in the land of the Palestinians, that is, of Judea.
64.2.7Holl GCS 25/31:405
ἀνελθὼν γοῦν εἰς τὰ Ἱεροσόλυμα καὶ ὡς τοιοῦτος ἐξηγητὴς καὶ λόγιος προετρέπετο ἀπὸ τοῦ ἱερατείου ἐπὶ τῆς ἐκκλησίας εἰπεῖν· φαςὶ γὰρ αὐτὸν καὶ πρεσβυτερίου κατηξιῶσθαι τὸ πρίν, πρὶν ἢ τοῦ θῶσαι.
anelthōn goun eis ta Hierosolyma kai hōs toioutos exēgētēs kai logios proetrepeto apo tou hierateiou epi tēs ekklēsias eipein; phasi gar auton kai presbyteriou katēxiōsthai to prin, prin ē tou thōsai.
Going up to Jerusalem, as such an interpreter and learned man, he was urged by the clergy to speak in the church; for they say he had been counted worthy of the presbyterate before, before he sacrificed.
64.2.8Holl GCS 25/31:405
προτρεπομένων οὖν, ὡς ἔφην, αὐτὸν ἐπὶ τῆς ἐκκλησίας εἰπεῖν καὶ πολλὰ καταναγκασάντων τῶν τὸ τηνικαῦτα ἐν Ἱεροσολύοις τὴν ἱερωσύνην τῆς ἁγίας ἐκκλησίας διεπόντων, ἀναστὰς ἐπὶ πόδας τὸ ῥητὸν μόνον τὸν τοῦ ψαλμοῦ τοῦ τεσσαρακοστοῦ ἐνάτου ἐπειπών, τὴν πᾶσαν διαστολὴν παρελθών, ὡς λέγει ὁ ψαλμός,
protrepomenōn oun, hōs ephēn, auton epi tēs ekklēsias eipein kai polla katanankasantōn tōn to tēnikauta en Hierosolyois tēn hierōsynēn tēs hagias ekklēsias diepontōn, anastas epi podas to rhēton monon ton tou psalmou tou tessarakostou enatou epeipōn, tēn pasan diastolēn parelthōn, hōs legei ho psalmos,
So when, as I said, they urged him to speak in the church, and those who then held the priesthood of the holy church in Jerusalem pressed him much, he rose to his feet and spoke only the verse of the forty-ninth psalm, passing over the whole passage before it, as the psalm says:
64.2.9Holl GCS 25/31:405
»τῷ δὲ ἁμαρτωλῷ εἶπεν ὁ θεός· ἵνα τί σὺ ἐκδγῇ τὰ δικαιώματά μου καὶ ἀναλαμβάνεις τὴν διαθήκην μου διὰ στόματός σου«; πτύξας τὸ βιβλίο ἐπέδωκε καὶ ἐκάθισε μετὰ κλαθμοῦ καὶ δακρύων, τῶν πάντων ὁμοῦ σὺν αὐτῷ κλαιόντων.
»tǭ de hamartōlǭ eipen ho theos; hina ti sy ekdgę̄ ta dikaiōmata mou kai analambaneis tēn diathēkēn mou dia stomatos sou«? ptyxas to biblio epedōke kai ekathise meta klathmou kai dakryōn, tōn pantōn homou syn autǭ klaiontōn.
“But to the sinner God said, Why do you recount my statutes and take my covenant in your mouth?” He folded up the book, handed it back, and sat down with weeping and tears, all weeping together with him.
Haer. 64, chapter 3
64.3.1Holl GCS 25/31:405
3. Μετὰ χρόνον ἀπʼ ἐντεῦθεν προτρεπομένων αὐτὸν πολλῶν καὶ ἀναγκαζόντων, Ἀμβροσίῳ τινὶ συντυχὼν τῶν διαφανῶν ἐν αὐλαῖς βασιλικαῖς (τινὲς δὲ τοῦτον τὸν Ἀμβρόσιον ἔφασαν οἱ μὲν Μαρκιωνιστήν, οἱ δὲ Σαβελλιανόν) κατήχησε γοῦν τὸν αὐτὸν ἀπὸ τῆς αἱρέσεως ἐκκλῖναι καὶ ἀναθεματίσαι καὶ τὴν πίστιν ἀναδέξασθαι τῆς ἀγίας θεοῦ ἐκκλησίας· ἦν γὰρ τότε ὁ αὐτὸς Ὠριγένης τῆς ὀρθῆς καὶ καθολικῆς πίστεως.
3. Meta chronon apʼ enteuthen protrepomenōn auton pollōn kai anankazontōn, Ambrosiǭ tini syntychōn tōn diaphanōn en aulais basilikais (tines de touton ton Ambrosion ephasan hoi men Markiōnistēn, hoi de Sabellianon) katēchēse goun ton auton apo tēs haireseōs ekklinai kai anathematisai kai tēn pistin anadexasthai tēs agias theou ekklēsias; ēn gar tote ho autos Ōrigenēs tēs orthēs kai katholikēs pisteōs.
Some time after this, many urging and pressing him, he met one Ambrose, one of the prominent men at the imperial court (some said this Ambrose was a Marcionite, others a Sabellian), and instructed him to turn away from his heresy, anathematize it, and accept the faith of God’s holy church; for Origen was at that time of the orthodox and catholic faith.
64.3.2Holl GCS 25/31:405–406
ὁ δὲ προειρημένος Ἀμβρόσιος ἐπειδὴ ἀπὸ ἄλλης αἱρέσεως καὶ <οἶα> ἀνὴρ λόγιος καὶ σπουδαῖος περὶ τὰς [θείας] ἀναγνώσεις τῶν θείων γραφῶν, γραφῶν, διὰ τὴν ἐν ταῖς θείαις βίβλοις βαθύτητα τῶν νοημάτων ἠξίωσε τὸν αὐτὸν Ὠριγένην φράσαι αὐτῷ.
ho de proeirēmenos Ambrosios epeidē apo allēs haireseōs kai <oia> anēr logios kai spoudaios peri tas [theias] anagnōseis tōn theiōn graphōn, graphōn, dia tēn en tais theiais biblois bathytēta tōn noēmatōn ēxiōse ton auton Ōrigenēn phrasai autǭ.
The aforementioned Ambrose, since he came from another heresy and was a learned man eager about reading the divine Scriptures, asked this Origen to explain to him the depth of the thoughts in the divine books.
64.3.3Holl GCS 25/31:406
ὁ δὲ βουλόμενος εἰς ἐκείνου καθῆκον καὶ προτροπὴν πάσης γραφῆς ὡς εἰπεῖν ἑρμηνεὺς γενέσθαι [καὶ] ἐξηγήσασθαι ἐπετήδευσε καὶ ἐν τῇ Τύρῳ τῆς Φοινίκης, ὡς λόγος ἔχει, εἴκοσι ὀκτὼ ἔτη *,
ho de boulomenos eis ekeinou kathēkon kai protropēn pasēs graphēs hōs eipein hermēneus genesthai [kai] exēgēsasthai epetēdeuse kai en tę̄ Tyrǭ tēs Phoinikēs, hōs logos echei, eikosi oktō etē *,
He, wishing to fulfill his duty and request to become the interpreter, so to speak, of all Scripture, set himself to expound it, and in Tyre of Phoenicia, as the story goes, for twenty-eight years …,
64.3.4Holl GCS 25/31:406–407
πολιτείᾳ μὲν ὑπερβαλλούςῃ καὶ σχολῇ καὶ καμάτῳ *, τοῦ μὲν Ἀμβροσίου τὰ πρὸς τροφὰς αὐτῷ τε καὶ τοῖς ὀξυγράφοις [καὶ] τοῖς ὑπηρετοῦσιν αὐτῷ ἐπαρκοῦντος, χάρτην τε καὶ τὰ ἄλλα τῶν ἀναλωμάτων, καὶ τοῦ Ὠριγένους ἔν τε ἀγρυπνίαις καὶ ἐν σχολῇ μεγίστῃ τὸν κάματον τὸν περὶ τῆς γραφὴς διανύοντος.
politeią men hyperballousę̄ kai scholę̄ kai kamatǭ *, tou men Ambrosiou ta pros trophas autǭ te kai tois oxygraphois [kai] tois hypēretousin autǭ eparkountos, chartēn te kai ta alla tōn analōmatōn, kai tou Ōrigenous en te agrypniais kai en scholę̄ megistę̄ ton kamaton ton peri tēs graphēs dianyontos.
with surpassing conduct, study and labor …, Ambrose supplying sufficient means for food for him and for the stenographers who served him, paper and the other expenses, while Origen accomplished his labor on Scripture in vigils and very great study.
64.3.5Holl GCS 25/31:407–408
ὅθεν τὸ πρῶτον αὐτοῦ ἐπιμελῶς φιλοτιμησαμένου συναγαγεὶν τῶν ἕξ ἑρμηνειῶν, Ἀκύλα Συμμάχου τῶν τε ἑβδομήκοντα δύο καὶ Θεοδοτίωνος,
hothen to prōton autou epimelōs philotimēsamenou synagagein tōn hex hermēneiōn, Akyla Symmachou tōn te hebdomēkonta dyo kai Theodotiōnos,
Hence first he took great pains to collect the six translations, of Aquila, Symmachus, the Seventy-two and Theodotion,
64.3.6Holl GCS 25/31:408
πέμπτης τε καὶ ἕκτης ἐκδόσεως <τὰς βίβλους ἐξέδωκεν>, μετὰ παραθέσεως ἑκάστης λέξεως Ἑβραϊκῆς καὶ αὐτῶν ὁμοῦ τῶν <Ἑβραϊκῶν> στοιχείων· ἐκ παραλλήλου δὲ ἄντικρυς, δευτέρᾳ σελίδι χρώμενος κατὰ σύνθεσιν Ἑβραϊκῆς μὲν τῆς λέξεως, διʼ Ἑλληνικῶν δὲ [τῶν] γραμμάτων ἑτέραν πάλιν πεποίηκε σύνθεσιν· ὡς εἶναι μὲν ταῦτα καὶ καλεῖσθαι Ἑξαπλᾶ, ἐπὶ <δὲ>
pemptēs te kai hektēs ekdoseōs <tas biblous exedōken>, meta paratheseōs hekastēs lexeōs Hebraïkēs kai autōn homou tōn <Hebraïkōn> stoicheiōn; ek parallēlou de antikrys, deuterą selidi chrōmenos kata synthesin Hebraïkēs men tēs lexeōs, diʼ Hellēnikōn de [tōn] grammatōn heteran palin pepoiēke synthesin; hōs einai men tauta kai kaleisthai Hexapla, epi <de>
and published the books of the fifth and sixth editions, setting beside each Hebrew word the Hebrew letters themselves; and opposite, in parallel, using a second column, he made another arrangement of the Hebrew word in Greek letters; so that these are and are called the Hexapla, and in addition to
64.3.7Holl GCS 25/31:408–409
τὰς Ἐλληνικὰς ἑρμηνείας <γενέσθαι> δύο ὁμοῦ παραθέσεις, Ἑβραϊκῆς φύσει διʼ <Ἐβραϊκῶν> στοιχείων καὶ Ἑβραϊκῆς διʼ Ἑλληνικῶν στοιχείων, ὥστε εἶναι τὴν πᾶσαν παλαιὰν διαθήκην διʼ Ἑξαπλῶν καλουμένων καὶ διὰ τῶν δύο τῶν Ἑβραϊκῶν ῥημάτων.
tas Ellēnikas hermēneias <genesthai> dyo homou paratheseis, Hebraïkēs physei diʼ <Ebraïkōn> stoicheiōn kai Hebraïkēs diʼ Hellēnikōn stoicheiōn, hōste einai tēn pasan palaian diathēkēn diʼ Hexaplōn kaloumenōn kai dia tōn dyo tōn Hebraïkōn rhēmatōn.
the Greek translations there are two parallel columns, of Hebrew in Hebrew letters and of Hebrew in Greek letters, so that the whole Old Testament is in the so-called Hexapla and in the two columns of Hebrew words.
64.3.8Holl GCS 25/31:409
Ταύτην ὁμοῦ πᾶσαν τὴν πραγματείαν ὁ ἀνὴρ μετὰ καμάτου πεφιλοτίμητο· ἀλλὰ οὐκ εἰς τέλος τὸ κλέος αὐτοῦ ἄσβεστον διήνυσε.
Tautēn homou pasan tēn pragmateian ho anēr meta kamatou pephilotimēto; alla ouk eis telos to kleos autou asbeston diēnyse.
The man took pains with all this work together with great labor; but he did not keep his fame unquenched to the end.
64.3.9Holl GCS 25/31:409
συμβέβηκε γὰρ αὐτῷ τὸ τῆς πολυπειρίας εἰς μέγα πτῶμα. ἐξ αὐτοῦ γὰρ τοῦ σκποῦ, βουλόμενος μηδὲν τῶν θείων γραφῶν ἐᾶσιν ἀνερμένευτον, εἰς ἐπαγωγὴν ἑαυτὸν περιέβαλεν ἁμαρτίας καὶ θανάσιμα ἐξηγήσατο ῥήματα, ἐξ οὗπερ οἱ Ὠριγενιασταὶ καλούμενοι, οὐχ
symbebēke gar autǭ to tēs polypeirias eis mega ptōma. ex autou gar tou skpou, boulomenos mēden tōn theiōn graphōn easin anermeneuton, eis epagōgēn heauton periebalen hamartias kai thanasima exēgēsato rhēmata, ex houper hoi Ōrigeniastai kaloumenoi, ouch
For his wide learning turned into a great fall for him. From that very aim, wishing to leave nothing of the divine Scriptures unexplained, he involved himself in inducement to sin and expounded deadly doctrines, from which come those called Origenists — not
64.3.10Holl GCS 25/31:409
οἱ πρῶτοι οἱ τὴν αἰσχρουργίαν *· οὐ γὰρ ἔχω περὶ ἐκείνων λέγειν, ὡς καὶ ἤδη προιεῖπον, εἰ ἐκ τούτου τοῦ Ὠριγένους, τοῦ καὶ Ἀδαμαντίου, ἐσχήκασι τὴν ἀρχὴν ἢ ἕτερόν τινα ἀρχηγὸν ἐσχήκασιν, <καὶ αὐτὸν>
hoi prōtoi hoi tēn aischrourgian *; ou gar echō peri ekeinōn legein, hōs kai ēdē proieipon, ei ek toutou tou Ōrigenous, tou kai Adamantiou, eschēkasi tēn archēn ē heteron tina archēgon eschēkasin, <kai auton>
the first ones, who … the obscene practice; for I cannot say of them, as I said before, whether they took their origin from this Origen, also called Adamantius, or had some other founder,
64.3.11Holl GCS 25/31:409
Ὠριγένηνα λεγόμενον. φαςὶ δὲ καὶ τοῦτον τὸν Ὠριγένην ἐπινενοηκέναι <τι> ἑαυτῷ κατὰ τὸ σωμάτιον, οἱ μὲν <γὰρ> λέγουσιν αὐτὸν νεῦρον ἀποτετμηκέναι διὰ τὸ μὴ ἡδονῇ ὀχλεῖσθαι μηδὲ ὲν ταῖς κινήσεσι ταῖς σωματικαῖς φλέγηεσθαί τε καὶ πυρπολεῖσθαι.
Ōrigenēna legomenon. phasi de kai touton ton Ōrigenēn epinenoēkenai <ti> heautǭ kata to sōmation, hoi men <gar> legousin auton neuron apotetmēkenai dia to mē hēdonę̄ ochleisthai mēde en tais kinēsesi tais sōmatikais phlegēesthai te kai pyrpoleisthai.
also called Origen. They say that this Origen too devised something against his body; some say he cut a nerve so as not to be troubled by pleasure nor inflamed and set on fire by bodily motions.
64.3.12Holl GCS 25/31:409
ἄλλοι δὲ οὐχί φασιν, ἀλλʼ ἐπενόησέ τι φάρμακον ἐπιθεῖναι τοῖς μορίοις καὶ ἀποξηρᾶναι. ἕτεροι δὲ καὶ ἄλλα εἰς αὐτὸν ἀναφέρειν τολμῶσιν, ὡς ὅτι καὶ βοτάνην τινὰ ηὗρεν ἰατρικὴν μνήμης ἕνεκα.
alloi de ouchi phasin, allʼ epenoēse ti pharmakon epitheinai tois moriois kai apoxēranai. heteroi de kai alla eis auton anapherein tolmōsin, hōs hoti kai botanēn tina hēuren iatrikēn mnēmēs heneka.
Others say not, but that he devised a drug to apply to his parts and dry them up. Others dare to report other things of him too, such as that he found a medicinal herb to aid his memory.
64.3.13Holl GCS 25/31:409
καὶ τὰ μὲν ὑπέρογκα περὶ αὐτοῦ λεγόμενα οὐ πάνυ πεπιστεύκαμεν, ὅμως τὰ λεγόμενα ἐξειπεῖν οὐ παρελίπομεν.
kai ta men hyperonka peri autou legomena ou pany pepisteukamen, homōs ta legomena exeipein ou parelipomen.
The more extravagant things said of him we have not quite believed; still, we have not omitted to relate what is said.
Haer. 64, chapter 4
64.4.1Holl GCS 25/31:409–410
4. Ἡ δὲ ἐξ αὐτοῦ φῦσα αἵρεσις πρῶτον μὲν ἐν τῇ τῶν Αὐγυπτίων χώρᾳ ὑπάρχουσα, τὸ νῦν δὲ παρʼ αὐτοῖς τοῖς ἐξοχωτάτοις καὶ δοκοῦσι τὸν μονήρη βίον ἀναδεδέχθαι <εὑρτίσκεται>, παρὰ τοῖς φύσει κατὰ τὰς ἐρημίας ἀναχωροῦσί τε καὶ τὴν ἀκτημοςύνηγ ἑλομένοις· δεινὴ δὲ καὶ αὕτη καὶ παςῶν τῶν παλαιῶν μοχθηροτέρα, ἡ καὶ σὺν ἐκείνοις τὰ ὅμοια φρονοῦσα.
4. Hē de ex autou physa hairesis prōton men en tę̄ tōn Augyptiōn chōrą hyparchousa, to nyn de parʼ autois tois exochōtatois kai dokousi ton monērē bion anadedechthai <heurtisketai>, para tois physei kata tas erēmias anachōrousi te kai tēn aktēmosynēg helomenois; deinē de kai hautē kai pasōn tōn palaiōn mochthērotera, hē kai syn ekeinois ta homoia phronousa.
The heresy that sprang from him was first in the land of the Egyptians, but is now found among the most eminent and those who seem to have taken up the solitary life, among those who in fact withdraw into the deserts and have chosen poverty; this too is a terrible heresy, worse than all the old ones, and it holds views like theirs.
64.4.2Holl GCS 25/31:410
κἄν τε γὰρ αἰσχρότητα ἐπιτελεῖν οὐ παρασκευάζῃ τοὺς αὐτῇ μαθητευομένους, ἀλλʼ οὖν γε δεινοτέραν αἰσχρότητος † δεινὴν ὑπόνοιαν εἰς αὐτὸ τὸ θεῖον ἐνσκήπτει. ἐκ τούτου γὰρ καὶ Ἄρειος τὰς προφάσεις εἴληφε καὶ οἱ καθεξῆς Ἀνόμοιοί τε καὶ οἱ ἄλλοι.
kan te gar aischrotēta epitelein ou paraskeuazę̄ tous autę̄ mathēteuomenous, allʼ oun ge deinoteran aischrotētos † deinēn hyponoian eis auto to theion enskēptei. ek toutou gar kai Areios tas prophaseis eilēphe kai hoi kathexēs Anomoioi te kai hoi alloi.
For even if it does not lead its disciples to commit obscenity, still it strikes at the Godhead itself with a terrible suspicion, more terrible than obscenity. From it Arius took his pretexts, and after him the Anomoeans and the others.
64.4.3Holl GCS 25/31:410
Φάσκει γὰρ οὗτος, τολμήσας δῆθεν περὶ τῶν ἀρχῶν λέγειν, πρῶτον μὲν ὅτι ὁ υἱὸς ὁ μονογενὴς ὁρᾶν τὸν πατέρα οὐ δύναται, ἀλλʼ οὔτε τὸ πενεῦμα τὸν υἱὸν δύναται θεάσασθαι, οὔτε μὴν ἄγγελοι τὸ πενῦμα οὐτε οἱ ἄνθρωποι τοὺς ἀγγέλους.
Phaskei gar houtos, tolmēsas dēthen peri tōn archōn legein, prōton men hoti ho huios ho monogenēs horan ton patera ou dynatai, allʼ oute to peneuma ton huion dynatai theasasthai, oute mēn angeloi to penyma oute hoi anthrōpoi tous angelous.
For this man, daring to speak supposedly about first principles, says first that the only-begotten Son cannot see the Father, nor can the Spirit behold the Son, nor angels the Spirit, nor men the angels.
64.4.4Holl GCS 25/31:410–411
καὶ αὕτη πρώτη αὐτοῦ πτῶσις. ἐκ γὰρ τῆς οὐσίας τοῦ πατρὸς οὐ θέλει εἶναι τὸν υἱόν, ἀλλὰ παντάπασιν ἀλλότριον πατρὸς τοῦτον εἰσηγεῖται, κτιστόν τε ἅμα. βούλεται δὲ ὡς κατὰ χάριν τὸ υἱὸν αὐτὸν καλεῖσθαι λέγειν.
kai hautē prōtē autou ptōsis. ek gar tēs ousias tou patros ou thelei einai ton huion, alla pantapasin allotrion patros touton eisēgeitai, ktiston te hama. bouletai de hōs kata charin to huion auton kaleisthai legein.
And this is his first fall. For he will not have the Son be from the essence of the Father, but introduces him as entirely alien to the Father, and created as well. He wants to say that he is called Son by grace.
64.4.5Holl GCS 25/31:411
εἰσὶ δὲ καὶ ἄλλαι αὐτοῦ πτώσεις μείζους. τὴν ψυχὴν γὰρ τὴν ἐνθρωπείαν λέγει προὕπάρχειν, ἀγγέλους δὲ ταύτας εἶναι καὶ δυνάμεις ἄνω, ἐν ἁμαρτίαις δὲ ἀμπλακηςάσας καὶ τούτου ἕνεκεν εἰς τιμωρίαν εἰς τοῦτο τὸ σῶμα κατακεκλεισμένας.
eisi de kai allai autou ptōseis meizous. tēn psychēn gar tēn enthrōpeian legei prouparchein, angelous de tautas einai kai dynameis anō, en hamartiais de amplakēsasas kai toutou heneken eis timōrian eis touto to sōma katakekleismenas.
He has other, greater falls. For he says the human soul pre-exists, and that souls are angels and powers above, which went astray in sins and for this reason were shut up in this body as a punishment.
64.4.6Holl GCS 25/31:411–412
πέμπεσθαι δὲ ἀπὸ θεοῦ <κάτω> πρὸς τιμωρίαν, ὅπως ἐνταῦθα πρώτην κρίσιν ὑποδέξωνται. διόπερ, φηςί, καὶ δέμας κέκληται τὸ σῶμα, διὰ τὸ δεδέσθαι τὴν ψυχὴν ἐν τῷ σώματι· τὴν πάλαι Ἐλλήνων μυθώδη ὐπόνοιαν φανταζόμενος. εἰς ταῦτα δὲ καὶ <ἄλλους> μύθους ἐκτίθεται. ψυχὴν γάρ φησι διὰ τοῦτο καλοῦμεν, διὰ τὸ ἄνωθεν ἐψύχθαι.
pempesthai de apo theou <katō> pros timōrian, hopōs entautha prōtēn krisin hypodexōntai. dioper, phēsi, kai demas keklētai to sōma, dia to dedesthai tēn psychēn en tǭ sōmati; tēn palai Ellēnōn mythōdē yponoian phantazomenos. eis tauta de kai <allous> mythous ektithetai. psychēn gar phēsi dia touto kaloumen, dia to anōthen epsychthai.
They are sent down by God for punishment, so that they may undergo a first judgment here. Therefore, he says, the body is also called demas, because the soul is bound (dedesthai) in the body — imagining the ancient mythical notion of the Greeks. And to this he adds other myths too. For he says that we call it psyche (soul) because it has grown cold (epsychthai) from above.
64.4.7Holl GCS 25/31:412
μαρτυρίας δὲ κατὰ τὸν ἴδιον νοῦν ἐπιπλάσσεται ἀπὸ τῶν θείων γραφῶν, οὐχ οὕτως ἐχούσας οὐδὲ οὕτως ἐκδεδομένας. τὸ γὰρ εἰπεῖν, φησί, τὸν προφήτην »πρὶν ἢ ταπεινωθῆναί με ἐγὼ ἐπλημμέλησα«, [ἐξ] αὐτῆς, φησί, τῆς ψυχῆς ὁ λόγος, ὡς ἄνω ἐν οὐρανῷ πλημμεληςάσης, πρὶν ἢ ἐν τῷ σώματι τεταπεινῶσθαι·
martyrias de kata ton idion noun epiplassetai apo tōn theiōn graphōn, ouch houtōs echousas oude houtōs ekdedomenas. to gar eipein, phēsi, ton prophētēn »prin ē tapeinōthēnai me egō eplēmmelēsa«, [ex] autēs, phēsi, tēs psychēs ho logos, hōs anō en ouranǭ plēmmelēsasēs, prin ē en tǭ sōmati tetapeinōsthai;
He fabricates testimonies from the divine Scriptures according to his own mind, though they are not so and not so transmitted. For the prophet’s saying, he says, “Before I was humbled I went astray,” is spoken by the soul itself, as having gone astray above in heaven before being humbled in the body;
64.4.8Holl GCS 25/31:412
καὶ τὸ εἰπεῖν »ἐπίστρεψον ἡ ψυχή μου εἰς τὴν ἀνάπαυςίν σου«, ὡς τοῦ ἀνδραγαθήσαντος ἐνταῦθα ἐν ἀγαθοεργίᾳ, ἐπιστρέφοντος εἰς τὴν ἄνω ἀνάπαυσιν διὰ τὴν αὐτοῦ τῆς ἐργαςίας δικαιοπραγίαν.
kai to eipein »epistrepson hē psychē mou eis tēn anapausin sou«, hōs tou andragathēsantos entautha en agathoergią, epistrephontos eis tēn anō anapausin dia tēn autou tēs ergasias dikaiopragian.
and the saying, “Return, my soul, to your rest,” as of one who has done bravely here in good works returning to the rest above because of the righteousness of his work.
64.4.9Holl GCS 25/31:412
καὶ πολλὰ ἔστιν ἄλλα τοιαῦτα λέγειν. τὸ κατʼ εἰκόνα δέ φησιν ἀπολωλεκέναι τὸν Ἀδάμ. ἐντεῦθεν φησὶ καὶ τοὺς χιτῶνας τοὺς δερματίνους ἐπισημάνασθαι τὴν γραφήν· ὅτι, φησίν, <τό> »ἐποίησεν αὐτοῖς χιτῶνας δερματίνους καὶ ἐνέδυσεν αὐτούς« τὸ σῶμα, φηςίν, ἐστί. καὶ πολλή τίς ἐστι παρʼ αὐτῷ ῇ ᾀδομένη χλεύη.
kai polla estin alla toiauta legein. to katʼ eikona de phēsin apolōlekenai ton Adam. enteuthen phēsi kai tous chitōnas tous dermatinous episēmanasthai tēn graphēn; hoti, phēsin, <to> »epoiēsen autois chitōnas dermatinous kai enedysen autous« to sōma, phēsin, esti. kai pollē tis esti parʼ autǭ ę̄ ądomenē chleuē.
And many other such things could be said. He says that Adam lost the image. From this, he says, Scripture also indicated the coats of skin: “He made them coats of skin and clothed them,” this, he says, is the body. And much is the mockery sung by him.
64.4.10Holl GCS 25/31:412–413
τὴν δὲ τῶν νεκρῶν ἀνάστασιν ἐλλιπῆ ποιεῖται, πῆ μὲν λόγῳ συνιστῶν ταύτην, πῆ δὲ ἐξαρνούμενος τελειότατα, ἄλλοτε δὲ καὶ μέρος ἐξ αὐτῆς ἀνίστασθαι <λέγων>.
tēn de tōn nekrōn anastasin ellipē poieitai, pē men logǭ synistōn tautēn, pē de exarnoumenos teleiotata, allote de kai meros ex autēs anistasthai <legōn>.
He makes the resurrection of the dead defective, at times establishing it in word, at times denying it completely, and at other times saying that a part of it rises.
64.4.11Holl GCS 25/31:413
ἀλληγορεῖ δὲ λοιπὸν ὅσαπερ δύναται, τόν τε παράδεσιον τά τε τούτου ὕδατα καὶ τὰ ἐπάνω τῶν οὐρανῶν καὶ τὸ ὕδωρ τὸ ὑποκάτω τῆς γῆς. ταῦτα δὲ καὶ τὰ τούτοις ὅμοια φλυαρῶν οὐ διαλείπει. ἤδη δὲ καὶ ἐν ἄλλοις τισὶ τόποις τὰ τοιαῦτα περὶ αὐτοῦ μηνσθέντες διεξεληλύθαμεν.
allēgorei de loipon hosaper dynatai, ton te paradesion ta te toutou hydata kai ta epanō tōn ouranōn kai to hydōr to hypokatō tēs gēs. tauta de kai ta toutois homoia phlyarōn ou dialeipei. ēdē de kai en allois tisi topois ta toiauta peri autou mēnsthentes diexelēlythamen.
And he allegorizes whatever he can: paradise and its waters, and the waters above the heavens and the water under the earth. He does not cease to talk such nonsense and the like. We have already dealt with such things about him in some other places.
Haer. 64, chapter 5
64.5.1Holl GCS 25/31:413
5. Οὐδὲν δὲ καὶ νῦν λυπήσει αὖθις ἐν τῇ κατʼ αὐτὸν αἱρέσει περὶ τῆς αὐτῆς αἰτίας τε καὶ ὑποθέσεως διηγήσασθαι καὶ ἐξ αὐτῶν τῶν ὑπʼ αὐτῦ ὑποβαλλομένων τὴν ἀνατροπὴν ποιήσασθαι.
5. Ouden de kai nyn lypēsei authis en tę̄ katʼ auton hairesei peri tēs autēs aitias te kai hypotheseōs diēgēsasthai kai ex autōn tōn hypʼ auty hypoballomenōn tēn anatropēn poiēsasthai.
But it will do no harm now to relate again, in the heresy concerning him, the same cause and subject, and to make the refutation from what he himself put forward.
64.5.2Holl GCS 25/31:413
πλλὴ γὰρ ἡ τούτου εἰς ὕστερον γενομένη ἀτοπία καὶ ἐπιτήδευσις παραπεποιημενης ἐννοίας καὶ ἔξω βεβηκυίας τῆς ἀληθείας.
pllē gar hē toutou eis hysteron genomenē atopia kai epitēdeusis parapepoiēmenēs ennoias kai exō bebēkuias tēs alētheias.
For great was the absurdity that later arose from him, and the pursuit of counterfeit thinking that has gone outside the truth.
64.5.3Holl GCS 25/31:413–414
ἔδοξε γὰρ κατὰ αἱρέσεων πασῶν τῶν πρὸ αὐτοῦ λέγειν καὶ ἀνατρέπειν ἑκάστην, ὕστερον δὲ καὶ αὐτὸς αἵρεσιν οὐ τὰ ὑπ αὐτοῦ ῥηθέντα εἰς ἔλεγχον τῆς αὐτοῦ παραπεποιημένης ἐπιπλάστου ἐννοίας παραθήσομαι, ἔπειτα δὲ καὶ τὰ κατʼ αὐτοῦ ῥηθηςόμενα παρὰ τῆς ἡμῶν μετριότητος ὑποδείξω. καὶ ἔστι τάδε, ὅσαπερ ἐν τῷ πρώτῳ ψαλμῷ εἰσηγήσατο τῷ βίῳ — ἐν πάσῃ γὰρ ργαφῇ
edoxe gar kata haireseōn pasōn tōn pro autou legein kai anatrepein hekastēn, hysteron de kai autos hairesin ou ta hyp autou rhēthenta eis elenchon tēs autou parapepoiēmenēs epiplastou ennoias parathēsomai, epeita de kai ta katʼ autou rhēthēsomena para tēs hēmōn metriotētos hypodeixō. kai esti tade, hosaper en tǭ prōtǭ psalmǭ eisēgēsato tǭ biǭ — en pasę̄ gar rgaphę̄
For he seemed to speak against all the heresies before him and to overturn each, but later he himself … a heresy. … I will set out what he said, to refute his counterfeit, invented thinking, and then I will show what will be said against him by our modest self. And these are the things he introduced in the first psalm; for in all Scripture
64.5.5Holl GCS 25/31:414
ἀεὶ ὀλισθαίνων κατὰ λέξιν ἐν τοῖς ἀναγκαίοις παρέπεσεν. ἐπιδὴ δὲ ὄγκος πολύς ἐστι (λέγεται γὰρ πολλὴν πεποιηκέναι σύνταξιν εἰς ἑκάστην γραφήν, ὡς ἔφην), * οὐ παρῃτήσατο εἰπεῖ ἃ αὐτῷ ἔδοξε.
aei olisthainōn kata lexin en tois anankaiois parepesen. epidē de onkos polys esti (legetai gar pollēn pepoiēkenai syntaxin eis hekastēn graphēn, hōs ephēn), * ou parę̄tēsato eipei ha autǭ edoxe.
always slipping word by word, he fell in essential matters. Since his mass of writing is great (for he is said to have written a great work on each Scripture, as I said), … he did not refrain from saying what seemed good to him.
64.5.6Holl GCS 25/31:414
καὶ ὅσα μὲν ἐν προσομιλίαις καὶ διὰ τῶν προοιμίων εἰς ἤθη τε καὶ εἰς φύσεις ζῴων τε καὶ τῶν ἄλλων παρʼ αὐτοῦ εἴρηται, μέσος φερόμενος πολλάκις χαρίεντα διηγήσατο·
kai hosa men en prosomiliais kai dia tōn prooimiōn eis ēthē te kai eis physeis zǭōn te kai tōn allōn parʼ autou eirētai, mesos pheromenos pollakis charienta diēgēsato;
And what he said in homilies and in introductions about morals and about the natures of animals and other things, often taking a middle course, he related gracefully;
64.5.7Holl GCS 25/31:414
ὅσα δὲ εἰς δόγματα ἐδογμάτισε καὶ περὶ πίστεως καὶ μείζονος θεωρίας, τῶν πάντων ἀτοπώτατος τῶν πρὸ αὐτοῦ καὶ μετʼ αὐτὸν εὑρίσκται, πλὴν τῶν ἐν ταῖς αἱρέσεσιν αἰσχρουργιῶν.
hosa de eis dogmata edogmatise kai peri pisteōs kai meizonos theōrias, tōn pantōn atopōtatos tōn pro autou kai metʼ auton heurisktai, plēn tōn en tais hairesesin aischrourgiōn.
but in what he taught as doctrine, about the faith and higher contemplation, he is found the most absurd of all before and after him, except for the obscenities in the heresies.
64.5.8Holl GCS 25/31:414
ἔδοξε γὰρ αὐτὸς καὶ ἀσκητικὸν βίον ἐπανῃρῆσθαι, ὡς καὶ ἄνω μοι προδεδήλωται· διὸ καὶ τὸν θώρακα αὐτοῦ φαςί τινες ἀπὸ ὑπερβολῆς πολιτείας, ἀσιτίας τε καὶ ἀποχῆς ἐμψύχων πεπτωκέναι.
edoxe gar autos kai askētikon bion epanę̄rēsthai, hōs kai anō moi prodedēlōtai; dio kai ton thōraka autou phasi tines apo hyperbolēs politeias, asitias te kai apochēs empsychōn peptōkenai.
For he seemed himself to have taken up an ascetic life, as I have shown above; therefore some say his chest collapsed from the excess of his discipline, fasting and abstinence from animal food.
64.5.9Holl GCS 25/31:414
φέρε δὴ οὖν αὐτὰς τὰς αὐτοῦ λέξεις παραθηςόμεθα ἐκ τοῦ πρώτου ψαλμοῦ μετὰ καὶ τῶν ἐν αὐτῷ θεωριῶν, [καὶ] ὧν ἐδογμάτισεν, αὐτοῖς τοῖς λόγοις, ἵνα μή τινες εἴπωσι τὰ κατʼ αὐτοῦ ὑφʼ ἡμῶν λεγόμενα σεσυκοφαντῆσθαι.
phere dē oun autas tas autou lexeis parathēsometha ek tou prōtou psalmou meta kai tōn en autǭ theōriōn, [kai] hōn edogmatisen, autois tois logois, hina mē tines eipōsi ta katʼ autou hyphʼ hēmōn legomena sesykophantēsthai.
Come then, let us set out his very words from the first psalm with the contemplations in it, and what he taught, in his own words, so that no one may say that what we say against him is slander.
64.5.10Holl GCS 25/31:414–415
καὶ οὐχ ὅτι πάντως μόνον ἐν τῷ πρώτῳ ψαλμῷ ἐξέπεσε τῆς ἀληθείας, ἀλλὰ ὡς πολλάκις εἶπον, καὶ ἐν ἑκάστῃ ἐξηγήσει. διὰ δὲ τὸν ὄγκον τῆς αὐτοῦ πραγματείας ἀπὸ τοῦ προειρημένου ψαλμοῦ συλλέξαντες ἐνταυθοῖ, ἀπὸ [τῆς] μιᾶς ἢ δύο ἢ τριῶν λέξεων τὸ πᾶν τῆς περὶ τὴν πίστιν μοχθηρίας αὐτοῦ ἀποκαλύψωμεν κατʼ αὐτῶν τε εἰπεῖν ἀναγκαίως ἐπιμεληςώμεθα.
kai ouch hoti pantōs monon en tǭ prōtǭ psalmǭ exepese tēs alētheias, alla hōs pollakis eipon, kai en hekastę̄ exēgēsei. dia de ton onkon tēs autou pragmateias apo tou proeirēmenou psalmou syllexantes entauthoi, apo [tēs] mias ē dyo ē triōn lexeōn to pan tēs peri tēn pistin mochthērias autou apokalypsōmen katʼ autōn te eipein anankaiōs epimelēsōmetha.
Not that he fell from the truth only in the first psalm, but, as I have often said, in each exposition. But because of the mass of his work we have gathered here from the psalm mentioned, from one or two or three passages, and let us reveal the whole of his wickedness about the faith and take care to speak against it as necessary.
64.5.11Holl GCS 25/31:415
καὶ ἔστιν εὐθὺς ἑκάστης λέξεως τὸ ἐδάφιον οὕτως, ὅπως γνῴης, ὦ φιλόκαλε ἀκροατά, ὅτι φανερώτατα τὸν υἱὸν τοῦ θεοῦ κτίσμα ἐδογμάτισε, καὶ ἀπὸ τῆς περὶ | τοῦ υἱοῦ τόλμης γνῷς ὅτι τὸ πνεῦμα τὸ ἅγιον κτίσμα κτίσματος εἰσηγήσατο.
kai estin euthys hekastēs lexeōs to edaphion houtōs, hopōs gnǭēs, ō philokale akroata, hoti phanerōtata ton huion tou theou ktisma edogmatise, kai apo tēs peri | tou huiou tolmēs gnǭs hoti to pneuma to hagion ktisma ktismatos eisēgēsato.
And here is the passage of each text at once, so that you may know, reader who loves the good, that he most plainly taught that the Son of God is a creature, and from his audacity about the Son you may know that he introduced the Holy Spirit as a creature of a creature.
64.5.12Holl GCS 25/31:415
ἐπʼ ἀρχῆς οὖν ἀναλέξωμεν τὸν ψαλμόν, ἕως αὐτῆς τῆς λέξεως, ὡς αὐτὸς Ὠριγένης ἔφη· Τῶν Ὠριγένους εἰς τὸν α ψαλμὸν ἀρχή.
epʼ archēs oun analexōmen ton psalmon, heōs autēs tēs lexeōs, hōs autos Ōrigenēs ephē; Tōn Ōrigenous eis ton a psalmon archē.
Let us read the psalm from the beginning, up to the very passage, as Origen himself said. The beginning of Origen’s work on the first psalm:
Haer. 64, chapter 6
64.6.1Holl GCS 25/31:415
6. Κεκλεῖσθαι καὶ ἐσφραγίσθαι τὰς θείας γραφὰς οἱ θεῖοί φασι λόγοι τῇ »κλειδὶ τοῦ Δαυίδ«, τάχα δὲ καὶ σφραγῖδι, περὶ ἦς εἴρηται τό »ἐκτύπωμα σφραγῖδος, ἁγίασμα κυρίῳ«, τουτέστι τῇδυνάμει τοῦ δεδωκότος αὐτὰς δεοῦ τῇ ἀπὸ τῆς σφργῖδος δηλουμένῃ.
6. Kekleisthai kai esphragisthai tas theias graphas hoi theioi phasi logoi tę̄ »kleidi tou Dauid«, tacha de kai sphragidi, peri ēs eirētai to »ektypōma sphragidos, hagiasma kyriǭ«, toutesti tę̄dynamei tou dedōkotos autas deou tę̄ apo tēs sphrgidos dēloumenę̄.
“The divine words say that the divine Scriptures are shut and sealed with ‘the key of David,’ and perhaps also with a seal, about which it is said, ‘the impression of a seal, holiness to the Lord,’ that is, by the power of God who gave them, signified by the seal.
64.6.2Holl GCS 25/31:415
περὶ μὲν οὖν τοῦ κεκλεῖσθαι καὶ ἐσφραγίσθαι ὁ Ἰωάννης ἀναδιδάσκει ἐν τῇ Ἀποκαλύψει λέγων »καὶ τῷ ἀγγέλῶ τῆς ἐν Φιλαδελφίᾳ ἐκκληςίας γράψον· τάδε λέγει ὁ ἅγιος, ὁ ἀληθινός, ὁ ἔχων τὴν κλεῖν τοῦ Δαυίδ, ὁ ἀνοίγων καὶ οὐδες κλείσει καὶ κλείων καὶ οὐδὲς ἀνοίξει· οἶδά σου τὰ ἔργα· ἰδού, δέδωκα θύραν ἐνώπιόν σου ἀνεῳγμένην, ἥν οὐδεῖς δύναται κλεῖσαι αὐτήν«.
peri men oun tou kekleisthai kai esphragisthai ho Iōannēs anadidaskei en tę̄ Apokalypsei legōn »kai tǭ angelō tēs en Philadelphią ekklēsias grapson; tade legei ho hagios, ho alēthinos, ho echōn tēn klein tou Dauid, ho anoigōn kai oudes kleisei kai kleiōn kai oudes anoixei; oida sou ta erga; idou, dedōka thyran enōpion sou aneǭgmenēn, hēn oudeis dynatai kleisai autēn«.
About their being shut and sealed John teaches in the Revelation, saying, ‘And to the angel of the church in Philadelphia write: Thus says the holy one, the true one, who has the key of David, who opens and no one will shut, and shuts and no one will open. I know your works; behold, I have set before you an open door, which no one can shut.’
64.6.3Holl GCS 25/31:415
καὶ μετʼ ὀλίγα »καὶ εἶδον ἐπὶ τὴν δεξιὰν τοῦ καθημένου ἐπὸ τὸν θρόνον βιβλίον γεγραμμένον ἔσωθεν καὶ ὄπισθεν, κατεσφραγισμένον σφραγῖσιν ἑπτά. καὶ εἶδον ἄλλον ἄγγελον ἰσχυρὸν κηρύσσοντα ἐν φωνῇ μεγάλῃ· τίς ἄξιος ἀνοῖξαι τὸ βιβλίον καὶ λῦσαι τὰς σφραγῖδας αὐτοῦ;
kai metʼ oliga »kai eidon epi tēn dexian tou kathēmenou epo ton thronon biblion gegrammenon esōthen kai opisthen, katesphragismenon sphragisin hepta. kai eidon allon angelon ischyron kēryssonta en phōnę̄ megalę̄; tis axios anoixai to biblion kai lysai tas sphragidas autou?
And a little after: ‘And I saw in the right hand of him who sat on the throne a book written within and on the back, sealed with seven seals. And I saw another strong angel proclaiming with a loud voice: Who is worthy to open the book and loose its seals?
64.6.4Holl GCS 25/31:415
καὶ οὐδεὶς ἠδύνατο ἐν τῷ οὐρανῷ οὕτε ἐπὶ τῆς γῆς οὔτε ὑποκάτω τῆς γῆς ἀνοῖξαι τὸ βιβλίον οὔτε βλέπειν αὐτό. καὶ ἔκλαιον, ὅτι οὐδεὶς ἄξιος εὑρέθη ἀνοῖξαι τὸ βιβλίο, οὔτε βλέπειν αὐτό.
kai oudeis ēdynato en tǭ ouranǭ houte epi tēs gēs oute hypokatō tēs gēs anoixai to biblion oute blepein auto. kai eklaion, hoti oudeis axios heurethē anoixai to biblio, oute blepein auto.
And no one in heaven or on earth or under the earth was able to open the book or to look into it. And I wept, because no one was found worthy to open the book or to look into it.
64.6.5Holl GCS 25/31:415–416
καὶ εἶς ἐκ τῶν πρεσβυτέρων λέγει μοι· μὴ κλαῖε, ἰδού, ἐνίκησεν ὁ λέων ὁ ἐκ τῆς φυλῆς Ἰούδα, ἡ ξίζα Δαυίδ, ἀνοῖξαι τὸ βιβλίον καὶ τὰς ἑπτὰ σφρα- γῖδας αὐτοῦς«.
kai eis ek tōn presbyterōn legei moi; mē klaie, idou, enikēsen ho leōn ho ek tēs phylēs Iouda, hē xiza Dauid, anoixai to biblion kai tas hepta sphra- gidas autous«.
And one of the elders says to me: Do not weep; behold, the Lion of the tribe of Judah, the Root of David, has conquered, so as to open the book and its seven seals.’
64.6.6Holl GCS 25/31:416
περὶ δὲ τοῦ ἐσφραγίσθαι μόνον ὁ Ἠσαΐας οὕτως »καὶ ἔσται ὑμῖν τὰ ῥήματα πάντα ταῦτα ὡς οἱ λόγοι τοῦ βιβλίου τούτου τοῦ ἐσφραγισμένου, ὅ ἐὰν δῶσιν αὐτὸ ἀνθρώπῳ ἐπισταμένῳ ργάμματα, λέγοντες· ἀνάγνωθε ταῦτα, καὶ ἐρεῖ· οῦ δύναμαι ἀναγνῶναι, ἐσφράγισται γάρ. καὶ δοθήσεται τὸ βιβλίον τοῦτο εἰς χεῖρας ἀνθρώπου μὴ ἐπισταμένου γράμματα, καὶ ἐρεῖ αὐτῷ· ἀνάγωνθι τοῦτο. καὶ ἐρεῖ· οὐκ ἐπίσταμαι γράμματα«.
peri de tou esphragisthai monon ho Ēsaïas houtōs »kai estai hymin ta rhēmata panta tauta hōs hoi logoi tou bibliou toutou tou esphragismenou, ho ean dōsin auto anthrōpǭ epistamenǭ rgammata, legontes; anagnōthe tauta, kai erei; ou dynamai anagnōnai, esphragistai gar. kai dothēsetai to biblion touto eis cheiras anthrōpou mē epistamenou grammata, kai erei autǭ; anagōnthi touto. kai erei; ouk epistamai grammata«.
About being only sealed, Isaiah speaks thus: ‘And all these words shall be to you like the words of this sealed book, which, if they give it to a man who knows letters, saying, Read this, he will say, I cannot read it, for it is sealed. And this book will be given into the hands of a man who does not know letters, and he will say to him, Read this. And he will say, I do not know letters.’
64.6.7Holl GCS 25/31:416
ταῦτα γὰρ οὐ μόνον περὶ τῆς Ἀποκαλύψεως Ἰωάννου καὶ τοῦ Ἠσαΐου νομιστέον λέγεσθαι, ἀλλὰ καὶ περὶ πάσης θείας γραφῆς, ὁμολογομένως κἂν παρὰ τοῖς μετρίως ἐπαΐειν λόγων θείων δυναμένοις πεπληρωμένης αἰνιγμάτων καὶ παραβολῶν, σκοτεινῶν τε λόγων καὶ ἄλλων ποικίλων εἰδῶν ἀσαφείας, δυσλήπτων τῇ ἀνθρωπίνῃ φύσει.
tauta gar ou monon peri tēs Apokalypseōs Iōannou kai tou Ēsaïou nomisteon legesthai, alla kai peri pasēs theias graphēs, homologomenōs kan para tois metriōs epaïein logōn theiōn dynamenois peplērōmenēs ainigmatōn kai parabolōn, skoteinōn te logōn kai allōn poikilōn eidōn asapheias, dyslēptōn tę̄ anthrōpinę̄ physei.
These things must be thought to be said not only of the Revelation of John and of Isaiah, but of all divine Scripture, which by agreement even among those able to understand divine words moderately is full of enigmas and parables, dark sayings and various other kinds of obscurity, hard for human nature to grasp.
64.6.8Holl GCS 25/31:416
ὅπερ διδάξαι βουλόμενος καὶ ὀ σωτήρ φρσιν, ὠς τῆς κλειδὸς οὕσης παρὰ τοῖς γραμματεῦσι καὶ Φαριςαίοις οὐκ ἀγωνιζομένοις τὴν ὀδὸν εὑρεῖν τοῦ ἀνοῖξαι, τό »οὐαὶ ὑιμῖν τοῖς νομικοῖς, ὅτι ἤρατε τὴν κλεῖδα τῆς γνώσεως· αὐτοὶ οὐκ εἰσήλθετε, καὶ τοὺς εἰσερχομένους οὐκ ἀφίετε εἰσελθεῖν«.
hoper didaxai boulomenos kai o sōtēr phrsin, ōs tēs kleidos housēs para tois grammateusi kai Pharisaiois ouk agōnizomenois tēn odon heurein tou anoixai, to »ouai huimin tois nomikois, hoti ērate tēn kleida tēs gnōseōs; autoi ouk eisēlthete, kai tous eiserchomenous ouk aphiete eiselthein«.
Wishing to teach this, the Savior too, as though the key were with the scribes and Pharisees, who did not strive to find the way to open, says, ‘Woe to you lawyers, for you have taken away the key of knowledge; you did not enter yourselves, and you did not let those who were entering go in.’
Haer. 64, chapter 7
64.7.1Holl GCS 25/31:416
7. Ταῦτα δὲ ἠμῖν ἐν προοιμίῶ λέλεκται, εἰς μέγιστον ἀγῶνα καὶ ὁμολογουμένως ὑπὲρ ἠμᾶς καὶ τὴν ἔξιν ἠμῶν ἀναγκαζομένοις ὑπὸ τῆς πολλῆς σου φιλομαθείας καὶ δυσωπουμένοις ὑπὸ τῆς χρηστότητός σου καὶ τῆς μετριότητος, ἱερὶ Ἀμβρόσιε, κατελθεῖν.
7. Tauta de ēmin en prooimiō lelektai, eis megiston agōna kai homologoumenōs hyper ēmas kai tēn exin ēmōn anankazomenois hypo tēs pollēs sou philomatheias kai dysōpoumenois hypo tēs chrēstotētos sou kai tēs metriotētos, hieri Ambrosie, katelthein.
These things have been said by us in the preface, compelled by your great love of learning and put to shame by your kindness and moderation, holy Ambrose, to descend into a very great contest, admittedly beyond us and our capacity.
64.7.2Holl GCS 25/31:416
καὶ ὅτι γε ἐπὶ πολὺ ἀναδυόμενόν με, διὰ τὸ εἰδέναι τὸν κίνδυνον οὐ μόνον τοῦ λέγειν περὶ τῶν ἁγίων, ἀλλὰ πολλῷ πλέον τοῦ γράφειν καὶ κατὰ προτροπὴν θεότητος εἰς τοῦτο ἤγαγές [με], μάτρυς ἔσῃ μοι πρὸς θεὸν μεθʼ ὅλου τοῦ βίου καὶ περὶ τῶν ὐπηγορευμένων ἐξεταζομένῳ, ποίᾳ τε προθέσει τοῦτο γεγένηται.
kai hoti ge epi poly anadyomenon me, dia to eidenai ton kindynon ou monon tou legein peri tōn hagiōn, alla pollǭ pleon tou graphein kai kata protropēn theotētos eis touto ēgages [me], matrys esę̄ moi pros theon methʼ holou tou biou kai peri tōn ypēgoreumenōn exetazomenǭ, poią te prothesei touto gegenētai.
And that you brought me to this, though I long drew back because I knew the danger not only of speaking about holy things but much more of writing, and at the urging of the Deity — you will be my witness before God with my whole life, when I am examined about what I have dictated and with what purpose it was done.
64.7.3Holl GCS 25/31:416
καὶ πῆ μὲν ἐπιτυγδχάνομεν, πῆ δὲ ἢτοι βιαζόμεθα βιαιότερο, ἢ * δοκοῦμεν * τι λέγειν. ἐξιχνεύσαμεν δὲ τὸ γεγραμμένον, οὐ καταρονοῦντες τοῦ »ὅτε λέγεις περὶ θεοῦ, κρίνῃ ὑπὸ θεοῦ« καλῶς εἰρημένου, καὶ τοῦ »περὶ θεοῦ καὶ τἀληθῆ λέγειν κίνδυνος οὐ μικρός«.
kai pē men epitygdchanomen, pē de ētoi biazometha biaiotero, ē * dokoumen * ti legein. exichneusamen de to gegrammenon, ou kataronountes tou »hote legeis peri theou, krinę̄ hypo theou« kalōs eirēmenou, kai tou »peri theou kai talēthē legein kindynos ou mikros«.
And sometimes we succeed, but sometimes either we force the text too violently, or … we seem … to say something. We have traced out what is written, not despising the well-spoken sayings, ‘When you speak about God, you are judged by God,’ and, ‘To speak even the truth about God is no small danger.’
64.7.4Holl GCS 25/31:416–417
ἀξιοῦμοεν τοίνυν, ἐπεὶ μηδὲν χωρὶς θεοῦκαλὸν εἷναι δύναται καὶ μάλιστα νόησις γραφῶν θεοπνεύστων, ὅπως τῷ θεῷ καὶ πατρὶ τῶν ὅλων διὰ τοῦ σωτῆρος ἡμῶν καὶ ἀρχιερέως γενητοῦ θεοῦ προσιὼν αἰτήσῃς δοθῆναι ἡμῖν πρῶτονκαλῶς ζητεῖν, ἐπεὶ κεῖται τοῖς ζητοῦσιν ἐπαγγελία τοῦ εὑρίσκειν· τάχα οὐδὲ τὴν ἀρχὴν εἰς ζητοῦντας λογιζομένων παρὰ θεῷ τῶν οὐχ ὁδῷ ἐπὶ τοῦτο προϊόντων. Ἕως ὧδε τὰ ἀπὸ απὸ Ὠριγένους.
axioumoen toinyn, epei mēden chōris theoukalon heinai dynatai kai malista noēsis graphōn theopneustōn, hopōs tǭ theǭ kai patri tōn holōn dia tou sōtēros hēmōn kai archiereōs genētou theou prosiōn aitēsę̄s dothēnai hēmin prōtonkalōs zētein, epei keitai tois zētousin epangelia tou heuriskein; tacha oude tēn archēn eis zētountas logizomenōn para theǭ tōn ouch hodǭ epi touto proïontōn. Heōs hōde ta apo apo Ōrigenous.
We ask, then, since nothing can be good without God, and especially the understanding of the divinely inspired Scriptures, that you approach the God and Father of all through our Savior and High Priest, a generated God, and ask that it be granted to us first to seek well, since the promise of finding is laid up for those who seek; perhaps those who do not proceed to this by the right way are not reckoned by God as seekers at all.” Thus far the words of Origen.
Haer. 64, chapter 8
64.8.1Holl GCS 25/31:417
8. Ἀρχὴ δέ μοι λέγειν πρὸς τὸν κομπώδη καὶ δοκήσει σοφὸν καὶ ἐρευνητὴν τῶν ἀνερευήτων καὶ ἐκβιβαστὴν τῶν ἐπουρανίων τουτονί, τὸν φλυαρίς ἐμπλήσαντα τὸν βίον, ὡς καὶ ὁ κρείττων ἡμῶν κατʼ αὐτοῦ εἴρηκε, πρῶτον περὶ γενητοῦ θεοῦ.
8. Archē de moi legein pros ton kompōdē kai dokēsei sophon kai ereunētēn tōn anereuētōn kai ekbibastēn tōn epouraniōn toutoni, ton phlyaris emplēsanta ton bion, hōs kai ho kreittōn hēmōn katʼ autou eirēke, prōton peri genētou theou.
My starting point in speaking against this boastful man, wise in his own conceit, searcher of the unsearchable and forcer of heavenly things, who filled life with nonsense, as one better than us has said against him, is first about the “generated God.”
64.8.2Holl GCS 25/31:417
| καὶ ὅτι μὲν ὁμολεξίαι τε καὶ ὁμωνυμίαι πολλαὶ ἐν τῷ βίω εἰσίν, παντί τῳ δῆλόν ἐστιν.
| kai hoti men homolexiai te kai homōnymiai pollai en tǭ biō eisin, panti tǭ dēlon estin.
That there are many words with the same form and same name in life is plain to everyone.
64.8.3Holl GCS 25/31:417
καὶ εἰ μὲν ὑπὸ ἄλλου ἡ λέξις ἐλέγετο, ἦν εἰπεῖν ὅτι κατὰ ὀρθὴν διάνοιαν καὶ τοῦτο εἴρηται· ὁπότε δὲ ἐν πολλοῖς τόποις εὕραμεν αὐτὸν κακῶς τὸν μονογενῆ θεὸν ἀπαλλοτριοῦντα τῆς τοῦ πατρὸς θεότητός τε καὶ οὐσίας, ὁμοῦ δὲ καὶ τὸ ἅγιον πνεῦμα, τούτου χάριν τῷ γενητὸν θεὸν εἰρηκέναι αὐτὸν σαφές ἐστιν ὅτι κτιστὸν ὁρίζεται.
kai ei men hypo allou hē lexis elegeto, ēn eipein hoti kata orthēn dianoian kai touto eirētai; hopote de en pollois topois heuramen auton kakōs ton monogenē theon apallotriounta tēs tou patros theotētos te kai ousias, homou de kai to hagion pneuma, toutou charin tǭ genēton theon eirēkenai auton saphes estin hoti ktiston horizetai.
And if the expression were used by someone else, one could say that this too was said in a right sense; but since we have found him in many places wrongly estranging the only-begotten God from the Godhead and essence of the Father, and the Holy Spirit likewise, for this reason it is plain that in saying “generated God” he defines him as created.
64.8.4Holl GCS 25/31:417
Ὠς γάρ τινες ἡμᾶς βούλονται σοφίζεσθαι καὶ λέγειν ἴσον τὸ γενητὸν εἶναι τῷ γεννητῷ, οὐ παραδεκτέον <τοῦτο>· * [δὲ] ἐπὶ θεοῦ λέγειν ἀλλʼ ἢ ἐπὶ τὰ κτίσματα μόνον. ἕτερον γάρ ἐστι γενητὸν καὶ ἕτερόν ἐστι γεννητόν.
Ōs gar tines hēmas boulontai sophizesthai kai legein ison to genēton einai tǭ gennētǭ, ou paradekteon <touto>; * [de] epi theou legein allʼ ē epi ta ktismata monon. heteron gar esti genēton kai heteron esti gennēton.
For as some want to be clever with us and say that “generated” (genētos) is the same as “begotten” (gennētos), this must not be accepted; … not to say it of God, but only of creatures. For “generated” is one thing and “begotten” another.
64.8.5Holl GCS 25/31:417
εἰς τὸ γοῦν παρʼ αὐτῷ ῥηθὲν κτιστὸν ἥτοι γενητὸν θεόν, πρῶτον ἐρωτῶμεν· ποίοις τρόποις ἔκτισται ὁ παρὰ σοῦ διὰ τῆς λέξεως ταύτης τιμώμενος θεός, πῶς δέ ἐστι προσκυνητός, εἰ ἔστι ποιητός;
eis to goun parʼ autǭ rhēthen ktiston hētoi genēton theon, prōton erōtōmen; poiois tropois ektistai ho para sou dia tēs lexeōs tautēs timōmenos theos, pōs de esti proskynētos, ei esti poiētos?
So regarding the created or generated God spoken of by him, we ask first: in what ways was the God you honor with this expression created, and how is he to be worshiped if he is made?
64.8.6Holl GCS 25/31:417–418
ἄφελε γὰρ τὴν μέμψιν τὴν παρὰ τῷ ἁγίῳ ἀποστόλῳ ἐπὶ τοῖς τὴν κτίσιν θεολογοῦσι καὶ ἐπίδος μοι θεὸν προσκυνούμενον κτιστὸν κατὰ τὴν εὐσεβῆ πίστιν, τὴν μὴ τῇ κτίσει προς- κυνοῦσαν ἀλλὰ τῷ κτίσαντι, καὶ ἔσται παρὰ σοὶ εὔλογος ἡ τοῦ πεπλανημένου σου λόγου ἀπὸ τῆς τῶν πατέρων εὐσεβείας ἀκολουία.
aphele gar tēn mempsin tēn para tǭ hagiǭ apostolǭ epi tois tēn ktisin theologousi kai epidos moi theon proskynoumenon ktiston kata tēn eusebē pistin, tēn mē tę̄ ktisei pros- kynousan alla tǭ ktisanti, kai estai para soi eulogos hē tou peplanēmenou sou logou apo tēs tōn paterōn eusebeias akolouia.
Take away the holy apostle’s censure of those who deify the creation, and give me a created God worshiped according to the pious faith, which worships not the creation but the Creator, and then the sequence of your erring argument from the piety of the fathers will be reasonable with you.
64.8.7Holl GCS 25/31:418
ἀλλὰ οὐ μὴν δύνασαι τοῦτο παραστῆσαι. εἰ δὲ καὶ ἐτόλμας ἀποσυλῆσί ποθεν καὶ βιάσασθαι, οὐδὲ ἐν τούτῳ τὸν εὔλογον λογισμὸν τῶν θεοσβῶν παρεκτρέπειν εἰς τοσαύτην φαυλότητα δυνήσῃ, ὦ θεήλατε.
alla ou mēn dynasai touto parastēsai. ei de kai etolmas aposylēsi pothen kai biasasthai, oude en toutǭ ton eulogon logismon tōn theosbōn parektrepein eis tosautēn phaulotēta dynēsę̄, ō theēlate.
But you cannot show this. And even if you dared to plunder it from somewhere and force it, not even so will you be able to turn aside the sound reasoning of the godly to such baseness, you god-accursed man.
64.8.8Holl GCS 25/31:418
ἀντιμάχεται γάρ σοι καὶ τὸ φρόνημα καὶ ὁ λόγος. πᾶν γὰρ τὸ κτιστὸν οὐ προσκυνητόν, ὡς ἔφην. εἰ δὲ ὄλως προσκυνητόν, πολλῶν ἄλλων ὑπαρχόντων κτιστῶν οὐδὲν ἂν διοίσει τὸ καὶ ἡμᾶς μετὰ τοῦ ἑνὸς κτιστοῦ τὰ ὅλα προσκυνεῖν, σύνδουλα ὄντα καὶ τῇ αὐτῇ ἀγωγῇ τῆς ὀνομαςίας ὑποπεπτωκότα.
antimachetai gar soi kai to phronēma kai ho logos. pan gar to ktiston ou proskynēton, hōs ephēn. ei de olōs proskynēton, pollōn allōn hyparchontōn ktistōn ouden an dioisei to kai hēmas meta tou henos ktistou ta hola proskynein, syndoula onta kai tę̄ autę̄ agōgę̄ tēs onomasias hypopeptōkota.
For both mind and reason fight against you. For everything created is not to be worshiped, as I said. And if it is to be worshiped at all, since there are many other created things, there would be no difference in our worshiping everything together with the one creature, since they are fellow servants and fall under the same designation.
Haer. 64, chapter 9
64.9.1Holl GCS 25/31:418
9. Ἴδωμεν δὲ διὰ τῶν τεσςάρων εὐαγγελών, διʼ ὧν τὴν πᾶσαν ἡμῶς ζωὴν ᾠκονόμησεν ἐλθὼν ὀ θεὸς Λόγος, εἴρηκεν ὁ Χριστός »ὁ θεός με ἔκτισεν« ἢ »ὁ πατήρ μου ἔκτιςέ με«. ἔδωμεν δὲ εἰ καὶ ὁ πατὴρ ἀπεφήνατο ἐν ἑνὶ τῶν εὐαγγελίων ὅτι »ἔκτισα τὸν υἱὸν καὶ ἀπέσταλκα ὑμῖν«. ἀλλὰ περὶ τούτου ἕως ὧδε τὰ νῦν ἐχέτω.
9. Idōmen de dia tōn tessarōn euangelōn, diʼ hōn tēn pasan hēmōs zōēn ǭkonomēsen elthōn o theos Logos, eirēken ho Christos »ho theos me ektisen« ē »ho patēr mou ektise me«. edōmen de ei kai ho patēr apephēnato en heni tōn euangeliōn hoti »ektisa ton huion kai apestalka hymin«. alla peri toutou heōs hōde ta nyn echetō.
Let us see whether in the four gospels, through which God the Word came and ordered our whole life, Christ said, “God created me,” or “My Father created me.” Let us see whether the Father too declared in one of the gospels, “I created the Son and have sent him to you.” But let this suffice about this for now.
64.9.2Holl GCS 25/31:418
περὶ γὰρ μαρτυριῶν πολλάδις κατὰ τῶν τὸ κτίσμα παρεισαγόντων πολλὰ ἐξεθέμεθα.
peri gar martyriōn polladis kata tōn to ktisma pareisagontōn polla exethemetha.
For we have often set out many testimonies against those who bring in the creature.
64.9.3Holl GCS 25/31:418
οὐδὲν δὲ λυπήσει καὶ ἐν τῷ παρόντι δεῖξαι τὸ εὔληπτον τοῦ λόγου καὶ εἰπεῖν πρὸς τοῦτον τὸν ἐθελόσοφον· πῶς δύναται κτιστὸς εἶναι, ὦ οὗτος, ὁ λέγων »ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί, καὶ οἱ δύο ἕυ ἐσμεν;«
ouden de lypēsei kai en tǭ paronti deixai to eulēpton tou logou kai eipein pros touton ton ethelosophon; pōs dynatai ktistos einai, ō houtos, ho legōn »egō en tǭ patri kai ho patēr en emoi, kai hoi dyo heu esmen?«
But it will do no harm at present to show how easy the argument is and to say to this self-appointed sage: How can he be created, my good man, who says, “I am in the Father and the Father in me, and the two are one”?
64.9.4Holl GCS 25/31:418
πῶς δὲ δύναται ἀλλοῖος εἶναι ὁ τὴν ἔσην τιμὴν πρὸς τὸν πατέρα ἔχων; »οὐδεὶς γὰρ οἶδε τὸν υἱὸν εἰ μὴ ὁ πατήρ, οὐδὲ τὸν πατέρα εἰ μὴ ὁ υἱός« καί »ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν πατέρα«.
pōs de dynatai alloios einai ho tēn esēn timēn pros ton patera echōn? »oudeis gar oide ton huion ei mē ho patēr, oude ton patera ei mē ho huios« kai »ho heōrakōs eme heōrake ton patera«.
And how can he be different, who has equal honor with the Father? “For no one knows the Son except the Father, nor the Father except the Son,” and, “He who has seen me has seen the Father.”
64.9.5Holl GCS 25/31:418
Πάλιν δὲ ὡσαύτως, ὅσα αὐτῷ περὶ ἀναστάσεως ἀμφιβάλλεται, ἐπιλαβόμενοι τῆς ἀκολουθία αἦθις ἐροῦμεν ἐκ τῶν αὐτοῦ ῥητῶν. ἀπὸ μιᾶς δὲ λέξεως τὸ πᾶν τῆς γνύμης αὐτοῦ ἀποδείξωμεν καὶ τὸ ἄπιστον τῆς δόξης τοῦ αὐτοῦ δόγματος ἀποκαλύψωμεν.
Palin de hōsautōs, hosa autǭ peri anastaseōs amphiballetai, epilabomenoi tēs akolouthia aēthis eroumen ek tōn autou rhētōn. apo mias de lexeōs to pan tēs gnymēs autou apodeixōmen kai to apiston tēs doxēs tou autou dogmatos apokalypsōmen.
Again, likewise, taking up the sequence, we will speak from his own texts about the doubts he raises concerning the resurrection. From one passage let us show the whole of his opinion and reveal the faithlessness of his doctrine.
64.9.6Holl GCS 25/31:418–419
εἰ <γὰρ> καὶ διὰ πλάτους αὐτῷ εἴρηται πολλάκις περὶ τούτου καὶ ἐν πολλαῖς βίβλοις πεφλυάρηται, ὅμως τὴν ἔλεγξιν παραθήσομαι ἀφʼ ὧν ἐν τῷ πρώτῳ ψαλμῷ ἐξηγάσατο κατὰ τῶν τὴν ἀν; στασιν τῆς βεβαίας ἐλ- πίδος ἡμῶν πεπιστευκότων.
ei <gar> kai dia platous autǭ eirētai pollakis peri toutou kai en pollais biblois pephlyarētai, homōs tēn elenxin parathēsomai aphʼ hōn en tǭ prōtǭ psalmǭ exēgasato kata tōn tēn an? stasin tēs bebaias el- pidos hēmōn pepisteukotōn.
For though he has often spoken about this at length and talked nonsense in many books, I will still set out the refutation from what he expounded on the first psalm against those who have believed in the resurrection of our sure hope.
Haer. 64, chapter 10
64.10.1Holl GCS 25/31:419
10. Καὶ ἔστιν οὕτως. λέγει »διὰ τοῦτο οὐκ ἀναστήσονται οἱ ἀσεβεῖς ἐν κρίσει«. εἶτα (ὡς ἔθος ἐστὶν αὐτῷ ἀπὸ τῶν ἐκδόσεων φαντάζειν). ὁμοίως, φησί, Θεοδοτίων Ἀκύλας Σύμμαχος. εἶτα ἐπιφέρει κατὰ τῶν υἱῶν τῆς ἀληθείας σκωπτωδῶς·
10. Kai estin houtōs. legei »dia touto ouk anastēsontai hoi asebeis en krisei«. eita (hōs ethos estin autǭ apo tōn ekdoseōn phantazein). homoiōs, phēsi, Theodotiōn Akylas Symmachos. eita epipherei kata tōn huiōn tēs alētheias skōptōdōs;
And it is as follows. He says, “Therefore the ungodly will not rise in judgment.” Then (as is his custom, making a display from the versions): likewise, he says, Theodotion, Aquila, Symmachus. Then he adds mockingly against the sons of the truth:
64.10.2Holl GCS 25/31:419
Ἐντεῦθεν, φησίν, οἱ ἀναστάσεως τῶν πεπιστευκότων ὁρμώμενοι νομίζουσι τοὺς ἀσεβεῖς τῆς ἀναστάσεως μὴ τεύξεσθαι καὶ τῆς θείας κρίσεως μὴ καταξιοῦσθαι· τί νοοῦντες τῆν ἀνάστασιν καὶ ποταπὴν τὴν κρίσιν φανταζόμενοι, οὐ πάνυ σαφηνίζοντες.
Enteuthen, phēsin, hoi anastaseōs tōn pepisteukotōn hormōmenoi nomizousi tous asebeis tēs anastaseōs mē teuxesthai kai tēs theias kriseōs mē kataxiousthai; ti noountes tēn anastasin kai potapēn tēn krisin phantazomenoi, ou pany saphēnizontes.
“From here,” he says, “those who start from the resurrection of the believers think that the ungodly will not obtain the resurrection nor be counted worthy of the divine judgment; what they understand by the resurrection and what kind of judgment they imagine, they do not make at all clear.
64.10.3Holl GCS 25/31:419
κἄν γὰρ δοκῶσι περὶ τούτων ἀποφαίνεσθαι, ἡ βάσανος αὐτοὺς διελέγξει τὸ ἐξῆς ἀκόλουθον σᾠζειν οὐ δυναμένους, μὴ κεκρατηκότας τὸν περὶ ἀναστάσεως καὶ κρίσεως τρόπον.
kan gar dokōsi peri toutōn apophainesthai, hē basanos autous dielenxei to exēs akolouthon sǭzein ou dynamenous, mē kekratēkotas ton peri anastaseōs kai kriseōs tropon.
For even if they seem to make declarations about these things, examination will refute them, as unable to keep what follows consistent, since they have not grasped the manner of the resurrection and judgment.
64.10.4Holl GCS 25/31:419
ἐὰν οὖν πυνθανώμεθα αὐτῶν, τίνος ἡ ἀνάστασις γίνεται, ἀποκρίνονται, φησίν, ὄτι τῶν σωμάτων ἅ νῦν περικείμεθα. εἶτα προσεπερωτησάντων ἡμῶν·
ean oun pynthanōmetha autōn, tinos hē anastasis ginetai, apokrinontai, phēsin, oti tōn sōmatōn ha nyn perikeimetha. eita proseperōtēsantōn hēmōn;
If then we ask them whose resurrection takes place, they answer,” he says, “that of the bodies we now wear. Then when we ask further:
64.10.5Holl GCS 25/31:419
πότερον τῆς οὐσίας ὅλης ἢ οὐχί, πρὶν βασανίσαι λέγουσι, ὅτι ὅλης. ἐὰν δὲ προσαπορήσωμεν, συμπεριφερόμενοι τῇ ἀκεραιότητι αὐτῶν καὶ οὐδὲν περὶ τοῦ ῥευστῆν *, ἐξετάζοντες. εἰ συναναστήσονται τὰ ἀπορρεύσαντα ἐν φλεβοτομίαις αἴματα καὶ τἁ ἐκτακεῖσαι ἐν νόσοις σάρκες καὶ τρίχες πᾶσαι αἱ πώποτε γενόμεναι ἡμῶν ἤ μόναι αἰ ἐπὶ τῷ τέλει πρὸς τῇ ἐξόδῳ, θλιβόμενοι ὁτὲ μὲν προσκόπτουσι [καὶ] τῇ
poteron tēs ousias holēs ē ouchi, prin basanisai legousi, hoti holēs. ean de prosaporēsōmen, symperipheromenoi tę̄ akeraiotēti autōn kai ouden peri tou rheustēn *, exetazontes. ei synanastēsontai ta aporreusanta en phlebotomiais aimata kai ta ektakeisai en nosois sarkes kai triches pasai hai pōpote genomenai hēmōn ē monai ai epi tǭ telei pros tę̄ exodǭ, thlibomenoi hote men proskoptousi [kai] tę̄
whether of the whole substance or not, they say, before thinking it through, that it is of the whole. And if we raise further difficulties, accommodating ourselves to their simplicity and … nothing about the flowing, examining whether the blood that has flowed away in bloodlettings will rise with them, and the flesh wasted away in illnesses, and all the hairs we have ever had, or only those at the end, near our departure, being hard pressed they sometimes stumble at
64.10.6Holl GCS 25/31:419–420
γινομένῃ ἐξετάσει, οὶόμενοι δεῖν ἐπιτρέπειν τῷ θεῷ ὃ βούλεται περὶ τούτων ποιεῖν, ὁτὲ δὲ δοκοῦντες συγκαταβαίνειν τὰς ἐπὶ τέλει ταύτης τῆς ζωῆς τρίχας φασὶν ἡμῖν συναναστήσεσθαι.
ginomenę̄ exetasei, oiomenoi dein epitrepein tǭ theǭ ho bouletai peri toutōn poiein, hote de dokountes synkatabainein tas epi telei tautēs tēs zōēs trichas phasin hēmin synanastēsesthai.
the examination and think one must leave it to God to do what he wills about these things, and sometimes, seeming to make concession, they say the hairs at the end of this life will rise with us.
64.10.7Holl GCS 25/31:420
οἱ δὲ γενναιότεροι αὐτῶν, ἵνα μὴ ἀναγκάζωνατι τὰ αἴματα αὐτῶν συνάγειν τῷ λόγῳ τὰ πολλάκις ἀπεκκριθέντα τῶν σωμάτων ἡμῶν καὶ τὰς μεταβαλλούσας σάρκας ἐν νόσοις <εἰς> ἰδρῶτας ἢ οἵαν δήποτε ὕλην, φασὶ τὸ ἐπὶ τέλει ἡμῶν ἀνίστασθαι σῶμα.
hoi de gennaioteroi autōn, hina mē anankazōnati ta aimata autōn synagein tǭ logǭ ta pollakis apekkrithenta tōn sōmatōn hēmōn kai tas metaballousas sarkas en nosois <eis> idrōtas ē hoian dēpote hylēn, phasi to epi telei hēmōn anistasthai sōma.
But the more robust of them, so as not to be compelled to gather in their argument the blood often secreted from our bodies and the flesh changed in illnesses into sweat or whatever matter, say that the body we have at the end rises.”
Haer. 64, chapter 11
64.11.1Holl GCS 25/31:420
11. Ταῦτά ἐστι τά τοῦ προειρημένου ἐθελοσόφου ἐπαπορητικὰ πρὸς τὴν ἀλήθειαν λεξίδια, ἃ ἀναγκαίως παρεθέμην εἰς παράστσιν τοῖς βουλομένοις εἰδέναι τὸν πάντα νοῦν αὐτοῦ τῆς περὶ ἀναστάσεως ἀπιστίας. καὶ γὰρ καὶ ἄλλα ἔχει μεθʼ ἕτερα * πολλὰ ἐν ταύτῃ τῇ τοῦ ψαλμοῦ ἀκολουθίᾳ.
11. Tauta esti ta tou proeirēmenou ethelosophou epaporētika pros tēn alētheian lexidia, ha anankaiōs parethemēn eis parastsin tois boulomenois eidenai ton panta noun autou tēs peri anastaseōs apistias. kai gar kai alla echei methʼ hetera * polla en tautę̄ tę̄ tou psalmou akolouthią.
These are the self-appointed sage’s little phrases of doubt against the truth, which I have set out of necessity to show those who wish to know his whole mind of unbelief about the resurrection. For he has many other things … in this sequence on the psalm.
64.11.2Holl GCS 25/31:420
φάσκει γάρ »διὰ τοῦτο οὐκ ἀναστήσονται οἱ ἀσεβεῖς ἐν κρίσει«· ἐντεῦθεν δὲ ἐπιλαμβάνεται καὶ ἐπέκεινα <κατὰ> τῶν τὴν ἀσφαλῆ ἀνάστασιν ὁριζόντων καὶ τὴν βεβαίαν ἐλπίδα τῆς τῶν τὴν ἀσφαλῆ ἀνάστασιν ὁριζόντων, ὡς ἀκεραίων ὅντων, πολλὰ μοχθηρὰ ἐπειπὼν καὶ σοφιστικήν τινα ὑπόνοιαν ὑφηγησάμενος,
phaskei gar »dia touto ouk anastēsontai hoi asebeis en krisei«; enteuthen de epilambanetai kai epekeina <kata> tōn tēn asphalē anastasin horizontōn kai tēn bebaian elpida tēs tōn tēn asphalē anastasin horizontōn, hōs akeraiōn hontōn, polla mochthēra epeipōn kai sophistikēn tina hyponoian hyphēgēsamenos,
For he says, “Therefore the ungodly will not rise in judgment”; and from here he goes further against those who define the sure resurrection and the firm hope, as if they were simple people, saying many wicked things and introducing a sophistical notion,
64.11.3Holl GCS 25/31:420
οὕτι πιστικόν, ἀλλὰ συλλογιστικὸν πᾶν ὁτιοῦν εἰς καταστροφὴν τῶν αὐτῷ πεισθέντων *, ἐν τῶν κατὰ φύσιν ἡμῖν συμβαινόντων ἀνατρέψαι ἐπειράθη τῆς αὐτῆς ἀναστάσεως ἡμῶν ἐν ἀληθείᾳ ἐλπίδος τὴν ὁμολογίαν.
houti pistikon, alla syllogistikon pan hotioun eis katastrophēn tōn autǭ peisthentōn *, en tōn kata physin hēmin symbainontōn anatrepsai epeirathē tēs autēs anastaseōs hēmōn en alētheią elpidos tēn homologian.
not persuasive but syllogistic in every way, to the overthrow of those persuaded by him …; from what happens to us by nature he tried to overturn the confession of our true hope of the resurrection itself.
64.11.4Holl GCS 25/31:420–421
Ἐγὼ δὲ τῶν καλῶς ἤδη κεκμηκότων καὶ δικαιότατα ἀνατρεφάντων τὴν πᾶσαν αὐτοῦ ἐπιενομημένην ῥητορικὴν κακουρίαν μὴ ἐν τόλμῃ καλλίων βουλόμενος εἶναι. οἷα δὴ βραχὺς ὑπάρχων, ἀρκεσθῆναι ἐνόμισα καλῶς ἔχειν τοῖς ὑπὸ τοῦ μακαρίτου Μεθοδίου εἰς τὸν περὶ τῆς ἀναστάσεως λόγον κατὰ τοῦ αὐτοῦ Ὠργένους εἰρημένοις, ἅτινα ἐνταῦθα κατὰ λέξιν παραθήσομαι. καὶ ἔστι τὰ ὑπὸ Μεθοδίου οὕτως, ὡς καὶ αὐτὸς ἐτάξατο· Τῶν Ὠριγένους ἐπιτομὴ ἐκ τῶν Μεθοδίου.
Egō de tōn kalōs ēdē kekmēkotōn kai dikaiotata anatrephantōn tēn pasan autou epienomēmenēn rhētorikēn kakourian mē en tolmę̄ kalliōn boulomenos einai. hoia dē brachys hyparchōn, arkesthēnai enomisa kalōs echein tois hypo tou makaritou Methodiou eis ton peri tēs anastaseōs logon kata tou autou Ōrgenous eirēmenois, hatina entautha kata lexin parathēsomai. kai esti ta hypo Methodiou houtōs, hōs kai autos etaxato; Tōn Ōrigenous epitomē ek tōn Methodiou.
But I, not wishing to be bolder than those who have already labored well and most justly overturned all his devised rhetorical mischief, since I am small, thought it good to be content with what the blessed Methodius said against this Origen in his treatise On the Resurrection, which I will set out here word for word. And Methodius’s text is as follows, as he himself arranged it: “Epitome of Origen’s words, from Methodius.”
Haer. 64, chapter 12
64.12.1Holl GCS 25/31:421
12. Ἐντεῦρεν οἱ ἁπλούτεροι τῶν πεπιστερυκότων ὁρμώμενοι νομίζουσι τοὺς ἀσεβεῖς τῆς ἀναστάσεως μὴ τεύξεσθαι *, τί νοοῦντες τὴν ἀνάστασιν *.
12. Enteuren hoi haplouteroi tōn pepisterykotōn hormōmenoi nomizousi tous asebeis tēs anastaseōs mē teuxesthai *, ti noountes tēn anastasin *.
“From here the simpler of the believers think that the ungodly will not obtain the resurrection …, understanding the resurrection as what? …
64.12.2Holl GCS 25/31:421
κἂν γὰρ δοκῶσι περὶ τούτων ἀποφαίνεσθαι, ἡ βάσανος αὐτοὺς διελέγξει, τὰ ἑξῆς ἀκολούθως σᾠξειν μὴ δυναμένους, *.
kan gar dokōsi peri toutōn apophainesthai, hē basanos autous dielenxei, ta hexēs akolouthōs sǭxein mē dynamenous, *.
For even if they seem to make declarations about these things, examination will refute them, as unable to keep what follows consistent ….
64.12.3Holl GCS 25/31:421
ἐὰν οὖν πυνθανώμεθα αὐτῶν, τῶν, τίνος ἡ ἀ(??)άστασις γίνεται, ἀποκρίνοννται ὅτι τῶν σωμάτων ἃ νῦν περικείμεθα. εἶτα προσεπερωτησάντων ἡμῶν· πότερον τῆς οὐσίας ὅλης ἢ οὐχί, πρὶν βασανίσαι λέγουσιν ὅτι ὅης.
ean oun pynthanōmetha autōn, tōn, tinos hē a(??)astasis ginetai, apokrinonntai hoti tōn sōmatōn ha nyn perikeimetha. eita proseperōtēsantōn hēmōn; poteron tēs ousias holēs ē ouchi, prin basanisai legousin hoti hoēs.
If then we ask them whose resurrection takes place, they answer that it is of the bodies we now wear. Then when we ask further whether of the whole substance or not, they say, before thinking it through, that it is of the whole.
64.12.4Holl GCS 25/31:421
ἐὰν δὲ προσαπορήσωμεν, συμπεριφερόμενοι τῇ ἀκεραιότητι αὐτῶν *, εἰ συναναστήσεται τὰ ἀπορρεύσαντα ἐν φλεβοτομίαις αἵματα καὶ σάρκες καὶ τρίχες αἰ πώποτε γενόμεναι ἢ μόναι αἱ πρὸς τῇ
ean de prosaporēsōmen, symperipheromenoi tę̄ akeraiotēti autōn *, ei synanastēsetai ta aporreusanta en phlebotomiais haimata kai sarkes kai triches ai pōpote genomenai ē monai hai pros tę̄
And if we raise further difficulties, accommodating ourselves to their simplicity …, whether the blood that has flowed away in bloodlettings will rise with them, and the flesh and hairs we have ever had, or only those at
64.12.5Holl GCS 25/31:421–422
ἐξόδῳ, θλιβόμενοι εἰς τὸ τῷ θεῷ <ἐξεῖναι> ποιεῖν ἂ βούλεται προστρέχουσιν· οἱ δὲ γενναιότεροι αὐτῶν, ἵνα μὴ ἀναγκάζωνται τὰ αὐτὰ αἵματα συνάγειν τῷ λόγῳ, ἃ πολλάκις ἀπεκκριθῆναι τῶν σωμάτων ἡμῶν συνέβη *, φασὶ τὸ ἐπὶ τέλει ἡμῶν ἀναστήσεσθαι σῶμα.
exodǭ, thlibomenoi eis to tǭ theǭ <exeinai> poiein a bouletai prostrechousin; hoi de gennaioteroi autōn, hina mē anankazōntai ta auta haimata synagein tǭ logǭ, ha pollakis apekkrithēnai tōn sōmatōn hēmōn synebē *, phasi to epi telei hēmōn anastēsesthai sōma.
our departure, being hard pressed they run to God being able to do what he wills; but the more robust of them, so as not to be compelled to gather in argument the same blood that has often been secreted from our bodies …, say that the body we have at the end will rise.
64.12.6Holl GCS 25/31:422
προσηπορήσαμεν δέ, διὰ τὸ τρεπτὴν εἶναι τὴν σωματικὴν φύσιν καὶ τοιαῦτα. ὥσπερ εἰς τὸ ἡμέτερον σῶμκ αἱ τροφαὶ κατατάττονται καὶ μεταβάλλουσι τὰς ὁμοιότητας,
prosēporēsamen de, dia to treptēn einai tēn sōmatikēn physin kai toiauta. hōsper eis to hēmeteron sōmk hai trophai katatattontai kai metaballousi tas homoiotētas,
We raised a further difficulty, because bodily nature is changeable, and such things: just as foods are assimilated into our body and change their likenesses,
64.12.7Holl GCS 25/31:422
οὕτως καὶ τὰ ἡμέτερα σώματα μεταβάλλονται ἐν τοῖς σαρκοβόροις οἰωνοῖς καὶ θηρίοις καὶ γίγνεται μέρη ζᾠων ἐσθιόμενα ἀντιμεταβάλλεται καὶ γίγνεται ἀνθρώπων ἢ ἑτέρων ζᾠων σώματα.
houtōs kai ta hēmetera sōmata metaballontai en tois sarkoborois oiōnois kai thēriois kai gignetai merē zǭōn esthiomena antimetaballetai kai gignetai anthrōpōn ē heterōn zǭōn sōmata.
so too our bodies are changed in carnivorous birds and beasts and become parts of those animals, and these, being eaten, are changed in turn and become the bodies of men or other animals.
64.12.8Holl GCS 25/31:422
καὶ τούτου ἐπὶ πολὺ γιγνομένου ἀνάγκη τὸ αὐτὸ σῶμα πλειόνων ἀνθρώπων πολλάκις γίγνεσθαι μέρος. τίνος οὖν ἔσται σῶμα ἐν τῇ ἀναστάσει; καὶ οὕτως εἰς βυθὸν ἡμᾶς φλυαρίας ἀλόγου συμβήσεται ἐμπίπτειν.
kai toutou epi poly gignomenou anankē to auto sōma pleionōn anthrōpōn pollakis gignesthai meros. tinos oun estai sōma en tę̄ anastasei? kai houtōs eis bython hēmas phlyarias alogou symbēsetai empiptein.
And as this happens over a long time, the same body must often become part of several men. Whose body then will it be in the resurrection? And so we shall fall into an abyss of irrational nonsense.
Haer. 64, chapter 13
64.13.1Holl GCS 25/31:422
13. Kαὶ μετὰ ταύτας τὰς ἀπορίας ἐπὶ τὸ πάντα εἶναι δυνατὰ τῷ θεῷ καταφεύγουσι καὶ λέξεις τῶν γραφῶν δυναμένας κατὰ τὴν πρόχειρον ἐκδοχὴν ὑποβάλλειν τὸ νοούμενον αὐτοῖς προφέρονται·
13. Kai meta tautas tas aporias epi to panta einai dynata tǭ theǭ katapheugousi kai lexeis tōn graphōn dynamenas kata tēn procheiron ekdochēn hypoballein to nooumenon autois propherontai;
And after these difficulties they take refuge in all things being possible to God, and they bring forward texts of the Scriptures which, taken in the obvious sense, can suggest what they think;
64.13.2Holl GCS 25/31:422
οἷον ἐν τῷ Ἰεζεκιήλ »καὶ ἐγένετο ἐπʼ ἐμὲ χεὶρ κυρίου καὶ ἐξήγαγέ με ἐν πνεύματι καὶ ἔθηκέ με ἐν μέσῳ τοῦ πεδίου καὶ τοῦτο ἦν μεστὸν ὀστέων ἀνθρωπίνων. καὶ περιήγαγέ με ἐπʼ αὐτὰ κυκλόθεν κύκλῳ. καὶ ἱδού, πολλὰ σφόδρα ἐπὶ προσώπου τοῦ πεδίου, καὶ ἱδού, αὐτὰ ξηρὰ λίαν. καὶ εἶπεν πρός με.
hoion en tǭ Iezekiēl »kai egeneto epʼ eme cheir kyriou kai exēgage me en pneumati kai ethēke me en mesǭ tou pediou kai touto ēn meston osteōn anthrōpinōn. kai periēgage me epʼ auta kyklothen kyklǭ. kai hidou, polla sphodra epi prosōpou tou pediou, kai hidou, auta xēra lian. kai eipen pros me.
such as in Ezekiel: ‘And the hand of the Lord came upon me and brought me out in the Spirit and set me in the middle of the plain, and it was full of human bones. And he led me around them all about. And behold, very many on the face of the plain, and behold, they were very dry. And he said to me,
64.13.3Holl GCS 25/31:422
υἰὲ ἀνθρώπου, εἰ ζήσεται τὰ ὁστᾶ ταῦτα; καὶ εἶπον. κύριε ὁ θεός, σὺ ἐπίστασαι ταῦτα. καὶ εἶπε πρός με. προφήτευσον, υἱὲ ἀνθρώπου.
uie anthrōpou, ei zēsetai ta hosta tauta? kai eipon. kyrie ho theos, sy epistasai tauta. kai eipe pros me. prophēteuson, huie anthrōpou.
Son of man, will these bones live? And I said, Lord God, you know these things. And he said to me, Prophesy, son of man,
64.13.4Holl GCS 25/31:422
καὶ ἐρεῖς πρὸς αὐτά· τὰ ὀστέα τὰ ξηρὰ ταῦτα, ἀκούσατε λόγον κυρίου. τάδε λέγει Ἀδωαΐ κύριος τοῖς ὀστέοις τούτοις· ἰδού, ἐγὼ εἰσάγω εἰς ὐμᾶς πνεῦμα ζωῆς καὶ δώσω ἐφʼ ὑμᾶς νεῦρα καὶ ἐπάξω ἐφʼ ὑμᾶς σάρακας καὶ ἐκτενῶ ἐφʼ ὑμᾶς δέρμα καὶ δώσω τὸ πνεῦμά μου ἐφʼ ὑμᾶς καὶ ζήσεσθαε, καὶ θήσομαι ὑμᾶς ἐπὶ τὴν γῆν ὑμῶν, καὶ γνώσεσθε ὅτι ἐγώ εἰμι κύριος«.
kai ereis pros auta; ta ostea ta xēra tauta, akousate logon kyriou. tade legei Adōaï kyrios tois osteois toutois; idou, egō eisagō eis ymas pneuma zōēs kai dōsō ephʼ hymas neura kai epaxō ephʼ hymas sarakas kai ektenō ephʼ hymas derma kai dōsō to pneuma mou ephʼ hymas kai zēsesthae, kai thēsomai hymas epi tēn gēn hymōn, kai gnōsesthe hoti egō eimi kyrios«.
and you shall say to them: You dry bones, hear the word of the Lord. Thus says the Lord Adonai to these bones: Behold, I bring into you the spirit of life, and I will put sinews upon you and bring flesh upon you and spread skin over you, and I will put my Spirit upon you, and you shall live, and I will set you on your own land, and you shall know that I am the Lord.’
64.13.5Holl GCS 25/31:422–423
τούτῳ μὲν οὖν <ὡς> πιθανωτέρῳ χρῶνται τῷ ῥητῷ. καὶ ἄλλα δὲ <συλ>λέγουσιν εὐαγγελικά, οἶον [ὡς] τό »ἐκεὶ ἔσται ὁ κλαυρμὸς καὶ ὁ βρυγμὸς τῶν ὁδόντων« καὶ τό »φοβήθητε τὸν δυνάμενον καὶ ψυχὴν καὶ σῶμα ἀπολέσαι ἐν Γεεννῃ« καὶ τὸ ἐν τῷ Παὐλῳ »ζωοποιήσει τὰ θνητὰ ὑμῶν σώματα διὰ τοῦ ἐνοικοῦντος αὐτοῦ πνεύματος ἐν ὑμῖν«.
toutǭ men oun <hōs> pithanōterǭ chrōntai tǭ rhētǭ. kai alla de <syl>legousin euangelika, oion [hōs] to »ekei estai ho klaurmos kai ho brygmos tōn hodontōn« kai to »phobēthēte ton dynamenon kai psychēn kai sōma apolesai en Geennę̄« kai to en tǭ Paulǭ »zōopoiēsei ta thnēta hymōn sōmata dia tou enoikountos autou pneumatos en hymin«.
This text they use as more persuasive. And they also gather others from the gospels, such as, ‘There will be weeping and gnashing of teeth,’ and, ‘Fear him who can destroy both soul and body in Gehenna,’ and the saying in Paul, ‘He will give life to your mortal bodies through his Spirit who dwells in you.’
Haer. 64, chapter 14
64.14.1Holl GCS 25/31:423
14. Χρὴ δὲ πάντα τὸν φιλαλήθη κατὰ ταὐτὸν τούτοις τὸν νοῦν ἐπιστήσαντα περὶ τῆς ἀναστάσεως ἀγωνίσασθαι, σῶσαί τε καὶ τὴν τῶν ἀρχρίων παράδοσιν καὶ φυλάξασθαι μὴ ἐμπεσεῖν εἰς φλυαρίαν πτωχῶν νοημάτων, παδυνάτων τε ἅμα καὶ θεοῦ ἀναξίων.
14. Chrē de panta ton philalēthē kata tauton toutois ton noun epistēsanta peri tēs anastaseōs agōnisasthai, sōsai te kai tēn tōn archriōn paradosin kai phylaxasthai mē empesein eis phlyarian ptōchōn noēmatōn, padynatōn te hama kai theou anaxiōn.
But every lover of truth, fixing his mind on the same matters, must contend about the resurrection, both to preserve the tradition of the ancients and to guard against falling into the nonsense of poor ideas, at once impossible and unworthy of God.
64.14.2Holl GCS 25/31:423
τοῦτο οὖν εἰς τὸν τόπον τοῦτον διαληπτέον, ὅτι πᾶν σῶμα ὑπὸ φύσεως συνεχόμενον τῆς καταταττούσης ἔξωθέν τινα δίκην τροφῆς εἰς αὐτὸ καὶ ἀπεκκρινούσης ἀντὶ τῶν ἐπεισαγομένων ἕτερα, ὤςπερ τὰ τῶν ζᾠων, τὸ ὑλικὸν ὑποκείμενον οὑδέποτε ἔχει ταυτόν.
touto oun eis ton topon touton dialēpteon, hoti pan sōma hypo physeōs synechomenon tēs katatattousēs exōthen tina dikēn trophēs eis auto kai apekkrinousēs anti tōn epeisagomenōn hetera, ōsper ta tōn zǭōn, to hylikon hypokeimenon houdepote echei tauton.
This, then, must be understood on this subject: every body held together by a nature that assimilates from outside things in the manner of food and secretes others in place of those taken in, as the bodies of animals do, never has the same material substrate.
64.14.3Holl GCS 25/31:423
διάπερ οὐ κακῶς ποταμὸς ὡνόμασται τὸ σῶμα, διότι ὡς πρὸς τὸ ἀκριβὲς τάχα οὐδὲ δύο ἠμερῶν τὸ πρῶτον ὑποκείμενον ταὐτόν ἐστιν ἐν τῷ σώματι ἡμῶν, καίτοι γε τοῦ οἱονεὶ Παύλου ἣ Πέτρου ἀεὶ τοῦ αὐτοῦ ὅντος, (οὐ[τοῦ] κατὰ ψυχὴν μόνον, ἦς ἡ οὐσία οὔτε ῥεῖ καθʼ ἡμᾶς οὕτʼ ἐπεισαγόμενόν τι ἔχει ποτέ), κἂν ῥευστὴ ᾖ ἡ φύσθς τοῦ σώματος, τῷ τὸ εἶδος τὸ εἶδος τὸ χαρακτηρίζον τὸ σῶμα ταὐτὸν εἶνα,
diaper ou kakōs potamos hōnomastai to sōma, dioti hōs pros to akribes tacha oude dyo ēmerōn to prōton hypokeimenon tauton estin en tǭ sōmati hēmōn, kaitoi ge tou hoionei Paulou hē Petrou aei tou autou hontos, (ou[tou] kata psychēn monon, ēs hē ousia oute rhei kathʼ hēmas houtʼ epeisagomenon ti echei pote), kan rheustē ę̄ hē physths tou sōmatos, tǭ to eidos to eidos to charaktērizon to sōma tauton eina,
Therefore the body has not badly been called a river, because strictly speaking the first substrate in our body is perhaps not the same even for two days, though Paul, say, or Peter is always the same — not only in soul, whose substance neither flows, in our view, nor ever has anything brought in — even if the nature of the body is flowing, because the form characterizing the body is the same,
64.14.4Holl GCS 25/31:423
ὡς καὶ τοὺς τύπους μένειν τοὺς αὐτοὺς τοὺς τὴν ποιότητα Πέτρου καὶ Παύλου τὴν σωματικὴν παριστήνοντας, καθʼ ἣν ποτότητα καὶ οὐλαὶ ἐκ παίδων παραμένουσι τοῖς σὡμασι καὶ ἄλλα τινὰ ἰδιώματα, <ὡς> φακοὶ καὶ ἑπὶ τούτοις εἴ τί ἐστιν ὅμοιον·
hōs kai tous typous menein tous autous tous tēn poiotēta Petrou kai Paulou tēn sōmatikēn paristēnontas, kathʼ hēn pototēta kai oulai ek paidōn paramenousi tois sōmasi kai alla tina idiōmata, <hōs> phakoi kai hepi toutois ei ti estin homoion;
so that the features presenting the bodily quality of Peter and Paul remain the same; by this quality scars from childhood remain on bodies, and other peculiarities, such as moles, and anything else of the kind.
64.14.5Holl GCS 25/31:423
τοῦτο τὸ εἶδος, καθʼ ὃ εἰδοποιεῖται ὁ Πέτρος καὶ ὁ Παῦλος, τὸ σωματικόν, [ὃ]ἐν τῇ ἀναστάσει περιτίθεται πάλιν τῇ ψυχῇ, ἐπὶ τὸ πρεῖττον μεταβάλλον, οὐ πάντως τόδε τὸ ἐκτεταγμένον τὸ κατὰ τὴν πρώτην ὑποκείμενον.
touto to eidos, kathʼ ho eidopoieitai ho Petros kai ho Paulos, to sōmatikon, [ho]en tę̄ anastasei peritithetai palin tę̄ psychę̄, epi to preitton metaballon, ou pantōs tode to ektetagmenon to kata tēn prōtēn hypokeimenon.
This form, by which Peter and Paul are given their bodily form, is put around the soul again in the resurrection, changed for the better — not at all this extended thing, the first substrate.
64.14.6Holl GCS 25/31:423–424
ὥσπερ δὲ τὸ εἶδος <ταὐτόν> ἐστιν ἐκ βρέ- φους μέχρτ τοῦ πρεσβυτέρου, κἂν οἱ χαρακτῆρες δοκῶσι πολλὴν ἔχειν παραλλαγήν, οὕτως νοητέον καὶ τὸ ἐπὶ τοῦ παρόντος εἶδος ταὐτὸν εἶναι τῷ μέλλοντι, πλείστης ὅσης ἐσομένης τῆς ἐπὶ κάλλιον μεταβολῆς.
hōsper de to eidos <tauton> estin ek bre- phous mechrt tou presbyterou, kan hoi charaktēres dokōsi pollēn echein parallagēn, houtōs noēteon kai to epi tou parontos eidos tauton einai tǭ mellonti, pleistēs hosēs esomenēs tēs epi kallion metabolēs.
And as the form is the same from infancy to old age, even if the features seem to change greatly, so we must understand that the present form is the same as the future one, though there will be the greatest possible change for the better.
64.14.7Holl GCS 25/31:424
ἀναγκαῖον γὰρ τὴν ψυχὴν ἐν τόποις σωματικοῖς ὑπάρχουσαν κεχρῆσθαι σώμασι καταλλήλοις τοῖς τόποις.
anankaion gar tēn psychēn en topois sōmatikois hyparchousan kechrēsthai sōmasi katallēlois tois topois.
For a soul that exists in bodily places must use bodies suited to those places.
64.14.8Holl GCS 25/31:424
καὶ ὥσπερ ἐν θαλάσσῃ ζῆν ἡμᾶς ἐνύδρους γενομένους εἰ ἐχρῆν, πάντως ἂν ἡμᾶς ἔδει βράγχια ἔχειν καὶ τὴν ἄλλην ἰχθύων κατάστασιν, οὕτως μέλλοντας κληρονομεῖν βασιλείαν οὐρανῶν καὶ ἐν τόποις διαφέρουσιν ἔσεσθαι ἀναγκαῖον χρῆσθαι σώμασι πνευματικοῖς·
kai hōsper en thalassę̄ zēn hēmas enydrous genomenous ei echrēn, pantōs an hēmas edei branchia echein kai tēn allēn ichthyōn katastasin, houtōs mellontas klēronomein basileian ouranōn kai en topois diapherousin esesthai anankaion chrēsthai sōmasi pneumatikois;
And just as, if we had to live in the sea as water creatures, we would surely need gills and the rest of the makeup of fish, so those who are to inherit the kingdom of heaven and be in different places must use spiritual bodies;
64.14.9Holl GCS 25/31:424
οὐχὶ τοῦ εἴδους τοῦ προτέρου ἀφανιζομένου, κἂν ἐπὶ τὸ ἐνδοξότερον γένηται αὐτοῦ ἡ τροπή, ὥσπερ ἦν τὸ Ἰησοῦ εἶδος καὶ Μωυσέως καὶ Ἠλίου οὐχ ἕτερον ἐν τῇ μεταμορφώσει παρʼ ὃ ἦν.
ouchi tou eidous tou proterou aphanizomenou, kan epi to endoxoteron genētai autou hē tropē, hōsper ēn to Iēsou eidos kai Mōyseōs kai Ēliou ouch heteron en tę̄ metamorphōsei parʼ ho ēn.
not with the former form vanishing, even if its change is to something more glorious, just as the form of Jesus, and of Moses and Elijah, was not different in the transfiguration from what it had been.
Haer. 64, chapter 15
64.15.1Holl GCS 25/31:424
15. Μὴ πρόσκοπτε τοίνυν, εἰ τὸ πρῶντον ὑποκείμενον ἄν τις λέγοι μὴ ἔσεσθαι ταὐτὸν τότε, ὅπου ὁ λόγος τοῖς ἐφιστάνειν δυναμένοις δείκνυσιν ὅτι οὐδὲ νῦν δύναται δύο ἡμερῶν ταὐτὸν εἶναι τὸ πρῶτον ὑποκείμενον.
15. Mē proskopte toinyn, ei to prōnton hypokeimenon an tis legoi mē esesthai tauton tote, hopou ho logos tois ephistanein dynamenois deiknysin hoti oude nyn dynatai dyo hēmerōn tauton einai to prōton hypokeimenon.
Do not stumble, then, if someone says the first substrate will not then be the same, when reason shows those able to attend that not even now can the first substrate be the same for two days.
64.15.2Holl GCS 25/31:424
ἄξιον δὲ ἐπιστῆσαι καῖ τὸ ἑτεροῖον μὲν σπεέρεσθαι, ἑτεροῖον δὲ ἀνίστασθαι·
axion de epistēsai kai to heteroion men speeresthai, heteroion de anistasthai;
It is worth noting too that one kind of thing is sown and another kind raised:
64.15.3Holl GCS 25/31:424
» σπείρεται γὰρ σῶμα ψυχικόν, ἐγείρεται σῶμα πνευματικόν«, καὶ ἐπιφέρει πάλιν ὁ ἀπόστολος, σχεδὸν τὴν γηΐνην ποιότητα <πᾶσαν> διδάσκων ἀποτίθεσθαι μέλλειν ἡμᾶς τοῦ εἴδους σῳζομένου κατὰ τὴν ἀνάστασιν· »τοῦτο δέ φημι, ἀδελφοί, ὅτι σὰρξ καὶ αμα. βασιλείαν θεοῦ κληρονομῆσαι οὐ δύνανται οὐδὲ ἡ φθαρὰ τὴν ἀφθαρσίαν«.
» speiretai gar sōma psychikon, egeiretai sōma pneumatikon«, kai epipherei palin ho apostolos, schedon tēn gēïnēn poiotēta <pasan> didaskōn apotithesthai mellein hēmas tou eidous sǭzomenou kata tēn anastasin; »touto de phēmi, adelphoi, hoti sarx kai ama. basileian theou klēronomēsai ou dynantai oude hē phthara tēn aphtharsian«.
‘For it is sown a natural body, it is raised a spiritual body’; and the apostle adds again, teaching that we shall put off almost all the earthly quality while the form is preserved in the resurrection: ‘This I say, brothers, that flesh and blood cannot inherit the kingdom of God, nor does corruption inherit incorruption.’
64.15.4Holl GCS 25/31:424
ἵσως μὲν γὰρ ἔσται περὶ τὸν ἅγιον <σῶμα> διακρατούμενον ὑπὸ τοῦ εἰδοποιοῦντός ποτε τὴν σάρκα, σὰρξ δὲ οὐκέτι, ἀλλʼ ὅπερ ποτὲ ἐχαρακτηρίζετο ἐν τῇ σαρκί, τοῦτο χαρακτηρισθήσεται ἐν τῷ πνευματικῷ σώματι.
hisōs men gar estai peri ton hagion <sōma> diakratoumenon hypo tou eidopoiountos pote tēn sarka, sarx de ouketi, allʼ hoper pote echaraktērizeto en tę̄ sarki, touto charaktēristhēsetai en tǭ pneumatikǭ sōmati.
For perhaps there will be a body around the saint, held together by what once gave form to the flesh, but no longer flesh; rather, what was once characterized in the flesh will be characterized in the spiritual body.
64.15.5Holl GCS 25/31:424–425
Καὶ πρὸς τὰ ῥήματα δὲ τῶν γραφῶν, ἂ παρατέθενται οἱ ἀδελφο ἡμῶν, ταῦτα ἔστιν εἰπεῖν, καὶ πρῶτόν γε <πρὸς> τὰ ἐν τῷ Ἰεζεκιήλ, ἐφʼ ὅσον ἐπὶ τούτοις βούλονται * οἱ ἁπλούστεροι. κατὰ τὰς λέξεις ταύτας οὐδὲ ἀνάστασις σαρκῶν ἔσται, ἀλλὰ ὀστέων μόνον καὶ δερμάτων καὶ νεύρων.
Kai pros ta rhēmata de tōn graphōn, a paratethentai hoi adelpho hēmōn, tauta estin eipein, kai prōton ge <pros> ta en tǭ Iezekiēl, ephʼ hoson epi toutois boulontai * hoi haplousteroi. kata tas lexeis tautas oude anastasis sarkōn estai, alla osteōn monon kai dermatōn kai neurōn.
And to the words of the Scriptures which our brothers cite, this can be said, first to the passage in Ezekiel, so far as the simpler ones want … from it: according to these words there will not even be a resurrection of flesh, but only of bones, skins and sinews.
64.15.6Holl GCS 25/31:425
ἅμα δὲ καὶ ὐποδεικτέον αὐτοῖς ὅτι συναρπάζονται ὡς μὴ νενοηκότες τὸ γεγραμμένον. οὐ γὰρ εἰ ὁστᾶ ὀνομάζεται, πάντως τὰ ὁστᾶ ταῦτα νοητέον, ὥσπερ οὐδὲ ἐν τῷ »ἐσκορπίσθη τὰ ὁστᾶ ἡμῶνπαρὰ τὸν Ἅιδην«, καί »ἐσκορπίσθη πάντα τὰ ὀστᾶ μου« καί »ἴασαί με, ὅτι ἐταράχθ « p. η τὰ ὀστᾶ μου«, φανεροῦ ὅντος τοῦ μὴ λέγεσθαι τὰ ὀστᾶ κατὰ τὴν κοινὴν ἐκδοχήν.
hama de kai ypodeikteon autois hoti synarpazontai hōs mē nenoēkotes to gegrammenon. ou gar ei hosta onomazetai, pantōs ta hosta tauta noēteon, hōsper oude en tǭ »eskorpisthē ta hosta hēmōnpara ton Haidēn«, kai »eskorpisthē panta ta osta mou« kai »iasai me, hoti etarachth « p. ē ta osta mou«, phanerou hontos tou mē legesthai ta osta kata tēn koinēn ekdochēn.
At the same time it must be shown them that they are carried away by not having understood what is written. For if bones are named, these bones are not necessarily meant, just as neither in ‘Our bones were scattered by Hades,’ and ‘All my bones were scattered,’ and ‘Heal me, for my bones are troubled,’ where it is plain that bones are not meant in the common sense.
64.15.7Holl GCS 25/31:425
ἐπιφέρεται γοῦν τῷ λόγῳ ὅτι »αὐτοʼ λέγουσιν ὅτι ξηρὰ γέγονε τὰ ὀστᾶ ἡμῶν«. ἆρά γε λέγουσι »ξηρὰ γέγονε τὰ ὁστέα ἡμῶν«, θέλοντες ἀνίστασθαι συναχθέντα; ἀλλὰ τοῦτο ἀμήχανον. λέγοιεν δʼ ἄν.
epipheretai goun tǭ logǭ hoti »autoʼ legousin hoti xēra gegone ta osta hēmōn«. ara ge legousi »xēra gegone ta hostea hēmōn«, thelontes anistasthai synachthenta? alla touto amēchanon. legoien dʼ an.
At any rate the passage adds, ‘They say, Our bones have become dry.’ Do they say, ‘Our bones have become dry,’ wishing to rise gathered together? But this is impossible. Rather they would say
64.15.8Holl GCS 25/31:425
»ξηρὰ γέγονε τὰ ὁστᾶ ἡμῶν«, ἐν αἰχμαλωσίαις γενόμενοι καὶ πᾶσαν ζωτικὴν νοτίδα ἀποβεβληκότες. ἐπιφέρουσι γοῦν τό »ἀπόλωλεν ἡ ἐλπ᾿ς ἡμῶν, διαπεφωνήκαμεν«. οὐκοῦν ἡ ἐπαγγελία τῆς ἀναστάσεως τοῦ λαοῦ ἐστιν ἀπὸ τοῦ πτώματος καὶ τῆς οἱονεὶ νεκρότητος ἥν νενέκρωνται διὰ τὰ ἀμαρτήματα τοῖς ἐχθροῖς παραδοθέντες.
»xēra gegone ta hosta hēmōn«, en aichmalōsiais genomenoi kai pasan zōtikēn notida apobeblēkotes. epipherousi goun to »apolōlen hē elp᾿s hēmōn, diapephōnēkamen«. oukoun hē epangelia tēs anastaseōs tou laou estin apo tou ptōmatos kai tēs hoionei nekrotētos hēn nenekrōntai dia ta amartēmata tois echthrois paradothentes.
‘Our bones have become dry,’ being in captivities and having lost all vital moisture. At any rate they add, ‘Our hope has perished, we are lost.’ So the promise is of the people’s resurrection from its fall and, as it were, deadness, in which they were made dead through their sins, handed over to their enemies.
64.15.9Holl GCS 25/31:425
καὶ οἱ ἁμκρτωλοὶ δὲ ὑπὸ τοῦ σωτῆρος λέγονται εἶναι »τάφοι γέμοντες ὀστέων νεκρῶν καὶ κπάσης ἀκαθαρσίας«. πρέπει δὲ τῷ θεῷ ἀνοίγειν τὰ μνημεῖα ἑκάστου καὶ ἐξάγειν ἐκ τῶν μνημείων ἡμᾶς ἐξωοποιημένους, ὥσπερ ὀ σωτὴρ τὸν Λάζαρον εἵλκυσεν ἔξω.
kai hoi hamkrtōloi de hypo tou sōtēros legontai einai »taphoi gemontes osteōn nekrōn kai kpasēs akatharsias«. prepei de tǭ theǭ anoigein ta mnēmeia hekastou kai exagein ek tōn mnēmeiōn hēmas exōopoiēmenous, hōsper o sōtēr ton Lazaron heilkysen exō.
And sinners are said by the Savior to be ‘tombs full of dead men’s bones and all uncleanness.’ It befits God to open the tombs of each and bring us out of the tombs made alive, as the Savior drew Lazarus out.
Haer. 64, chapter 16
64.16.1Holl GCS 25/31:425
16. Τὸ δέ »ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὁδόντων« πρὸς αὐτοὺς ἀπορητέον ὅτι ὡς ἐν τούτῳ τῷ βίῳ πᾶν μέλος εἴς τινα χρείαν ὁ δημιουργὸς κατεσκεύασεν, οὕτως καὶ τοὺς ὀδόντας εἰς τὸ διακόπτεσθαι τὴν στερεὰν τροφήν. τίς οὖν χρεία τοῖς κολζομένοις ὀδόντων; οὐ γὰρ εἰς τὴν Γέενναν ὂντες κατʼ αὐτοὺς φάγονται.
16. To de »ekei estai ho klauthmos kai ho brygmos tōn hodontōn« pros autous aporēteon hoti hōs en toutǭ tǭ biǭ pan melos eis tina chreian ho dēmiourgos kateskeuasen, houtōs kai tous odontas eis to diakoptesthai tēn sterean trophēn. tis oun chreia tois kolzomenois odontōn? ou gar eis tēn Geennan ontes katʼ autous phagontai.
As for ‘There will be weeping and gnashing of teeth,’ we must put the difficulty to them that, just as in this life the Creator made every member for some use, so he made the teeth for cutting solid food. What need then do those punished have of teeth? For according to them, they will not eat in Gehenna.
64.16.2Holl GCS 25/31:425–426
καὶ δεικτέον ὅτι οὐ πάντα παραλαμβάνεσθαι δεῖ κατὰ τὸ κείμενον. »ὀδόντας γοῦν ἁμαρτωλῶν«, φη- σίν, »συνέτριψας« τὰς μύλας τῶν λεόντων συνέθλασεν κύριος«. τίς δὲ οὕτως ἠλίθιος ὡς ὑπολαμβάνειν ὅτι πηρῶν τὰ σώματα τῶν ἁμαρτωλῶν ὁ θεὸς τοὺς ὀδόντας αὐτῶν μόνον συντρίβει;
kai deikteon hoti ou panta paralambanesthai dei kata to keimenon. »odontas goun hamartōlōn«, phē- sin, »synetripsas« tas mylas tōn leontōn synethlasen kyrios«. tis de houtōs ēlithios hōs hypolambanein hoti pērōn ta sōmata tōn hamartōlōn ho theos tous odontas autōn monon syntribei?
And it must be shown that not everything is to be taken as it lies. ‘You have broken the teeth of sinners,’ it says; ‘the Lord has shattered the molars of the lions.’ Who is so foolish as to suppose that God, maiming sinners’ bodies, breaks only their teeth?
64.16.3Holl GCS 25/31:426
ὥσπερ οὖν εἴ τις θέλων ταῦθʼ οὕτως ἔχειν θλιβόμενος εἴλκετο ἐπʼ ἀλληγορίαν, οὕτως ζητητέον τῶν κολαζομένων τὸν βρυγμὸν τῶν ὀδόντων, τῆς ψυχῆς δύναμιν μασητικὴν ἐχούσης, ἥτις ἐν καιρῷ τοῦ ἐλέγχου περὶ τῶν ἁμαρτημάτων κατὰ τὸν συγκρουσμὸν τῶν † ὀδόντων ὧν ἐφρόνησε βρύζει τοὺς ὀδόντας.
hōsper oun ei tis thelōn tauthʼ houtōs echein thlibomenos eilketo epʼ allēgorian, houtōs zētēteon tōn kolazomenōn ton brygmon tōn odontōn, tēs psychēs dynamin masētikēn echousēs, hētis en kairǭ tou elenchou peri tōn hamartēmatōn kata ton synkrousmon tōn † odontōn hōn ephronēse bryzei tous odontas.
So just as one who wanted these things to be literal would be hard pressed and dragged to allegory, so we must look for the gnashing of teeth of those punished in the soul, which has a chewing faculty, and which at the time of conviction for its sins gnashes its teeth at the clash of the … of what it thought.
64.16.4Holl GCS 25/31:426
τὸ δὲ »φοβήθητε τὸν δυνάμενον καὶ τὴν ψυχὴν καὶ τὸ σῶμα ἀπολέσαι ἐν Γεέννῃ« τάχα μὲν διδάσκει ὅτι ἀσώματος ἡ ψυχή, τάχα δὲ καὶ δηλοῖ ὅτι χωρὶς σώματος οὐ κολασθήσεται· περὶ οὗ φυσιολογοῦντες τὰ περὶ τοῦ εἴδους καὶ τοῦ πρώτου ὑποκειμένου εἰρήκαμεν.
to de »phobēthēte ton dynamenon kai tēn psychēn kai to sōma apolesai en Geennę̄« tacha men didaskei hoti asōmatos hē psychē, tacha de kai dēloi hoti chōris sōmatos ou kolasthēsetai; peri hou physiologountes ta peri tou eidous kai tou prōtou hypokeimenou eirēkamen.
And ‘Fear him who can destroy both the soul and the body in Gehenna’ perhaps teaches that the soul is incorporeal, and perhaps also shows that it will not be punished without a body; about which we have spoken in our natural discussion of the form and the first substrate.
64.16.5Holl GCS 25/31:426
καὶ τὸ παρὰ τῷ ἀπ[οστόλῳ δέ »ζωοποιήσει καὶ τὰ θνητὰ ὑμῶν σώματα«, θνητοῦ ὄντος τοῦ σώματος καὶ οὐ μετέχοντος τῆς ἀληθινῆς ζωῆς, δύναται παριστάνειν ὅτι τὸ σωματικὸν εἶδος περὶ οὗ εἰρήκαμεν, τῇ φύσει θνητὸν ὄν, »ὅταν ὁ Χριστὸς φανερωθῇ, ἡ ζωὴ ἡμῶν«, καὶ αὐτὸ μεταβάλλει ἀπὸ τοῦ εἶναι »σῶμα θανάτου«, ζωοποιηθὲν διὰ τοῦ πνεύματος τοῦ ζωοποιοπυντος, ἐκ τοῦ <σαρκικοῦ> πνευματικὸν γεγονός.
kai to para tǭ ap[ostolǭ de »zōopoiēsei kai ta thnēta hymōn sōmata«, thnētou ontos tou sōmatos kai ou metechontos tēs alēthinēs zōēs, dynatai paristanein hoti to sōmatikon eidos peri hou eirēkamen, tę̄ physei thnēton on, »hotan ho Christos phanerōthę̄, hē zōē hēmōn«, kai auto metaballei apo tou einai »sōma thanatou«, zōopoiēthen dia tou pneumatos tou zōopoiopyntos, ek tou <sarkikou> pneumatikon gegonos.
And the saying in the apostle, ‘He will give life also to your mortal bodies,’ since the body is mortal and does not share in true life, can show that the bodily form of which we spoke, being mortal by nature, ‘when Christ, our life, appears,’ is itself changed from being ‘a body of death,’ made alive through the life-giving Spirit, having become spiritual from fleshly.
64.16.6Holl GCS 25/31:426
καὶ τό »ἐρεῖ δέ τις, πῶς ἐγείρονται οἱ νεκροί, ποίῳ δὲ σώματι ἔρχονται;« γυμνῶς παρίστηυσιν ὅτι τὸ πρῶτον ὑποκείμενον οὐκ ἀναστήσεται.
kai to »erei de tis, pōs egeirontai hoi nekroi, poiǭ de sōmati erchontai?« gymnōs paristēusin hoti to prōton hypokeimenon ouk anastēsetai.
And the words, ‘But someone will say, How are the dead raised, and with what kind of body do they come?’ show plainly that the first substrate will not rise.
64.16.7Holl GCS 25/31:426–427
εἰ γὰρ καλῶς ἐλάβομεν τὸ παράδειγμα, τηρητέον ὄτι ὁ σπερματικὸς λόγος ἐν τῷ κόκκῳ τοῦ σίτου δραξάμενος τῆς παρακειμένης ὕλης καὶ διʼ ὅλης αὐτῆς χωρήσας, περιδραξάμενός <τε< αὐτῆς τοῦ αὐτοῦ εἴδους, ὧν ἔχει δυ- νάμεων ἐπιτίθησι τῇ ποτε γῇ καὶ ὕδατι καὶ ἀέρι καὶ πυρί, καὶ νικήσας τὰς ἐκείνων ποιότητας μεταβάλλει ἐπὶ ταύτην ἧς ἐστιν αὐτὸς δημιουργός· καὶ οὕτως συμπληροῦται ὁ στάχυς, εἰς ὑπερβολὴν διαφέρων τοῦ ἐξ ἀρχῆς κόκκου μεγέθει καὶ σχήματι καὶ ποικιλίᾳ. Πρόκλου τοῦ αὐτοῦ.
ei gar kalōs elabomen to paradeigma, tērēteon oti ho spermatikos logos en tǭ kokkǭ tou sitou draxamenos tēs parakeimenēs hylēs kai diʼ holēs autēs chōrēsas, peridraxamenos <te< autēs tou autou eidous, hōn echei dy- nameōn epitithēsi tę̄ pote gę̄ kai hydati kai aeri kai pyri, kai nikēsas tas ekeinōn poiotētas metaballei epi tautēn hēs estin autos dēmiourgos; kai houtōs symplēroutai ho stachys, eis hyperbolēn diapherōn tou ex archēs kokkou megethei kai schēmati kai poikilią. Proklou tou autou.
For if we have understood the example rightly, we must observe that the seminal principle in the grain of wheat, grasping the matter around it and passing through the whole of it, and taking hold of it with its own form, applies the powers it has to what was once earth, water, air and fire, and overcoming their qualities changes them into that of which it is itself the maker; and so the ear is completed, far surpassing the original grain in size, shape and variety.” (Words of the same Proclus.)
Haer. 64, chapter 17
64.17.1Holl GCS 25/31:427
17. Ἅ μὲν οὖν Ὠριγένης εἰς τὴν περὶ τῆς ἀναστάσεως ἐγχειρῶν πραγματείαν ἐσπούδασε, ποικιλωτάτην ἐπιδεικνύμενος θεωρίαν, τοσαῦτα ὡς ἐν ἐπιτομῇ· ἐνθυμοῦ δὲ καὶ τὰ τούτοις ἀκόλουθα ἐφεξῆς.
17. Ha men oun Ōrigenēs eis tēn peri tēs anastaseōs encheirōn pragmateian espoudase, poikilōtatēn epideiknymenos theōrian, tosauta hōs en epitomę̄; enthymou de kai ta toutois akoloutha ephexēs.
“This, then, in summary, is what Origen was eager to establish when he undertook his treatise on the resurrection, displaying a most varied theory; consider also what follows from it next.
64.17.2Holl GCS 25/31:427
λείπεται γὰρ τὰς ἀπὸ τῶν γραφῶν ἔτι πρὸς τοῖς εἰρημένοις μαρτυρίας παραλαβεῖν, ἵνʼ ὥσπερ ἀνδριὰς πάντα τὰ μέρη συμμέτρως < ἔχουσα, οὕτως > ὁ λόγος οὗ- τος <συμμετρίαν > λαβὼν ὅλος ἐκ πλήρους ᾖ κατεσκευασμένος, ἀλλὰ] μηδὲν ἔχων ἐνδεὲς τῶν εἰς σχῆμα καὶ κάλλος συναγομένων.
leipetai gar tas apo tōn graphōn eti pros tois eirēmenois martyrias paralabein, hinʼ hōsper andrias panta ta merē symmetrōs < echousa, houtōs > ho logos hou- tos <symmetrian > labōn holos ek plērous ę̄ kateskeuasmenos, alla] mēden echōn endees tōn eis schēma kai kallos synagomenōn.
For it remains to take the testimonies from the Scriptures in addition to what has been said, so that, like a statue having all its parts in proportion, this argument too may take proportion and be completely constructed as a whole, lacking nothing that goes to make up its shape and beauty.
64.17.3Holl GCS 25/31:427
τί οὖν αἱ γραφαὶ συνᾴδουσι τούτοις, ἐπικρατύνουσαι πρὸς συμπλήρωσιν διαγωγῆς κρείττονος τὸν ἄνθρωπον, φραστέον. ταῦτα γὰρ ἐάν τις οἷός τε ᾖ, μὴ παρακόπτων τοῦ δέοντος, ἀκριβῶς νοεῖν, εἴσεται τὴν ἀνάστασιν ἐπὶ τούτου μὴ χρῆναι παραλαμβάνεσθαι τοῦ σώματος, ἄτε ἀδυνατοῦντος ἀτρέπτου διʼ αἰῶνος μένειν, ἀλλὰ ἐπὶ τοῦ πνευματικοῦ, ἐν ᾧ αὐτὸς ὁ καὶ νῦν ἐν τούτῳ διασῳζό- | μενος χαρακτὴρ τηρηθήσεται, ἵνʼ ἕκαστος ἡμῶν καὶ κατὰ τὴν μορφὴν ὁ αὐτὸς ᾗ, παθάπερ ἐλέχθη καὶ Ὠριγένει.
ti oun hai graphai synądousi toutois, epikratynousai pros symplērōsin diagōgēs kreittonos ton anthrōpon, phrasteon. tauta gar ean tis hoios te ę̄, mē parakoptōn tou deontos, akribōs noein, eisetai tēn anastasin epi toutou mē chrēnai paralambanesthai tou sōmatos, ate adynatountos atreptou diʼ aiōnos menein, alla epi tou pneumatikou, en hǭ autos ho kai nyn en toutǭ diasǭzo- | menos charaktēr tērēthēsetai, hinʼ hekastos hēmōn kai kata tēn morphēn ho autos hę̄, pathaper elechthē kai Ōrigenei.
We must say, then, how the Scriptures agree with these things, strengthening man for the completion of a better way of life. If anyone can understand these things precisely without missing what is needed, he will know that the resurrection is not to be taken of this body, since it cannot remain unchanged for ever, but of the spiritual body, in which the very character preserved now in this one will be kept, so that each of us may be the same also in form, as Origen too said.
64.17.4Holl GCS 25/31:427–428
οὕτω γὰρ ἐκεῖνος ἔσεσθαι τί- θεται τὴν ἀνάστασιν. ῥευστοῦ γὰρ ὄντος τοῦ σώματος τοῦ ὑλικοῦ καὶ μηδέποτε μένοντος ἐφʼ ἑαυτῷ κἂν τὸ βραχύ, ἀλλὰ προσγι<γ> νομένου καὶ νομένου περὶ τὸ εἶδος τὸ χαρακτηρίζον τὸν ἄνθρωπον, ὑφʼ οὗ καὶ συγκρα- τεῖται τὸ σχῆμα, ἀνάγκή, φησί, τὴν ἀναστασιν ἐπὶ μόνου τοῦ εἴδους φῴζεσθαι δεῖν προσδοκᾶν.
houtō gar ekeinos esesthai ti- thetai tēn anastasin. rheustou gar ontos tou sōmatos tou hylikou kai mēdepote menontos ephʼ heautǭ kan to brachy, alla prosgi<g> nomenou kai nomenou peri to eidos to charaktērizon ton anthrōpon, hyphʼ hou kai synkra- teitai to schēma, anankē, phēsi, tēn anastasin epi monou tou eidous phǭzesthai dein prosdokan.
For this is how he supposes the resurrection will be. Since the material body is flowing and never remains the same even for a short time, but comes and goes around the form that characterizes the man, by which the shape is held together, it is necessary, he says, to expect the resurrection to be preserved in the form alone.
64.17.5Holl GCS 25/31:428
καὶ ἵνα μὴ εἴπῃς ὅτι οὐ μανθάνω· σκοτεινῶς ἐκεῖνος γὰρ τοῦτο διέλαβεν, ἐγὼ δέ σοι σαφέστερον ὧδε τὸν νοῦν τούτων ἐξηγήσομαι.
kai hina mē eipę̄s hoti ou manthanō; skoteinōs ekeinos gar touto dielaben, egō de soi saphesteron hōde ton noun toutōn exēgēsomai.
And so that you may not say, ‘I do not understand’ — for he treated this obscurely — I will explain their meaning to you more clearly, as follows.
64.17.6Holl GCS 25/31:428
ἤδη γὰρ πάντως ἑώρακας δέρμα αῴου η ἄλλο τι τοιοῦτο γεμισθὲν ὕδατος, ὅπως ἐὰν πρὸς ὀλίγον κενούμενον πρὸς ὀλίγον πληροῖτο, ἀεὶ τὸ εἶδος τὸ αὐτὸ δείκνυσιν. οὗον γὰρ ἂν ᾖ τὸ περιέχον, ἀνάγκη πρὸς κὐτὸ καὶ τὸ ἐντὸς σχηματίζεσθαι.
ēdē gar pantōs heōrakas derma aǭou ē allo ti toiouto gemisthen hydatos, hopōs ean pros oligon kenoumenon pros oligon plēroito, aei to eidos to auto deiknysin. houon gar an ę̄ to periechon, anankē pros kyto kai to entos schēmatizesthai.
You have surely seen an animal skin or some other such thing filled with water, how, if it is emptied a little and filled a little, it always shows the same form. For whatever the container is like, the contents must take their shape from it.
64.17.7Holl GCS 25/31:428
φέρε γὰρ ὑπεκρέοντος τοῦ ὕδατος, εἴ τις προσβάλλοι τοσοῦτον ὅσον ἐκχεῖται, μὴ ἐῶν τὸν ἀσκὸν ἀθρόως κενωθῆναι τοῦ ὕδατος, εἰ μὴ τοιοῦτο ἀνάγκη φαίνεσθαι τὸ προστιθέμενον οἷον καὶ τὸ πρότερον, διὰ τὸ εἶναι καὶ τὸ περιέχον τὸ αὐτὸ περὶ ὅ εἰσρεῖ καὶ ἀπορρεὶ τὸ ὕδωρ.
phere gar hypekreontos tou hydatos, ei tis prosballoi tosouton hoson ekcheitai, mē eōn ton askon athroōs kenōthēnai tou hydatos, ei mē toiouto anankē phainesthai to prostithemenon hoion kai to proteron, dia to einai kai to periechon to auto peri ho eisrei kai aporrei to hydōr.
Suppose, as the water flows out, someone adds as much as is poured out, not letting the skin be emptied all at once: must not what is added appear such as what was there before, because the container around which the water flows in and out is the same?
64.17.8Holl GCS 25/31:428
καὶ δὴ καὶ τὸ σῶμα τούτοις ὁ ἐθέλων ἀπεικάζειν οὐκ αἰδεσθήσεται. ὡσαύτως γὰρ καὶ τὰ ἀπὸ τῆς τροφῆς ἀντεισαγόμενα ἀντὶ τῶν ὑπεξεωθεισῶν σαρκῶν εἰς τὸ σχῆμα τοῦ περιέχοντος εἴδους μεταβαλοῦνται, καὶ ὁπόσον μὲν ἂν κατὰ τοὺς ὀφθαλμοὺς διαχυθῆ, τοῖς ἐφθαλμοῖς ἔοικεν, ὁπόσον δὲ κατὰ τὸ πρόσωτον, τῷ προσώπῳ, ὁπόσον δὲ κατὰ τὰ ἕτερα, τούτοις· ὥστε τὸν αὐτὸν ἕκαστον φαίνεσθαι, οὐκ οὐσῶν τῶν σαρκῶν ἐν αὐτῷ τῶν πρῶτον ὑποκειμένων, ἀλλὰ τοῦ εἴδους, καθʼ ὃ εἰδοποιοῦνται τὰ προσγιγνόμενα.
kai dē kai to sōma toutois ho ethelōn apeikazein ouk aidesthēsetai. hōsautōs gar kai ta apo tēs trophēs anteisagomena anti tōn hypexeōtheisōn sarkōn eis to schēma tou periechontos eidous metabalountai, kai hoposon men an kata tous ophthalmous diachythē, tois ephthalmois eoiken, hoposon de kata to prosōton, tǭ prosōpǭ, hoposon de kata ta hetera, toutois; hōste ton auton hekaston phainesthai, ouk ousōn tōn sarkōn en autǭ tōn prōton hypokeimenōn, alla tou eidous, kathʼ ho eidopoiountai ta prosgignomena.
And whoever wishes to liken the body to these will not be ashamed. For likewise what is brought in from food in place of the flesh expelled is changed into the shape of the containing form: as much as is spread to the eyes resembles the eyes, as much as to the face, the face, as much as to the other parts, those; so that each appears the same, not because the flesh first underlying is in him, but because of the form by which what is added is given form.
64.17.9Holl GCS 25/31:428
καὶ τοίνυν εἰ μή ἐσμεν οἱ αὐτοὶ κἂν ἐπʼ ὀλίγας ἡμέρας τῷ σώματι, ἀλλὰ τῷ εἴδει τῷ ἐν τῷ σώματι τοῦτο γὰρ μόνον ἕστηκεν ἀπὸ γενέσεως), πολλῷ μᾶλλον οὐδὲ τότε οἱ αὐτοὶ κατὰ τὴν αὐτὴν σάρκα ἐσόμεθα, ἀλλὰ κατὰ τὸ εἶδος τὸ καὶ νῦν > ἀεὶ δικσῳζόμενον ἐν ἡμῖν καὶ μένον. ὃ γὰρ ἐκεῖ τὸ δέρμα, τοῦτο τὸ εἶδος ἐνθάδε· ὃ δὲ ἐκεῖ τὸ ὑδωρ ἐπὶ τῆς εἰκόνς, τοῦτο ἐνταῦθα τὸ προσγιγνόμενον καὶ ἀπογιγνόμενον.
kai toinyn ei mē esmen hoi autoi kan epʼ oligas hēmeras tǭ sōmati, alla tǭ eidei tǭ en tǭ sōmati touto gar monon hestēken apo geneseōs), pollǭ mallon oude tote hoi autoi kata tēn autēn sarka esometha, alla kata to eidos to kai nyn > aei diksǭzomenon en hēmin kai menon. ho gar ekei to derma, touto to eidos enthade; ho de ekei to hydōr epi tēs eikons, touto entautha to prosgignomenon kai apogignomenon.
So if we are not the same even for a few days in body, but in the form in the body (for this alone has remained from birth), much more shall we not then be the same in the same flesh, but in the form which even now is always preserved in us and remains. For what the skin is there, the form is here; and what the water is in the image, here is what comes and goes.
64.17.10Holl GCS 25/31:428–429
ὥσπερ οὖν νῦν τοῦ σώματος οὐκ ὄντος τοῦ καὶ τότε οὐκ ὄντος τοῦ σώματος τοῦ αὐτοῦ εἰς τὸ ἐνδοξότερον τὸ εἶδος αὐξηθὲν οὐκέτι ἐν φθαρτῷ, ἀλλʼ ἐν ἀπαθεῖ καὶ πνευματικῷ δειχθήσεται σώματι, ὥσπερ οἷον τὸ Ἰησοῦ κατὰ τὴν μεταμόρφωσιν ἦν, ὅτε εἰς τὸ ὄρος ἀνέβη μετὰ Πέτρου, καὶ τὸ Μωυσέως καὶ τὸ Ἠλίου τῶν ὀφθέντων αυτω.
hōsper oun nyn tou sōmatos ouk ontos tou kai tote ouk ontos tou sōmatos tou autou eis to endoxoteron to eidos auxēthen ouketi en phthartǭ, allʼ en apathei kai pneumatikǭ deichthēsetai sōmati, hōsper hoion to Iēsou kata tēn metamorphōsin ēn, hote eis to oros anebē meta Petrou, kai to Mōyseōs kai to Ēliou tōn ophthentōn autō.
So as now the body is not the same, then too, the body not being the same, the form, increased to greater glory, will be shown no longer in a corruptible but in an impassible and spiritual body, as that of Jesus was at the transfiguration, when he went up the mountain with Peter, and those of Moses and Elijah who appeared to him.
Haer. 64, chapter 18
64.18.1Holl GCS 25/31:429
18. Καὶ ταῦτα μὲν οῦν μέχρι τοσούτου διεσκέφθω· οὗτος γὰρ ὡς ἐν κεφαλαίῳ τῶν Ὠριγένους δογματισμῶν ὁ νοκῦς.
18. Kai tauta men oun mechri tosoutou dieskephthō; houtos gar hōs en kephalaiǭ tōn Ōrigenous dogmatismōn ho nokys.
Let these things be considered thus far; for this, in summary, is the sense of Origen’s doctrines.
64.18.2Holl GCS 25/31:429
ἐὰν δέ τις τῶν ἀμφισβητούντων προβαλλόμενος τὸ σῶμα τοῦ Χριστοῦ, διὰ τὸ »πρωτότοκον τῶν νεκρῶν« καὶ »ἀπαρχὴν« αὐτὸν εἰρῆσθαι »τῶν κεκοιμημένων«, λέγοι ὅτι καθάπερ ἐκεῖνος ἀνέστη, καὶ τὰ πάντων > ὡσαύτως ἐκείνῳ δεῖν προσδοκᾶν ἀναστήσεσθαι, ἵνα ὥσπερ Χριστὸς ἐγήγερται, »οὕτως ὁ θεὸς τοὺς κοιμηθέντας διὰ τοῦ Ἰησοῦ ἄξει σὺν αὐτῷ«, ἐγήγερται δὲ τὸ τοῦ Ἰησοῦ >, καὶ τὰς σάρκας ἔχον ἃς εἶχε καὶ τὰ ὀστᾶ, καθάπερ ἐπείσθη καὶ Θωμᾶς, λέξομεν·
ean de tis tōn amphisbētountōn proballomenos to sōma tou Christou, dia to »prōtotokon tōn nekrōn« kai »aparchēn« auton eirēsthai »tōn kekoimēmenōn«, legoi hoti kathaper ekeinos anestē, kai ta pantōn > hōsautōs ekeinǭ dein prosdokan anastēsesthai, hina hōsper Christos egēgertai, »houtōs ho theos tous koimēthentas dia tou Iēsou axei syn autǭ«, egēgertai de to tou Iēsou >, kai tas sarkas echon has eiche kai ta osta, kathaper epeisthē kai Thōmas, lexomen;
But if one of those who dispute puts forward the body of Christ, because he is called ‘firstborn from the dead’ and ‘firstfruits of those who have fallen asleep,’ and says that as he rose, so we must expect everyone’s body to rise like his, so that as Christ has been raised, ‘so God will bring with him those who have fallen asleep through Jesus,’ and Jesus’ body was raised having the flesh and bones it had, as Thomas too was convinced, we will say:
64.18.3Holl GCS 25/31:429
ἀλλὰ τὸ τοῦ Χριστοῦ σῶμα οὐκ ἦν »ἐκ θελήματο ἀνδρός«, »ἡδονῆς ὕπνῳ συνελθούσης«, »ἐν ἀνομίαις συλληφθὲν καἰ κισσηθὲν ἐν ἁμαρτίας«, ἀλλὰ »ἐκ πνεύματος ἁγίου καὶ δυνάμεως ὑψίστου καἰ παρθένου«, τὸ δὲ σὸν ὕπνος ἐστὶ καὶ ἡδονὴ καὶ ῥύπος.
alla to tou Christou sōma ouk ēn »ek thelēmato andros«, »hēdonēs hypnǭ synelthousēs«, »en anomiais syllēphthen kai kissēthen en hamartias«, alla »ek pneumatos hagiou kai dynameōs hypsistou kai parthenou«, to de son hypnos esti kai hēdonē kai rhypos.
but the body of Christ was not ‘of the will of a man,’ ‘with pleasure coming together with sleep,’ ‘conceived in iniquities and brought forth in sins,’ but ‘of the Holy Spirit and the power of the Most High and a virgin’; but yours is sleep and pleasure and filth.
64.18.4Holl GCS 25/31:429–430
καὶ διὰ τοῦτο καὶ ὁ σοφὸς Σειράχ »ἐν γὰρ τῷ ἀποθνῄσκειν ἄνθρωπον< κληρονομήσει ἑρπετὰ καἰ κηρία καὶ σκώληκας«, καὶ <Δαυʼδ > ἐν ὀγδοηκοστῷ ἑβδόμῳ ψαλμῷ »μὴ τοῖς νεκροῖς ποιήσεις θαυμάσια ἢ ἰατροὶ ἀναστήσουσι καὶ ἐξομολγήσονταί σοι; μὴ διηγήσεταί τις ἐν τάφῳ τὸ ἔλεός σου καὶ τὴν σου καὶ ἡ δικαιοσύνη σου ἐν γῇ ἐπιλελησμένῇ;«
kai dia touto kai ho sophos Seirach »en gar tǭ apothnę̄skein anthrōpon< klēronomēsei herpeta kai kēria kai skōlēkas«, kai <Dauʼd > en ogdoēkostǭ hebdomǭ psalmǭ »mē tois nekrois poiēseis thaumasia ē iatroi anastēsousi kai exomolgēsontai soi? mē diēgēsetai tis en taphǭ to eleos sou kai tēn sou kai hē dikaiosynē sou en gę̄ epilelēsmenę̄?«
And for this reason the wise Sirach says, ‘For when a man dies he will inherit reptiles, beasts and worms’; and David in the eighty-seventh psalm, ‘Will you work wonders for the dead, or will physicians raise them up and they confess you? Will anyone tell of your mercy in the grave, and your righteousness in a land forgotten?’
64.18.5Holl GCS 25/31:430
καὶ ἕτερα δὲ ῥήματα τοιαῦτα τῷ βουλομένῳ συνάγειν ἐκ τῶν γραφῶν πάρεστιν ἃ * ἵνα μὴ πάντων ἡμεῖς εἰς πλῆθος μνημονεύοντες πολυπλασίονα τῶν εἰρημένων αὐζήσωμεν τὸν λόγον.
kai hetera de rhēmata toiauta tǭ boulomenǭ synagein ek tōn graphōn parestin ha * hina mē pantōn hēmeis eis plēthos mnēmoneuontes polyplasiona tōn eirēmenōn auzēsōmen ton logon.
And other such texts are available to anyone who wishes to gather them from the Scriptures …, so that we do not, by mentioning all of them in number, make the discourse many times longer than what has been said.”
Haer. 64, chapter 19
64.19.1Holl GCS 25/31:430
Λοιπὸν Μεθοδίου· Ὡς πὖν ἐπαύσατο μόγις ὁ Πρόκλος καὶ σιγὴ τῶν παρόντων ἦν ἐπὶ πολύ, καταβληθέντων ἱκανῶς πρὸς ἀπιστίαν, καὶ ἐγὼ ᾐσθόμην ὅτι τῷ ὄντι πεπαυμένος εἴη, ἠρέμα τὴν κεφαλὴν ἐπάρας καὶ ἀναπνεύσας ὥσπερ οἱ πλέοντες τοῦ κύματος ἤδη λωφῶντος, ὑποτρέμων ἔτι καὶ σκοτιζόμενος ἐβεβλήμην γάρ, ὡς πρὸς ὑμᾶς εἰρήσθω, τῇ δεινότητι κατηντλημένος τῶν λόγων) τρέπομαι πρὸς τὸν Αὐξέντιον καὶ καλέσας αὐτόν·
Loipon Methodiou; Hōs pyn epausato mogis ho Proklos kai sigē tōn parontōn ēn epi poly, katablēthentōn hikanōs pros apistian, kai egō ę̄sthomēn hoti tǭ onti pepaumenos eiē, ērema tēn kephalēn eparas kai anapneusas hōsper hoi pleontes tou kymatos ēdē lōphōntos, hypotremōn eti kai skotizomenos ebeblēmēn gar, hōs pros hymas eirēsthō, tę̄ deinotēti katēntlēmenos tōn logōn) trepomai pros ton Auxention kai kalesas auton;
Next, from Methodius: “When Proclus had at last with difficulty stopped, and there was a long silence among those present, who had been quite cast down toward unbelief, and I perceived that he had really finished, I gently raised my head and drew breath like sailors when the wave is now subsiding, still trembling and in a daze (for I had been struck, let me tell you, overwhelmed by the force of his words), and I turned to Auxentius and called him:
64.19.2Holl GCS 25/31:430
ὦ Αὐξέντιε, νομίζω, ἔφην, μὴ μάτην λελέχθαι τὸ ποιητικόν »σύν τε σύʼ ἐρχομένων«. καὶ γὰρ οἱ ἀνταγωνισταὶ δύο. »διὸ σθένος ἀμφότεροι ἀμφοτέρων περ σχῶμεν«.
ō Auxentie, nomizō, ephēn, mē matēn lelechthai to poiētikon »syn te syʼ erchomenōn«. kai gar hoi antagōnistai dyo. »dio sthenos amphoteroi amphoterōn per schōmen«.
‘Auxentius,’ I said, ‘I think the poet’s saying “when two go together” was not said in vain; for our opponents are two. “So let us both have strength, each from the other.”
64.19.3Holl GCS 25/31:430
συναντιλήπτορα γὰρ καὶ συναγωνιστὴν αἱροῦμαί σε τῆς πρὸς αὐτοὺς μάχης, μὴ ἡμῖν ὁ Ἀγλαοφῶν μετὰ Πρόκλου καὶ Ὠριγένους τοῖς ἀνατρεπτικοῖς καθʼ ἡμῶν ὡπλισμένος λογοις ἐκπέρσῃ τὴν ἀνάστασιν.
synantilēptora gar kai synagōnistēn hairoumai se tēs pros autous machēs, mē hēmin ho Aglaophōn meta Proklou kai Ōrigenous tois anatreptikois kathʼ hēmōn hōplismenos logois ekpersę̄ tēn anastasin.
For I choose you as my helper and fellow contender in the battle against them, so that Aglaophon, with Proclus and Origen, armed against us with overturning arguments, may not sack the resurrection.
64.19.4Holl GCS 25/31:430–431
ἄγε οὖν ἀντιπαραταξώμεθα τοῖς σοφίσμασιν αὐτῶν, μηδὲν τῶν ἀντιλογικῶν, οἷς οἱ δειλοὶ βάλλονται, φοβηθέντες· καὶ γὰρ οὐδὲν ἐν αὐτοῖς ὑγιὲς ὅλως οὐδὲ πάγιον, ἀλλὰ φαντασία μόνον εὐπρεπὴς ῥημάτων πρὸς κατάπληξιν τῶν ἀκουόντων καὶ πειθὼ κατεσκευασμένη, οὐ τῆς ἀληθείας καὶ τοῦ συμφέροντος χάριν, ἀλλὰ τοῦ δόξαι τοῖς παροῦσι σοφοὺς τοὺς λόγους.
age oun antiparataxōmetha tois sophismasin autōn, mēden tōn antilogikōn, hois hoi deiloi ballontai, phobēthentes; kai gar ouden en autois hygies holōs oude pagion, alla phantasia monon euprepēs rhēmatōn pros kataplēxin tōn akouontōn kai peithō kateskeuasmenē, ou tēs alētheias kai tou sympherontos charin, alla tou doxai tois parousi sophous tous logous.
Come then, let us draw up against their sophistries, fearing none of the counterarguments with which the timid are struck; for there is nothing sound or solid in them at all, but only a specious display of words to astonish the hearers, and persuasion contrived not for the sake of truth and benefit, but to make the arguments seem wise to those present.
64.19.5Holl GCS 25/31:431
ἐντεῦθεν γοῦν τοῖς πολλοῖς οἱ ἐκ τῶν εἰκότων ἔσθʼ ὁτε λόγοι πρὸς κάλλος καὶ ἡδονὴν πεποικιλμένοι μᾶλλον τῶν εἰς ἀκρίβειαν ἐξητασμένων νομίζονται σπουδαιότεροι, τῶν διδασκάλων οὐ πρὸς τὸ βέλτιον ἁμιλλωμένων ἕτι καὶ σεμνον, ἀλλὰ πρὸς τὸ ἀρέσαι καὶ εὐημερῆσαι, καθάπερ οἱ σοφισταί, οἵ μισθὸν αἱροῦνται τῶν λόγων, ἐπευωνιζόμενοι τὴν σοφίαν ἐπαίνοις.
enteuthen goun tois pollois hoi ek tōn eikotōn esthʼ hote logoi pros kallos kai hēdonēn pepoikilmenoi mallon tōn eis akribeian exētasmenōn nomizontai spoudaioteroi, tōn didaskalōn ou pros to beltion hamillōmenōn heti kai semnon, alla pros to aresai kai euēmerēsai, kathaper hoi sophistai, hoi misthon hairountai tōn logōn, epeuōnizomenoi tēn sophian epainois.
From this, at any rate, arguments from probability, embroidered for beauty and pleasure, are sometimes thought by the many more serious than those examined for precision, since teachers no longer compete for what is better and more venerable, but to please and to be applauded, like the sophists, who choose a wage for their speeches, cheapening wisdom for praise.
64.19.6Holl GCS 25/31:431
τὸ μὲν οὖν παλαιὸν βραχὺ παντελῶς τὸ περὶ τὴν ἐξήγησιν ἦν, φιλοτιμουμένων μὴ τέρπειν, ἀλλὰ ὠφελεῖν τοὺς παρόντας τῶν τότε· ἀφʼ οὗ δὲ λοιπὸν εἰς ῥᾳστώνην ἐπετράπη πᾶσιν ἑρμηνεύειν ἐξεῖναι τὰς γραφάς, [καἰ] πάντες εἰς ποιῆσαι μὲν τὸ καλὸν ἠμβλύνθησαν πλησθέντες οἰήματος, περὶ τὸ λογικεύεσθαι δὲ προέκοψαν καλλωπιζόμενοι, ὡς πάντα γινώσκειν ὑπάρχοντες δεινοί, διδάσκεσθαι μὲν ὁμολογεῖν χρῄζειν αἰδεσθέντες, φιλονεικεῖν δὲ μᾶλλον καὶ προπηδᾶν, ὡς οἱ διδάσκαλοι *.
to men oun palaion brachy pantelōs to peri tēn exēgēsin ēn, philotimoumenōn mē terpein, alla ōphelein tous parontas tōn tote; aphʼ hou de loipon eis rhąstōnēn epetrapē pasin hermēneuein exeinai tas graphas, [kai] pantes eis poiēsai men to kalon ēmblynthēsan plēsthentes oiēmatos, peri to logikeuesthai de proekopsan kallōpizomenoi, hōs panta ginōskein hyparchontes deinoi, didaskesthai men homologein chrę̄zein aidesthentes, philoneikein de mallon kai propēdan, hōs hoi didaskaloi *.
Of old, exposition was quite brief, as those of that time aimed not to delight but to benefit those present; but since it has been permitted to everyone, for ease, to interpret the Scriptures, all have grown dull in doing good, filled with conceit, and have advanced in reasoning, adorning themselves as clever at knowing everything, ashamed to confess that they need to be taught, but rather contentious and forward, like teachers ….
64.19.7Holl GCS 25/31:431
θρασυνθέντες γοῦν ἐντεῦθεν τοῦ μὲν εὐλαβοῦς καὶ πρᾴου καὶ πάντα δύνασθαι ποιεῖν τὸν θεὸν ὡς ἐπηγγείλατο πιστεύειν ὠλίσθησαν, εἰς δὲ ζητήσεις κενὰς καὶ βλασφημίας ἥκασι, μὴ νοήσαντες ὡς οὐ τὰ ἔργα τῶν λόγων ἐπετηδεύθη χάριν, ἀλλὰ τῶν ἔργων οἱ λόγοι, ὥσπερ <ἐπʼ > ἰατρικῆς, διʼ ἧς τοὺς κάμονοντας σῴζεσθαι δεῖ τῶν λόγων ἔργοις κυρουμένων, ἵνʼ ἡρμοσμένων ἡμῶν πάντα σύμφωνος ὁ νοῦς εἴη τοῖς ἀρίστοις λόγοις, τὰ ἤθη τῇ γλώσσῃ συνῳδὰ παρέχων δίκην λύρας, ἀλλὰ μὴ ἄμουσα καὶ ἀσύμφωνα.
thrasynthentes goun enteuthen tou men eulabous kai prąou kai panta dynasthai poiein ton theon hōs epēngeilato pisteuein ōlisthēsan, eis de zētēseis kenas kai blasphēmias hēkasi, mē noēsantes hōs ou ta erga tōn logōn epetēdeuthē charin, alla tōn ergōn hoi logoi, hōsper <epʼ > iatrikēs, diʼ hēs tous kamonontas sǭzesthai dei tōn logōn ergois kyroumenōn, hinʼ hērmosmenōn hēmōn panta symphōnos ho nous eiē tois aristois logois, ta ēthē tę̄ glōssę̄ synǭda parechōn dikēn lyras, alla mē amousa kai asymphōna.
Emboldened by this, they have slipped from believing, reverently and meekly, that God can do everything as he promised, and have come to empty questions and blasphemies, not understanding that deeds were not devised for the sake of words, but words for deeds, as in medicine, by which the sick must be saved, words being confirmed by deeds, so that, when we are well tuned in all things, the mind may be in harmony with the best words, making our conduct agree with our tongue like a lyre, and not unmusical and discordant.
64.19.8Holl GCS 25/31:431
ἐπὶ γὰρ τῷ κτήσασθαι κατὰ ἀλήθειαν ἀγωνίζεσθαι δεῖ τὸ δίκαιον ἀσκεῖν καὶ οὐκ ἐπὶ τῷ δοκεῖν, χωλῶς ἐπιβαίνοντα σοφίας καὶ πρὸς δόξαν μᾶλλον ἢ πρὸς ἀλήθειαν ἁμιλ- λώμενον, πρόθυρα καὶ προσχήματα καὶ πᾶσαν ὑποδυσάμενον τῆς ὑποκρίσεως τὴν σκευήν.
epi gar tǭ ktēsasthai kata alētheian agōnizesthai dei to dikaion askein kai ouk epi tǭ dokein, chōlōs epibainonta sophias kai pros doxan mallon ē pros alētheian hamil- lōmenon, prothyra kai proschēmata kai pasan hypodysamenon tēs hypokriseōs tēn skeuēn.
For one must strive to practice righteousness so as truly to possess it, not so as to seem to, approaching wisdom lamely and competing for reputation rather than truth, putting on porches, pretenses and the whole costume of hypocrisy.
Haer. 64, chapter 20
64.20.1Holl GCS 25/31:431–432
20. Εἰσὶ γάρ, εἰσὶν οἵ λόγων τραγικῶς κεκοσμημένων προσβολαῖς, καθάπερ γυναῖκες ἔξωθεν ὡραϊζόμεναι πρὸς ἀπάτην ἐντέχνως, * ἐὰν μὴ τις πεφυλαγμένως αὐτοῖς τῶι ἔτι νεωτέρων προσβλέψῃ τῇ πίστει καὶ νηπτικῶνς.
20. Eisi gar, eisin hoi logōn tragikōs kekosmēmenōn prosbolais, kathaper gynaikes exōthen hōraïzomenai pros apatēn entechnōs, * ean mē tis pephylagmenōs autois tōi eti neōterōn prosblepsę̄ tę̄ pistei kai nēptikōns.
For there are, there are those who, with the assaults of tragically adorned words, like women artfully beautified outwardly for deceit, … unless one of those still younger in the faith looks at them guardedly and soberly.
64.20.2Holl GCS 25/31:432
ὅθεν εὐλαβητέον πρὸ τοῦ καταμαθεῖν ἀσφαλῶς εἰς τὴν δαρδίαν εἰσδέξασθαι τὸν τοιοῦτον λόγον· καὶ γὰρ φθάνουσιν οἱ ἐξαπατῶντες πολλάκις τοὺς διστάζοντας, καθάπερ δὴ καὶ αἱ Σειρῆνες τοὺς φεύγοντας αὐτάς, μακρόθεν τὸ μισάνθρωπον τῇ καλλιφωνίᾳ.
hothen eulabēteon pro tou katamathein asphalōs eis tēn dardian eisdexasthai ton toiouton logon; kai gar phthanousin hoi exapatōntes pollakis tous distazontas, kathaper dē kai hai Seirēnes tous pheugontas autas, makrothen to misanthrōpon tę̄ kalliphōnią.
Therefore one must beware of receiving such an argument into the heart before learning it securely; for the deceivers often get ahead of the hesitant, as the Sirens do those who flee them, their hatred of men from afar in their beautiful song.’
64.20.3Holl GCS 25/31:432
ἢ πῶς, ὦ Αὐξέντιε, ἔφην ἐγώ, <δοκεῖ > σοὶ ταῦτα τίθεσθαι; καὶ ὃς ἀπεκρίνατο· Οὕτως καθάπερ καὶ σοί.
ē pōs, ō Auxentie, ephēn egō, <dokei > soi tauta tithesthai? kai hos apekrinato; Houtōs kathaper kai soi.
‘Or how does it seem to you, Auxentius,’ I said, ‘to put these things?’ And he answered, ‘Just as it does to you.’
64.20.4Holl GCS 25/31:432
Οὐκοῦν πάντως τῶν ἑτεροδόξων τοὺς σοφιστὰς μιμητὰς εἰδώλων ἀληθείας εἶναι λέγωμεν, ἀλήθειαν μὴ γινώσκοντας, καθάπερ ζωγράφους; καὶ γὰρ οὗτοι μιμεῖσθαι μὲ ναυπηγοὺς καὶ πλοῖα καὶ κυβερνήτας ἐπιειροῦσι, ναυπηγεῖν καὶ κυβερνᾶν οὐ γινώσκοντες.
Oukoun pantōs tōn heterodoxōn tous sophistas mimētas eidōlōn alētheias einai legōmen, alētheian mē ginōskontas, kathaper zōgraphous? kai gar houtoi mimeisthai me naupēgous kai ploia kai kybernētas epieirousi, naupēgein kai kybernan ou ginōskontes.
‘Shall we not say then that the sophists among the heterodox are imitators of images of truth, not knowing the truth, like painters? For they try to imitate shipwrights and ships and pilots, not knowing how to build ships or pilot them.’
64.20.5Holl GCS 25/31:432
οὐκοῦν ἀποξένοτες <εἱ > θέλεις τὰ χρώματα πείθωμεν αὐτῶν τὰ θαυμάζοντα τὰς τοιαύτας γραφὰς παιδία, ὅτι οὔτε τὸ πλοῖον τοῦτο πλοῖόν ἐστιν οὔτε ὁ κυβερνήτης κυβερνήτης, ἀλλὰ τοῖχος ἔξωθεν πρὸς τέρψιν χρώμασι κα γραφαῖς κεκοσμημένος καὶ ὅτι μιμηταὶ μὲν εἰδώλου πλοίου καὶ κυβερνήτου οἱ δημιουργήσαντές εἰσιν ἀπὸ τῶν χρωμάτων ταῦτα, καὶ οὐ πλοίου;
oukoun apoxenotes <hei > theleis ta chrōmata peithōmen autōn ta thaumazonta tas toiautas graphas paidia, hoti oute to ploion touto ploion estin oute ho kybernētēs kybernētēs, alla toichos exōthen pros terpsin chrōmasi ka graphais kekosmēmenos kai hoti mimētai men eidōlou ploiou kai kybernētou hoi dēmiourgēsantes eisin apo tōn chrōmatōn tauta, kai ou ploiou?
‘Then, if you will, let us strip off the colors and persuade their children who admire such pictures that this ship is not a ship nor the pilot a pilot, but a wall adorned outwardly with colors and pictures for delight, and that those who made these things from colors are imitators of an image of a ship and pilot, and not of a ship.’
64.20.6Holl GCS 25/31:432
Μακρὸν τῷ ἀκοῦσαι ποθοῦντι τὸ προοίμιον. Ἀλλʼ ὠφέλιμον. ἔφην, ὦ ἄριστε. τὰ γὰρ ἀπὸ τῶν θεοπνεύστωνν γραμμάτων ῥήματα, οἷς ἐπιχρωματίζοντες ποικίλλουσιν ἑαυτῶν πρὸς ἀπάτην οὗτοι τὴν δόξαν, δικαιοσύνην αὐθαδῶς καὶ ἀλήθειαν ὀνομάζοντες, οὐ γινώσκοντες ὅλως δικαιοσύνην, εἴ τις ἀφέλοιτο, πόσον οἴει γυμνωθέντας αὐτοὺς τῶν τοιούτων ὀνομάτων χλευασθήσεσθαι; Πάνυ πολύ, ἔφη.
Makron tǭ akousai pothounti to prooimion. Allʼ ōphelimon. ephēn, ō ariste. ta gar apo tōn theopneustōnn grammatōn rhēmata, hois epichrōmatizontes poikillousin heautōn pros apatēn houtoi tēn doxan, dikaiosynēn authadōs kai alētheian onomazontes, ou ginōskontes holōs dikaiosynēn, ei tis apheloito, poson oiei gymnōthentas autous tōn toioutōn onomatōn chleuasthēsesthai? Pany poly, ephē.
‘The introduction is long for one who longs to hear.’ ‘But useful, my excellent friend,’ I said. ‘For if one took away the words from the divinely inspired writings with which these people color and embroider their opinion for deceit, boldly calling it righteousness and truth though they do not know righteousness at all, how much do you think they will be mocked, stripped of such names?’ ‘Very much,’ he said.
64.20.7Holl GCS 25/31:432–433
Πότερον οὖν, ὦ Αὐξέντιε, ἦν δὲ ἐγώ, σὺ βούλει ταύτης ἡγεμονεύειν Δίκαιος, ἔφη, σὺ ἡγεῖσθαι· σὺ γὰρ καὶ κτάρχεις τοῦ λόγου.
Poteron oun, ō Auxentie, ēn de egō, sy boulei tautēs hēgemoneuein Dikaios, ephē, sy hēgeisthai; sy gar kai ktarcheis tou logou.
‘Which of us, then, Auxentius,’ I said, ‘do you want to lead in this?’ ‘It is right,’ he said, ‘for you to lead; for you are beginning the discussion.’
Haer. 64, chapter 21
64.21.1Holl GCS 25/31:433
21. Οὐκοῦν ἐλέγετο — φέρε γὰρ πρὸς μέρος ἐξ ἀρχῆς ἀκολούθως τὸν Ἀγλαοφῶντος ἐξετάσωμεν νοῦν — ἡ Μὴ τὸ σῶμα διὰ τὴν παράβασιν ὃ περικείμεθα τοῦτο ἀνειληφέναι, χρόνοις τοῖς ἄνω χωρὶς αὐτοῦ μακαρίως διάξασα.
21. Oukoun elegeto — phere gar pros meros ex archēs akolouthōs ton Aglaophōntos exetasōmen noun — hē Mē to sōma dia tēn parabasin ho perikeimetha touto aneilēphenai, chronois tois anō chōris autou makariōs diaxasa.
‘Well then, it was said — come, let us examine Aglaophon’s meaning part by part from the beginning in order — that the soul took on this body we wear because of the transgression, having lived blessedly without it in the times above.
64.21.2Holl GCS 25/31:433
τοὺς γὰρ δερματνους εἶναι χιτῶνας σώματα <ἔφη > εἰς ἃ ἐνεῖρχθαι συνέβη τὰς δυχάς, δικην ὅπως ὧν ἔδρασαν νεκροφοροῦσαι παρασχωσιν ἢ οὐ ταῦτα πρῶτον ἦν ἐν ἀρχῇ τὰ λεχθέντα ὑπὸ σοῦ ἰατρέ; ἀλλʼ ἴθι, ὑπόμνησον, ἐάν τί σοι μὴ φαίνωμαι μεμνημένος.
tous gar dermatnous einai chitōnas sōmata <ephē > eis ha eneirchthai synebē tas dychas, dikēn hopōs hōn edrasan nekrophorousai paraschōsin ē ou tauta prōton ēn en archę̄ ta lechthenta hypo sou iatre? allʼ ithi, hypomnēson, ean ti soi mē phainōmai memnēmenos.
For you said that the coats of skin are bodies, in which the souls came to be shut up, so that they might pay the penalty for what they did, carrying corpses. Or were these not the first things said by you at the beginning, doctor? But come, remind me, if I seem not to remember anything.’
64.21.3Holl GCS 25/31:433
Οὐδὲν νῦν ὑπομνήσεως εἰς τοῦτο δέῃ· αὐτὰ ταῦτα γὰρ ἦν ἐν πρώτοις ημιν τὰ ειρημενα.
Ouden nyn hypomnēseōs eis touto deę̄; auta tauta gar ēn en prōtois ēmin ta eirēmena.
‘You need no reminder on this now; for these are exactly the things we said first.’
64.21.4Holl GCS 25/31:433
Τί δέ; οὐχὶ καὶ τοῦτο ἐν τοῖς ἑξῆς ἐλέγετο πολλαχῶς ὑπὸ σοῦ ὡς ἐμποδών πρὸς τὴν κατάληψιν ἡμῖν τὸ σῶμα τῶν ὅντως ὅντων καὶ γνῶσιν διὰ τὰς πρὸς τὸ κοσμεῖν ἀσχολίας αὐτὸ καὶ θεραπεύειν γίγνεται κα τὰς ἄλλας τὰς περὶ τὴν ἐιθυμίαν τῆς γαστρὸς προσβολίας, ἔτι τε βαλσφημιῶν καὶ παντοίων αἴτιον ἁμαρτημάτων διὰ τὸ μὴ δύνασθαι καθʼ ἑαυτὴν δίχα ]5 σώμυτος ὅλως ἁμαρτῆσαι ψυχήν·
Ti de? ouchi kai touto en tois hexēs elegeto pollachōs hypo sou hōs empodōn pros tēn katalēpsin hēmin to sōma tōn hontōs hontōn kai gnōsin dia tas pros to kosmein ascholias auto kai therapeuein gignetai ka tas allas tas peri tēn eithymian tēs gastros prosbolias, eti te balsphēmiōn kai pantoiōn aition hamartēmatōn dia to mē dynasthai kathʼ heautēn dicha ]5 sōmytos holōs hamartēsai psychēn;
‘And what? Was it not also said many times by you in what followed that the body becomes an obstacle to our grasp and knowledge of what truly exists, because of the occupations of adorning and tending it and the other assaults concerning the desire of the belly, and further that it is the cause of blasphemies and sins of every kind, because the soul by itself cannot sin at all without the body;
64.21.5Holl GCS 25/31:433
καὶ διὰ τοῦτο, μετὰ τὴν ἐντεῦθεν ἀποδημίαν ἐκτὸς ἁμαρτήματος ὅπως ἔσοιτο καὶ παρακοῆς ἐν τοῖς οὐρανοῖς, ἔνθα καὶ τὰς διατριβὰς ἔζει μετὰ τῶν ἀγγέλων, ἐλευθέραν αὐτὴν καὶ γυμνὴν χρῆναι δαμεῖσα σώματος, ἐπειδήπερ τὸ σῶμα τοῦ χραίνεσθαι τοῦτο καὶ ἁμαρτάνειν παραίτιον αὐτῇ καὶ συνεργὸν γέγνεται;
kai dia touto, meta tēn enteuthen apodēmian ektos hamartēmatos hopōs esoito kai parakoēs en tois ouranois, entha kai tas diatribas ezei meta tōn angelōn, eleutheran autēn kai gymnēn chrēnai dameisa sōmatos, epeidēper to sōma tou chrainesthai touto kai hamartanein paraition autę̄ kai synergon gegnetai?
and for this reason, so that after departing from here it might be without sin and disobedience in the heavens, where it will spend its time with the angels, it must be free and stripped of the body, since the body has become for it a cause and accomplice of being defiled and sinning?
64.21.6Holl GCS 25/31:433
ἄνευ γὰρ δώματος ἀμήχανον ἁμαρτῆσαι Ψυχήν. ὅθεν ἵνα τὸν ἄπειρον ἀναμάρτητος αἰῶνα τηρηθῇ, οὐκέτι τὸ ταλανττεῦον αὐτὴν εἰς τὴν φθορὰν κάτω καὶ τὴν ἀνικίαν σῶμα λήψεσθαι.
aneu gar dōmatos amēchanon hamartēsai Psychēn. hothen hina ton apeiron anamartētos aiōna tērēthę̄, ouketi to talantteuon autēn eis tēn phthoran katō kai tēn anikian sōma lēpsesthai.
For without a body it is impossible for a soul to sin. Hence, so that it may be kept sinless for the endless age, it will no longer take a body that weighs it down to corruption and wickedness.’
64.21.7Holl GCS 25/31:433
Ἀλλʼ ἐλέχθη κα τοῦτο. Τί δέ; καὶ κ(??)λῶς σοι τοῦτο καὶ ὀρθῶς, ἔφην, ἥγησαι λελέχθαι; Καὶ τί σοι, ἔφη, τοῦτο διαφέρει; ἀλλὰ οὐκ ἐξελέγχεις τὸν λόγον.
Allʼ elechthē ka touto. Ti de? kai k(??)lōs soi touto kai orthōs, ephēn, hēgēsai lelechthai? Kai ti soi, ephē, touto diapherei? alla ouk exelencheis ton logon.
‘This too was said.’ ‘What then? Do you think this was said well and rightly?’ I said. ‘And what difference does that make to you?’ he said. ‘You are not refuting the argument.’
64.21.8Holl GCS 25/31:433–434
Οὐδέν, ἦν δὲ εγώ, ἀλλὰ διʼ ἃ εἴρηκας ὅπως ἐξετάζηται ὁ λόγος. Καλῶς καὶ ὀρθῶς, ἔφη. Καλῶς δὲ σοι δοκεῖ τίθεσθαι καὶ ὀρθῶς ὁ ἑαυτῷ τἀναντία λέγων καὶ ἀσύμφωνα; Οὐδʼ ὁπωστιοῦν.
Ouden, ēn de egō, alla diʼ ha eirēkas hopōs exetazētai ho logos. Kalōs kai orthōs, ephē. Kalōs de soi dokei tithesthai kai orthōs ho heautǭ tanantia legōn kai asymphōna? Oudʼ hopōstioun.
‘None,’ I said, ‘but so that the argument may be examined through what you have said.’ ‘Well and rightly,’ he said. ‘And does one who says things contrary and discordant with himself seem to you to put things well and rightly?’ ‘Not in any way.’
64.21.9Holl GCS 25/31:434
Ἀμούσως γὰρ οὗτός σοι φαίνεται τὴν ἀλήθειαν ὑποκρίνεσθαι; Πάντων μάλιστα, ἔφη. Οὐκ ἄρα ἀποδέχῃ τὸν τὰς ἁρμονίας ἐντείνοντα πρὸς τὸ ψευδὲς μέλος τῶν λόγων; Οὐδʼ ὁπωστιοῦν.
Amousōs gar houtos soi phainetai tēn alētheian hypokrinesthai? Pantōn malista, ephē. Ouk ara apodechę̄ ton tas harmonias enteinonta pros to pseudes melos tōn logōn? Oudʼ hopōstioun.
‘Does such a one seem to you to play the part of truth unmusically?’ ‘Most of all,’ he said. ‘Then you do not approve of one who tunes the harmonies to a false melody of words?’ ‘Not in any way.’
64.21.10Holl GCS 25/31:434
Οὐκοῦν οὐδὲ σεαυτοῦ λέγοντος ἀμούσως οὐδʼ ὁτιοῦν ἀποδέξῃ. δοὺς γὰρ ἀσωμάτως ἡμαρτηκέναι τὰς ψυχὰς ἀποσφαλείσας τῆς ἐντολῆς καὶ φράσας διὰ τὴν ἀνομίαν τοὺς χιτῶνας αὐταῖς ὕστερον τοὺς δερματίνους δεδωκέναι τὸν θεόν, ἵνα δίκην νεκροφοροῦσαι παράσχωσι, χιτῶνας τὰ σώματα φράσας, προϊόντος τοῦ λόγου ἐπιλαθόμενος ἃ τὸ πρῶτον ὑπέθου μὴ δύνασθαι καθʼ ἑαυτὴν τὴν ψυχὴν ἁμαρτῆσαι λέγεις.
Oukoun oude seautou legontos amousōs oudʼ hotioun apodexę̄. dous gar asōmatōs hēmartēkenai tas psychas aposphaleisas tēs entolēs kai phrasas dia tēn anomian tous chitōnas autais hysteron tous dermatinous dedōkenai ton theon, hina dikēn nekrophorousai paraschōsi, chitōnas ta sōmata phrasas, proïontos tou logou epilathomenos ha to prōton hypethou mē dynasthai kathʼ heautēn tēn psychēn hamartēsai legeis.
‘Then you will not approve of yourself either when you speak unmusically. For having granted that the souls sinned without bodies when they fell from the commandment, and having said that because of the lawlessness God afterwards gave them the coats of skin, so that they might pay the penalty carrying corpses, calling the bodies coats, as the argument went on you forgot what you had first supposed, and now say that the soul cannot sin by itself.
64.21.11Holl GCS 25/31:434
οὐ πεφυκέναι γὰρ ὅλως πρὸς τοῦτο, ἀλλὰ παραίτιον αὐτῇ παντοίων κακῶν τὸ σῶμα γεγονέναι. ὅθεν πρὸς τὸ μὴ παρορμηθῆναι πρὸς ἀδικίαν αὐτὴν αὖθις, καθάπερ συνέβη καὶ πρόσθεν ὑπὸ τοῦ σώματος, οὕτως εἰς τοὺς αἰῶνας αὐτὴν ἔσεσθαι χωρὶς αὐτοῦ,
ou pephykenai gar holōs pros touto, alla paraition autę̄ pantoiōn kakōn to sōma gegonenai. hothen pros to mē parormēthēnai pros adikian autēn authis, kathaper synebē kai prosthen hypo tou sōmatos, houtōs eis tous aiōnas autēn esesthai chōris autou,
For it is not naturally disposed to it at all, but the body has become for it the cause of all kinds of evils. Hence, so that it may not be urged on to wickedness again, as happened before through the body, it will be without it for ever,
64.21.12Holl GCS 25/31:434
καίτοι πρῶτον εἰπὼν ἐν τῷ παραδείσῳ πρὸ τοῦ σώματοςτὴν ψυχήν, ὁπότε ἔτι μακαρία καὶ ἀναλγὴς ἦν, ἡμαρτηκέναι· παραβάσῃ γὰρ τὴν ἐντολήν, κεκρατυμμένης ἤδη διὰ τὴν πρὸς τὸν ὄφιν πειθὼ τῆς ἁμαρτίας, δεσμὸν αὐτῇ τὸ σῶμα δεδόσθαι τιμωρόν.
kaitoi prōton eipōn en tǭ paradeisǭ pro tou sōmatostēn psychēn, hopote eti makaria kai analgēs ēn, hēmartēkenai; parabasę̄ gar tēn entolēn, kekratymmenēs ēdē dia tēn pros ton ophin peithō tēs hamartias, desmon autę̄ to sōma dedosthai timōron.
though you first said that the soul sinned in paradise before the body, when it was still blessed and free of pain; for when it transgressed the commandment, sin having already been strengthened through its being persuaded by the serpent, the body was given to it as a punishing bond.
64.21.13Holl GCS 25/31:434
ὥστε ἢ τὸ πρότερον ἢ τὸ ὕστερον οὐκ ὀρθῶς ἔχει. ἤτοι γὰρ πρὸ σώματος ἥμαρτε καὶ οὐδέν τι μᾶλλον κἂν μὴ λάβῃ σῶμα ἁμαρτήσεται, καὶ μάταιος ἡ περὶ τοῦ μὴ ἀνίστασθαι τὸ σῶμα περισσολογία· ἢ μετὰ σώματος, καὶ οὐ δύνανται σῶμα οἱ χιτῶνες νομίζεσθαι εἶναι οἱ δερμάτινοι.
hōste ē to proteron ē to hysteron ouk orthōs echei. ētoi gar pro sōmatos hēmarte kai ouden ti mallon kan mē labę̄ sōma hamartēsetai, kai mataios hē peri tou mē anistasthai to sōma perissologia; ē meta sōmatos, kai ou dynantai sōma hoi chitōnes nomizesthai einai hoi dermatinoi.
So either the former or the latter is not right. Either it sinned before the body, and will sin no less even if it does not take a body, and the verbiage about the body not rising is vain; or it sinned with a body, and the coats of skin cannot be thought to be the body.
64.21.14Holl GCS 25/31:434
εὑρίσκεται γὰρ πρὸ τῆς κατασκευῆς αὐτῶν ἀθετήσας ὁ ἄνθρωπος τὴν θείαν ἐντολήν· οὗ καὶ χάριν οἱ χιτῶνες κατασκευάζονται, τὴν γύμνωσιν τὴν ἀπὸ τῆς ἁμαρτίας αὐτῶν προσγενομένην καλύψοντες.
heurisketai gar pro tēs kataskeuēs autōn athetēsas ho anthrōpos tēn theian entolēn; hou kai charin hoi chitōnes kataskeuazontai, tēn gymnōsin tēn apo tēs hamartias autōn prosgenomenēn kalypsontes.
For man is found to have set aside the divine commandment before the coats were made; and for this reason the coats are made, to cover the nakedness that came upon them from their sin.
64.21.15Holl GCS 25/31:434–435
ἀλλὰ πότερον πείθω σε καὶ ὁρᾷς ὡς ἑαυτῷ μαχόμενα ὑπέθου καὶ σοὶ τοῦτο γεγένηται σαφὲς ἢ οὐδέπω μανθάνεις, ὦ Ἀγλαοφῶν, ἔφην, ὃ λέγω;
alla poteron peithō se kai horąs hōs heautǭ machomena hypethou kai soi touto gegenētai saphes ē oudepō manthaneis, ō Aglaophōn, ephēn, ho legō?
But do I persuade you, and do you see that you supposed things in conflict with each other, and is this clear to you, or do you not yet understand what I say, Aglaophon?’ I said.
64.21.16Holl GCS 25/31:435
Μανθάνω, ἔφη, καὶ οὐδέν τι δέομαι δεύτερον ἀκοῦσαι, ἀλλὰ ἔλαθον ἐμαυτὸν οὐκ ὀρθῶς εἰπών. ἀνάκη γὰρ μοι δεδωκότι τοὺς δερματίνου χιτῶνας εἶναι τὰ σώματα ὁμολογεῖν, καὶ πρὶν εἰς τὸ σῶμα τὴν ψυχὴν ἐληλυθέναι ἡμαρτηκέναι,
Manthanō, ephē, kai ouden ti deomai deuteron akousai, alla elathon emauton ouk orthōs eipōn. anakē gar moi dedōkoti tous dermatinou chitōnas einai ta sōmata homologein, kai prin eis to sōma tēn psychēn elēlythenai hēmartēkenai,
‘I understand,’ he said, ‘and do not need to hear it a second time; but I did not notice that I spoke wrongly. For having granted that the coats of skin are bodies, I must admit also that the soul sinned before it came into the body,
64.21.17Holl GCS 25/31:435
ἐνθʼ ὧν πρὸ τῆς κατασκευῆς αὐτῶν ἡ παράβαοις ἐγένετο, — διὰ τὴν παράβασιν γὰρ οἱ χιτῶνες αὐτοῖς κατγασκευάζονται καὶ οὐχ ἡ παράβασις διὰ τοὺς χιτῶνας γίγνεται — καὶ ταύτης ταύτης τῆς ὁμολογίας συγκαταίθεσθαι ὡς οὐ τὸ σῶμα τοῦτο παραίτιον κακίας εστίν, ἀλλʼ αὐτὴ ἡ ψυχὴ ἐν ἑαυτῇ
enthʼ hōn pro tēs kataskeuēs autōn hē parabaois egeneto, — dia tēn parabasin gar hoi chitōnes autois katgaskeuazontai kai ouch hē parabasis dia tous chitōnas gignetai — kai tautēs tautēs tēs homologias synkataithesthai hōs ou to sōma touto paraition kakias estin, allʼ autē hē psychē en heautę̄
since the transgression took place before they were made — for the coats are made for them because of the transgression, and the transgression does not happen because of the coats — and I must agree with this admission too, that this body is not the cause of wickedness, but the soul itself in itself.
64.21.18Holl GCS 25/31:435
διὸ κἂκ μὴ λάβῃ τὸ σῶμα, ἁμαρτψεται, ἐπειδήπερ καὶ πρόσθεν ἥμαρτεν χωρὶς σώματος. καὶ ἀνόντηον τὸ λέγειν ἀναβιῶναι μὴ δύνασθαι τὸ σῶμα διὰ τοῦτο, ἵνα μὴ παραίτιον τῇ
dio kak mē labę̄ to sōma, hamartpsetai, epeidēper kai prosthen hēmarten chōris sōmatos. kai anontēon to legein anabiōnai mē dynasthai to sōma dia touto, hina mē paraition tę̄
Therefore even if it does not take the body, it will sin, since it sinned before without a body. And it is foolish to say that the body cannot live again for this reason, so that it may not become a cause to the
64.21.19Holl GCS 25/31:435
ψυχῇ τοῦ ἁμαρτῆσαι γενηθῇ. ἁμαρτήσεται γάρ, ὥσπερ καὶ πρὸ τοῦ σώματος ἥμαρτε, οὕτως καὶ μετὰ τὴν τοῦ σώματος ἀπόθεσιν, κἂν μὴ αὖθις τὸ σῶμα ἀπολάβῃ. ὅθεν ἀνάγκη μοι διὰ ταῦτα μήτε ἐμαυτοῦ μήτε ἄλλου ἀποξέεσθαι λέγοντος Ι τοὺς δερματίνους χιτῶνας εἶναι τὰ σὠματα. εἰ δὲ ἀποδεξαίμην, ὁμολογεῖν χρή με καὶ τὰ εἰρημένα.
psychę̄ tou hamartēsai genēthę̄. hamartēsetai gar, hōsper kai pro tou sōmatos hēmarte, houtōs kai meta tēn tou sōmatos apothesin, kan mē authis to sōma apolabę̄. hothen anankē moi dia tauta mēte emautou mēte allou apoxeesthai legontos I tous dermatinous chitōnas einai ta sōmata. ei de apodexaimēn, homologein chrē me kai ta eirēmena.
soul for sinning. For it will sin, just as it sinned before the body, so also after laying the body aside, even if it does not receive the body again. Hence, because of this, I must not accept it from myself or from anyone else who says that the coats of skin are the bodies. And if I accepted it, I would have to admit what has been said.’
Haer. 64, chapter 22
64.22.1Holl GCS 25/31:435
22. Τί δὲ, οὑχὶ κἀκεῖνο, ἔφην, ὦ Ἀγλαοφῶν, δοκεῖ σοι μὴ ὀρθῶς ἔχειν; Τὸ ποῖον; Τὸ λέγειν, ἦν δὲ ἐγώ, δεσμὸν καὶ πέδας τὸ σῶμα μεμηχανῆσθαι κατὰ κατὰ τῆς ψυχῆς, καὶ ὅτι καὶ ὁ τροφήτης »δεσμίους γῆς« ἔφη ἡμᾶς διὰ τοῦτο καὶ ὁ Δαυίδ »πεπεδημένους«.
22. Ti de, houchi kakeino, ephēn, ō Aglaophōn, dokei soi mē orthōs echein? To poion? To legein, ēn de egō, desmon kai pedas to sōma memēchanēsthai kata kata tēs psychēs, kai hoti kai ho trophētēs »desmious gēs« ephē hēmas dia touto kai ho Dauid »pepedēmenous«.
‘What then? Does not that too seem to you, Aglaophon,’ I said, ‘not to be right?’ ‘Which?’ ‘Saying,’ I said, ‘that the body was contrived as a bond and fetters against the soul, and that for this reason the prophet called us “prisoners of the earth,” and David “fettered.”’
64.22.2Holl GCS 25/31:435
Καὶ ὅς· οὐκ ἔχω σοι προχείρως ἀποκρίνασθαι, ἔφη. ἀλλὰ τί ἄλλῳ οὐ διαλέγῃ;
Kai hos; ouk echō soi procheirōs apokrinasthai, ephē. alla ti allǭ ou dialegę̄?
And he said, ‘I cannot answer you readily. But why do you not discuss with someone else?’
64.22.3Holl GCS 25/31:435–436
Καὶ ἐγὠ — ᾐσθόμην γὰρ ἐρυθριᾶν αὐτόν, φεύγοντα ἐλεγχθῆναι τῷ λόγῳ — γάρ με κατὰ φθόνον ἐπιχειρεῖν σε ἐλέγξαι, ἔφην, καὶ μὴ τὸ προκείμενον καταφανὲς φιλονεικεῖν ποιῆσαι; ἀλλʼ, ὦ ἀγαθέ, μὴ ἀποκάμῃς κάμῃς ἀνερωτώμενος.
Kai egō — ę̄sthomēn gar erythrian auton, pheugonta elenchthēnai tǭ logǭ — gar me kata phthonon epicheirein se elenxai, ephēn, kai mē to prokeimenon kataphanes philoneikein poiēsai? allʼ, ō agathe, mē apokamę̄s kamę̄s anerōtōmenos.
And I — for I perceived that he was blushing, avoiding being refuted by the argument — said, ‘Do you think I am trying to refute you out of envy, and not eager to make the matter in hand clear? But, my good man, do not grow weary of being questioned.
64.22.4Holl GCS 25/31:436
ὁρῇς γὰρ ὡς οὐ περὶ μικρῶν ἡμῖν εἰσιν οἱ λόγοι, ἀλλʼ οὖν τίνα τρόπον χρὴ πεπιστευκέναι· καὶ γὰρ οὐδὲν οἶμαι τοσοῦτον κακὸν ἀνθρώπῳ γενέσθαι ὅσον ἀπὸ τῶν ἀναγκαίων, ὁπόταν ψευδῆ περὶ αὐτῶν δοξάζοι.
horę̄s gar hōs ou peri mikrōn hēmin eisin hoi logoi, allʼ oun tina tropon chrē pepisteukenai; kai gar ouden oimai tosouton kakon anthrōpǭ genesthai hoson apo tōn anankaiōn, hopotan pseudē peri autōn doxazoi.
For you see that our discussion is not about small things, but about how one must believe; for I think nothing so bad can happen to a man as from essential matters, when he holds false opinions about them.
64.22.5Holl GCS 25/31:436
ἴθι οὖν προθύμως πρὸς τὰ ἐρωτώμενα· ἀποσάφει καὶ ἐάν τί σοι λέγειν ἀληθὲς μὴ δοκῶ, μῆλλον τῆς ἀληθείας φροντίσας ἢ ἐμοῦ, ἔλεγξον. μεῖζον γὰρ ἀγαθὸν τὸ ἐλεγχθῆναι τοῦ ἐλέγξαι νομί ω, ὅσῳ μεῖζόν ἐστι τὸ αὐτὸν ἀπαλλαγῆναι κακοῦ τοῦ ἄλλον ἀπαλλάξαι.
ithi oun prothymōs pros ta erōtōmena; aposaphei kai ean ti soi legein alēthes mē dokō, mēllon tēs alētheias phrontisas ē emou, elenxon. meizon gar agathon to elenchthēnai tou elenxai nomi ō, hosǭ meizon esti to auton apallagēnai kakou tou allon apallaxai.
Come then, answer the questions readily; and if I do not seem to you to say anything true, refute me, caring more for the truth than for me. For I think being refuted a greater good than refuting, as much as it is greater to be freed from evil oneself than to free another.
64.22.6Holl GCS 25/31:436
φέρε οὖν παραλλήλους παραβάλλοντες τοὺς λόγους σκεπτώμεθα εἴ τι διοίσουσιν ἀλλήλων. καὶ γὰρ τυγχάνει περὶ ὧν ἀμφισβητοῦμεν οὐ πάνυ σμικρὰ ὅντα, ἀλλὰ περὶ ὧν εἰδέναι τε κάλλιον, μὴ εἰδέναι τε αἰσχρόν. οὐκοῦν σὺ μὲν οὐ νομίζεις ἀναβιῶναι τὸ σῶμα, νομίζω δὲ ἐγώ. Πάνυ μὲν οὖν, ἔφη, καὶ διʼ ἅ εἴρηκα.
phere oun parallēlous paraballontes tous logous skeptōmetha ei ti dioisousin allēlōn. kai gar tynchanei peri hōn amphisbētoumen ou pany smikra honta, alla peri hōn eidenai te kallion, mē eidenai te aischron. oukoun sy men ou nomizeis anabiōnai to sōma, nomizō de egō. Pany men oun, ephē, kai diʼ ha eirēka.
Come, then, let us set the arguments side by side and consider whether they differ from each other. For the things we dispute about are not small, but things it is finer to know and shameful not to know. You, then, do not think the body lives again, but I do.’ ‘Certainly,’ he said, ‘and for the reasons I have given.’
64.22.7Holl GCS 25/31:436
Καὶ σὺ δὲ ἦν δὲ ἐγώ, δεσμὸν αὐτὸ καὶ φυλακὴν καὶ σῆμα καὶ ἄχθος καὶ πέδας εἶναι ἔφης, ἐγὼ δὲ οὐ φημί. Ἀληθῆ, ἔφη, μοι λέγεις.
Kai sy de ēn de egō, desmon auto kai phylakēn kai sēma kai achthos kai pedas einai ephēs, egō de ou phēmi. Alēthē, ephē, moi legeis.
‘And you,’ I said, ‘said that it is a bond, a prison, a tomb, a burden and fetters, and I do not.’ ‘You tell me the truth,’ he said.
64.22.8Holl GCS 25/31:436
Καὶ μὴν καὶ ἀκολασίας καὶ πλάδης καὶ λύπης κα θυμοῦ καὶ συλλήβδην τῶν ἄλλων ἁπάντων εἶναι παραίτιον αὐτὸ κακῶν ἔφης, ἄ ἐμποδίζουσιν ἡμῶν τὴν πρὸς τὸ κάλλιον ὁρμὴν τῆς χυχῆς, μὴ ἐῶντα τῶν ὅντως ὅιντων εἰς κατάληψιν ἡμὰς καὶ γνῶσιν παρελθεῖν.
Kai mēn kai akolasias kai pladēs kai lypēs ka thymou kai syllēbdēn tōn allōn hapantōn einai paraition auto kakōn ephēs, a empodizousin hēmōn tēn pros to kallion hormēn tēs chychēs, mē eōnta tōn hontōs hointōn eis katalēpsin hēmas kai gnōsin parelthein.
‘And indeed you said it is the cause of licentiousness, wandering, grief and anger, and in short of all other evils, which hinder the soul’s impulse toward what is better, not allowing us to come to the grasp and knowledge of what truly exists.
64.22.9Holl GCS 25/31:436–437
κἂν γὰρ ἐπιχειρήσωμεν θηρεῦσαί τι τῶν ὄντων, ἀεὶ παρεμπίπτων ζόφος ζοφοῖ τὸ λογισμόν, μὴ ἐπιτρέπων ἡμᾶς ἐπισκοπῆσαι τὸ ἀληθὲς τρανῶς. ἀπάτης μὲν γὰρ ἡ διὰ τῶν ὤτων ἡμῶν πεπλήρωται σκέψις, ὡς ἔφης, ἀΠάτης δὲ καὶ ἡ διὰ τῆς ὅψεως, ἀπάτης καὶ ἡ διὰ τῶν ἄλλων αἰσθήσεων.
kan gar epicheirēsōmen thēreusai ti tōn ontōn, aei parempiptōn zophos zophoi to logismon, mē epitrepōn hēmas episkopēsai to alēthes tranōs. apatēs men gar hē dia tōn ōtōn hēmōn peplērōtai skepsis, hōs ephēs, aPatēs de kai hē dia tēs hopseōs, apatēs kai hē dia tōn allōn aisthēseōn.
For even if we try to hunt out anything that exists, darkness always falls in and darkens our reasoning, not allowing us to examine the truth clearly. For inquiry through our ears is full of deceit, as you said, and deceit too is that through sight, and deceit that through the other senses.’
64.22.10Holl GCS 25/31:437
Ὀρᾷς, ἔφη, ὦ Εὐβούλιε, ὡς ἐγὼ ἕτοιμός εἰμί σε ἐπαινεῖν, ὁπόταν ὁρθῶς διασαφῇς τοὺς λόγους;
Orąs, ephē, ō Euboulie, hōs egō hetoimos eimi se epainein, hopotan horthōs diasaphę̄s tous logous?
‘You see, Eubulius,’ he said, ‘how ready I am to praise you when you explain the arguments rightly?’
Haer. 64, chapter 23
64.23.1Holl GCS 25/31:437
23. Ἄρα οὖν, ἵνα δὴ με κα μᾶλλον ἐπαινεσῃς, εἶ δεσμὸς τὸ σῶμα καθʼ ὁμᾶς δοκεῖ, οὐ δὐναται κακίας υπαίτιον εἶναι νομίζεσθαι τῇ ψυχῇ, καὶ ἀδικίας ἔτι, ἀλλὰ σωφροσύνης ἀντιστρόφως καὶ παιδείας.
23. Ara oun, hina dē me ka mallon epainesę̄s, ei desmos to sōma kathʼ homas dokei, ou dynatai kakias ypaition einai nomizesthai tę̄ psychę̄, kai adikias eti, alla sōphrosynēs antistrophōs kai paideias.
‘Then, so that you may praise me even more: if the body seems to you all to be a bond, it cannot be thought responsible for the soul’s wickedness and injustice, but, on the contrary, for its self-control and discipline.
64.23.2Holl GCS 25/31:437
ὧδε δὲ σκόπει· οὔτω γὰρ ἂν μᾶλλον ἀκολουθήσειας. ποῖ ἄγομεν τοὺς τὰ κάμνοντας; οὐ παρὰ τοὺς ἰατρούς; Δῆλον, ἔφη.
hōde de skopei; outō gar an mallon akolouthēseias. poi agomen tous ta kamnontas? ou para tous iatrous? Dēlon, ephē.
Look at it this way, for so you will follow better. Where do we take the sick? Not to the physicians?’ ‘Plainly,’ he said.
64.23.3Holl GCS 25/31:437
Ποῖ δὲ τοὺς ἁμαρτάνοντας; οὐ παρὰ τοὺς δικαστάς; Ἀνάγκη. Οὐκοῦν δίκην ὧν ἔδρασαν δώσοντας, ἔφην, δικαίως; Ναί. Τὸ δὲ δίκαιον πάγκαλον; Ὡμολόγει. Ὁ δὲ δικαίως κρίνων καλῶς ποιεῖ· δικαίως γὰρ κρίνει; Συνέφη. Τὸ Τε καλὸν ὠφέλιμον; Φαίνεται.
Poi de tous hamartanontas? ou para tous dikastas? Anankē. Oukoun dikēn hōn edrasan dōsontas, ephēn, dikaiōs? Nai. To de dikaion pankalon? Hōmologei. Ho de dikaiōs krinōn kalōs poiei; dikaiōs gar krinei? Synephē. To Te kalon ōphelimon? Phainetai.
‘And where do we take wrongdoers? Not to the judges?’ ‘Necessarily.’ ‘Then to pay the penalty for what they have done,’ I said, ‘justly?’ ‘Yes.’ ‘And the just is altogether fine?’ He agreed. ‘And one who judges justly does well, for he judges justly?’ He assented. ‘And the fine is beneficial?’ ‘It appears so.’
64.23.4Holl GCS 25/31:437
Ὠφελοῦνται ἄρα οἶ κρινόμενοι. ἀναιρεῖται γὰρ αὐτῶν ταῖς βασάνοις ἡ πονηρία κωλυομένη, καθάπερ καὶ πρὸς τῶν ἰατρῶν τομαῖς καὶ φαρμάκοις αἱ νόσοι. τὸ γὰρ ἀδικοῦντα διδόναι δίκην ἐπανορθοῦσθαι τὴν ψυχήν ἐστι, τὴν μεγάλην νὀσον ἀδικίαν ἀποβάλλοντα. Ὡμολόγει.
Ōphelountai ara oi krinomenoi. anaireitai gar autōn tais basanois hē ponēria kōlyomenē, kathaper kai pros tōn iatrōn tomais kai pharmakois hai nosoi. to gar adikounta didonai dikēn epanorthousthai tēn psychēn esti, tēn megalēn noson adikian apoballonta. Hōmologei.
‘Then those judged are benefited. For their wickedness is removed and checked by the punishments, as diseases are by physicians’ cuttings and medicines. For for a wrongdoer to pay the penalty is to have his soul set right, casting off the great disease of injustice.’ He agreed.
64.23.5Holl GCS 25/31:437–438
Τί δὲ; οὐ κατὰ ἀναλογίαν τῶν ἀμαρτηθέντων τὰς κολάσεις τοῖς κολαζομένοις ζομένοις δικαίως προσφέρεσθαι ψῂς, καθάπερ καὶ τοῖς ἰατρευομένοις κατὰ ἀναλογίαν τῶν τραυμάτων τὰς χειρουργίας; Ἐπένευσεν.
Ti de? ou kata analogian tōn amartēthentōn tas kolaseis tois kolazomenois zomenois dikaiōs prospheresthai psę̄s, kathaper kai tois iatreuomenois kata analogian tōn traumatōn tas cheirourgias? Epeneusen.
‘What then? Do you not say that punishments are justly applied to those punished in proportion to their sins, as surgery is to those treated in proportion to their wounds?’ He nodded.
64.23.6Holl GCS 25/31:438
Οὐκοῦν ὁ μὲν δράσας ἄξια θανάτου τιμᾶται θανάτῳ τὴν δίκην, ὁ δὲ πληγῶν πληγαῖς, ὁ δὲ δεσμῶν δεμοῖς; Ὠμολόγει.
Oukoun ho men drasas axia thanatou timatai thanatǭ tēn dikēn, ho de plēgōn plēgais, ho de desmōn demois? Ōmologei.
‘Then one who has done what deserves death is assessed death as his penalty, one who deserves blows, blows, and one who deserves bonds, bonds?’ He agreed.
64.23.7Holl GCS 25/31:438
Ζημιοῦται δὲ ὁ ὀφλήσας, ἔφην, δεσμοῖς ἢ πληγαῖς ἢ ἄλλῃ τινὶ τοιαύτῃ τιμωρίᾳ, ὅπως παύσηται μεταγνοὺς τοῦ ἀδικεῖν, ξύλον καθάπερ διεστραμμένον βασάνοις εὐθυνόμενος; Ἀληθέστατα, ἔφη, λέγεις.
Zēmioutai de ho ophlēsas, ephēn, desmois ē plēgais ē allę̄ tini toiautę̄ timōrią, hopōs pausētai metagnous tou adikein, xylon kathaper diestrammenon basanois euthynomenos? Alēthestata, ephē, legeis.
‘And the guilty man is penalized,’ I said, ‘with bonds or blows or some other such punishment, so that he may repent and stop doing wrong, being straightened by the torments like a warped piece of wood?’ ‘You speak most truly,’ he said.
64.23.8Holl GCS 25/31:438
Τιμωρεῖται γὰρ αὐτὸν οὐ τοῦ παρεληλυθότος ἐγκλήματος ἕνεκα ὁ δικαστής, ἀλλὰ τοῦ μέλλοντος, ὅπως μὴ καὶ αὖθις ποιήσῃ τοῦτο. Δῆλον, ἔφη.
Timōreitai gar auton ou tou parelēlythotos enklēmatos heneka ho dikastēs, alla tou mellontos, hopōs mē kai authis poiēsę̄ touto. Dēlon, ephē.
‘For the judge punishes him not for the sake of the past offense, but for the future, so that he may not do it again.’ ‘Plainly,’ he said.
64.23.9Holl GCS 25/31:438
Ὁ γὰρ δεσμὸς αὐτῷ δῆλον ὡς τὴν πρὸς τὸ ἀδικεῖν ὁρμὴν ἀναιρεῖ, μὴ ἐπιτρέπων ποιεῖν ἃ θέλει. Αληθές.
Ho gar desmos autǭ dēlon hōs tēn pros to adikein hormēn anairei, mē epitrepōn poiein ha thelei. Alēthes.
‘For the bond plainly removes his impulse to do wrong, not allowing him to do what he wishes.’ ‘True.’
64.23.10Holl GCS 25/31:438
Οὐκοῦν εἴργεται τοῦ ἁμαρτάνειν, τῶν δεσμῶν μὴ ἐώντων ἐλευθεριάζοντα χρῆσθαι ταῖς ἡδοναῖς, ἀλλὰ συστελλόντων καὶ τὸ δίκαιον διδασκόντων τιμᾶν ἔστʼ ἂν αὐτὸς μάθῃ νουθετούμενος σωφρονεῖν. Φαίνεται, ἔλη.
Oukoun eirgetai tou hamartanein, tōn desmōn mē eōntōn eleutheriazonta chrēsthai tais hēdonais, alla systellontōn kai to dikaion didaskontōn timan estʼ an autos mathę̄ nouthetoumenos sōphronein. Phainetai, elē.
‘Then he is kept from sinning, the bonds not letting him indulge in pleasures freely, but restraining him and teaching him to honor justice, until, admonished, he himself learns self-control.’ ‘It appears so,’ he said.
64.23.11Holl GCS 25/31:438
Οὐδὲ τοίνυν παραίτιος ὁ δεσμὸς γίγνεται τοῦ πλημμελεῖν. Ἔιοκε. Σωφρονίζει γὰρ καὶ ποιεῖ δικαιοτέρους ἀλεξιφάρμακον ὢν Ι ψυχῆς, αὐστρὸν μὲν καὶ δηκτικόν, ἀλλʼ ἰατικόν. Δῆλον, ἔλη.
Oude toinyn paraitios ho desmos gignetai tou plēmmelein. Eioke. Sōphronizei gar kai poiei dikaioterous alexipharmakon ōn I psychēs, austron men kai dēktikon, allʼ iatikon. Dēlon, elē.
‘So the bond does not become a cause of offending.’ ‘It seems not.’ ‘For it chastens and makes people more just, being a remedy for the soul, harsh and biting, but healing.’ ‘Plainly,’ he said.
64.23.12Holl GCS 25/31:438–439
Τί γάρ; φέρε, ἐξετάζωμεν πάλιν τὰ ἔμπροσθε. οὐ δεσμὸν τὸ σῶμα διὰ τὴν παράβασιν δέδωκας εἶvαι τῆς ψυχῆς; Καὶ δίδωμι, ἔφη.
Ti gar? phere, exetazōmen palin ta emprosthe. ou desmon to sōma dia tēn parabasin dedōkas eivai tēs psychēs? Kai didōmi, ephē.
‘What then? Come, let us examine again what went before. Did you not grant that the body is a bond of the soul because of the transgression?’ ‘I grant it,’ he said.
64.23.13Holl GCS 25/31:439
Ἀμαρτάωειν δὲ ψυχὴν μετὰ μετὰ σώματος, εἴπερ τὸ μοιχᾶσθαι. φονεύειν τε καὶ ἀσεβεῖν ἁμαρτία σοι δοκεῖ, ἃ μετὰ τοῦ σώμᾳτος ἡ ψυχὴ ποιεῖ; Ἐπένευσεν.
Amartaōein de psychēn meta meta sōmatos, eiper to moichasthai. phoneuein te kai asebein hamartia soi dokei, ha meta tou sōmątos hē psychē poiei? Epeneusen.
‘And that the soul sins with the body, if committing adultery, murder and impiety seem to you sin, which the soul does with the body?’ He nodded.
64.23.14Holl GCS 25/31:439
Ἀλλὰ τὸν δεσμώτην ὡμολογήσαμεν μὴ δύνασθαι ἀδικεῖν; Ὠμολογήσαμεν, ἔφη. Κωλύεσθαι δὲ ἀλγμνόμενον ὑπὸ τῶν δεσμῶν; Ναί. Ἐπένευσεν.
Alla ton desmōtēn hōmologēsamen mē dynasthai adikein? Ōmologēsamen, ephē. Kōlyesthai de algmnomenon hypo tōn desmōn? Nai. Epeneusen.
‘But we agreed that the prisoner cannot do wrong?’ ‘We agreed,’ he said. ‘And that he is prevented, being pained by the bonds?’ ‘Yes.’ He nodded.
64.23.15Holl GCS 25/31:439
Ἀλλὰ ἁμαρτάνομεν ὄντες ἐν σαρκί, ὁμοδοξούσης ἡμῖν εἰς τοῦτο τῆς σαρκός; Ἀμαρτάνομεν, ἔφη.
Alla hamartanomen ontes en sarki, homodoxousēs hēmin eis touto tēs sarkos? Amartanomen, ephē.
‘But we sin while in the flesh, the flesh agreeing with us in this?’ ‘We sin,’ he said.
64.23.16Holl GCS 25/31:439
Ὀ δὲ οὐ δύναται ἁμαρτάνειν; Καὶ ἐνταῦθα ἐπένευσεν. Ἄγχεται γάρ; Μὴ ἐώμενος ὑπὸ τοῦ δεσμοῦ;
O de ou dynatai hamartanein? Kai entautha epeneusen. Anchetai gar? Mē eōmenos hypo tou desmou?
‘But the one bound cannot sin?’ Here too he nodded. ‘For he is constrained?’ ‘Not being allowed by the bond?’
64.23.17Holl GCS 25/31:439
Ἀλλὰ τὸ μὲν σῶμα πρὸς τὸ ἁμαρτῆσαι συνεργόν; Ναί. Εἴργει δὲ ὁ δεσμός;
Alla to men sōma pros to hamartēsai synergon? Nai. Eirgei de ho desmos?
‘But the body is a helper toward sinning?’ ‘Yes.’ ‘And the bond prevents it?’
64.23.18Holl GCS 25/31:439
Οὐκ ἄρα τὸ σῶμα δεσμός, οὔτε κατὰ σὲ οὔτε κατὰ κατὰ ἄλλον, ἔφην, ὦ Ἀλγαοφῶν, ἀλλὰ πρὸς ἑκάτερον τῇ ψυχῇ συνεργόν, εἴτε πρὸς τὸ ἀγαθὸν εἴτε πρὸς τὸ κακόν. Συνεχώρει.
Ouk ara to sōma desmos, oute kata se oute kata kata allon, ephēn, ō Algaophōn, alla pros hekateron tę̄ psychę̄ synergon, eite pros to agathon eite pros to kakon. Synechōrei.
‘So the body is not a bond, neither in your view nor anyone else’s, Aglaophon,’ I said, ‘but a helper to the soul toward either, whether toward good or toward evil.’ He conceded.
Haer. 64, chapter 24
64.24.1Holl GCS 25/31:439
24. Οὐκοῦν οὕτω δὴ τούτων ἐχόντων ἀπολόγησαι, ὦ ’Αγλαοξῶν, πρὸς ἃ πρῶτον ὑπέθου. ἔφης γὰρ δεσμὸν καὶ εἰρκτὴν καὶ πέδας τὸ σῶμα τῆς ψυχῆς ἐν τοῖς ἔμπροσθεν. καὶ ὁρᾷς ὡς οὐ συνᾴδουσι τούτοις ἃ ἔρης;
24. Oukoun houtō dē toutōn echontōn apologēsai, ō ’Aglaoxōn, pros ha prōton hypethou. ephēs gar desmon kai eirktēn kai pedas to sōma tēs psychēs en tois emprosthen. kai horąs hōs ou synądousi toutois ha erēs?
‘Since this is so, then, answer, Aglaophon, to what you first supposed. For you said earlier that the body is the soul’s bond, prison and fetters. And do you see that what you say does not agree with this?
64.24.2Holl GCS 25/31:439–440
πῶς γὰρ συᾴδοιεν, εἴπερ γε ἀνάγκη, ὦ ἄριστε, δεσμὸν μὲν τὴν σάρκα νομίζεσθαι, τὴν δὲ ψυχὴν συνεργῷ πρὸς ἀδικίαν χρῆσθαι καὶ συμπράκτορι τῷ δεσμῷ, δπερ ἀδόνατον;
pōs gar syądoien, eiper ge anankē, ō ariste, desmon men tēn sarka nomizesthai, tēn de psychēn synergǭ pros adikian chrēsthai kai sympraktori tǭ desmǭ, dper adonaton?
For how could they agree, if, my excellent friend, the flesh must be thought a bond, while the soul uses the bond as helper and accomplice toward wrongdoing, which is impossible?
64.24.3Holl GCS 25/31:440
εἰ γὰρ διὰ τὴν ἀμαρτίαν βασανιστήριον ἐδόθη, πρὸς τὸ ἀλγυνθεῖαν εἰς τὸ τιμᾶν τὸν θεὸν παιδευθῆναι τὴν ψυχήν, πῶς συνεργεῖ καὶ συναγωνίζεται τὸ σῶμα αὐτῇ πρὸς τὸ ἀδικεῖν; δεσμοὶ γὰρ καὶ φυλακαὶ καὶ πέδαι καὶ συλλήβδην αἱ τοιαῦται πάσαι πρὸς ἀπανόρθωδιν τιμωροὶ μηχαναὶ ἐφεκτικαὶ τοῦ ἀδικεῖν καὶ ἁμαρτάνειν τοῖς κολαζομένοις γίγνονται, οὐ γὰρ ὅπως ὁ ἀδικήσας ἀδικήσῃ πλέον,
ei gar dia tēn amartian basanistērion edothē, pros to algyntheian eis to timan ton theon paideuthēnai tēn psychēn, pōs synergei kai synagōnizetai to sōma autę̄ pros to adikein? desmoi gar kai phylakai kai pedai kai syllēbdēn hai toiautai pasai pros apanorthōdin timōroi mēchanai ephektikai tou adikein kai hamartanein tois kolazomenois gignontai, ou gar hopōs ho adikēsas adikēsę̄ pleon,
For if it was given because of sin as an instrument of torment, so that the soul, being pained, might be trained to honor God, how does the body cooperate and join with it in doing wrong? For bonds, prisons, fetters and in short all such punitive devices for correction serve to check the punished from doing wrong and sinning; for not so that the wrongdoer may do more wrong
64.24.4Holl GCS 25/31:440
συνεργὸς αὐτῷ πρὸς τὸ ἀδικεῖν ὁ δεσμὸς δίδοται, ἀλλʼ ὅπως λήξῃ τοῦ ἀδικεῖν, βασανιζόμενος διὰ τῶν δεσμὼν. καὶ γὰρ οἱ δικασταὶ ταύτῃ πεδοῦσι τοὺς φαύλους.
synergos autǭ pros to adikein ho desmos didotai, allʼ hopōs lēxę̄ tou adikein, basanizomenos dia tōn desmōn. kai gar hoi dikastai tautę̄ pedousi tous phaulous.
is the bond given him as a helper in wrongdoing, but so that he may cease from wrongdoing, being tormented by the bonds. And judges fetter the wicked for this purpose.
64.24.5Holl GCS 25/31:440
κωλύονται γάρ, κἂν μὴ βούλωνται, κακοποιεῖν ὑπὸ τῶν δεσμῶν· ἐλευθεριαζόντων δὲ κακουργεῖν ἐστι καὶ ζώντων ἀφυσάκτως, ἀλλʼ οὐ πεπεδημένων.
kōlyontai gar, kan mē boulōntai, kakopoiein hypo tōn desmōn; eleutheriazontōn de kakourgein esti kai zōntōn aphysaktōs, allʼ ou pepedēmenōn.
For they are prevented by the bonds from doing evil even if they do not wish it; doing evil belongs to those who are free and live unguarded, not to those who are fettered.
64.24.6Holl GCS 25/31:440
ὁ δὲ ἄνθρωπος πρῶτον μὲν ἐφόνευσε κατὰ τὸν Κάϊν, ηἠξήθη πρὸς ἀπιστίαν, εἰδώλοις προσέσχεν, ἀπεστάτησε θεοῦ. καὶ πῶς αὐτῷ δεσμὸς τὸ σῶμα ἐδόθη; ἢ πῶς ὁ θεὸς μετὰ τὸ πρὸ σώματος ἀνομῆσαι τὸν ἄνθρωπον συνεργὸν πρὸς ἀδικίαν αὐτῷ μείζονα τὸ σῶμα ἔδοτο;
ho de anthrōpos prōton men ephoneuse kata ton Kaïn, ēēxēthē pros apistian, eidōlois proseschen, apestatēse theou. kai pōs autǭ desmos to sōma edothē? ē pōs ho theos meta to pro sōmatos anomēsai ton anthrōpon synergon pros adikian autǭ meizona to sōma edoto?
But man first committed murder, as Cain did, grew in unbelief, gave himself to idols, rebelled against God. How then was the body given him as a bond? Or how, after man had transgressed before the body, did God give him the body as a greater helper toward wrongdoing?
64.24.7Holl GCS 25/31:440
πῶς δὲ καὶ μετὰ τὴν κατασκευὴν τοῦ δεσμοῦ τό »ιδού, πρὸ προσώπου σου« λέγεται »τέρεικα τὴν ζωὴν καὶ τὸν θάνατον, ἔκγεξαι τὴν ζωήν, τὸ ἀγαθὸν καὶ τὸ πονηρόν, ἔκλεξαι τὸ ἀγαθόν« καί »ἐὰν θέλητε καὶ εἰσακούσητέ μου«. ταῦτα γὰρ ὡς αὐτεξουσιάζοντι καὶ οὐχ ὡς ὑπὸ δεσμὰ καὶ ἀνάγκην ἀγομένῳ ἐρρήθη.
pōs de kai meta tēn kataskeuēn tou desmou to »idou, pro prosōpou sou« legetai »tereika tēn zōēn kai ton thanaton, ekgexai tēn zōēn, to agathon kai to ponēron, eklexai to agathon« kai »ean thelēte kai eisakousēte mou«. tauta gar hōs autexousiazonti kai ouch hōs hypo desma kai anankēn agomenǭ errēthē.
And how, after the bond was made, is it said, “Behold, I have set before your face life and death; choose life; good and evil; choose the good,” and, “If you are willing and listen to me”? For these were said to one with free will, not to one led under bonds and compulsion.
64.24.8Holl GCS 25/31:440
ὥδτε ἐκ παντὸς συνίστασθαι μήτε πέδας ἢ φυλακὴν ἢ δεσμοὺς <δεῖν> νουίζειν τὸ σῶμα μήτε δεσμώτιδας γῆς διὰ ταῦτα ψυχάς, χοïκαῖς κατακρίνοντος αὐτὰς τοῦ θεοῦ δεθῆναι πέδαις.
hōdte ek pantos synistasthai mēte pedas ē phylakēn ē desmous <dein> nouizein to sōma mēte desmōtidas gēs dia tauta psychas, choikais katakrinontos autas tou theou dethēnai pedais.
So it is established in every way that one must not think the body fetters or prison or bonds, nor souls prisoners of the earth for this reason, as though God condemned them to be bound in earthly fetters.
64.24.9Holl GCS 25/31:440–441
πῶς γάρ, ὁπότε μὴ δύναται ἀποδειχθῆνκι τοῦτο; ἄτοπον δὲ κἀκεῖνο προφανῶς τὸ οἴεσθαι τὸ σῶμα ἐν τῇ κατὰ τοὺς αἰῶνας διαγωγῇ μὴ συνέσεσθαι τῇ ψυχῇ διὰ δεσμὸν αὐτὸ καὶ καὶ πέδας εῖναι, ἵνα μὴ αἰώνιοι Πιώμεθα κατάκριτοι δεσμῶται κατ6 αὐτοὺς φθορᾶς, ἐν τῇ βασιλείᾳ τοῦ φωτὸς ἐσόμενοτ.
pōs gar, hopote mē dynatai apodeichthēnki touto? atopon de kakeino prophanōs to oiesthai to sōma en tę̄ kata tous aiōnas diagōgę̄ mē synesesthai tę̄ psychę̄ dia desmon auto kai kai pedas einai, hina mē aiōnioi Piōmetha katakritoi desmōtai kat6 autous phthoras, en tę̄ basileią tou phōtos esomenot.
How could it be, when this cannot be proved? And that too is plainly absurd, to think that the body will not be with the soul in the life of the ages because it is bonds and fetters, lest, according to them, we become eternal condemned prisoners of corruption when we are in the kingdom of light.
64.24.10Holl GCS 25/31:441
λελυμένου γὰρ ἱκανῶς καὶ ἐξελεγχθέντος τοῦ λόγου, ἐν ᾦ »δεσμὸν τῆς ψυχῆς« ὡρίσαντο εἰναι τὶν σάρκα, λέλυται καὶ τό· »ἵνα μὴ δεσμῶται δεʼ αὐτὴν ἐν τῇ βασιλείᾳ τοῦ φωτὸς — ἢν ἀπολαμβάνωμεν — ἐσόμεθα, διὰ τοῦτο οὐκ ἀναστήδεται«.
lelymenou gar hikanōs kai exelenchthentos tou logou, en ǭ »desmon tēs psychēs« hōrisanto einai tin sarka, lelytai kai to; »hina mē desmōtai deʼ autēn en tę̄ basileią tou phōtos — ēn apolambanōmen — esometha, dia touto ouk anastēdetai«.
For since the argument in which they defined the flesh as “a bond of the soul” has been sufficiently undone and refuted, this too is undone: “So that we may not be prisoners through it in the kingdom of light — if we receive it — for this reason it will not rise.”
Haer. 64, chapter 25
64.25.1Holl GCS 25/31:441
Ποταπὸν γὰρ λοιπὸν εἰς πειθὼ τοῖς δυσχεραίνουσιν ἔτερον ἀλή- θευμα χρὴ δεικνύναι τῶν εἰρημένων ἀναρέστερον, οὖ ἀνέξονται; ἀλλὰ ταύτην μὲν αὐτῶν τὴν φιλονεικίαν καὶ ἐκ τούτων ἄν τις καἰ ἐξ ἐτέρων ἐλέγχοι πλειόνων.
Potapon gar loipon eis peithō tois dyscherainousin eteron alē- theuma chrē deiknynai tōn eirēmenōn anaresteron, ou anexontai? alla tautēn men autōn tēn philoneikian kai ek toutōn an tis kai ex eterōn elenchoi pleionōn.
What other truth, then, more pleasing than what has been said, must one show to persuade the discontented, which they will bear? But this contentiousness of theirs one could refute both from these things and from many others.
64.25.2Holl GCS 25/31:441
ἀποδείξομεν γὰρ ἐν τοὶς ἐξῆς προβαίνοντος τοῦ λόγου φύσεως ἀληθεύμασι καὶ οὐκ εἰκασίαις μήτε τὸν ’Ιερεμίαν »δεσμίους« ἠμᾶς »γῆς« διὰ τὴν πρὸν τὸ σῶμα κοινωνίαν εἰρηκέναι μήτε τὸν Δαυ δ κατὰ τοῦτο »πεπεδημένους«. ἄξιον γὰρ καὶ ταῦτα προφέρειν ἐν οῖς μάλιστα φαίνονται διαπίπτοντες.
apodeixomen gar en tois exēs probainontos tou logou physeōs alētheumasi kai ouk eikasiais mēte ton ’Ieremian »desmious« ēmas »gēs« dia tēn pron to sōma koinōnian eirēkenai mēte ton Dau d kata touto »pepedēmenous«. axion gar kai tauta propherein en ois malista phainontai diapiptontes.
For we shall show, as the discussion proceeds, by truths of nature and not by conjectures, that neither did Jeremiah call us “prisoners of the earth” because of our union with the body, nor David call us “fettered” in this sense. For it is worth bringing these forward too, where they most clearly fail.
64.25.3Holl GCS 25/31:441
περὶ μὲν οὖν τῶν δερματίνων χιτώνων καὶ ὄτι πρὸ τῆς κατασκευῆς αὐτῶν οἰ πρωτόπλαστοι διῆγον μετὰ σώματος, ἀθανασίας ἀπολαύοντες, ἔτι τε καὶ ὡς οὐ δύναται τὸ σῶμα δεσμὸς καὶ εἱρκτὴ νομίζεσθαι, τὰ προσήκοντα εἰπών, ὦ ἄνδρες δικασταί (δικαστὰς ὁμᾶς τῶν λόγων, ὦ κράτιστε Θεόφιλε, καλῶ), τρέψομαι λοιπόν ἐπὶ τὰ ἀκόλουθα, καθάπερ ὑπεσχόμην, τῶν προκειμένων, ἵνʼ εὐκρινέστερον ιδωμεν ὃ βουσόμεθα.
peri men oun tōn dermatinōn chitōnōn kai oti pro tēs kataskeuēs autōn oi prōtoplastoi diēgon meta sōmatos, athanasias apolauontes, eti te kai hōs ou dynatai to sōma desmos kai heirktē nomizesthai, ta prosēkonta eipōn, ō andres dikastai (dikastas homas tōn logōn, ō kratiste Theophile, kalō), trepsomai loipon epi ta akoloutha, kathaper hypeschomēn, tōn prokeimenōn, hinʼ eukrinesteron idōmen ho bousometha.
About the coats of skin, then, and that before they were made the first-formed lived with a body, enjoying immortality, and further that the body cannot be thought a bond and prison, having said what is fitting, gentlemen of the jury (I call you judges of the arguments, most excellent Theophilus), I will now turn to what follows from the matters before us, as I promised, so that we may see more distinctly what we want.
Haer. 64, chapter 26
64.26.1Holl GCS 25/31:441–442
26. Ὀ τῶν ὅλων δημιουργὸς θεός, ἐπειδὴ τὸ πᾶν εὐτάκτως συνεστή σατο καθάπερ μεγάλην πόλιν καὶ διεκόσμησε προστάσσων τῷ λόγῳ, ἕκαστόν τε αὐτῷ συμφώνως ἥρμοστο στοιχεῖον καὶ πάντα ζῴων πεπλήρωτο διαφοραῖς, ἴνα τελείως ὁ κόσμος εἰς κάλλος αὐξηθῇ, παντοίας φύσεως ζωοτοκήσας μορφάς, ἄστρα μὲν κατὰ τὸν οὐρανὸν καὶ πτηνὰ κατὰ τὸν ἀέρα, τετράποδα δὲ κατὰ τὴν γῆν καὶ νηκτὰ κατὰ τὸ ὕδωρ, τελευταῖον τὸν ἄνθρωπον, προετοιμάσας ὡς οἰκίαν αὐτῷ καλλίστην τὸ πᾶν, πᾶν,
26. O tōn holōn dēmiourgos theos, epeidē to pan eutaktōs synestē sato kathaper megalēn polin kai diekosmēse prostassōn tǭ logǭ, hekaston te autǭ symphōnōs hērmosto stoicheion kai panta zǭōn peplērōto diaphorais, ina teleiōs ho kosmos eis kallos auxēthę̄, pantoias physeōs zōotokēsas morphas, astra men kata ton ouranon kai ptēna kata ton aera, tetrapoda de kata tēn gēn kai nēkta kata to hydōr, teleutaion ton anthrōpon, proetoimasas hōs oikian autǭ kallistēn to pan, pan,
God, the maker of all, when he had constituted the universe in good order like a great city and adorned it by commanding with his word, and had fitted each element harmoniously to it and filled all with varieties of living things, so that the world might grow perfectly to beauty, having brought forth forms of every nature — stars in the heaven and birds in the air, four-footed animals on the earth and swimming creatures in the water — last of all brought man into the world, having prepared the universe beforehand as a most beautiful house for him,
64.26.2Holl GCS 25/31:442
τῆς ἰδίας εἰκόνος ἐμφερὲς εἰς τὸν κόσμον εἰσήγαγεν, ἄγαλμα ὡς ἐν ναῷ καλῷ φαιδρὸν ταῖς ἑαυτοῦ χερσὶ κατασκευάσας.
tēs idias eikonos empheres eis ton kosmon eisēgagen, agalma hōs en naǭ kalǭ phaidron tais heautou chersi kataskeuasas.
resembling his own image, making him with his own hands like a bright statue in a beautiful temple.
64.26.3Holl GCS 25/31:442
ἠπέστατο γὰρ ὅτι πάντως ὄπερ ἄν τῇ τεχνήσηται χειρί, ἐξ ἀνάγκης ἔσται ἀθάνατον, ἅτε ἀθανασίας ἔργον ὄν.
ēpestato gar hoti pantōs oper an tę̄ technēsētai cheiri, ex anankēs estai athanaton, hate athanasias ergon on.
For he knew that whatever he fashioned with his own hand would necessarily be immortal, being the work of immortality.
64.26.4Holl GCS 25/31:442
ἀθανασᾳ γὰρ ἀθάνατα τὰ ἀθάνατα γέγνεται, καθάπερ καὶ τὰ κακὰ κακίᾳ κακὰ καὶ τὰ ἄδικα ἀδικίᾳ δικα. οὐ γὰρ δικαιοπραγεῖν ἔργον τὸ ἀδικεῖν ἀλλὰ ἀδικίας, οὐδʼ αὖ ἀδικίας ἀντιστρόφως τὸ δικαιοπραγεῖν ἔργον ἀλλὰ δικαιοσύνης, ὥσπερ οὐδὲ ἀφθαρσίας τὸ φθείρεσθαι ποιεῖν ἀλλὰ φθορᾶς, οὐδὲ φθορᾶς τὸ ἀθανατίζειν ἀλλʼ ἀφθαρσίας.
athanasą gar athanata ta athanata gegnetai, kathaper kai ta kaka kakią kaka kai ta adika adikią dika. ou gar dikaiopragein ergon to adikein alla adikias, oudʼ au adikias antistrophōs to dikaiopragein ergon alla dikaiosynēs, hōsper oude aphtharsias to phtheiresthai poiein alla phthoras, oude phthoras to athanatizein allʼ aphtharsias.
For immortal things become immortal by immortality, as evil things are evil by evil, and unjust things unjust by injustice. For doing wrong is not the work of acting justly but of injustice, nor conversely is acting justly the work of injustice but of justice, just as causing corruption is not the work of incorruption but of corruption, nor is making immortal the work of corruption but of incorruption.
64.26.5Holl GCS 25/31:442
σίας. καὶ συλλήβδην οἶον ἂν ᾖ τὸ ποιοῦν, κατὰ τὸν αὐτὸν οὕτως λόγον τοιοῦτο καὶ τὸ ποιούμενον ἐξ ἀνάγκης ἀπεργάζεσθαι συμβαίνει.
sias. kai syllēbdēn oion an ę̄ to poioun, kata ton auton houtōs logon toiouto kai to poioumenon ex anankēs apergazesthai symbainei.
And in short, whatever the maker is, by the same principle the thing made necessarily turns out to be such.
64.26.6Holl GCS 25/31:442
ὁ Τε δεὸς ἀθανασία καὶ ζωὴ καὶ ἀφθαρσία, ἔργον δὲ ἄνθρωπος θεοῦ. πᾶν δὲ τὸ ὑπὸ ἀθανασίας ἐργασθὲν ἀθάνατον· ἀθάνατος ἄρα ὁ ἄνθρωπος. διὸ δὴ τὸν μὲν ἄνθρωπον αὐτούργησεν αὐτός, τὰ δὲ λοιπὰ γένη τῶν ζῴων ἀέρι καὶ γῇ καὶ ὔδατι προσέταξε φέρειν.
ho Te deos athanasia kai zōē kai aphtharsia, ergon de anthrōpos theou. pan de to hypo athanasias ergasthen athanaton; athanatos ara ho anthrōpos. dio dē ton men anthrōpon autourgēsen autos, ta de loipa genē tōn zǭōn aeri kai gę̄ kai ydati prosetaxe pherein.
God is immortality, life and incorruption, and man is God’s work. Everything made by immortality is immortal; so man is immortal. That is why he made man himself with his own hands, but commanded air, earth and water to bring forth the other kinds of living things.
64.26.7Holl GCS 25/31:442
ἄνθρωπος δὲ ἀληθέστατα λέγεται κατὰ φύσιν οὔτε ψυχὴ χωρἰς σώμακτος οὔτʼ αὖ σῶμα χωρʼς ψυχῆς, ἀλλὰ τὸ ἐκ συστάσεως ψυχῆς καὶ σώματος εἰς μίαν τὴν τοῦ καλοῦ μορφὴν συντεθέν. ὅθεν ἐντεῦθεν ἀθάνατον δὴ τὸν ἄνθρωπον γεγονέναι φαίνεται, φθαρᾶς τε ἁπάσης καἰ νόσων ἐκτός.
anthrōpos de alēthestata legetai kata physin oute psychē chōris sōmaktos outʼ au sōma chōrʼs psychēs, alla to ek systaseōs psychēs kai sōmatos eis mian tēn tou kalou morphēn syntethen. hothen enteuthen athanaton dē ton anthrōpon gegonenai phainetai, phtharas te hapasēs kai nosōn ektos.
And man is most truly said by nature to be neither soul without body, nor again body without soul, but what is composed from the union of soul and body into the one form of the beautiful. Hence it appears that man was made immortal, free from all corruption and disease.
64.26.8Holl GCS 25/31:442–443
μάθοι δʼ ἄν τις τοῦτο καὶ ἀπὸ τῆς γραφῆς ἱκανῶς. ἐπὶ μὲν γὰρ τῶν ἄλλων, ὁπόσα χρόνων μετακοσμοῦνται διαστολαῖς ἡβῶνατα καὶ γηράσκοντα, »ἐξαγαγέτω« λέγεται» τὰ ὕδατα ἐρπετὰ ψυχῶν ζωσῶν καὶ πετεινὰ πετόμενα ἐπὶ τῆς γῆς κατὰ τὸ στερέωμα τοῦ οὐρανοῦ« καί »ἐξαγαγέτω ἡ γῆ ψυχὴν ζῶσαν κατὰ γένος, τετράποδα καὶ ἐπετὰ καὶ θηρία τῆς γῆς κατὰ γένος«·
mathoi dʼ an tis touto kai apo tēs graphēs hikanōs. epi men gar tōn allōn, hoposa chronōn metakosmountai diastolais hēbōnata kai gēraskonta, »exagagetō« legetai» ta hydata erpeta psychōn zōsōn kai peteina petomena epi tēs gēs kata to stereōma tou ouranou« kai »exagagetō hē gē psychēn zōsan kata genos, tetrapoda kai epeta kai thēria tēs gēs kata genos«;
One could learn this sufficiently from Scripture too. For of the other creatures, which change with the intervals of time, growing young and old, it is said, “Let the waters bring forth creeping things with living souls, and birds flying over the earth across the firmament of heaven,” and, “Let the earth bring forth living souls according to kind, four-footed animals and creeping things and wild beasts of the earth according to kind”;
64.26.9Holl GCS 25/31:443
ἐπὶ δὲ τοῦ ἀνθρώπου ὠσαύτως ἐκείνοις οὐκέτι, ἐξαγαγέτω ἡ γῆ ἢ ἐξαγαγέτω τὰ ὕδατα ἢ φωστῆρες, ἀλλὰ »ποιήσωμεν ἄνθρωπον κκτʼ ἐἰκόνα καὶ καθʼ ὁμοίωσιν ἡμετέραν, καὶ ἀρχέτωσαν τῶν ἐχθύων τῆς θαλάσσης καὶ τῶν πετει τῶν τοῦ οὐρανοῦ καὶ πάντων τῶν κτηνῶν« καῖ »ἔλαβεν ὁ θεὸς χοῦν ἄπὸ τῆς τῆς καὶ ἔπλασε τὸν ἄνθρωπον«.
epi de tou anthrōpou ōsautōs ekeinois ouketi, exagagetō hē gē ē exagagetō ta hydata ē phōstēres, alla »poiēsōmen anthrōpon kktʼ eikona kai kathʼ homoiōsin hēmeteran, kai archetōsan tōn echthyōn tēs thalassēs kai tōn petei tōn tou ouranou kai pantōn tōn ktēnōn« kai »elaben ho theos choun apo tēs tēs kai eplase ton anthrōpon«.
but of man, not in the same way as of them — “Let the earth bring forth,” or “Let the waters,” or the luminaries — but, “Let us make man in our image and likeness, and let them rule over the fish of the sea and the birds of heaven and all the cattle,” and, “God took dust from the earth and formed man.”
Haer. 64, chapter 27
64.27.1Holl GCS 25/31:443
27. Καὶ ἵνα δὴ μᾶλλον καὶ ὑμεῖς τὴν διαφορὰν αἴσθησθε, ὡς <ἐν> ὅλῳ καὶ παντὶ τῶν ἄλλων διαρέρων καὶ ἐν δευτέρᾳ τιμῇ τῶν ἀγγέλων ἐγκαταλεχθεὶς ὁ ἄνθρωπος εὐρίσκεται ἀθάνατος ὤν, φέρε κατὰ τὸν ἀληθῆ πάλιν καὶ ὀρθόδοφον καὶ τοῦτο διαλάβωμεν λογισμόν.
27. Kai hina dē mallon kai hymeis tēn diaphoran aisthēsthe, hōs <en> holǭ kai panti tōn allōn diarerōn kai en deuterą timę̄ tōn angelōn enkatalechtheis ho anthrōpos eurisketai athanatos ōn, phere kata ton alēthē palin kai orthodophon kai touto dialabōmen logismon.
And so that you too may perceive the difference more, how man is found differing wholly and entirely from the others, and enrolled in the second rank after the angels, being immortal, come, let us consider this too by true and orthodox reasoning.
64.27.2Holl GCS 25/31:443
τοῖς μέν γὰρ ἀπὸ τῆς εἰσπνοῆς τοῦ κατὰ ἀέρα ἀέρα πνεύματος <τὸ> ἐμψυχῶσθαι καὶ ζῆν, τῷ δὲ ἐξ αὐτ τῆς ἀθανάτου καὶ διαφερουσης οὐσίας. »ἐνεφύσησε γὰρ ὁ θεὸς εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς καὶ ἐγένετο ὁ ἄνθρωπος θρωπος εἰς ψυχὴν ζῶσαν«.
tois men gar apo tēs eispnoēs tou kata aera aera pneumatos <to> empsychōsthai kai zēn, tǭ de ex aut tēs athanatou kai diapherousēs ousias. »enephysēse gar ho theos eis to prosōpon autou pnoēn zōēs kai egeneto ho anthrōpos thrōpos eis psychēn zōsan«.
For to them animation and life come from breathing in the air’s breath, but to him from the immortal and distinctive substance itself. “For God breathed into his face the breath of life, and man became a living soul.”
64.27.3Holl GCS 25/31:443–444
καὶ τοῖς μὲν καὶ δουλεύειν καὶἄρχεσθαι προσε- τάγη, τῷ δὲ ἄρχειν δεστπόζειν. καὶ τοῖς μὲν μὲν διάφορα σχήματα φύσεως δίδονται καὶ μορφαί, ὀπόσας ἡ στερέμνιος καὶ ὁρατὴ φύσις κελεύσντος O-eoO ἐγέννηδε·
kai tois men kai douleuein kaiarchesthai prose- tagē, tǭ de archein destpozein. kai tois men men diaphora schēmata physeōs didontai kai morphai, oposas hē steremnios kai horatē physis keleusntos O-eoO egennēde;
And they were commanded to serve and be ruled, but he to rule and be master. And to them are given different shapes of nature and forms, as many as the solid and visible nature brought forth at God’s command;
64.27.4Holl GCS 25/31:444
τῷ 03 τὸ Θεοειδὲς καὶ θεοείκελον καὶ πάντα πρὸς ἐκείνην ἀπη- κριβωμένον τὴν πρωτότθπον τοῦ πατρὸς καὶ μονογενοῦς εἰκόνα. ἐποίησε γὰρ ὁ θεὸς τὸν ἄνθρωπον, κατʼ εἰκόνα θεοῦ ἐποίησεν αὐτόν«·
tǭ 03 to Theoeides kai theoeikelon kai panta pros ekeinēn apē- kribōmenon tēn prōtotthpon tou patros kai monogenous eikona. epoiēse gar ho theos ton anthrōpon, katʼ eikona theou epoiēsen auton«;
but to him the godlike form, like to God and in all things made exactly after that prototype image of the Father, the Only-begotten. “For God made man; in the image of God he made him”;
64.27.5Holl GCS 25/31:444
διὸ καὶ ἐμέλησεν αὐτῷ τῆς τοῦ σφετρου ἀγάλματος διαμονῆς, ἕνα μὴ εὐάλωτον ᾖ πρὸς διαφθοράν, καθάπερ καὶ τῶν ἀνδριάντων τοῖς δησμιουργοῖς.
dio kai emelēsen autǭ tēs tou sphetrou agalmatos diamonēs, hena mē eualōton ę̄ pros diaphthoran, kathaper kai tōn andriantōn tois dēsmiourgois.
therefore he took care for the permanence of his own statue, so that it might not be easily subject to corruption, as sculptors do for their statues.
64.27.6Holl GCS 25/31:444
οὐ γὰρ μόνον <τοῦ> τῶν ἀγαλμάτων αὐτοῖς καὶ τῆς εὐπρεπείας πεφρόντισται, ὄπως ὦσι περικαλλῆ μεγαλοπρεπῶς, ἀλλὰ καὶ τῆς εἰς τὸ δυνατὸν σφίσιν ἀθανασίας τῶν δημιουργημάτων πρόνοιαν ποιοῦνται, εἰς τὸ #x003E; μακραίωνα χρόνον διασᾴςεσθαι μὴ λυόμενα, καθάπερ καὶ Φειδίας.
ou gar monon <tou> tōn agalmatōn autois kai tēs euprepeias pephrontistai, opōs ōsi perikallē megaloprepōs, alla kai tēs eis to dynaton sphisin athanasias tōn dēmiourgēmatōn pronoian poiountai, eis to #x003E? makraiōna chronon diasąsesthai mē lyomena, kathaper kai Pheidias.
For they take thought not only for their statues’ beauty, that they may be magnificently fine, but also make provision for their works’ immortality as far as they can, so that they may be preserved for a long time without dissolving, as Phidias did.
64.27.7Holl GCS 25/31:444
οὖτος γὰρ μετὰ τὸ κατασκευάσαι τὸ Πισαῖον εἴσωλον ἐξ ἐλέ φαντος δὲ τοῦτο ἦν) ἔλαιον ἐκχεῖσθαι προσέταξεν ἀμφὶ τοὺς πόδας ἔμπροσθεν τοῦ ἀγάλματος, ἀθάνατον εἰς δύναμιν φυλάσσων αὐτό.
outos gar meta to kataskeuasai to Pisaion eisōlon ex ele phantos de touto ēn) elaion ekcheisthai prosetaxen amphi tous podas emprosthen tou agalmatos, athanaton eis dynamin phylassōn auto.
For after making the statue at Pisa (it was of ivory), he ordered oil to be poured around the feet in front of the statue, keeping it immortal as far as possible.
64.27.8Holl GCS 25/31:444–445
κα τοίνυν εἰ τῶν χειροκμήτων οὕτως οἱ δημιουργοί, θεὸς ὁ ἀριστοτέχνας, ὃς πάντα δύναται καὶ ἐξ οὐκ ὄντων ποιεῖν, οὐ μᾶλλον τὸ ἄγαλμα τὸ λογικὸν ἑαυτοῦ, τὸν ἄνθρωπον, ἀνώλεθρον καὶ ἀθάνατον εἶναι τὸ παράπαν ἐξ ἁπάσης ἀνάγκης ἐμηχανήσατο, ἀλλʼ εἰασεν οὔτως ἀτιμότατα ἀτιμότατα λυόμενον ὁλέθρῳ ποραδίδοσθαι καὶ Ι φθορᾷ, ὃ διαφερόντως ἠξίωσε ταῖς ἑαυτοῦ D620 ποιῆσαι χερσίν, κατʼ εἰκόνα μορφοποιήσας αὐτὸ αὐτὸ καθʼ ὁμοίωσιν τὴν ἑαυτοῦ, τὸν κόσμον τοῦ κόσμου, διʼ ὃ καἰ ὁ κόσμος ἐγένετο; ὐκ ἔστιν εἰπεῖν. ἀπῄει γὰρ εἰς ἀφροσύνην ἐπαρφέντα φρονῆσαι τοῦτο.
ka toinyn ei tōn cheirokmētōn houtōs hoi dēmiourgoi, theos ho aristotechnas, hos panta dynatai kai ex ouk ontōn poiein, ou mallon to agalma to logikon heautou, ton anthrōpon, anōlethron kai athanaton einai to parapan ex hapasēs anankēs emēchanēsato, allʼ eiasen outōs atimotata atimotata lyomenon holethrǭ poradidosthai kai I phthorą, ho diapherontōs ēxiōse tais heautou D620 poiēsai chersin, katʼ eikona morphopoiēsas auto auto kathʼ homoiōsin tēn heautou, ton kosmon tou kosmou, diʼ ho kai ho kosmos egeneto? yk estin eipein. apę̄ei gar eis aphrosynēn eparphenta phronēsai touto.
If then the makers of handmade things do so, did not God, the best of craftsmen, who can do all things and make from what does not exist, much more contrive with every necessity that his own rational statue, man, be altogether indestructible and immortal? Or did he let it be dissolved so dishonorably and handed over to destruction and corruption, which he specially deemed worthy to make with his own hands, forming it after his own image and likeness, the ornament of the world, for whose sake the world too came to be? It cannot be said. For it would be folly to be carried away into thinking this.
Haer. 64, chapter 28
64.28.1Holl GCS 25/31:445
28. Ἀλλʼ ἴσως μὴ ἐπιστήσαντες ἑαυτοὺς πρὸς τὰ λεχθέντα νῦν ὦ ’Αγλαοφῶν, λέξετε· καὶ πῶς, εἰ ἀθάνατον ἦν ἐκ γενέσεως καθʼ ὁμᾶς τὸ ζῷον, γεγένηται θνητόν, ὁπότε τὸ ἀθάνατον ἀμεταστρόφως τοῦτο ὅ ἐστιν εἶναι χρή, μὴ νεταπῖπτον ἢ ἐξιστανόμενον εἰς τὴν αἰσχίονα κα θνητὴν φύσιν; ἀμήχανον γάρ, ἐπεὶ οὐκ ἔστιν * ἀθάνατον.
28. Allʼ isōs mē epistēsantes heautous pros ta lechthenta nyn ō ’Aglaophōn, lexete; kai pōs, ei athanaton ēn ek geneseōs kathʼ homas to zǭon, gegenētai thnēton, hopote to athanaton ametastrophōs touto ho estin einai chrē, mē netapipton ē existanomenon eis tēn aischiona ka thnētēn physin? amēchanon gar, epei ouk estin * athanaton.
But perhaps, not attending to what has now been said, Aglaophon, you will say: “And how, if the living being was immortal from its creation according to you, did it become mortal, since the immortal must be unchangeably what it is, not falling or departing into the baser and mortal nature? For that is impossible, since it is not … immortal.”
64.28.2Holl GCS 25/31:445
ἐπειδή, λέξω, γενό- μενον αὐτεξούσιον πρὸς τὴν αἵρεσιν τοῦ καλοῦ καὶ τοῦτον τὸν θεσμὸν εἰληφὸς ὁ μισόκαλος ἐπιστὰς ἐβάσκανε φθονῶν.
epeidē, lexō, geno- menon autexousion pros tēn hairesin tou kalou kai touton ton thesmon eilēphos ho misokalos epistas ebaskane phthonōn.
I will say: because it was made with free will for the choice of the good, and had received this ordinance, the hater of good came upon it and bewitched it out of envy.
64.28.3Holl GCS 25/31:445
»ὁ γὰρ θεὸς ἔκτισε τὸν ἄνθρωπον ἐπὶ ἀφθαρσίᾳ καὶ εἰκόνα τῆς ἰδίας ἀιδιότητος ἐποίησεν αὐτό«. καὶ γὰρ »ὁ θεὸς θάνατον οὑκ ἐποίησεν οὐδὲ τέρπεται ἐπʼ ἀπωλείᾳ ζώντων«· »φθόνῳ δὲ διαβόλου θάνατος εἰσῆλθεν εἰς τὸν λ; πσμον«, καθάπερ καὶ ἡ σοφία διὰ Σολομῶνος μαρτυρεῖ. πόθεν οὖν ὁ θάνατος;
»ho gar theos ektise ton anthrōpon epi aphtharsią kai eikona tēs idias aidiotētos epoiēsen auto«. kai gar »ho theos thanaton houk epoiēsen oude terpetai epʼ apōleią zōntōn«; »phthonǭ de diabolou thanatos eisēlthen eis ton l? psmon«, kathaper kai hē sophia dia Solomōnos martyrei. pothen oun ho thanatos?
“For God created man for incorruption and made him an image of his own eternity.” And indeed “God did not make death, nor does he delight in the destruction of the living”; “but through the devil’s envy death entered into the world,” as Wisdom too testifies through Solomon. Whence then is death?
64.28.4Holl GCS 25/31:445
πάλιν δὴ λέγεσθαι ἀνάγκη, εἰ μὴ θάνατον ἐποίησεν ὁ θεός. εἰ ἀπὸ τοῦ φθόνου, καὶ πῶς ὁ φθόνος τῆς βουλήσεως μᾶλλον ἴσχυσε τοῦ θεοῦ; ἀλλὰ τοῦτο λέξομεν. πόθεν πόθεν οὖν ὁ φθόνος; 6 ἀντιλέγων ἐρεῖ.
palin dē legesthai anankē, ei mē thanaton epoiēsen ho theos. ei apo tou phthonou, kai pōs ho phthonos tēs boulēseōs mallon ischyse tou theou? alla touto lexomen. pothen pothen oun ho phthonos? 6 antilegōn erei.
It must be asked again, if God did not make death. If from envy, how did envy prevail over God’s will? But this we shall say. Whence then is envy? the objector will say.
64.28.5Holl GCS 25/31:445
εἰ γὰρ ἀπὸ τοῦ διαβόλου, καὶ διὰ τί διάβολος ἐγένετο; εἰ ἐγένετο, καὶ ὁ ποιήσας αὐτόν ἐστιν αἴτιος τοῦ εἶναι κακόν;
ei gar apo tou diabolou, kai dia ti diabolos egeneto? ei egeneto, kai ho poiēsas auton estin aitios tou einai kakon?
For if from the devil, why did the devil come to be? If he came to be, is his maker also the cause of his being evil?
64.28.6Holl GCS 25/31:445–446
ἀλλὰ ἀναίτιος παντάπασι κακῶν πᾶσιν ὁ θεός· ἀγένητος ἄρα ὁ διάβολος, καὶ εἰ ἀγένητος, καὶ ἀπαθὴς καὶ ἀνώ- λεθρος καὶ ἀνενδεής τῷ γὰρ ἀγενήτῳ ἐξ ἀνάγκης ἅπαντα ταῦτα ὑπάρχειν δεῖ, ὁ δὲ διάβολος καταργείται καὶ κολάζεται. τὸ δὲ κολαξόμενον ἀλλοι ὁ διάβολος.
alla anaitios pantapasi kakōn pasin ho theos; agenētos ara ho diabolos, kai ei agenētos, kai apathēs kai anō- lethros kai anendeēs tǭ gar agenētǭ ex anankēs hapanta tauta hyparchein dei, ho de diabolos katargeitai kai kolazetai. to de kolaxomenon alloi ho diabolos.
But God is wholly guiltless of all evils for all; then the devil is ungenerated; and if ungenerated, also impassible, indestructible and without need — for all these must necessarily belong to the ungenerated — but the devil is brought to nothing and punished. What is punished …
64.28.7Holl GCS 25/31:446
εἰ δὲ γενητὸς καὶ πᾶι τὸ γεγενημένον ἀπό τινος ἀρχῆς ἐγένετο καὶ ἔστιν αὐτοῦ δημιουργός, ἔστιν ἄρα τις δημιουργὸς τοῦ διαβόλου. καὶ πότερον κἀκεῖνος ἀγένητός ἐστιν ἢ γενητός; Μὰ τὸ ἀγένητον ἓν εῖναι μόνον νοείσθσαι χρὴ τὸν θεόν· οὐδὲ γὰρ εἶναι τὸ σύνολον ὅλως ἐκ παντὸς τὸ παράπαν ἔτερος δημιουργὸς δύναται πλὴν αὐτοῦ· »ἐγώ«, γάρ φησιν, »πρῶτος καὶ ἐγὼ μετὰ ταῦτα, καὶ πλὴν ἐμοῦ ἄλλος θεὸς οὐκ ἔστιν«.
ei de genētos kai pai to gegenēmenon apo tinos archēs egeneto kai estin autou dēmiourgos, estin ara tis dēmiourgos tou diabolou. kai poteron kakeinos agenētos estin ē genētos? Ma to agenēton hen einai monon noeisthsai chrē ton theon; oude gar einai to synolon holōs ek pantos to parapan eteros dēmiourgos dynatai plēn autou; »egō«, gar phēsin, »prōtos kai egō meta tauta, kai plēn emou allos theos ouk estin«.
And if he is generated, and everything generated came to be from some beginning and has a maker, then the devil has a maker. And is that one ungenerated or generated? Surely one must think God alone to be the one ungenerated; for there can be no other maker whatsoever besides him: “For I,” he says, “am first and I am after these things, and besides me there is no other God.”
64.28.8Holl GCS 25/31:446
οὐδὲ μετασκευάζεσθαί τι ἢ κτίζεσθαι παρὰ τὴν αὐτοῦ δύναται βουλήν. καὶ γὰρ ὁ υἰὸς »οὐδὲν ἀφʼ ἑαυτοῦ δύναδθαι ποιεῖν« ὁμολογεῖ, »ἐὰν μή τι βλέπῃ τὸν πατέρα ποιοῦντα«· »ἅ γὰρ ἄν«, φησίν, »ὁ πατὴρ ποιῇ, ταῦτα καὶ ὁ υἱὸς ὁμοίως ποιεῖ«.
oude metaskeuazesthai ti ē ktizesthai para tēn autou dynatai boulēn. kai gar ho uios »ouden aphʼ heautou dynadthai poiein« homologei, »ean mē ti blepę̄ ton patera poiounta«; »ha gar an«, phēsin, »ho patēr poię̄, tauta kai ho huios homoiōs poiei«.
Nor can anything be changed or created contrary to his will. For the Son too confesses that he “can do nothing of himself, unless he sees the Father doing it”; “for whatever the Father does,” he says, “that the Son also does likewise.”
64.28.9Holl GCS 25/31:446
οὐδὲ μὴν πολέμεόν τι ἢ ἀντίξουν ἀὐτῷ ἢ ἀν- τίθεόν ἐστιν· ἐπεὶ κἂν εἰ ἀντέπρασσέν τι τῷ θεῷ, ἐπαύσατο ἂν τοῦ εἶναι, λυθείσης αὐτοῦ τῇ τοῦ θεοῦ δυνάμει κα καὶ ἰσχύï συστάσεως. τῷ γὰρ ποιήσαντι λῦσαι μόνῳ καὶ τὰ ἀθάνατα δυνατόν.
oude mēn polemeon ti ē antixoun autǭ ē an- titheon estin; epei kan ei anteprassen ti tǭ theǭ, epausato an tou einai, lytheisēs autou tę̄ tou theou dynamei ka kai ischyi systaseōs. tǭ gar poiēsanti lysai monǭ kai ta athanata dynaton.
Nor is anything hostile or opposed to him or against God; for if anything acted against God, it would cease to exist, its constitution being dissolved by God’s power and strength. For only the one who made them can dissolve even immortal things.
Haer. 64, chapter 29
64.29.1Holl GCS 25/31:446
29. Τί οὖν ὁ διάβολος, λέφετε. πνεῦμα περὶ τὴν ὔλην ἔχον καφάπερ ἐλέχθη καὶ ’Αθηνγόρᾳ, γεόμενον ὑπὸ τοῦ θεοῦ, ὥσπερ δὴ καὶ οἱ λοιποὶ γεγόνασιν ὑπʼ αὐτοῦ ἄγγελοι, καὶ τὴν ἐπὶ τῇ ὕλῆ καὶ τοῖς τῆς ὕλης εἴδεσι πεπιστευμένον διοίκησιν.
29. Ti oun ho diabolos, lephete. pneuma peri tēn ylēn echon kaphaper elechthē kai ’Athēngorą, geomenon hypo tou theou, hōsper dē kai hoi loipoi gegonasin hypʼ autou angeloi, kai tēn epi tę̄ hylē kai tois tēs hylēs eidesi pepisteumenon dioikēsin.
What then is the devil, you will say? A spirit concerned with matter, as Athenagoras too said, made by God, as the other angels were made by him, and entrusted with the administration of matter and the forms of matter.
64.29.2Holl GCS 25/31:446–447
τοῦτο γὰρ ἦν ἡ τῶν ἀγγέλων σύστασις, τῷ θεῷ ἐπὶ προνίᾳ γεγονέναι τοῖς ὑπʼ αὐτοῦ διακεκοσμημένοις, ἵνα τὴν μέν παν τελικὴν καὶ γενικὴν ὁ θεὸς ἔχων τῶι ὄλων πρόνοιαν ᾖ, τὸ κῦρος καὶ τὸ κράτος ἁπάντων αὐτὸς ἀνηρτημένος, καὶ ὥσπερ σκάφος τῷ τῆς σοφίας οἴακι διευθύνων ἀκλινῶς τὸ πᾶν, τὴν δὲ διὰ μέρους οἱ ἐΠὶ τούτῳ ταχθέντες ἄγγελοι.
touto gar ēn hē tōn angelōn systasis, tǭ theǭ epi pronią gegonenai tois hypʼ autou diakekosmēmenois, hina tēn men pan telikēn kai genikēn ho theos echōn tōi olōn pronoian ę̄, to kyros kai to kratos hapantōn autos anērtēmenos, kai hōsper skaphos tǭ tēs sophias oiaki dieuthynōn aklinōs to pan, tēn de dia merous hoi ePi toutǭ tachthentes angeloi.
For this was the constitution of the angels: to exist for God’s providence over the things he had ordered, so that God might have the complete and general providence over the whole, himself holding the authority and power over all, and steering the universe unswervingly like a ship with the tiller of wisdom, while the angels appointed to it had the particular providence.
64.29.3Holl GCS 25/31:447
ἀλλʼ οἱ μὲν λοιποὶ ἐφʼ οἶς αὐτοὺς ἐποίησε καὶ διέταξεν ὁ θεὸς ἔμειναν, ὁ δὲ ἐνύβρισε καὶ πονηρὸς περὶ τὴν τῶν πεπιστευμένων ἐγένετο διοίκησιν, φθόνου ἐγκισσήσας καθʼ ἡμῶν, ὤσπερ καὶ οἱ μετὰ ταῦτα σαρ- κῶν ἐρασθέντες καὶ τῶν τῶι ἀνθρώπων εἰς φιληδονίαν ἐνομιλήσαντες θυγατράσιν.
allʼ hoi men loipoi ephʼ ois autous epoiēse kai dietaxen ho theos emeinan, ho de enybrise kai ponēros peri tēn tōn pepisteumenōn egeneto dioikēsin, phthonou enkissēsas kathʼ hēmōn, ōsper kai hoi meta tauta sar- kōn erasthentes kai tōn tōi anthrōpōn eis philēdonian enomilēsantes thygatrasin.
But the others remained in the tasks for which God made and appointed them, while he grew insolent and became wicked in the administration of what was entrusted to him, conceiving envy against us, as did those who afterwards fell in love with flesh and had intercourse with the daughters of men in lust.
64.29.4Holl GCS 25/31:447
αὐθαίρετον γὰρ καὶ αὐτοῖς ἔχειν πρὸς ἑκάτερα διετάξατο βούλησιν ὁ θεός, οἶα καὶ ἐπὶ τῶν ἀνθρώπων, ἵνʼ ἢ πειθόμενοι τῷ λόγῳ συγῶσιν αὐτῷ κα ἀπολαύωσι μακαριότητος ἢ μὴ πειθόμενοι κρίνωνται.
authaireton gar kai autois echein pros hekatera dietaxato boulēsin ho theos, oia kai epi tōn anthrōpōn, hinʼ ē peithomenoi tǭ logǭ sygōsin autǭ ka apolauōsi makariotētos ē mē peithomenoi krinōntai.
For God ordained that they too should have a free will toward either, as with men, so that either obeying the Word they might be with him and enjoy blessedness, or not obeying they might be judged.
64.29.5Holl GCS 25/31:447
ἦι δὲ καὶ ὁ διάβολος ἀστὴρ ἑωσφόρος »πῶς ἐξέπεσεν ἐκ τοῦ οὐρανοῦ ὁ ἑωσφόρος, ὁ πρωὶ ἀνατέλλων«), ἦν μετὰ τῶν ἀγγέλων ἀνατέλλων τοῦ φωτός, ἦι ἄστρο πρωïνόν, ἀλλʼ ἐξέπεσε κα εἰς εἰς τὴν συνετρίβη, ἐπι τροπεύσας τῷ ἀνθρώπῳ τἀναντία. τὸ γὰρ θεῖον νεμεσᾷ τοῖς ὐπερηφάνοις καὶ τὰ αὐθάδη φρονήματα κολούει.
ēi de kai ho diabolos astēr heōsphoros »pōs exepesen ek tou ouranou ho heōsphoros, ho prōi anatellōn«), ēn meta tōn angelōn anatellōn tou phōtos, ēi astro prōinon, allʼ exepese ka eis eis tēn synetribē, epi tropeusas tǭ anthrōpǭ tanantia. to gar theion nemesą tois yperēphanois kai ta authadē phronēmata kolouei.
And the devil was the morning star (“How has the morning star fallen from heaven, who rose early!”); he rose with the angels of light, he was an early star, but he fell and was crushed to the earth, having schemed the opposite for man. For the divine resents the proud and cuts short their arrogant thoughts.
64.29.6Holl GCS 25/31:447–448
ἐπέρχεται δέ μοι καὶ ἐμμέτρως εἰπεῖν· ὦ πάσιν ἀρχὴ καὶ πέφας κακῶν, ὄξις, σὺ τʼ ὦ βαρὺν τίκτκουσα θησαυπὸν κακῶν πλάνη τυφλοῦ ποδηγὲ ἀγνοίας βέου, χαίρουσα θρήνοις καὶ στενάγμασι βροτῶν, ὑμεῖς ὑμεῖς εἰς ὔβρεις ὁμοσπόφων τὰς μισαδέλφους ὁπλίσαντες ἀλένας Κάïν μολῆναι φοινίῳ πρῶτον λύθρῳ ἐπείσατον γῆν καὶ τὸν ἐξ ἀκηράτων πεσεῖν αἰώνων πρωτόπλαστον εἰς χθόνα ὑμεῖς ἐτεκτήνασθε.
eperchetai de moi kai emmetrōs eipein; ō pasin archē kai pephas kakōn, oxis, sy tʼ ō baryn tiktkousa thēsaupon kakōn planē typhlou podēge agnoias beou, chairousa thrēnois kai stenagmasi brotōn, hymeis hymeis eis ybreis homospophōn tas misadelphous hoplisantes alenas Kain molēnai phoiniǭ prōton lythrǭ epeisaton gēn kai ton ex akēratōn pesein aiōnōn prōtoplaston eis chthona hymeis etektēnasthe.
It occurs to me to speak in verse as well: “O serpent, beginning and end of all evils, and you, Error, bearing a heavy treasury of evils, guide of blind ignorance’s life, rejoicing in the laments and groans of mortals: you, arming the brother-hating arms of Cain to outrage his kin, persuaded him first to stain the earth with bloody gore, and you contrived that the first-formed should fall from the undefiled ages to the ground.”
Haer. 64, chapter 30
64.30.1Holl GCS 25/31:448
Καὶ ὁ μὲv διάβολος οὕτως· ὁ δὲ θάναταος πρὸς ἐπισπροξὴν ηὑπέθη, καθάπερ καὶ τοῖς ἀρτιμαθέδι γραμμάτων παιδίοις πρὸς ἐπανόρωσιν αἱ πληγαί. οὐδὲν γὰρ ἄλλο ὁ θάνατος ἢ διάκρισις κα διαχωρισμὸς ψυχῆς ἀπὸ σώματος. τί οὖν; παραίτιος ὁ θεὸς θανάτου; λέξετε.
Kai ho mev diabolos houtōs; ho de thanataos pros episproxēn hēupethē, kathaper kai tois artimathedi grammatōn paidiois pros epanorōsin hai plēgai. ouden gar allo ho thanatos ē diakrisis ka diachōrismos psychēs apo sōmatos. ti oun? paraitios ho theos thanatou? lexete.
So much for the devil. But death was invented for our turning back, as blows are for the correction of children just learning letters. For death is nothing other than the separation and parting of soul from body. What then? Is God the cause of death? you will say.
64.30.2Holl GCS 25/31:448
πάλιν γὰρ ὁ αὐτὸς ἡμῖν ἥκει λόγος. μὴ γένοιτο, ἐπεὶ μηδὲ οἱ διδάσκαλοι προκαθηγουμένως τοῦ ἀλγύνεσθαι ταὶς πληγαῖς τοὺς παῖδας αἴτιοι.
palin gar ho autos hēmin hēkei logos. mē genoito, epei mēde hoi didaskaloi prokathēgoumenōs tou algynesthai tais plēgais tous paidas aitioi.
For the same argument comes to us again. God forbid, since teachers are not the primary cause of children being pained by blows either.
64.30.3Holl GCS 25/31:448
καλὸν οὖν ὁ θάνατος, εἰ καθάπερ παισὶ πρὸς ἐπιστροφὴν δίκην πληγῶν ηὑρέθη, οὐχ ὁ τῆς ἀμαρτίας, ὦ σοφώτατοι, ἀλλʼ ὁ τῆς διαζεύξεως τῆς σαρκὸς κα1 τοῦ χωρισμοῦ.
kalon oun ho thanatos, ei kathaper paisi pros epistrophēn dikēn plēgōn hēurethē, ouch ho tēs amartias, ō sophōtatoi, allʼ ho tēs diazeuxeōs tēs sarkos ka1 tou chōrismou.
Death then is good, if it was invented like blows for children to turn them back — not the death of sin, most wise men, but that of the separation and parting from the flesh.
64.30.4Holl GCS 25/31:448
αὐτεξούσιος γὰρ ὢν καὶ αὐτοκράτωρ ὁ ἄνθρωπος καὶ αὐτοδέσπο- τοι βούλησιν καὶ αὐτοπροαίρετον πρὸς τὴν αἴρεσιν, ὡςἔφην, τοῦ καλοῦ λαβών, ἀκούσας τε »ἀπὸ παντὸς ξύλου τοῦ ἐν ῷ παραδεῳ φάγεσθε, ἀπὸ δὲ τοῦ ξύλου τοῦ γινώσκειν καλὸν καὶ πονηρὸν οὐ φάγεσθε ἀπʼ αὐτοῦ· ᾗ δʼ ἂν ἡμέρᾳ φάγητε ἀπʼ αὐτοῦ, θανάτῳ ἀποθανεῖσθε»,
autexousios gar ōn kai autokratōr ho anthrōpos kai autodespo- toi boulēsin kai autoproaireton pros tēn airesin, hōsephēn, tou kalou labōn, akousas te »apo pantos xylou tou en ǭ paradeǭ phagesthe, apo de tou xylou tou ginōskein kalon kai ponēron ou phagesthe apʼ autou; hę̄ dʼ an hēmerą phagēte apʼ autou, thanatǭ apothaneisthe»,
For man, being free and sovereign, having received a will of his own and self-determined choice of the good, as I said, and having heard, “From every tree in paradise you shall eat, but from the tree of knowing good and evil you shall not eat of it; in the day you eat of it, you shall surely die,”
64.30.5Holl GCS 25/31:448
ἐνδοὺς εἰς τὸ φαγεῖν ἀέ aOxGU τῷ διαβόλῳ δεδελεασμένῃ σοφίᾳ ποικίλως πρὸς παρακοὴν πείθοντι, ἠθέτησε τησε τὴν ἐντολὴν τοῦ καὶ ἐγένετο τοῦτο αὐτῷ εἰς σκάνδαλον καὶ παγίδα καὶ σκῶλον.
endous eis to phagein ae aOxGU tǭ diabolǭ dedeleasmenę̄ sophią poikilōs pros parakoēn peithonti, ēthetēse tēse tēn entolēn tou kai egeneto touto autǭ eis skandalon kai pagida kai skōlon.
gave way and ate, lured by the devil, who persuaded him to disobedience with varied cunning, and set aside the commandment of God, and this became for him an offense, a snare and a stumbling block.
64.30.6Holl GCS 25/31:448–449
οὐ γὰρ ἐποίησεν ὁ θεὸς κακὸς οὐδʼ ἔστι τὸ σύνολον ὄλως ἐκ παντὸς τὸ παράπαν αοτιος κακοῦ· ἀλλὰ πᾶν ὄπερ ἂν αὐτεξούσιον οὕτως ὑπʼ αὐτοῦ γεγονὸς ᾖ πρὸς τὸ φυλάξασθαι καὶ τηρῆσαι νόμον, ὃν αὐτὸς δικαίως διεστείλατο, μὴ τηρῆσαν λέγεται κακόν. βαρυτάτη δὲ βλάβη τὸ παρακοῦσαι θεοῦ τοὺς ὅρους τῆς κατὰ τὸ αὐτεξούσιον ὑπερβάντα δικαιοσύνης.
ou gar epoiēsen ho theos kakos oudʼ esti to synolon olōs ek pantos to parapan aotios kakou; alla pan oper an autexousion houtōs hypʼ autou gegonos ę̄ pros to phylaxasthai kai tērēsai nomon, hon autos dikaiōs diesteilato, mē tērēsan legetai kakon. barytatē de blabē to parakousai theou tous horous tēs kata to autexousion hyperbanta dikaiosynēs.
For God did not make evil, nor is he in any way at all the cause of evil; but whatever was made by him with free will to guard and keep the law he justly laid down, and does not keep it, is called evil. And the heaviest harm is to disobey God, overstepping the bounds of the righteousness of free will.
64.30.7Holl GCS 25/31:449
ὅθεν ἐπειδὴ κατερρυπώθη καὶ κατεμιάνθη τῆς ἀποφάσεως ἀποστατήσας ὁ ἄνθρωπος τοῦ θεοῦ καὶ κηλῖδας ἐναπεμάξατο κακίας πολλῆς, ἃς ὁ ἄρχων τοῦ σκότους ἀπεκύησε καὶ πατὴρ τῆς πλάνης, πόνον κατὰ τὴν γραφὴν συλλαβών, ἵνα τὸν ἄνθρωπον φαντάζειν ἀεὶ πρὸς ἀδικίαν ἔχῃ καὶ κινεῖν, ὁ θεὸς ὁ παντοκράτωρ ἀθάνατον κακὸν ἐξ ἐπιβουλῆς τοῦ διαβόλου ἰδὼν αὐτὸν γεγενημένον, καθάπερ καὶ ὁ διάβολος πλάνος ἦν,
hothen epeidē katerrypōthē kai katemianthē tēs apophaseōs apostatēsas ho anthrōpos tou theou kai kēlidas enapemaxato kakias pollēs, has ho archōn tou skotous apekyēse kai patēr tēs planēs, ponon kata tēn graphēn syllabōn, hina ton anthrōpon phantazein aei pros adikian echę̄ kai kinein, ho theos ho pantokratōr athanaton kakon ex epiboulēs tou diabolou idōn auton gegenēmenon, kathaper kai ho diabolos planos ēn,
Hence, since man was defiled and polluted by departing from God’s decree, and took on stains of much wickedness, which the ruler of darkness and father of error brought forth, having conceived toil according to Scripture, so that he might always be able to stir man’s imagination toward injustice, God the Almighty, seeing him become an immortal evil through the devil’s plot, as the devil too was a deceiver,
64.30.8Holl GCS 25/31:449
τοὺς δερματίνους χιτῶνας διὰ τοῦτο κατεσκεύασεν, οἱονεὶ νεκρότητι περιβαλὼν αὐτόν ὅπως διὰ τῆς λύσεως τοῦ σώματος πᾶν τὸ ἐν αὐτῷ γενηθὲν κακὸν ἀποθάνῃ.
tous dermatinous chitōnas dia touto kateskeuasen, hoionei nekrotēti peribalōn auton hopōs dia tēs lyseōs tou sōmatos pan to en autǭ genēthen kakon apothanę̄.
for this reason made the coats of skin, clothing him as it were with mortality, so that through the dissolution of the body all the evil begotten in him might die.
Haer. 64, chapter 31
64.31.1Holl GCS 25/31:449
31. Προηπόρηται δὲ ἤδη καὶ ἀπεδείχθη τοὺς δερματίνους χιτῶνας μὴ εἶναι τὰ σώματα. ὅμως δὲ καὶ πάλιν (οὐ γὰρ ἅπαξ ῥητέον) φράζωμεν.
31. Proēporētai de ēdē kai apedeichthē tous dermatinous chitōnas mē einai ta sōmata. homōs de kai palin (ou gar hapax rhēteon) phrazōmen.
It has already been discussed and shown that the coats of skin are not the bodies. Still, let us say it again, for it must not be said only once.
64.31.2Holl GCS 25/31:449–450
αὐτὸς πρὸ τῆς κατασκευῆς αὐτῶν ὁ πρωτόπλαστος ὁμολογεῖ καὶ ὀστᾶ ἔχειν καὶ σάρκας, ὁπότε δὴ τὴν γυναῖκα προσενεχθεῖσαν αὐτῷ θεασάμενος »τοῦτο νῦν ὀστοῦν« ἐφώνησεν »ἐκ τῶν ὀστῶν μου καὶ σὰρξ ἐκ τῆς σαρκός μου· αὕτη κληθήσεται γυνή, ὅτι ἐκ τοῦ ἀνδρὸς αὐτῆς ἐλήφθη. ἕνεκεν τούτου καταλείψε ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα, καὶ προσκολληθήσεται τῇ γυναικὶ αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν«.
autos pro tēs kataskeuēs autōn ho prōtoplastos homologei kai osta echein kai sarkas, hopote dē tēn gynaika prosenechtheisan autǭ theasamenos »touto nyn ostoun« ephōnēsen »ek tōn ostōn mou kai sarx ek tēs sarkos mou; hautē klēthēsetai gynē, hoti ek tou andros autēs elēphthē. heneken toutou kataleipse anthrōpos ton patera autou kai tēn mētera, kai proskollēthēsetai tę̄ gynaiki autou, kai esontai hoi dyo eis sarka mian«.
The first-formed himself, before they were made, confesses that he has bones and flesh, when, seeing the woman brought to him, he cried, “This now is bone of my bones and flesh of my flesh; she shall be called woman, because she was taken out of her husband. For this reason a man shall leave his father and his mother and be joined to his wife, and the two shall become one flesh.”
64.31.3Holl GCS 25/31:450
οὐ γὰρ δὴ ἀνέξομαι φληναφώντων τινῶν καὶ βιαζομένων ἀπηρυ- θριασμένως τὴν γραφήν, ἴνα αὐτοῖς δὴ σαρκὸς μὴ εἶναι προχωρήσῃ ἡ ἀνάστασις, ἀστᾶ νοητὰ καὶ σάρκας νοητὰς ὑποτιθεμένων καὶ ἄλλοτε ἄλλως ἄνω καὶ κάτω μεταβαλλομένων ἀλληγορίαις·
ou gar dē anexomai phlēnaphōntōn tinōn kai biazomenōn apēry- thriasmenōs tēn graphēn, ina autois dē sarkos mē einai prochōrēsę̄ hē anastasis, asta noēta kai sarkas noētas hypotithemenōn kai allote allōs anō kai katō metaballomenōn allēgoriais;
For I will not bear some people talking nonsense and shamelessly forcing Scripture, so that for them the resurrection may not be of the flesh, supposing intelligible bones and intelligible flesh, and shifting up and down in allegories, now one way, now another;
64.31.4Holl GCS 25/31:450
καὶ ταῦτα οὔτως ὡς γέγρα- πται παραλαμβάνεσθαι καρτύνοντος τοῦ Χριστοῦ τὴς γραήν, ἔνθα πυνθανομένοις τοῖς Φαρισαίοις περὶ χωρισμοῦ γυναικὸς ἀποκρίνεται »οὐκ ἀνέγνωτε ὅτι ἀπʼ ἀρκῆς ὁ κτίσας ἄρσεν καὶ θῆλυ ἐποίησε καὶ εἶπεν· ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα» καὶ τὰ ἐξῆς.
kai tauta outōs hōs gegra- ptai paralambanesthai kartynontos tou Christou tēs graēn, entha pynthanomenois tois Pharisaiois peri chōrismou gynaikos apokrinetai »ouk anegnōte hoti apʼ arkēs ho ktisas arsen kai thēly epoiēse kai eipen; heneken toutou kataleipsei anthrōpos ton patera kai tēn mētera» kai ta exēs.
and this when Christ confirms that these words of Scripture are to be taken as written, where, when the Pharisees asked about separation from a wife, he answers, “Have you not read that from the beginning the Creator made them male and female, and said, For this reason a man shall leave his father and mother,” and so on.
64.31.5Holl GCS 25/31:450
πῶς γὰρ ἐπὶ ψυχῶν μόνον τό »αὐξάνεσθε καὶ πληρώσατε τὴν γῆν« παραληπτέον· ἢ τό »ἔλαβε χοῦν ἀπὸ τῆς γῆς ὁ θεὸς καὶ ἔπλασε τὸν ἄνθρωπον«, ὄκυπέως ἐπὶ τοῦ σώματος λελέχθαι φαίνεται· φαίνεται· οὐ γὰρ ἀπὸ τοῦ χοὸς καὶ τῶν βαρυτέρων τὴν οὐσίαν ἐκτήσατο ἡ ψυχή.
pōs gar epi psychōn monon to »auxanesthe kai plērōsate tēn gēn« paralēpteon; ē to »elabe choun apo tēs gēs ho theos kai eplase ton anthrōpon«, okypeōs epi tou sōmatos lelechthai phainetai; phainetai; ou gar apo tou choos kai tōn baryterōn tēn ousian ektēsato hē psychē.
For how can “Increase and fill the earth” be taken of souls only? Or “God took dust from the earth and formed man,” which plainly seems said of the body; for the soul did not get its substance from dust and heavier things.
64.31.6Holl GCS 25/31:450
ὤστε συν- έστηκεν ἐκ παντὸς ἀληθέστατα πρὸ τῶν δερματένων σεσωματοποιῆσθαι χιτώνων τὸν ἄνθρωπον. ταῦτα γὰρ πρὸ τοῦ ἐκπεσεῖν αὐτὸν ἅπαντα εἴρηται, τὰ δὲ κατὰ τοὺς κιτῶνας μετὰ τὸ ἐκπεσεῖν.
ōste syn- estēken ek pantos alēthestata pro tōn dermatenōn sesōmatopoiēsthai chitōnōn ton anthrōpon. tauta gar pro tou ekpesein auton hapanta eirētai, ta de kata tous kitōnas meta to ekpesein.
So it is established most truly in every way that man was embodied before the coats of skin. For all these were said before his fall, and what concerns the coats after his fall.
64.31.7Holl GCS 25/31:450
Ὅθεν ἴωμεν πάλιν ἐπισκεψόμενοι τὰ ἐν χερσίν, ἰκανῶς ἀποδείξαντες μὴ εῖναι τοὺς δερματίνους χιτῶνας τὰ σώματα, ἀλλὰ τὴν ἀπὸ τοὺ ἀλόγου τῶν ζῴων ωεκρότητα κατεσκευασμένην· τοῦτο γὰρ λείπεται. ἀμέλει τῶν ὅρων ἔξω τοῦ παραδείσου κατὰ ταύτην ἐξοικίξεται τὴν αἰτίαν. οὐ γὰρ ὅτι μὴ θέλων ὁ θεὸς ἀπὸ τοῦ ξύλου δρέψασθαι τῆς ζωῆς αὐτὸν καὶ φαγεῖν ἐξέβαλεν (ἐδύνατο γὰρ εἰς τὸν αἰῶνα ζῆν, αὖθις φαγὼν ἀπὸ ζωῆς) ἀλλʼ μὴ μὴ ἀθάνατον, ὡς ὑπεθέμεθα, γενηθῇ τὸ κακόν.
Hothen iōmen palin episkepsomenoi ta en chersin, ikanōs apodeixantes mē einai tous dermatinous chitōnas ta sōmata, alla tēn apo tou alogou tōn zǭōn ōekrotēta kateskeuasmenēn; touto gar leipetai. amelei tōn horōn exō tou paradeisou kata tautēn exoikixetai tēn aitian. ou gar hoti mē thelōn ho theos apo tou xylou drepsasthai tēs zōēs auton kai phagein exebalen (edynato gar eis ton aiōna zēn, authis phagōn apo zōēs) allʼ mē mē athanaton, hōs hypethemetha, genēthę̄ to kakon.
Hence let us go back and examine the matter in hand, having sufficiently shown that the coats of skin are not the bodies, but the mortality made from that of the irrational animals; for this remains. Indeed, he is banished outside the bounds of paradise for this reason. For it was not because God did not want him to pluck from the tree of life and eat that he cast him out (for he could have lived for ever, eating again from life), but so that evil might not become immortal, as we supposed.
64.31.9Holl GCS 25/31:450
ἐπεὶ διὰ τί τὸv Χριστὸν ἀπὸ τῶν οὐρανῶν ἀπέστελλεν εἰς τὴν γῆν, εἰ ὅλως ἤθελε ζωῆς τὸν ἄνθρωπον ἀγευστήσαντα ἀποθανεῖν εἰς τὸ παντελές;
epei dia ti tov Christon apo tōn ouranōn apestellen eis tēn gēn, ei holōs ēthele zōēs ton anthrōpon ageustēsanta apothanein eis to panteles?
Otherwise why did he send Christ from heaven to the earth, if he wanted man, without tasting life, to die utterly?
64.31.10Holl GCS 25/31:450–451
εἰ δὲ ἐκ μεταμέλου φαίη τοῦτο πεποιηκέναι τὸν θεὸν ὁ ἀντιλέγων, ἀσθενὴς αὐτῷ ὁ λόγος, μεταγινώσκοντα τὸν θεὸν εἰσάγων. ἀλλʼ οὔτε οὔτε τοῦ μέλλοντος ὁ θεὸς οὔτε κακοποιός, ἀλλὰ καὶ ἄκρως ἀγαθὸς καὶ προγινώ σκων τὰ μέλλοντα.
ei de ek metamelou phaiē touto pepoiēkenai ton theon ho antilegōn, asthenēs autǭ ho logos, metaginōskonta ton theon eisagōn. allʼ oute oute tou mellontos ho theos oute kakopoios, alla kai akrōs agathos kai proginō skōn ta mellonta.
And if the objector says God did this out of regret, his argument is weak, introducing a God who changes his mind. But God is neither ignorant of the future nor a doer of evil, but supremely good and foreknowing the future.
64.31.11Holl GCS 25/31:451
ὥστε οὐκ ἄρα διὰ τὸ μὴ σῴζεσθαι εἰς τὸν αἰῶνα φαγόντα αὐτὸν ἀπὸ τοῦ ξύλου τῆς ζωῆς ἐξέβαλεν, ἀλλὰ διὰ τὸ νεκρωθῆναι πρῶτον θανάτῳ τὴν ἀμαρτίαν, ἴνʼ οὕτως μετὰ τὸ ἀποθανεῖν ἐκτακείσης τῆς ἁμαρτίας ἐγερθεὶς ὁ ἄνθρωπος καθαρὸς γεύσηται τῆς ζωῆς.
hōste ouk ara dia to mē sǭzesthai eis ton aiōna phagonta auton apo tou xylou tēs zōēs exebalen, alla dia to nekrōthēnai prōton thanatǭ tēn amartian, inʼ houtōs meta to apothanein ektakeisēs tēs hamartias egertheis ho anthrōpos katharos geusētai tēs zōēs.
So he did not cast him out so that he should not be saved for ever by eating from the tree of life, but so that sin might first be put to death by death, so that thus, after dying, sin having melted away, man, raised pure, might taste of life.
Haer. 64, chapter 32
64.32.1Holl GCS 25/31:451
32. Μηδεὶς δὲ ἀβέλτερος ὢν παρακινδυνευέτω ὡς τούτων ἐτέρως λεχθέντων. ὁ γὰρ ὅλως ὁριζόμενος τὴν σάρκα μὴ εἶναι ταύτην ἀθανασίας δεκτικὴν ὄντως ἀνοίας ὑπεύθυνος ὢν νόσῳ βλασθημεῖ.
32. Mēdeis de abelteros ōn parakindyneuetō hōs toutōn eterōs lechthentōn. ho gar holōs horizomenos tēn sarka mē einai tautēn athanasias dektikēn ontōs anoias hypeuthynos ōn nosǭ blasthēmei.
Let no fool take the risk of saying these things were meant otherwise. For whoever defines this flesh as not at all receptive of immortality, being truly guilty of folly, blasphemes through a disease.
64.32.2Holl GCS 25/31:451
διὰ τί γὰρ μετὰ τῆν τῶν χιτώνων τῶν δερματίνων ὁ Ἀδὰμ κατασκευὴν ἐκβάλλεται, κωλυόμενος μενος φαγεῖν ἀπὸ τοῦ ξύλου τῆς ζωῆς καἰ ζῆσαι, εἰ ὅλως ἀδύνατον ἦι μετὰ σώματος εἰς τὸ τὸν αἰῶνα ζῆσαι τὸν ἄνθρωπον;
dia ti gar meta tēn tōn chitōnōn tōn dermatinōn ho Adam kataskeuēn ekballetai, kōlyomenos menos phagein apo tou xylou tēs zōēs kai zēsai, ei holōs adynaton ēi meta sōmatos eis to ton aiōna zēsai ton anthrōpon?
For why is Adam cast out after the coats of skin were made, being prevented from eating from the tree of life and living, if it were altogether impossible for man to live for ever with a body?
64.32.3Holl GCS 25/31:451
ὡς δυναμένου γὰρ αὐτοῦ τοῦ μὴ ἀποθανεῖν, ἐὰν ἀπὸ τῆς ζωῆς γεύσηται λαβών, ἡ κώλυσις γίγνεται. φησὶ γάρ »καὶ ἀποίησε κύριος ὁ θεὸς τῷ ’Αδὰμ καὶ τῇ γυναικὶ αὐτοῦ χιτῶνας δερματίνους καὶ ἐνέδυσεν αὐτούς· καὶ εἶπεν ὁ θεός· ἰδού, γέγονεν Ἀδὰμ ὡς εἶς ἐξ ἡμῶν, τοῦ γινώσκειν καλὸν καὶ πονηρόν· καὶ ταὶ μή ποτε ἐκτείνῃ τὴν χεῖρα καὶ λαβῃ τοῦ ξύλου τῆς ζωῆς καὶ φάγῃ καὶ ζήδεται εἰς τὸν αἰῶνα. καὶ ἐξαπέστειλεν αὐτὸν κύριος ὁ δεὸς ἐκ τοῦ παραδείσου τῆς τρυφῆς ἀργάξεσθι τῆν γῆν, ἐξ ἧς ἐλήφθη, καὶ ἐξέβαλε τὸν ’Αδάμ«.
hōs dynamenou gar autou tou mē apothanein, ean apo tēs zōēs geusētai labōn, hē kōlysis gignetai. phēsi gar »kai apoiēse kyrios ho theos tǭ ’Adam kai tę̄ gynaiki autou chitōnas dermatinous kai enedysen autous; kai eipen ho theos; idou, gegonen Adam hōs eis ex hēmōn, tou ginōskein kalon kai ponēron; kai tai mē pote ekteinę̄ tēn cheira kai labę̄ tou xylou tēs zōēs kai phagę̄ kai zēdetai eis ton aiōna. kai exapesteilen auton kyrios ho deos ek tou paradeisou tēs tryphēs argaxesthi tēn gēn, ex hēs elēphthē, kai exebale ton ’Adam«.
The prevention takes place as if he could avoid dying if he took and tasted of life. For it says, “And the Lord God made for Adam and his wife coats of skin and clothed them; and God said, Behold, Adam has become like one of us, knowing good and evil; and now, lest he stretch out his hand and take of the tree of life and eat and live for ever. And the Lord God sent him out of the paradise of delight to till the ground from which he was taken, and he cast out Adam.”
64.32.4Holl GCS 25/31:451
οὐκοῦ ἐδύνατο ζῆν εἰς τὸν αἰῶνα τὸ σῶμα καὶ ἀθάνατον ἔσεσθαι, εἶ μὴ κεκώλυτο γεύσασθαι τῆς ζωῆς. ἐκωλύθη δέ, ὅπως ἡ μὲν ἀμαρτία συναποκτανθεῖσα τῷ σώματι θάνῃ, τὸ δὲ σῶμα ἀναστῇ τῆς ἁμαρτίας ἀπολουμένης.
oukou edynato zēn eis ton aiōna to sōma kai athanaton esesthai, ei mē kekōlyto geusasthai tēs zōēs. ekōlythē de, hopōs hē men amartia synapoktantheisa tǭ sōmati thanę̄, to de sōma anastę̄ tēs hamartias apoloumenēs.
So the body could have lived for ever and been immortal, had it not been prevented from tasting life. It was prevented so that sin, killed together with the body, might die, and the body rise when sin had perished.
64.32.5Holl GCS 25/31:451–452
ἴνα τοίνυν μὴ κακὸν ἀθάνατον ὁ ἀθάνατον ὡς ἄνθρωπος, ᾖ, ἀείξωον ἔχων ἐν ἑαυτῷ τὴν ἀμαρτίαν κρατιστεύουσαν, ἄτε ἐν ἀθανατῳ βλαστήσασαν σώματι καὶ ἀθάνατον ἔχουσαν τροφήν, ὁ δεὸς αὐτὸν διὰ τοῦτο θνητὸν ἀπεφήνατο νεκρότητι πεφιβαλών.
ina toinyn mē kakon athanaton ho athanaton hōs anthrōpos, ę̄, aeixōon echōn en heautǭ tēn amartian kratisteuousan, ate en athanatǭ blastēsasan sōmati kai athanaton echousan trophēn, ho deos auton dia touto thnēton apephēnato nekrotēti pephibalōn.
So then, so that man, being immortal, might not be an immortal evil, having in himself sin ever-living and prevailing, as sprung up in an immortal body and having immortal nourishment, God for this reason declared him mortal, clothing him with mortality.
64.32.6Holl GCS 25/31:452
τοῦτο γὰρ οἱ δερμάτινοι χιτῶνες ἐβούλντο, ἴνα δὴ διὰ τῆς λύσεως τοῦ σώματος καὶ τῆς διαιπέσεως ἡ ἀμαρτία κάτωθεν αὐτόπεμνος πᾶσα διαφθαρῇ, ὠς μηδὲ κἂν βραχύτατον ῥίζης ἐαθήναι μέρος, ἀφʼ οὖ νέαι βλάσται πάλιν ἁμαρτημάτων βήσονται.
touto gar hoi dermatinoi chitōnes eboulnto, ina dē dia tēs lyseōs tou sōmatos kai tēs diaipeseōs hē amartia katōthen autopemnos pasa diaphtharę̄, ōs mēde kan brachytaton rhizēs eathēnai meros, aphʼ ou neai blastai palin hamartēmatōn bēsontai.
For this is what the coats of skin meant: that through the dissolution and falling apart of the body all sin might be destroyed, cut off from below, so that not even the smallest part of the root might be left, from which new shoots of sins might spring again.
Haer. 64, chapter 33
64.33.1Holl GCS 25/31:452
33. Καθάπερ γὰρ ὀόταν ἐν οἰκοδομήμασι ναῶν καλοῖς συκῆ > γεν- νηθεῖσα καὶ εἰς ἔκτασιν καὶ μέγεθος εὐτροξήσασα καὶ περὶ πάσας τὰς ἁρμογὰς πολυκλημάτοις ρίζαις τῶν λίθων κεχυμένη, οὐ πρότερον τοῦ φύειν στέλλεται, ἴστʼ ἂν πᾶσα ἀποσπασθῇ, λυθέντων Μʼ καθʼ οὓς τόπους τῶν λίθων
33. Kathaper gar ootan en oikodomēmasi naōn kalois sykē > gen- nētheisa kai eis ektasin kai megethos eutroxēsasa kai peri pasas tas harmogas polyklēmatois rizais tōn lithōn kechymenē, ou proteron tou phyein stelletai, istʼ an pasa apospasthę̄, lythentōn Mʼ kathʼ hous topous tōn lithōn
For just as when a fig tree has grown in the fine buildings of temples, and has flourished in extent and size, and spread with many-branched roots around all the joints of the stones, it does not stop growing until it is all torn out, the stones being loosened in the places where it is,
64.33.2Holl GCS 25/31:452
(δυνατὸν γὰρ πάλιν εἰς τοὺς αὐτοὺς αὐτοὺς τόπους τοὺς λίθους, τῆς συκῆς ἀφῃρημένης, ὅπως ὁ μὲν ναὸς σῴζηται, μηδὲν τῶν ἀφανιζόντων αὐτὸν κακῶν ἐν ἑαυτῷ μηκέτι φέρων, ἡ δὲ συκῆ πᾶσα προθέλυμνος ἀποσπασθεῖσα ἀποθάνῃ),
(dynaton gar palin eis tous autous autous topous tous lithous, tēs sykēs aphę̄rēmenēs, hopōs ho men naos sǭzētai, mēden tōn aphanizontōn auton kakōn en heautǭ mēketi pherōn, hē de sykē pasa prothelymnos apospastheisa apothanę̄),
(for it is possible to put the stones back in the same places when the fig tree has been removed, so that the temple is preserved, no longer bearing in itself any of the evils that destroy it, while the fig tree, torn out root and all, dies),
64.33.3Holl GCS 25/31:452
κατὰ ταῦτα καὶ ὁ καὶ ὁ θεὸς τεχνίτης ἐαυτοῦ ναὸν τὸν ἄνθρωπον, δίκην ἀγρίας συκῆς τὴν ἀμαρτίαν βλαστήσαντα, σαντα, διέλυσε θανάτου προσκαίροις προσβολαίς »ἀποκτέννων« κατὰ τὸ γεγραμμένον »καὶ ζωοποιῶν«, ἵνα πάλιν ἀπὸ τῶν αὐτῶν ἡ σὰρξ μερῶν μετὰ τὸ ξηρανθῆναι καὶ ἀποθανεῖν τὸ ἁμάρτημα δίκην ἀνακαινοποιηθέντος ναοῦ ἀθάνατος καὶ ἀπήμων ἐγερθῇ, τελέως ἐκ βάθρων ἀπο λομένης τῆς ἀμαρτίας.
kata tauta kai ho kai ho theos technitēs eautou naon ton anthrōpon, dikēn agrias sykēs tēn amartian blastēsanta, santa, dielyse thanatou proskairois prosbolais »apoktennōn« kata to gegrammenon »kai zōopoiōn«, hina palin apo tōn autōn hē sarx merōn meta to xēranthēnai kai apothanein to hamartēma dikēn anakainopoiēthentos naou athanatos kai apēmōn egerthę̄, teleōs ek bathrōn apo lomenēs tēs amartias.
In the same way God too, the craftsman, dissolved man, his own temple, when he had sprouted sin like a wild fig tree, by the temporary assaults of death, “killing,” as it is written, “and making alive,” so that the flesh, after sin has withered and died, may be raised again from the same parts, immortal and unharmed, like a renewed temple, sin having been utterly destroyed from its foundations.
64.33.4Holl GCS 25/31:452–453
ζῶντος γὰρ ἔτι τοῦ σώματος πρὸ τοῦ τεθνήξε- σθαι συζῆν ἀνάγκη καὶ τὴν ἁμαρτίαν, ἔνδον τὰς ῥίζας αὐτῆς ἐν ἡμῖν ἀποκρύπτουσαν, κἂν ἔξωθεν τομαῖς ταῖς ἀπὸ τῶν σωφρονισμῶν καὶ τῶν νουθετήσεων ἀνεστέλλετο, ἐπεὶ οὐκ ἂν ἔτι μετὰ τὸ φωτισθῆναι συνέβαινεν ἀδικεῖν, [ἅτε] παντάπασιν εἰλικρινῶς ἀφῃρημένης ἀφʼ ἡμῶν τῆς ἁμαρτίας.
zōntos gar eti tou sōmatos pro tou tethnēxe- sthai syzēn anankē kai tēn hamartian, endon tas rhizas autēs en hēmin apokryptousan, kan exōthen tomais tais apo tōn sōphronismōn kai tōn nouthetēseōn anestelleto, epei ouk an eti meta to phōtisthēnai synebainen adikein, [hate] pantapasin eilikrinōs aphę̄rēmenēs aphʼ hēmōn tēs hamartias.
For while the body is still alive, before it dies, sin too must live with it, hiding its roots within us, even if it is checked outwardly by the prunings of correction and admonition; otherwise it would no longer happen that we do wrong after being enlightened, since sin would have been wholly and purely removed from us.
64.33.5Holl GCS 25/31:453
νῦν καὶ μετὰ τὸ πιστεῦσαι καὶ ἐπὶ τὸ ὕδωρ ἐλθεῖν τοῦ ἁγνισμοῦ πολλάκις ἐν ἁμαρτίαις ὄντες εὑρισκόμεθα. οὐδεὶς γὰρ οὕτως ἁμαρτίας ἐκτὸς εἶναι ἑαυτὸν καυχήσεται ὡς μηδὲ κἂν ἐνθυμηθῆναι τὸ σύνολον ὅλως τὴν ἀδικίαν.
nyn kai meta to pisteusai kai epi to hydōr elthein tou hagnismou pollakis en hamartiais ontes heuriskometha. oudeis gar houtōs hamartias ektos einai heauton kauchēsetai hōs mēde kan enthymēthēnai to synolon holōs tēn adikian.
But now, even after believing and coming to the water of purification, we are often found in sins. For no one will boast of being so free of sin as not even to think of injustice at all.
64.33.6Holl GCS 25/31:453
ὥστε συμβέβηκε συστέλλεσθαι μὲν καὶ κατευνάζεσθαι τῇ πίστει νῦν τὴν ἁμαρτίαν, εἰς τὸ μὴ οἶσαι καρποὺς βλαβοποιούς, οὐ μὴν ἀνῃρῆσθαι καὶ τῶν ῥιζῶν ἄχρις.
hōste symbebēke systellesthai men kai kateunazesthai tę̄ pistei nyn tēn hamartian, eis to mē oisai karpous blabopoious, ou mēn anę̄rēsthai kai tōn rhizōn achris.
So it has come about that sin is now checked and lulled to sleep by faith, so as not to bear harmful fruits, but not removed down to the roots.
64.33.7Holl GCS 25/31:453
νῦν μὲν γὰρ ἐνταῦθα τὰς βλάστας αὐτῆς, οἷον τὰς ἐνθυμήσεις τὰς πονηράς, συστέλλομεν, »μή τις ῥίζα πικρίας ἄνω φύουσα ἐνοχλήσῃ«, μὴ ἐῶντες ἀναμύειν καὶ διοίγνυσθαι τὰ μεμυκότα στόμια πρὸς τὰς ἐκφύσεις, τοῦ λόγου δίκην ἀξίνης πρὸς τὰς ῥίζας αὐτῆς τὰς κάτω φυομένας τέμνοντος. τότε δὲ καὶ τὸ ὅλως ἐνθυμηθήσεσθαι περὶ κακίας ἀφανισθήσεται.
nyn men gar entautha tas blastas autēs, hoion tas enthymēseis tas ponēras, systellomen, »mē tis rhiza pikrias anō phyousa enochlēsę̄«, mē eōntes anamyein kai dioignysthai ta memykota stomia pros tas ekphyseis, tou logou dikēn axinēs pros tas rhizas autēs tas katō phyomenas temnontos. tote de kai to holōs enthymēthēsesthai peri kakias aphanisthēsetai.
For now here we check its shoots, such as evil thoughts, “lest any root of bitterness spring up and cause trouble,” not allowing the closed mouths to open and gape for sprouting, the Word cutting like an axe at its roots growing below. But then even the very thought of wickedness will be abolished.
Haer. 64, chapter 34
64.34.1Holl GCS 25/31:453–454
34. Οὐδὲ γὰρ ἀμάρτυρος ὁ λόγος γραφῶν τοῖς βουλομένοις εἰλικρινῶς τὸ ἀληθὲς ἀκούειν, ἐπεὶ οἶδεν ὁ ἀπόστολος μηδέπω τὴν ῥίζαν ἐξ ἀνθρώπων τῆς ἁμαρτίας ὁλοσχερῶς ἀνῃρημένην, ὁτὲ μέν »οἶδα γὰρ ὅτι οὐκ οἰκεῖ ἐν ἐμοὶ τουτέστιν ἐν τῇ σαρκί μου, φράζων, τὸ ἀγαθόν· τὸ γὰρ θέλειν παράκειταί μοι, τὸ δὲ κατεργάζεσθαι τὸ καλὸν οὔ· οὐ γὰρ ὃ θέλω ποιῶ ἀγαθόν, ἀλλʼ ὃ οὐ θέλω κακὸν τοῦτο πράσσω. εἰ δὲ ὃ οὐ θέλω, τοῦτο ποιῶ, οὐκέτι ἐγὼ κατεργάζομαι αὐτό, ἀλλʼ ἡ οἰκοῦσα ἐν ἀμαρτία»·
34. Oude gar amartyros ho logos graphōn tois boulomenois eilikrinōs to alēthes akouein, epei oiden ho apostolos mēdepō tēn rhizan ex anthrōpōn tēs hamartias holoscherōs anę̄rēmenēn, hote men »oida gar hoti ouk oikei en emoi toutestin en tę̄ sarki mou, phrazōn, to agathon; to gar thelein parakeitai moi, to de katergazesthai to kalon ou; ou gar ho thelō poiō agathon, allʼ ho ou thelō kakon touto prassō. ei de ho ou thelō, touto poiō, ouketi egō katergazomai auto, allʼ hē oikousa en amartia»;
The argument is not without the witness of Scripture for those who wish to hear the truth sincerely, since the apostle knows that the root of sin has not yet been wholly removed from men, saying at one time, “For I know that nothing good dwells in me, that is, in my flesh; for to will is present with me, but to accomplish the good is not; for I do not do the good I want, but the evil I do not want, this I do. But if I do what I do not want, it is no longer I who do it, but sin that dwells in me”;
64.34.2Holl GCS 25/31:454
ὁτὲ δέ »συνήδομαι τῷ νόμῳ τοῦ θεοῦ κατὰ κατὰ τὸν ἔσω ἄνθρωπον· βλέπω δὲ ἔτερον νόμον ἐν τοῖς μέλεσί μου, ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός μου καὶ αἰχμαλωτίζοντά με τῷ νόμῳ τῆς ἁμαρτέας τῷ ὅντι ἐν τοῖς μέλεσί μου«.
hote de »synēdomai tǭ nomǭ tou theou kata kata ton esō anthrōpon; blepō de eteron nomon en tois melesi mou, antistrateuomenon tǭ nomǭ tou noos mou kai aichmalōtizonta me tǭ nomǭ tēs hamarteas tǭ honti en tois melesi mou«.
and at another, “I delight in the law of God according to the inner man; but I see another law in my members, warring against the law of my mind and taking me captive to the law of sin which is in my members.”
64.34.3Holl GCS 25/31:454
οὕτως οὐδέπω τὴν ἀμαρτέαν αὐτόπρεμνον ἐκ ῥιζῶν διακοπήναι συνέβη, ἀλλὰ ζῆν (οὐ γὰρ εἰς τέλος ἀπέθανεν· πῶς γὰρ τοῦ περιβεβλῆσθαι θανάτῳ τὸν ἄνθρωπον;), ἵνα αὐτῷ συμμαρανθεῖσα καὶ συμφθινήσασα αὐτὴ μὲν εἰς ἄρδην ἀπόληται καὶ διαφθαρῇ, καθάπερ καθάπερ φυτόν, λυθέντος <τοῦ λίθου> ἐν ᾦ κρύπτουσα τὰς ῥίζας ὡς ἔφην ἑαυτῆς διεσῴζετο <τόπῳ>, ὁ δὲ ἄνθρωπος αὖθις μηκέτι »ῥίζαν« »πικρίας« ἔχων ἐξεγερθῇ.
houtōs oudepō tēn amartean autopremnon ek rhizōn diakopēnai synebē, alla zēn (ou gar eis telos apethanen; pōs gar tou peribeblēsthai thanatǭ ton anthrōpon?), hina autǭ symmarantheisa kai symphthinēsasa autē men eis ardēn apolētai kai diaphtharę̄, kathaper kathaper phyton, lythentos <tou lithou> en ǭ kryptousa tas rhizas hōs ephēn heautēs diesǭzeto <topǭ>, ho de anthrōpos authis mēketi »rhizan« »pikrias« echōn exegerthę̄.
So sin has not yet been cut off root and branch, but lives (for it did not wholly die — why else would man have been clothed with death?), so that withering and wasting away with him it may itself perish utterly and be destroyed, like a plant when the stone in which it was preserved, hiding its roots as I said, is loosened, and man may rise again, no longer having a “root of bitterness.”
64.34.4Holl GCS 25/31:454
ὡσπεροῦν ἀλεξιφαρμάκου γὰρ τρόπον ὑπὸ τοῦ ἀλεξητῆρος ἡμῶν ἀληθῶς καὶ ὶατροῦ θεοῦ πρὸς ἐκρίξωσιν τῆς ἁμαρτίας παρελήφθη ὁ θάνατος καὶ ἀφανισμόν, ἵνα μὴ διαιωνίζον ἐν ἡμῖν εἴη τὸ κακόν, ἀθάνατον ἄτε ἐν ἀθανάτοις ἀνατεῖλαν, αὐτοὶ δὲ λελωβημένοι καὶ ἐκστάντες νοσούντων τρόπον τῆς οἰκείας ἀριτῆς ἐπὶ πολὺ διατίβωμεν, ἅτε ἐν ὐφεστηκόσιν ἀεὶ καὶ ἀθανάτοις σώμασι τὴν κατὰ τὸ ἁμάρτημα μεγάλην τρέοντες νόσον.
hōsperoun alexipharmakou gar tropon hypo tou alexētēros hēmōn alēthōs kai iatrou theou pros ekrixōsin tēs hamartias parelēphthē ho thanatos kai aphanismon, hina mē diaiōnizon en hēmin eiē to kakon, athanaton ate en athanatois anateilan, autoi de lelōbēmenoi kai ekstantes nosountōn tropon tēs oikeias aritēs epi poly diatibōmen, hate en yphestēkosin aei kai athanatois sōmasi tēn kata to hamartēma megalēn treontes noson.
For death was taken up by our true Protector and Physician, God, as a kind of remedy for uprooting and destroying sin, so that evil might not be everlasting in us, having sprung up as immortal in immortals, and we ourselves, maimed and like the sick out of our proper excellence, continue so long, nourishing the great disease of sin in bodies that always endure and are immortal.
64.34.5Holl GCS 25/31:454
διὸ δὴ καλῶς καλῶς ταύτην πρὸς σωτηρίαν καὶ ψυχῆς καὶ σώματος φαρμακευτικῆς | τρόπον καθάρσεως τὸν θάνατον ὁ θεὸς ηὔρατο, ἴνα πανάμωμοι καὶ ἀσινεῖς οὔτως ἐξεργασθῶμεν.
dio dē kalōs kalōs tautēn pros sōtērian kai psychēs kai sōmatos pharmakeutikēs | tropon katharseōs ton thanaton ho theos ēurato, ina panamōmoi kai asineis outōs exergasthōmen.
Therefore God well devised this death for the salvation of both soul and body, as a kind of medicinal purification, so that we might thus be made wholly blameless and unharmed.
Haer. 64, chapter 35
64.35.1Holl GCS 25/31:454
35. Φέρε γάρ, ἐπειδὴ πολλῶν δεῖ τῶν περὶ τὰ τοιαῦτα παραδειγμά- τωι, ἐντεῦθεν αὐτὰ νάλιστα σκετώμεθα, μὴ ἀφιστάμενοι, πρὶν ἄν πρῶτον εἰς εὐδηλοτέραν ἐρμηνείαν ἀποτελευτήσῃ καὶ ἀπόδειξιν ὁ λόγος.
35. Phere gar, epeidē pollōn dei tōn peri ta toiauta paradeigma- tōi, enteuthen auta nalista sketōmetha, mē aphistamenoi, prin an prōton eis eudēloteran ermēneian apoteleutēsę̄ kai apodeixin ho logos.
Come, since many examples on such matters are needed, let us consider them from this point especially, not leaving off until the discussion has ended in a clearer explanation and proof.
64.35.2Holl GCS 25/31:454–455
φαίνεται τοίνυν ὡσπερεί τις δημιουργὸς ἄκρος ἄγαλμα καλὸν ἀπὸ χρυσοῦ κατεσκευασμένον ἢ ὕλης ἑτέρας αὐτῷ καὶ πάωτα τὰ μέλη συμμέτρως εἰς κάλλος διακεκοσμημένον πάλιν χωνεύοι, λελωβημένον ἄφνω θεασάμενος 1)710 τινος ἀνθρώπου πονηροτάτου, ὂς οὐκ ἐνεγκὼν ὐτὸ βασκανίας | εὐπρε- P550 Tzkc, εῖναι τὸ ἄγαλμα ἐσίνατο, ματαίαν ἡδονὴν καρπιζόμενος τοῦ φθόνου. πρόσσσχες γάρ, ὦ σοφώτατε ’Αγλαοξῶν, ὅτι, εἰ βούλοιτο μὴ μὴ εῖναι μένον ὅλως ὁ δημιουργὸς καὶ ψεκτὸν τὸ μετὰ τοσαύτης αὐτῷ δπουδῆς τε καὶ φροντίδος πεπονημένον, πάλιν προτραπήσεται συγχωνεήσας αὐτὸ τοιοῦτο ποιεῖν οἶον καὶ πρόσθεν ἦν.
phainetai toinyn hōsperei tis dēmiourgos akros agalma kalon apo chrysou kateskeuasmenon ē hylēs heteras autǭ kai paōta ta melē symmetrōs eis kallos diakekosmēmenon palin chōneuoi, lelōbēmenon aphnō theasamenos 1)710 tinos anthrōpou ponērotatou, os ouk enenkōn yto baskanias | eupre- P550 Tzkc, einai to agalma esinato, mataian hēdonēn karpizomenos tou phthonou. prosssches gar, ō sophōtate ’Aglaoxōn, hoti, ei bouloito mē mē einai menon holōs ho dēmiourgos kai psekton to meta tosautēs autǭ dpoudēs te kai phrontidos peponēmenon, palin protrapēsetai synchōneēsas auto toiouto poiein oion kai prosthen ēn.
It seems, then, as if a master craftsman were to melt down again a beautiful statue he had made of gold or other material, with all its members harmoniously arranged for beauty, on suddenly seeing it maimed by some most wicked man who, out of envy, could not bear the statue to be beautiful and damaged it, reaping the vain pleasure of his envy. For note, most wise Aglaophon, that if the craftsman wishes what he has labored on with such zeal and care not to remain altogether blemished and faulty, he will be moved to melt it down and make it such as it was before.
64.35.4Holl GCS 25/31:455
εἰ Τε μὴ ἀναχωνεύοι μηδὲ ἀνασκευάζοι, ἐῴη δὲ οὔτως μένειν, <μόνον> θεραπεύων αὐτὸ καὶ ἐπανοπθούμενος, δὴ πυρακτούμενον καὶ χαλκευόμενον τὸ ἄγαλμα μηκέτι δύνασθαι διατηρη- θῆναι τὸ αὐτὸν, ἀλλὰ διηλλαγμένον ἔσεσθαι καὶ ὑπεσπασμένον.
ei Te mē anachōneuoi mēde anaskeuazoi, eǭē de outōs menein, <monon> therapeuōn auto kai epanopthoumenos, dē pyraktoumenon kai chalkeuomenon to agalma mēketi dynasthai diatērē- thēnai to auton, alla diēllagmenon esesthai kai hypespasmenon.
And if he did not recast or rework it, but let it stay so, only treating and repairing it, the statue, being heated and hammered, could no longer be kept the same, but would be altered and diminished.
64.35.5Holl GCS 25/31:455
διὰ τοῦτο εἰ βούλοιτο ὄλον καλὸν αὐτὸ καὶ ἄμωμον εἶναι τὸ ἔργον, ἀναθλᾶθαι αὐτὸ καὶ ἀναχωνεύεσθαι δεῖ, ὄπως τὰ μὲν αἴσχη καὶ τὰ ἀλλοιώματα πάντα τὰ ἐξ ἐξπιβουλῆς αὐτῷ καὶ φθόνου ὑπάρξαντα αὐτὰ μὲν διὰ τῆς ἀνασκυῆς καὶ ἀναχωνεύσεως ἀπόληται, τὸ δὲ εἰς τὸ ἑαυτοῦ εἶδος ἀσινὲς καὶ ἀκίβδη λον αὖθις ἄγαλμα ὁμοιότατον ἑαυτῷ κατασταθῇ.
dia touto ei bouloito olon kalon auto kai amōmon einai to ergon, anathlathai auto kai anachōneuesthai dei, opōs ta men aischē kai ta alloiōmata panta ta ex expiboulēs autǭ kai phthonou hyparxanta auta men dia tēs anaskyēs kai anachōneuseōs apolētai, to de eis to heautou eidos asines kai akibdē lon authis agalma homoiotaton heautǭ katastathę̄.
Therefore, if he wants his work to be wholly beautiful and flawless, it must be broken up and recast, so that all the disfigurements and alterations that came upon it from plotting and envy may perish through the reworking and recasting, and the statue be restored to its own form, undamaged and genuine, most like itself.
64.35.6Holl GCS 25/31:455–456
τῷ μὲν γὰρ ἁγάλματι ἀπολέσθαι οὐκ ἔστιν ὑπὸ τῷ αὐτῷ τεχνίτῃ ὅντι, κἂν πάλιν εὶς ὕλην λυθῇ, ἀποκατασταθῦναι δὲ ἔστι· τοῖς δὲ αἴσχεσι καὶ λωβήμασιν ἀπολέσθαι μὲ ἔστιν τήκονται γάρ), ἀποκατασταθῦναι δὲ οὐκ ἔστι, διὰ τὸ ἐν πάσῃ τέχνῃ τὸν ἄριστον δημιουργὸν μὴ πρὸς τὸ αἴσχιον ἢ ἐπιτευχθησόμενον ὁρᾶν, ἀλλὰ πρὸς τὸ σύμμετρον καὶ εὐρὲς τοῦ δημιουργουμένου.
tǭ men gar hagalmati apolesthai ouk estin hypo tǭ autǭ technitę̄ honti, kan palin eis hylēn lythę̄, apokatastathynai de esti; tois de aischesi kai lōbēmasin apolesthai me estin tēkontai gar), apokatastathynai de ouk esti, dia to en pasę̄ technę̄ ton ariston dēmiourgon mē pros to aischion ē epiteuchthēsomenon horan, alla pros to symmetron kai eures tou dēmiourgoumenou.
For the statue cannot perish while under the same craftsman, even if it is dissolved again into matter, but it can be restored; but the disfigurements and damages can perish (for they melt away), but cannot be restored, because in every art the best craftsman looks not to what is uglier or to what will merely succeed, but to the symmetry and fitness of what is made.
64.35.7Holl GCS 25/31:456
ταὐτὸν γὰρ φαίνεται δή μοι καὶ ἐφ· ἡμῶν ὁ θεὸς διῳκονομηκέναι. τὸν γὰρ ἄσνθρωπον, τὸ εὐπρεπέστατον ἑαυτοῦ τέχνημαι, βασκάνοις ἑπιβουλαῖς φθόνου κεκακωμένον ἰδὼν οὐκ ἠνέσχετο τοιοῦτον καταλεῖψαι φιλάνθρωπος ὤν, — ὅπως μὴ διʼ αἰῶνος εἴη μεμωμημένος, ἀθάνατον ἔχων ἐν ἑαυτῷ τὸν ψίγον, ἀλλὰ διέλυσεν εἰς ὔλην πάλιν, ἵνα διὰ τῆς ἀναπλάσεως ἐκτκῶαι καὶ ἐξαρφανισθῶσι πάντα τὰ ἐν αὐτῷ μωμήματα.
tauton gar phainetai dē moi kai eph; hēmōn ho theos diǭkonomēkenai. ton gar asnthrōpon, to euprepestaton heautou technēmai, baskanois hepiboulais phthonou kekakōmenon idōn ouk ēnescheto toiouton kataleipsai philanthrōpos ōn, — hopōs mē diʼ aiōnos eiē memōmēmenos, athanaton echōn en heautǭ ton psigon, alla dielysen eis ylēn palin, hina dia tēs anaplaseōs ektkōai kai exarphanisthōsi panta ta en autǭ mōmēmata.
God seems to me to have arranged the same in our case. For seeing man, his most beautiful work, harmed by the envious plots of envy, he could not bear, in his love for mankind, to leave him so — so that he might not be blemished for ever, having the fault immortal in himself — but dissolved him again into matter, so that through the remolding all the blemishes in him might melt away and vanish.
64.35.8Holl GCS 25/31:456
τὸ γὰρ ἐκεῖ ἀναχωνευθῆ- ναι τὸν ἀνδριάντα, τοῦτο ἐνταῆθα τὸ ἀποθανεῖν καὶ διαλθῆναι τὸ σῶμα, τὸ δὲ ἐκεῖ ἀναμορφοποιηθῆναι τὴν ὔλην ἢ ἀνακοσμηθῆναι, τοῦτο ἐν- ταῦθα τὸ ἀναστῆναι,
to gar ekei anachōneuthē- nai ton andrianta, touto entaētha to apothanein kai dialthēnai to sōma, to de ekei anamorphopoiēthēnai tēn ylēn ē anakosmēthēnai, touto en- tautha to anastēnai,
For what the recasting of the statue is there, the dying and dissolution of the body is here; and what the reshaping or readorning of the material is there, the rising is here,
64.35.9Holl GCS 25/31:456
ὥσπερ καὶ ὁ προφήτης ’Ιερεμίας τούτοις γὰρ] ἤδη καὶ αὐτὸς ὦδε τὰ αὐτὰ παρεγγυᾷ »καὶ κατίβην« λέγων· εἰς τὸν οἶκον τοῦ κεραμέως, καὶ ἰδού, αὐτὸς ἐποίει ἔργον ἐπὶ τῶν λίθων· καὶ διέπεσε τὸ ἀγγεῖον ὃ αὐτὸς ἐποίει ἐν ταῖς χερσὶν αὐτοῦ καὶ πάλιν ἐποίησεν αὐτὸ ἀγγεῖον ἕτερον, καθὼς ἤρεσεν ἐνώπιον αὐτοῦ ποιῆσαι. καὶ ἐγένετο λόγος κυπίου Ι πρός με λέγων· εἰ καθὼς ὁ κεραμεὺς οὖτος οὐ δυνήσομαι P551 τοῦτο ποιῆσαι ὁμᾶς, οῖκος τοῦ ’Ισραήλ; ἰδού, ὡς ὁ πηλὸς τοῦ κεραμέως umeis este en tais xersi mou«.
hōsper kai ho prophētēs ’Ieremias toutois gar] ēdē kai autos ōde ta auta parengyą »kai katibēn« legōn; eis ton oikon tou kerameōs, kai idou, autos epoiei ergon epi tōn lithōn; kai diepese to angeion ho autos epoiei en tais chersin autou kai palin epoiēsen auto angeion heteron, kathōs ēresen enōpion autou poiēsai. kai egeneto logos kypiou I pros me legōn; ei kathōs ho kerameus outos ou dynēsomai P551 touto poiēsai homas, oikos tou ’Israēl? idou, hōs ho pēlos tou kerameōs umeis este en tais xersi mou«.
as the prophet Jeremiah too already urges the same, saying, “And I went down to the potter’s house, and behold, he was making a work on the stones; and the vessel he was making fell in his hands, and he made it again into another vessel, as it pleased him to make it. And the word of the Lord came to me, saying: Can I not do to you as this potter, house of Israel? Behold, as the clay of the potter, you are in my hands.”
Haer. 64, chapter 36
64.36.1Holl GCS 25/31:456–457
36. Πρόσσχες γὰρ ὅπως, ὡς ἔφην, μετὰ τὸ παραβῆναι τὸν ἀνθρωπον ἡ μεγάλη χεὶρ εἰς νῖκος καταλεῖψαι τὸ ἑαυτῆς ἔργον οὑκ ηὐδόκησεν ὡς κίβδηλον τῷ πονηρῷ ἀδίκως αὐτὸ λυμηναμένῳ βασκάνοις αἰτίαις, ἀλλὰ πρὸς τὸ ἀφανισθῆναι μὲν διὰ τῆς ἀναπλάσεως πάντα ἐν ἐν αὐτῷ αἴσχη καὶ θλάσματα, γενηθῆναι δὲ τὸ πᾶν ἄνωθεν ἀμέμπτως ἀρεστόν.
36. Prossches gar hopōs, hōs ephēn, meta to parabēnai ton anthrōpon hē megalē cheir eis nikos kataleipsai to heautēs ergon houk ēudokēsen hōs kibdēlon tǭ ponērǭ adikōs auto lymēnamenǭ baskanois aitiais, alla pros to aphanisthēnai men dia tēs anaplaseōs panta en en autǭ aischē kai thlasmata, genēthēnai de to pan anōthen amemptōs areston.
For note how, as I said, after man transgressed, the great Hand was not pleased to leave its own work to be defeated, as a counterfeit, by the evil one who had wrongly damaged it for envious reasons, but so that through the remolding all the disfigurements and bruises in it might be removed, and the whole become blamelessly pleasing afresh.
64.36.2Holl GCS 25/31:457
»ἢ οὐκ ἔχει ἐξουσίαν ὁ κεραμεὺς τοῦ πηλοῦ ἐκ τοῦ αὐτοῦ φυράματος ποιῆσαι σκεῦος, ὃ μὲν εἰς τιμὴν ὂ δὲ εἰς ἀτιμίαν«; 6 δή ἐστι (τοῦτο γὰρ πασιν ὁ ἀπόστολός μοι δηλοῦν φαίνεται)· μή μή τι ἐξουσίαν οὐκ ἔχει ὁ θεὸς ἀπὸ τῆς ὔλης ἑκάστου τῆς αὐτῆς ἀναπλάσας καὶ ἀνακοσμήσας ἰδίως ἔκα στον ἢ εἰς τιμὴν ἡμῶν ἀνκστῆσαι καὶ δόξαν ἢ εἰς ἀτιμίαν καὶ κατάκρισιν; εἰς ἀτιμίαν μὲν τῶν ἐν ἁμαρτίαις φαύλως βιωσάντων, εἰς τιμὴν τιμὴν τῶι ἐν δικαιοσύνῃ.
»ē ouk echei exousian ho kerameus tou pēlou ek tou autou phyramatos poiēsai skeuos, ho men eis timēn o de eis atimian«? 6 dē esti (touto gar pasin ho apostolos moi dēloun phainetai); mē mē ti exousian ouk echei ho theos apo tēs ylēs hekastou tēs autēs anaplasas kai anakosmēsas idiōs eka ston ē eis timēn hēmōn ankstēsai kai doxan ē eis atimian kai katakrisin? eis atimian men tōn en hamartiais phaulōs biōsantōn, eis timēn timēn tōi en dikaiosynę̄.
“Or has the potter no authority over the clay, to make from the same lump one vessel for honor and another for dishonor?” Which is (for this the apostle seems to me to show plainly): has God not authority, remolding and readorning each from the same matter, to raise us each individually either to honor and glory, or to dishonor and condemnation? To dishonor those who have lived wickedly in sins, to honor those who have lived in righteousness.
64.36.3Holl GCS 25/31:457
καθάπερ ἐδηλώθη καὶ τῷ Δανιήλ »καὶ πολλοὶ τῶν καθευ- δόντων ἐν γῆς χώματι« λέγοντι »ἐξεγερθήσονται, οὖτοι εἰς ζωὴν αὶώνιον καὶ οὖτοι εἰς ὀνειδισμὸν καὶ αἰσχύνην αἰώνιον, καὶ οἱ συνιέντες εκγάμψουσιν ὡς ἡ λαμπρότης τοῦ στερεώματος«.
kathaper edēlōthē kai tǭ Daniēl »kai polloi tōn katheu- dontōn en gēs chōmati« legonti »exegerthēsontai, outoi eis zōēn aiōnion kai outoi eis oneidismon kai aischynēn aiōnion, kai hoi synientes ekgampsousin hōs hē lamprotēs tou stereōmatos«.
As was revealed to Daniel too, saying, “And many of those who sleep in the dust of the earth shall awake, these to eternal life and these to reproach and eternal shame, and those who understand shall shine like the brightness of the firmament.”
64.36.4Holl GCS 25/31:457
ἐφʼ ἡμῖν γὰρ οὐ τὸ ἀφανέσαι τὴν ῥίζαν τελείως τῆς πονηρίας, ἀλλὰ τὸ μὴ πρὸς ἔκτασιν αὐτὴν ἐᾶσα φῦναι καὶ καρποφορεῖν. ἡ μὲν γὰρ καθόλου καὶ καὶ παντελικὴ αὐταῖς αὐτῆς ἀναίρεσίς τε καὶ ἀπώλεια ὑπὸ τοῦ θεοῦ κατὰ τὴν τοῦ σώματος ὡς εἴρηται διάλυσιν γίγνεται, ἡ δὲ ἐκ μέρους πρὸς τὸ μὴ οῖσαι βλαστὸν ὑφʼ ἡμῶν.
ephʼ hēmin gar ou to aphanesai tēn rhizan teleiōs tēs ponērias, alla to mē pros ektasin autēn easa phynai kai karpophorein. hē men gar katholou kai kai pantelikē autais autēs anairesis te kai apōleia hypo tou theou kata tēn tou sōmatos hōs eirētai dialysin gignetai, hē de ek merous pros to mē oisai blaston hyphʼ hēmōn.
For it is in our power not to destroy the root of wickedness completely, but not to let it grow to its full extent and bear fruit. For its general and complete removal and destruction is done by God at the dissolution of the body, as was said; the partial, so that it bears no shoot, by us.
64.36.5Holl GCS 25/31:457–458
καὶ διὰ τοῦτο τὸν ἐκθρέψαντα πρὸς αὔξησιν αὐτὴν μᾶλλον καὶ μέγεθος, ἀλλὰ μὴ στειρώσαντα τὸ ὅσον ἐπʼ αὐτῷ καὶ συμπισήσαντα ἀνάγκη διδόναι δίκην, ὄτι δυνάμενος· καὶ ἔχων πρὸς τοῦτο τὴν ἐξουσίαν εἴλατο τὸ βλάπτον πρὸ τοῦ συμφέροντος μᾶλλον τιμῆσαι.
kai dia touto ton ekthrepsanta pros auxēsin autēn mallon kai megethos, alla mē steirōsanta to hoson epʼ autǭ kai sympisēsanta anankē didonai dikēn, oti dynamenos; kai echōn pros touto tēn exousian eilato to blapton pro tou sympherontos mallon timēsai.
And for this reason one who has nurtured it to growth and size, rather than made it barren as far as he could and stunted it, must pay the penalty, because, being able and having the power to do so, he chose to honor the harmful before the beneficial.
Haer. 64, chapter 37
64.37.1Holl GCS 25/31:458
37. Ὥστε μηδείς, αὐτός αἴτιος ὤν, ἀκολάστῳ γλώσσῃ μεμφέσθω τὴν θείαν φύσιν, ὡς οὐκ ἐν δίκῃ διανέμουσαν ἑκάστῳ κακίας ἢ ἀρετῆς τὰ ἀμοιβαῖα. »τίς γὰρ εἶ, ὦ ἄνθρωπε, ὁ ἀνταποκρινόμενος τῷ θεῷ; μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι, τί με ἐποίησας οὕτως«; πῶς γάρ; γάρ;
37. Hōste mēdeis, autos aitios ōn, akolastǭ glōssę̄ memphesthō tēn theian physin, hōs ouk en dikę̄ dianemousan hekastǭ kakias ē aretēs ta amoibaia. »tis gar ei, ō anthrōpe, ho antapokrinomenos tǭ theǭ? mē erei to plasma tǭ plasanti, ti me epoiēsas houtōs«? pōs gar? gar?
So let no one, being himself the cause, blame the divine nature with unbridled tongue, as not distributing justly to each the rewards of wickedness or virtue. “For who are you, O man, who answer back to God? Will what is molded say to the molder, Why have you made me thus?” How indeed?
64.37.2Holl GCS 25/31:458
αὐτοδεσπότῳ βουλῇ κακίαν εἵλατο. διὸ καὶ οὐ λέξει <ἐν> δόγμασιν ἀπαραλλάκτοις κρίνοντι τῷ θεῷ, τί με ἐποίησας οὕτως κατα κριθέντα εἰς τὸ ἀλγύνεσθαι;;
autodespotǭ boulę̄ kakian heilato. dio kai ou lexei <en> dogmasin aparallaktois krinonti tǭ theǭ, ti me epoiēsas houtōs kata krithenta eis to algynesthai??
He chose wickedness by his own sovereign will. Therefore he will not say to God, who judges by unchanging decrees, “Why have you made me thus, condemned to suffer pain?”
64.37.3Holl GCS 25/31:458
πρόσσχες γὰρ ὄπως ὤσπερ ἀκοντιστὴς ὁ ἀπόστολος δεινῶς συνεστραμμένα ῥήματα τῶν λόγων εἰς μέσον ἐμβαλὼν ἀσαφῆ μὲν καὶ ἐπικεκαλυμμένην ποιεῖται εἰς βάθος τῶν ἀναγνωσμάτων τὴν ἐξεργασίαν, ἀληθεστάτην δὲ καὶ ὀρθόδοξον καὶ μηδὲν ἔχουσαν ἀπημελημένον ἢ δύσφημον.
prossches gar opōs ōsper akontistēs ho apostolos deinōs synestrammena rhēmata tōn logōn eis meson embalōn asaphē men kai epikekalymmenēn poieitai eis bathos tōn anagnōsmatōn tēn exergasian, alēthestatēn de kai orthodoxon kai mēden echousan apēmelēmenon ē dysphēmon.
For note how the apostle, like a javelin-thrower, casting into the midst words tightly compressed, makes the working out of the readings obscure and veiled in depth, but most true and orthodox, and having nothing neglected or ill-sounding.
64.37.4Holl GCS 25/31:458
τοῖς μὲν γὰρ μὴ μετὰ σπουδῆς, ἀλλὰ ἀγεννῶς ἐγκύπτουσι τοῖς λόγοις ἀσυνάτρητα ἔσθʼ ὅτε καὶ ἀσύμφωνα λέγειν, τοῖς δʼ αὖ σπουδαίνως καὶ λογισμῷ νήφοντι ὁπόσης τάξεως ἔμπλεα καὶ ἀληθείας.
tois men gar mē meta spoudēs, alla agennōs enkyptousi tois logois asynatrēta esthʼ hote kai asymphōna legein, tois dʼ au spoudainōs kai logismǭ nēphonti hoposēs taxeōs emplea kai alētheias.
For to those who pore over the words not with zeal but ignobly, he sometimes seems to say things disconnected and discordant; but to those who do so zealously and with sober reasoning, how full of order and truth they are!
64.37.5Holl GCS 25/31:458
Διʼ ἀκπτβείας μὲν οὖν περὶ τούτων διεξείναι τὰ νῦν ἱκανὸν ἄν γένοιτο αὐτὸ καθʼ ἑαυτὸ μόνον ἔργον. καὶ γὰρ γελοῖον καταλείψαντάς σου τὴν σκέψιν, ἦς ἔνεκα ταύτην ἐστειλάμεθα, εἰς ἄλλα μετιίναι.
Diʼ akptbeias men oun peri toutōn diexeinai ta nyn hikanon an genoito auto kathʼ heauto monon ergon. kai gar geloion kataleipsantas sou tēn skepsin, ēs eneka tautēn esteilametha, eis alla metiinai.
To go through these matters precisely now would be a sufficient task by itself alone. And it would be ridiculous to leave the inquiry concerning you, for which we undertook this, and go on to other things.
64.37.6Holl GCS 25/31:458–459
ταῦτα γὰρ ἡμῖν εἴρηται διὰ τὴν ἐθελοκακούντων τιμωρὸν τιμωρὸν δίκην. ἀποδειχθέντος τοίνυν ἐνδηλότατα τὸν θάνατον τῷ ἀνθρώπῳ μεμηχανῆσθαι μὴ ἐπὶ κακῷ τινι ἀλλὰ *, χρὴ λοιπὸν τὸν μὴ φαύλως τούτοις ἐγκύπτοντα περὶ τῆς ἀναστάσεως νοεῖν τοῦ σώματος.
tauta gar hēmin eirētai dia tēn ethelokakountōn timōron timōron dikēn. apodeichthentos toinyn endēlotata ton thanaton tǭ anthrōpǭ memēchanēsthai mē epi kakǭ tini alla *, chrē loipon ton mē phaulōs toutois enkyptonta peri tēs anastaseōs noein tou sōmatos.
For we have said these things because of the punitive justice on those who do evil willingly. Since, then, it has been shown most clearly that death was devised for man not for any evil but …, one who does not pore over these things carelessly must now think about the resurrection of the body.
64.37.7Holl GCS 25/31:459
πῶς γὰρ οὐκ ὠφέλιμος ὁ θάνατος, διαφθείρων ἡμῶν τὰ ληΐζοντα τὴν φύσιν; εἰ καὶ παρὰ τὸν καιρὸν ἐπαχθής, καθʼ ὃν προσφέρεται, <εἶναι> δοκεῖ καθάπερ αὐδτηρότατον τοῷ νοσοῦντι φάρμακον.
pōs gar ouk ōphelimos ho thanatos, diaphtheirōn hēmōn ta lēïzonta tēn physin? ei kai para ton kairon epachthēs, kathʼ hon prospheretai, <einai> dokei kathaper audtērotaton toǭ nosounti pharmakon.
For how is death not beneficial, destroying what plunders our nature? Even if at the time it is applied it seems burdensome, like a very harsh medicine to one who is ill.
64.37.8Holl GCS 25/31:459
καὶ ἵνα μὴ πολλάκις τὰ αὐτὰ περὶ τῶν αὐτῶν διαλεγώμεθα, φέρε καὶ ἀπὸ ἀπὸ τῆς ᾠδῆς ἔτι τοῦ Δευτερονομίου βεβαιώσαντες τὸν λόγον ἴωμεν τὰ ἑξῆς δια ληψόμενοι.
kai hina mē pollakis ta auta peri tōn autōn dialegōmetha, phere kai apo apo tēs ǭdēs eti tou Deuteronomiou bebaiōsantes ton logon iōmen ta hexēs dia lēpsomenoi.
And so that we may not discuss the same things often about the same matters, come, let us confirm the argument from the song in Deuteronomy as well, and go on to treat what follows.
Haer. 64, chapter 38
64.38.1Holl GCS 25/31:459
38. Τὸ γάρ »ἐγὼ ἀποκτενῶ καὶ ζῆν ποιήσω, πατάξω κἀγὼ ἰάγὼ ἐάσο- μαι, καὶ οὐκ ἔστιν ὃς ἐξελεῖται ἐκ τῶν χειρῶν μου« λεγόμενον ὑπὸ τοῦ θεοῦ τί ἄλλο διδάσκειν βούλεται ἢ ὅτι διὰ τοῦτο τὸ σῶμα πρῶτον ἀπο- κτέννυται καὶ θνῄσκει, ἴνα αὖθις ἀνασταθῇ καὶ ζήσῃ;
38. To gar »egō apoktenō kai zēn poiēsō, pataxō kagō iagō easo- mai, kai ouk estin hos exeleitai ek tōn cheirōn mou« legomenon hypo tou theou ti allo didaskein bouletai ē hoti dia touto to sōma prōton apo- ktennytai kai thnę̄skei, ina authis anastathę̄ kai zēsę̄?
For what else does the saying of God, “I will kill and I will make alive; I will strike and I will heal, and there is none who will deliver from my hands,” mean to teach than that the body is first killed and dies for this purpose, that it may be raised again and live?
64.38.2Holl GCS 25/31:459
πατάσσεται πρῶτον καὶ θραύεται, ἴνα σῷον αῦθις πλασθῇ καὶ ὑγιές.
patassetai prōton kai thrauetai, ina sǭon authis plasthę̄ kai hygies.
It is first struck and broken, so that it may be molded again whole and sound.
64.38.3Holl GCS 25/31:459
καὶ οὐδὲν ἐξελέσθαι ὅλως τὸ σύνολον τῆς μεγάλης καὶ κραταιᾶς αὐτοῦ κειρὸς πρὸς ἀπώλειαν καὶ ὄλεθρον σθένει, οὐ πῦρ, οὐ δάνατος, οὐ σκότος, οὐ χάος, χάος, οὐ φθορά.
kai ouden exelesthai holōs to synolon tēs megalēs kai krataias autou keiros pros apōleian kai olethron sthenei, ou pyr, ou danatos, ou skotos, ou chaos, chaos, ou phthora.
And nothing at all has strength to deliver from his great and mighty hand to destruction and ruin: not fire, not death, not darkness, not chaos, not corruption.
64.38.4Holl GCS 25/31:459
»τίς γὰρ ἡμᾶς« φησίν »χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ« Ι (ὃς ἐρμηνεύε- ται χεὶρ τοῦ πατρὸς καὶ λόγος), »θλίψις ἢ στενοχωρία ἢ διωγμὸς ἢ λι μὸς ἢ γυμνότης ἢ κίνδυνος ἢ μάχαιρα; καθὼς γέγραπται· ἕνεκεν σοῦ θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς· ἀλλʼ ἐν τούτοις πᾶσιν ὑπερνικῶμεν διὰ τοῦ ἀγαπήσαντος ἡμᾶς«.
»tis gar hēmas« phēsin »chōrisei apo tēs agapēs tou Christou« I (hos ermēneue- tai cheir tou patros kai logos), »thlipsis ē stenochōria ē diōgmos ē li mos ē gymnotēs ē kindynos ē machaira? kathōs gegraptai; heneken sou thanatoumetha holēn tēn hēmeran, elogisthēmen hōs probata sphagēs; allʼ en toutois pasin hypernikōmen dia tou agapēsantos hēmas«.
“For who,” he says, “will separate us from the love of Christ” (who is interpreted as the hand and Word of the Father), “tribulation or distress or persecution or famine or nakedness or peril or sword? As it is written: For your sake we are being killed all the day long; we were counted as sheep for slaughter. But in all these things we are more than conquerors through him who loved us.”
64.38.5Holl GCS 25/31:459
ἀληθέστατα· ἵνα πληρωθῇ, καθὼς ἔφην, τό »ἐγὼ ἀποκτενῶ καὶ ζῆν ποιήσω, πατάξω κἀγὼ ἐάσομαι, καὶ οὐκ ἔστιν ὃς ἐξελεῖται« »ἡμᾶς ἀπὸ τῆς ἀγάπης τοῦ θεοῦ τῆς ἐν Χριστῷ« πρὸς ἀπώλειαν. διὸ καὶ »ἐλογίσθημεν ὡς πρόβατα σφαγῆς«, ἵνα »ἀποθανόντες τῇ ἁμαρτίᾳ ζήσωμεν τῷ θεῷ«.
alēthestata; hina plērōthę̄, kathōs ephēn, to »egō apoktenō kai zēn poiēsō, pataxō kagō easomai, kai ouk estin hos exeleitai« »hēmas apo tēs agapēs tou theou tēs en Christǭ« pros apōleian. dio kai »elogisthēmen hōs probata sphagēs«, hina »apothanontes tę̄ hamartią zēsōmen tǭ theǭ«.
Most truly; so that, as I said, “I will kill and I will make alive; I will strike and I will heal, and there is none who will deliver” “us from the love of God which is in Christ” to destruction may be fulfilled. Therefore too “we were counted as sheep for slaughter,” so that “having died to sin we may live to God.”
64.38.6Holl GCS 25/31:459–460
καὶ ταῦτα μὲν μέχρι τοσούτου | διεσκέφθω· τὰ δὲ συνεχῆ τούτοις ὦδε πάλιν προχει- D633 ριστεον.
kai tauta men mechri tosoutou | dieskephthō; ta de synechē toutois ōde palin prochei- D633 risteon.
Let these things be considered thus far; what follows must now be taken in hand.
Haer. 64, chapter 39
64.39.1Holl GCS 25/31:460
39. εἰ πᾶν τὸ γεννώμενον νοδεῖ προτείνει γὰρ οὔτως ὁ ἐξ ἐναντίας)καὶ κατὰ τὴν γένεσιν καὶ κατὰ τὴν τορφήν (ἀπὸ τῶν προσιόντων φησίν, αὔζεται καὶ ἀπὸ τῶν ἀπιόντων ἐλαττοῦται), τὰ δὲ μὴ γεννώμενα ὑγιαίνει, ὅτι μὴ νοσεῖ, μηδὲ προσδεῖται ἢ ἐπιθυμεῖ, ἐπιθμυεῖ δὲ τὰ γεννώμενα καὶ συνουσίας καὶ τροξῆς, τὸ δὲ ἐπιθυμεῖν βισεῖν ἐστι, τὸ δὲ μὴ δεῖσθαι Με ἐπιθυμεῖν ὑγιαίνειν, νοδεῖ δὲ τὰ γεννώμενα ὄτι ἔπιθυμεῖ, τὰ δὲ μὴ γεννώμενα μενα οὐ νοσεῖ, πάσχει δὲ τὰ νοσοῦντα ἢ κατὰ πλῆθος ἢ ἔνδειαν τῶν προσγιγνομένων καὶ ἀπογιγνομένων, τὸ δὲ πάσχον καὶ φθίνει καὶ ἀπόλλυται, ται, διόπερ καὶ γεννᾶται, γεννᾶται δὲ ὁ ἄνθρωπος, — οὐ δύναται ἄρα ἀπαθὴς εῖναι ὁ ἄνθρωπος καὶ ἀθάνατος.
39. ei pan to gennōmenon nodei proteinei gar outōs ho ex enantias)kai kata tēn genesin kai kata tēn torphēn (apo tōn prosiontōn phēsin, auzetai kai apo tōn apiontōn elattoutai), ta de mē gennōmena hygiainei, hoti mē nosei, mēde prosdeitai ē epithymei, epithmyei de ta gennōmena kai synousias kai troxēs, to de epithymein bisein esti, to de mē deisthai Me epithymein hygiainein, nodei de ta gennōmena oti epithymei, ta de mē gennōmena mena ou nosei, paschei de ta nosounta ē kata plēthos ē endeian tōn prosgignomenōn kai apogignomenōn, to de paschon kai phthinei kai apollytai, tai, dioper kai gennatai, gennatai de ho anthrōpos, — ou dynatai ara apathēs einai ho anthrōpos kai athanatos.
“If everything that is born is sick” (for so the opponent argues), “both in its birth and in its nourishment (it grows, he says, from what comes in and diminishes from what goes out), while the unborn are healthy, because they are not sick nor in need nor desire; but the born desire both intercourse and food, and to desire is to be sick, while not to need nor desire is to be healthy; and the born are sick because they desire, while the unborn are not sick; and the sick suffer either from excess or lack of what comes and goes; and what suffers wastes away and perishes, and that is why it is born; and man is born — then man cannot be impassible and immortal.”
64.39.2Holl GCS 25/31:460
καταπίπτει μὲν οὖν καὶ ἐπὶ τούτοις αὐτοῖς ὁ λόγος. εἰ γὰρ πᾶν τὸ γιγνόμενον ἢ γεννώμενον ἀπόλλυ ται (διαφέρει γὰρ οὐδὲν οὔτως εἰπεῖν, ἐπειδὴ καὶ οἱ πρωτόπλαστοι ἐγεννήθησαν, ἀλλʼ ἑγενήθησαν), γενητοὶ δὲ καὶ οἱ ἄγγελοι καὶ αἰ ψυχαὶ »ὁ ποιῶν, γὰρ φησιν, τοὺς ἀγγέλους αὐτοῦ πνεύματα«), ἀπόλλυνται ἄρα οἱ ἄγγελοι κατʼ αὐτοὺς καὶ αἰ ψυχαί.
katapiptei men oun kai epi toutois autois ho logos. ei gar pan to gignomenon ē gennōmenon apolly tai (diapherei gar ouden outōs eipein, epeidē kai hoi prōtoplastoi egennēthēsan, allʼ hegenēthēsan), genētoi de kai hoi angeloi kai ai psychai »ho poiōn, gar phēsin, tous angelous autou pneumata«), apollyntai ara hoi angeloi katʼ autous kai ai psychai.
But the argument collapses on these very points. For if everything that comes to be or is born perishes (it makes no difference to put it so, since the first-formed were not born but came to be), and the angels and souls too have come to be (“who makes his angels spirits,” he says), then according to them angels and souls perish.
64.39.3Holl GCS 25/31:460
ἀλλʼ οὔτε οἱ ἄγγελοι οὔτε αἱ ψυχαὶ ἀπόλλυνται. αθάνατα γὰρ ταῦτα καὶ ἀδάμαστα, καθὼς ὁ ποιήσας εἶναι βεβούλευται. ἀθάνατος ἄρα καὶ ὁ ἄνθρωπος.
allʼ oute hoi angeloi oute hai psychai apollyntai. athanata gar tauta kai adamasta, kathōs ho poiēsas einai bebouleutai. athanatos ara kai ho anthrōpos.
But neither angels nor souls perish. For these are immortal and indomitable, as their Maker willed them to be. So man too is immortal.
64.39.4Holl GCS 25/31:460
οὐκ ἀρεστὸν δὲ <οὐδʼ> ἐκεῖνο, τὸ λέγειν εἰς ἄρδην ἁπολεῖσθαι τὸ πᾶν, καὶ γῆν καὶ ἀέρα καὶ οὐρανὸν μὴ ἔσεσθαι. ἐκπυρωθήσεται μὲν γὰρ πρὸς κάθαρσιν καὶ ἀνακαινισμὸν καταβασίῳ πᾶς ὁ κόσμος κατακλυζόμενος πυρί, οὐ μὴv εἰς ἀπώλειαν ἐλεύσεται παντελῆ καὶ φθοράν.
ouk areston de <oudʼ> ekeino, to legein eis ardēn hapoleisthai to pan, kai gēn kai aera kai ouranon mē esesthai. ekpyrōthēsetai men gar pros katharsin kai anakainismon katabasiǭ pas ho kosmos kataklyzomenos pyri, ou mēv eis apōleian eleusetai pantelē kai phthoran.
Nor is that acceptable, to say that the universe will be utterly destroyed, and that earth, air and heaven will not exist. For the whole world will be set on fire, flooded with fire from above, for cleansing and renewal, but it will not come to complete destruction and corruption.
64.39.5Holl GCS 25/31:460–461
εἰ γὰρ κρεῖττον τὸ μὴ εὶναι τοῦ εἰναι τὸν κόσμον, διὰ τί τὸ χεῖρον ᾑρεῖτο ποιήσας σας τὸν κόσμον ὁ θεός; ἀλλʼ οὐδὲν ὁ θεὸς ματαίως ἢ χεῖρον ἐποίει. οὐκοῦν εἰς τὸ καὶ καὶ μένειν τὴν κτίσιν ὁ θεὸς διεκοσμήσατο,
ei gar kreitton to mē einai tou einai ton kosmon, dia ti to cheiron hę̄reito poiēsas sas ton kosmon ho theos? allʼ ouden ho theos mataiōs ē cheiron epoiei. oukoun eis to kai kai menein tēn ktisin ho theos diekosmēsato,
For if it were better for the world not to exist than to exist, why did God choose the worse in making the world? But God did nothing in vain or for the worse. So God arranged the creation to remain,
64.39.6Holl GCS 25/31:461
καθάπερ καὶ ἡ σοφία συνίστησιν »ἔκτισε γὰρ εἰς τὸ εἶναι« λέγουσα »τὰ πάντα ὁ θεὸς καὶ σωτήριοι οἱ γεννέσεις τοῦ κόσμου καὶ οὐκ ἔστιν ἐν αὐταῖς φάρ μακον ὀλέθρου«.
kathaper kai hē sophia synistēsin »ektise gar eis to einai« legousa »ta panta ho theos kai sōtērioi hoi genneseis tou kosmou kai ouk estin en autais phar makon olethrou«.
as Wisdom too establishes, saying, “For God created all things that they might exist, and the generations of the world are wholesome, and there is no poison of destruction in them.”
64.39.7Holl GCS 25/31:461
καὶ ὁ Παῦλος δὲ σαφπωςμαρτυρεῖ μαρτυρεῖ λέγων »ἡ γὰρ ἀποκαρα- δοκία τῆς κτίσεως τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ θεοῦ ἀπεκδέχεται. τῇ γὰρ ματαιότητι ἡ κτίσις ὑπετάγη οὐχ ἑκοῦσα, ἀλλὰ διὰ τὸν ὑποτάζαντα ἐπʼ ἐλπίδι, ὄτι καὶ αὐτὴ ἡ κτίσις ἐλευθερωθήδεται ἀπὸ τῆς δουλείας τῆς φθορᾶς εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ θεοῦ«.
kai ho Paulos de saphpōsmartyrei martyrei legōn »hē gar apokara- dokia tēs ktiseōs tēn apokalypsin tōn huiōn tou theou apekdechetai. tę̄ gar mataiotēti hē ktisis hypetagē ouch hekousa, alla dia ton hypotazanta epʼ elpidi, oti kai autē hē ktisis eleutherōthēdetai apo tēs douleias tēs phthoras eis tēn eleutherian tēs doxēs tōn teknōn tou theou«.
And Paul clearly testifies, saying, “For the eager expectation of the creation waits for the revealing of the sons of God. For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope that the creation itself will be set free from the bondage of corruption into the freedom of the glory of the children of God.”
64.39.8Holl GCS 25/31:461
»τῇ γὰρ ματαιότητι, φησίν, ἡ κατίσις ὑπετάγη«, ἑλευθερωθήσεσθαι δὲ τῆς τοιαύτης δουλείας προσδοκᾷ, κτίσιν τὸν κόσμον τοῦτον βουλόμενος νῦν καλεῖν· οὐ γὰρ τὰ μὴ βλεπόμενα τῇ φθορᾷ δουλεύει, ἀλλὰ ταῦτα δὴ τὰ βλεπόμενα.
»tę̄ gar mataiotēti, phēsin, hē katisis hypetagē«, heleutherōthēsesthai de tēs toiautēs douleias prosdoką, ktisin ton kosmon touton boulomenos nyn kalein; ou gar ta mē blepomena tę̄ phthorą douleuei, alla tauta dē ta blepomena.
“For the creation,” he says, “was subjected to futility,” but expects to be freed from such bondage, meaning by creation now this world; for it is not the unseen things that serve corruption, but these visible things.
64.39.9Holl GCS 25/31:461
μενα. μένει ἄρα ἡ κτισις τὸ ἄμεινον ἀνακαινοποιηθεῖσα καὶ εὐπρεπέ στερον, ἀγαλλομένη καὶ χαίρουσα ἐπὶ τοὶς τέκνοις τοῦ θεοῦ > τῇ ἀνα- στάσει, δἰʼ οὓς στενάζει καὶ συνωδίνει νῦν, τὴν ἀπολύτρωσιν ἡμῶν ἀπὸ τῆς φθορᾶς καὶ καὶ τοῦ σώμαος ἐκδεχομμένη,
mena. menei ara hē ktisis to ameinon anakainopoiētheisa kai euprepe steron, agallomenē kai chairousa epi tois teknois tou theou > tę̄ ana- stasei, diʼ hous stenazei kai synōdinei nyn, tēn apolytrōsin hēmōn apo tēs phthoras kai kai tou sōmaos ekdechommenē,
So the creation remains, renewed for the better and more seemly, rejoicing and glad over the children of God at the resurrection, for whom it now groans and travails, awaiting our redemption from corruption and of the body,
64.39.10Holl GCS 25/31:461
ὄπως ἡμῶν ἐγερθέντων καὶ ἀποτιναξαμένων τὴν νεκρότητα τῆς σαπκὸς κατὰ τὸ γεγραμμένον »ἐκτίναξαι τὸν χοῦν καὶ ἀνάστηθι καὶ κάθσον, ’Ιερουσαλήμ«, ἐλευθερωθέντων τε τῆς ἁμαρτίας ἐλευθερωθήσεται καὶ αὐτὴ τῆς φθορᾶς, μηκέτι τῇ ματαιότητι δουλεύουσα, ἀλλὰ τῇ
opōs hēmōn egerthentōn kai apotinaxamenōn tēn nekrotēta tēs sapkos kata to gegrammenon »ektinaxai ton choun kai anastēthi kai kathson, ’Ierousalēm«, eleutherōthentōn te tēs hamartias eleutherōthēsetai kai autē tēs phthoras, mēketi tę̄ mataiotēti douleuousa, alla tę̄
so that when we have been raised and have shaken off the deadness of the flesh, as it is written, “Shake off the dust and arise and sit, Jerusalem,” and have been freed from sin, it too will be freed from corruption, no longer serving futility, but
64.39.11Holl GCS 25/31:461
δικαιοσύνῃ »οἴδαμεν γάρ, φησίν, ὅτι πᾶσα ἡ κτίσις συστενάζει καὶ συνωδίνει ἄχρι τοῦ νῦν. οὐ μόνον δέ, ἀλλὰ καὶ αὐτοί, τὴν ἀπαρχὴν τοῦ πνεύματος ἔχοντες, καὶ αὐτοὶ ἐν ἑαυτοῖς στενάζομεν τὴν υἱοθεσίαν ἀπεκδεχόμενοι, τὴν ἀπολύτρωσιν τοῦ σώματος ἡμῶν«.
dikaiosynę̄ »oidamen gar, phēsin, hoti pasa hē ktisis systenazei kai synōdinei achri tou nyn. ou monon de, alla kai autoi, tēn aparchēn tou pneumatos echontes, kai autoi en heautois stenazomen tēn huiothesian apekdechomenoi, tēn apolytrōsin tou sōmatos hēmōn«.
righteousness. “For we know,” he says, “that the whole creation groans and travails together until now. And not only so, but we ourselves, having the firstfruits of the Spirit, we too groan within ourselves, awaiting the adoption, the redemption of our body.”
64.39.12Holl GCS 25/31:461–462
καὶ ὁ ’Ησαΐας δέ· »ὅν τρόπον γὰρ ὁ οὐρανὸς καινὸς καὶ ἡ γῆ καινή, ἃ ἐγὼ (φησί) ποιῶ, μένει ἐνώπιόν μου, λέγει κύριος, οὕτως τὸ σπέρμα ὑπῶν καὶ τὸ ὄνομα ὑμῶν«. καὶ πάλιν »οὕτως λέγει κύριος ὁ ποιήσας τὸν οὐρανόν, οὖτος θεὸς ὁ κατασκευάσας τὴν γῆν καὶ ποιήσας αὐτήν, αὐτὸς διώρισεν αὐτήν, οὐτήν, εἰς κενὸν ἐποίησεν αὐτήν, Μὰ κατοικεῖσθαι«.
kai ho ’Ēsaïas de; »hon tropon gar ho ouranos kainos kai hē gē kainē, ha egō (phēsi) poiō, menei enōpion mou, legei kyrios, houtōs to sperma hypōn kai to onoma hymōn«. kai palin »houtōs legei kyrios ho poiēsas ton ouranon, outos theos ho kataskeuasas tēn gēn kai poiēsas autēn, autos diōrisen autēn, outēn, eis kenon epoiēsen autēn, Ma katoikeisthai«.
And Isaiah: “For as the new heaven and the new earth, which I make,” he says, “remain before me, says the Lord, so shall your seed and your name.” And again, “Thus says the Lord who made the heaven, this God who formed the earth and made it, he himself set its bounds; he did not make it in vain, but to be inhabited.”
64.39.13Holl GCS 25/31:462
ὄντως γὰρ οὐκ εἰς κενὸν οὐδὲ εἰς μάτην πρὸς ἀπώγειαν ἄκτισε κατὰ τοὺς φρονοῦντας μάταια τὸ πᾶν ὁ θεός, ἀλλὰ εἰς τὸ εἶναί τε καὶ οἰκεὶσθαι καὶ διαμένειν. διὶ ἀνάγκη δὴ καὶ τὴν γῆν αὖθις καὶ τὸν οὐρανὸν μετὰ τὴν ἐκθλόγωσιν ἔσεσθαι πάντων καὶ τὸν βρασμόν.
ontōs gar ouk eis kenon oude eis matēn pros apōgeian aktise kata tous phronountas mataia to pan ho theos, alla eis to einai te kai oikeisthai kai diamenein. dii anankē dē kai tēn gēn authis kai ton ouranon meta tēn ekthlogōsin esesthai pantōn kai ton brasmon.
For truly God did not create the universe in vain nor to no purpose for destruction, as those who think vain things suppose, but to exist, be inhabited and endure. Therefore the earth and heaven must exist again after the burning and the upheaval of all things.
64.39.14Holl GCS 25/31:462
διὰ τί δὲ τοῦτο ἀνάγκη, λόγος ἂν ἐτι πλείων τῶν εἰρημμένων γίγνοιτο. οὔτε γὰρ εἰς ὕλην ἀργὴν καἰ τοιαύτην ἔτι κατάστασιν, οἵα καὶ πρὸ τῆς διακοσμήσεως ἦν, διαλυθὲν ἀναστοιχειωθήσεται τὸ πᾶν οὔτʼ αὖ εἰς ἀπώλειαν παντελῆ καὶ φθοράν.
dia ti de touto anankē, logos an eti pleiōn tōn eirēmmenōn gignoito. oute gar eis hylēn argēn kai toiautēn eti katastasin, hoia kai pro tēs diakosmēseōs ēn, dialythen anastoicheiōthēsetai to pan outʼ au eis apōleian pantelē kai phthoran.
Why this is necessary would take a discussion even longer than what has been said. For the universe will not be dissolved and resolved into idle matter and such a state as it was before its ordering, nor again into complete destruction and corruption.
Haer. 64, chapter 40
64.40.1Holl GCS 25/31:462
Ἐὰν δέ· πῶς οὖν, ἐὰν μὴ ἀπόλλυται τὸ πᾶν, οἱ ἐξ ἐναντίας εἴπωσιν, ὁ μὲν κύριος τὸν οὐρανὸν παρελεύσεσθαι ἔφη καὶ τὴν γῆν, ὁ δὲ προφήτης ἀπολείσθαι μὲν τὸν οὐρανὸν ὡς καπνόν, τὴν δὲ γῆν ὡς ἑμάτιον παλαιωθήσεσθαι;
Ean de; pōs oun, ean mē apollytai to pan, hoi ex enantias eipōsin, ho men kyrios ton ouranon pareleusesthai ephē kai tēn gēn, ho de prophētēs apoleisthai men ton ouranon hōs kapnon, tēn de gēn hōs hemation palaiōthēsesthai?
But if the opponents say, “How then, if the universe does not perish, did the Lord say that heaven and earth will pass away, and the prophet that heaven will perish like smoke and the earth grow old like a garment?”
64.40.2Holl GCS 25/31:462
ἐπεισήπερ ἔθος ταῖς γραθαῖς, λέξομεν, τὴν εἰς τὸ κρεῖττον καὶ ἐνδοξότερον ἀΠὸ ταύτης τῆς καταστάσεως τοῦ κόσμου μεταβολὴν ἄπώλειαν λέγειν, οἶον τοῦ πρόσθεν σχήματος ἄπολλυμένου κατὰ τὴν εἰς τὸ φαιδρότερον ἁπάντων ἐξαλλαγήν· ὄτι μηδεμία ὑπεναντέωσις ἢ ἀτοπία ἐνxgc; θείοις λόγοις.
epeisēper ethos tais grathais, lexomen, tēn eis to kreitton kai endoxoteron aPo tautēs tēs katastaseōs tou kosmou metabolēn apōleian legein, oion tou prosthen schēmatos apollymenou kata tēn eis to phaidroteron hapantōn exallagēn; oti mēdemia hypenanteōsis ē atopia enxgc? theiois logois.
we will say: because it is the custom of the Scriptures to call the change of the world from this state to the better and more glorious “destruction,” as the former shape perishes in the change of all things to something brighter; for there is no contradiction or absurdity in the divine words.
64.40.3Holl GCS 25/31:462–463
»παράγει γὰρ τὸ σχῆμα τοῦ κόσμου τούτου« καὶ οὐχ ὁ κόσμος εἴρηται. οὔτως ἔθος ἀπώλειαν καλεῖν τὰς γραφὰς τὴν πρὸς τὸ ἄμεινον ἔσθʼ ὅτε καὶ εὐμοθφότερον τροπὴν τοῦ πρόσθεν σχήματος, οἶον ὤσπερ ὁπόταν τις ἀπώλειαν λέγοι τοῦ κατὰ τὸ νήποιν σχήματος τὴν εἰς τὸν ἄνδρα τὸν τέλειονμεταλλαγήν, τρεπομένης εἰς μέγεθος καὶ κάλλος τῆς ἡλικίας τοῦ νηπίου.
»paragei gar to schēma tou kosmou toutou« kai ouch ho kosmos eirētai. outōs ethos apōleian kalein tas graphas tēn pros to ameinon esthʼ hote kai eumothphoteron tropēn tou prosthen schēmatos, oion ōsper hopotan tis apōleian legoi tou kata to nēpoin schēmatos tēn eis ton andra ton teleionmetallagēn, trepomenēs eis megethos kai kallos tēs hēlikias tou nēpiou.
For “the form of this world passes away” is said, not the world. So it is the custom of the Scriptures to call destruction the change of the former form to the better and sometimes more shapely, as when one might call the child’s change into the perfect man the destruction of the childish form, the child’s stature turning to size and beauty.
64.40.4Holl GCS 25/31:463
»ὅτε γὰρ ἤμην νήπιος, ὡς νήπιος ἐλάλουν, ὡς νήπιος ἐφρόνουν, ὡς νήπιος ἐλογιζόμην, ὄτε δὲ γέγονα ἀνήρ, κατήργηκα τὰ τοῦ νηπίου«.
»hote gar ēmēn nēpios, hōs nēpios elaloun, hōs nēpios ephronoun, hōs nēpios elogizomēn, ote de gegona anēr, katērgēka ta tou nēpiou«.
“For when I was a child, I spoke as a child, I thought as a child, I reasoned as a child; but when I became a man, I did away with childish things.”
64.40.5Holl GCS 25/31:463
ταραχθήσεσθαι μὲν γὰρ τὴν κτίσιν ὤσπερ τεθνηζομένην κατὰ τὴν ἐκπύρωσιν, ἴνα καὶ ἀνακτισθῇ, οὐ μὴν ἀπολεῖσθαι προσδοκητέον, ὅπως οἶ ἀνακαινοποιηθέντες ἐν ἀνακαινοποιηθέντι τῷ κόσμῳ ἄγευστοι λύπης κατοικήσωμεν, κατὰ τὸ λεχθέν »ἐξαποστελεῖς τὸ πνεῦμά σου καὶ κατισθήσονται« ἐν ἑκατοστῷ τρίτῳ ψαλμῷ »καὶ ἀνακαινιεῖς τὸ πρόσωπον τῆς γῆς«, τοῦ περιέχοντος τῆς εὐκρασίας ἐπιτροπεύοπντος λοιπὸν λοιπὸν τοῦ θεοῦ.
tarachthēsesthai men gar tēn ktisin ōsper tethnēzomenēn kata tēn ekpyrōsin, ina kai anaktisthę̄, ou mēn apoleisthai prosdokēteon, hopōs oi anakainopoiēthentes en anakainopoiēthenti tǭ kosmǭ ageustoi lypēs katoikēsōmen, kata to lechthen »exaposteleis to pneuma sou kai katisthēsontai« en hekatostǭ tritǭ psalmǭ »kai anakainieis to prosōpon tēs gēs«, tou periechontos tēs eukrasias epitropeuopntos loipon loipon tou theou.
For we must expect the creation to be shaken as though about to die in the conflagration, so that it may be created anew, but not to perish, so that we, renewed, may dwell in the renewed world without tasting grief, according to what is said in the hundred and third psalm, “You will send forth your Spirit and they will be created, and you will renew the face of the earth,” God thereafter governing the temperate climate around us.
64.40.6Holl GCS 25/31:463
ἐσομένης γὰρ καὶ μετὰ τπῦτον τὸν αἰῶνα γῆς ἀνάγκη πᾶσα ἔσσθαι καὶ τοὺς οἰκήσοντας, οὐκέτι τεθνηξομένους ἢ γαμήσντας καὶ γεννησομένους, ἀλλʼ ὡς ἀγγέλους ἀμεταστρόθως ἐν ἀφθαρσίᾳ τὰ ἄριστα πράφοντας.
esomenēs gar kai meta tpyton ton aiōna gēs anankē pasa essthai kai tous oikēsontas, ouketi tethnēxomenous ē gamēsntas kai gennēsomenous, allʼ hōs angelous ametastrothōs en aphtharsią ta arista praphontas.
For since there will be an earth even after this age, there must by all means be inhabitants too, no longer going to die or marry or be born, but like angels doing the best things unchangeably in incorruption.
64.40.7Holl GCS 25/31:463
διὸ ληρῶδες τὸ ἐν ποίᾳ διαγωγῇ τότε δὴ τὰ σώματα ἔσονται λέγεσθαι, μήτε ἀέρος μήτε μήτε μήτε τῶν ἄλλων ἐσομένων.
dio lērōdes to en poią diagōgę̄ tote dē ta sōmata esontai legesthai, mēte aeros mēte mēte mēte tōn allōn esomenōn.
Therefore it is silly to ask in what manner of life the bodies will then be, if there will be neither air nor the other things.
Haer. 64, chapter 41
64.41.1Holl GCS 25/31:463
41. Ἅξιον Τε κἀκεῖνο πρὸς τοῖς εἰρημένοις ἐπισκοπεῖν, ὡς ἔχει πολ- λὴν διάπτωσιν, εἰ δεῖ παρρησίαν ἄγειν περὶ τηλικούτων, ὦ ’Αγλαοφῶν, διαλεγομένους πραγμάτων.
41. Haxion Te kakeino pros tois eirēmenois episkopein, hōs echei pol- lēn diaptōsin, ei dei parrēsian agein peri tēlikoutōn, ō ’Aglaophōn, dialegomenous pragmatōn.
It is worth examining this too, in addition to what has been said, how great an error it contains, if we must speak frankly, Aglaophon, when discussing such great matters.
64.41.2Holl GCS 25/31:463–464
φράσας γὰρ ἀποφήνασθαι τὸν κύριον ὡς οἱ τῆς ἀναστάσεως τευξόμενοι ἔσονται τότε ὡς ἄγγελοι, ἔνθα πειράζουσιν αὐτὸν οἱ Σαδδουκαῖοι, ἐπέφερες »οἱ δὲ ἄγγελοι ἐκτὸς ὄντες σαρκὸς ἐν μακαριότητος ἀκρότητι, διὰ τοῦτο καὶ δόξης εἰσί, καὶ ἡμᾶς δὲ ἄρα ἐξισάζεσθαι μέλλοντας ἀγγέλοις ἀνάγκη δὴ σαρκῶν ὡσαύτως ἐκείνοις γυμνοὺς ἔσεσθαι δεῖν«, οὐκ ἐπιστήσας, ὦ ἄριστε,
phrasas gar apophēnasthai ton kyrion hōs hoi tēs anastaseōs teuxomenoi esontai tote hōs angeloi, entha peirazousin auton hoi Saddoukaioi, epepheres »hoi de angeloi ektos ontes sarkos en makariotētos akrotēti, dia touto kai doxēs eisi, kai hēmas de ara exisazesthai mellontas angelois anankē dē sarkōn hōsautōs ekeinois gymnous esesthai dein«, ouk epistēsas, ō ariste,
For having said that the Lord declared that those who obtain the resurrection will then be like angels, where the Sadducees test him, you added: “The angels, being without flesh, are at the height of blessedness and therefore of glory; and so we, who are to be made equal to the angels, must likewise be stripped of flesh like them.” You did not notice, my excellent friend,
64.41.3Holl GCS 25/31:464
ὡς ὁ ποιήσας καὶ διακοσμήσας ἐξ οὐκ ὄντων τὸ πᾶν τὴν τῶν ἀθανάτων φύσιν οὐ μόνον εἰς ἀγγέλους καὶ λειτουργοὺς διανείμας ἐκόσμησεν, ἀλλὰ καὶ εἰς ἀρχὰς καὶ ἐξουσίας καὶ θρόνους.
hōs ho poiēsas kai diakosmēsas ex ouk ontōn to pan tēn tōn athanatōn physin ou monon eis angelous kai leitourgous dianeimas ekosmēsen, alla kai eis archas kai exousias kai thronous.
that he who made and ordered the universe from nothing adorned the nature of the immortals by distributing it not only into angels and ministers, but also into principalities, powers and thrones.
64.41.4Holl GCS 25/31:464
ἄλλο γὰρ γένος τὸ τῶν ἀγγέλων καὶ ἄλλο τὸ τῶν ἀρχῶν καὶ ἐξουσιῶν, ὅτι μὴ τάγμα ἓν καὶ μία σύστασις καὶ φυλὴ καὶ φατριὰ τῶν ἀθανάτων, ἀλλὰ γένη καὶ φυλαὶ καὶ διαφοραί. καὶ οὔτε τὰ Χερουβὶμ τῆς ἰδίας ἐξιστάμενα φύσεως εἰς τὴν τῶν ἀγγέλων ἰδέαν μετασκευάζονται οὔτε αὖ πάλιν εἰς ἑτέραν οἱ ἄγγελοι. εἶναι γὰρ αὐτὰ χρὴ καὶ ὅ εἰσι καὶ ὃ γεγόνασιν.
allo gar genos to tōn angelōn kai allo to tōn archōn kai exousiōn, hoti mē tagma hen kai mia systasis kai phylē kai phatria tōn athanatōn, alla genē kai phylai kai diaphorai. kai oute ta Cheroubim tēs idias existamena physeōs eis tēn tōn angelōn idean metaskeuazontai oute au palin eis heteran hoi angeloi. einai gar auta chrē kai ho eisi kai ho gegonasin.
For the race of angels is one thing and that of principalities and powers another, since the immortals are not one order, one constitution, tribe and clan, but kinds, tribes and differences. The Cherubim do not depart from their own nature and change into the form of angels, nor again do angels into another. For they must be both what they are and what they were made.
64.41.5Holl GCS 25/31:464
ἀτὰρ καὶ ὁ ἄνθρωπος τὸν κόσμον οἰκεῖν καὶ τῶν ἐν αὐτῷ πάντων ἡγεμονεύειν κατασταθεὶς <ἀπὸ> τῆς ἐξ ἀρχῆς διακοσμήσεως, ἀθάνατος ὢν τοῦ εἶναι ἄνθρωπος οὔποτε μεταβληθέσεται, οὔτε εἰς τὴν τῶν ἀγγέλων οὔτε εἰς τὴν τῶν ἑτέρων μορφήν, ὅτι μηδὲ οἱ ἄγγελοι εἰς τὴν τῶν ἄλλων, τῆς ἐξ ἀρχῆς ἰδέας μετακοσμούμενοι, μεταβάλλονται.
atar kai ho anthrōpos ton kosmon oikein kai tōn en autǭ pantōn hēgemoneuein katastatheis <apo> tēs ex archēs diakosmēseōs, athanatos ōn tou einai anthrōpos oupote metablēthesetai, oute eis tēn tōn angelōn oute eis tēn tōn heterōn morphēn, hoti mēde hoi angeloi eis tēn tōn allōn, tēs ex archēs ideas metakosmoumenoi, metaballontai.
Likewise man, appointed from the first ordering to inhabit the world and rule over everything in it, being immortal, will never be changed from being man, neither into the form of angels nor of others, since not even the angels are changed into the form of others, altered from their original form.
64.41.6Holl GCS 25/31:464
ὁ γὰρ Χριστὸς ἧκεν οὐκ εἰς ἑτέραν μεταπλασθῆναι κηρύσσων ἢ μετασκευασθῆναι τὸν ἄνθρωπον φύσιν, ἀλλὰ εἰς ὃ ἦν ἐξ ἀρχῆς πρὸ τοῦ ἐκπεσεῖν ἀθάνατος ὤν.
ho gar Christos hēken ouk eis heteran metaplasthēnai kēryssōn ē metaskeuasthēnai ton anthrōpon physin, alla eis ho ēn ex archēs pro tou ekpesein athanatos ōn.
For Christ came not proclaiming that man would be remolded or changed into another nature, but into what he was from the beginning before the fall, being immortal.
64.41.7Holl GCS 25/31:464–465
χρὴ γὰρ ἐν τῷ ἰδίῳ τῆς τάξεως αὐτοῦ τόπῳ τῶν γενητῶν ἕκαστον μένειν, ἵνα πάντα πάντων ὦσι πεπληρωμένα, οὐρανοὶ μὲν ἀγγέλων, θρόνοι δὲ ἐξουσιῶν, φῶτα δὲ λειτουργῶν καὶ οἱ θειότεροι τοποι καὶ τὰ akrata kai akraifnh φῶτα τῶι serafim, a paresthkasi τῇ μεγάλῃ βουλῇ διακρατούσῃ τὸ πᾶν, 6 δὲ κόσμος ἀνθρώπων.
chrē gar en tǭ idiǭ tēs taxeōs autou topǭ tōn genētōn hekaston menein, hina panta pantōn ōsi peplērōmena, ouranoi men angelōn, thronoi de exousiōn, phōta de leitourgōn kai hoi theioteroi topoi kai ta akrata kai akraifnh phōta tōi serafim, a paresthkasi tę̄ megalę̄ boulę̄ diakratousę̄ to pan, 6 de kosmos anthrōpōn.
For each created being must remain in the proper place of its order, so that all things may be filled with all: the heavens with angels, the thrones with powers, the lights with ministers, and the more divine places and the pure and undefiled lights with the Seraphim, who stand by the great Counsel that holds the universe together, and the world with men.
64.41.8Holl GCS 25/31:465
ἐὰν δὲ μεταβάλλεσθαι δῶμεν τοὺς ἀνθρώπους εἰς ἀγγέλους, ὥρα μεταβάλλεθαι λέγειν καὶ τοὺς ἀγγέλους εἰς ἐξουσίας καὶ ταύτας εἰς ἄλλο καὶ ἄλλο, ἔστʼ ἂν ὁ λόγος ἄναβὰς εἰς κίνδυνον πέσῃ.
ean de metaballesthai dōmen tous anthrōpous eis angelous, hōra metaballethai legein kai tous angelous eis exousias kai tautas eis allo kai allo, estʼ an ho logos anabas eis kindynon pesę̄.
If we grant that men are changed into angels, it is time to say that angels too are changed into powers, and these into one thing after another, until the argument climbs up and falls into danger.
Haer. 64, chapter 42
64.42.1Holl GCS 25/31:465
42. Ἀλλʼ οὔτε ὡς φαῦλον τεκτηνάμενος ὁ θεὸς τὸν ἄνθρωπον ἢ διαμαρτήσας μαρτήσας αὐτοῦ περὶ τὴν διάπλασιν, ἄγγελον αὐτὸν ὔστερον ἐπενόησε ποιῆσαι μεταγνούς, ὥσπερ οἱ φαυλότατοι τῶν δημιουργῶν, οὔτε ἄγγελον κατʼ ἀρχὰς θελήσας ποιῆσαι καὶ μὴ δυνηθεὶς ἄνθρωπον ἔπλασεν.
42. Allʼ oute hōs phaulon tektēnamenos ho theos ton anthrōpon ē diamartēsas martēsas autou peri tēn diaplasin, angelon auton ysteron epenoēse poiēsai metagnous, hōsper hoi phaulotatoi tōn dēmiourgōn, oute angelon katʼ archas thelēsas poiēsai kai mē dynētheis anthrōpon eplasen.
But neither did God, having fashioned man badly or failed in forming him, later plan to make him an angel, having changed his mind, like the worst craftsmen; nor, wishing to make an angel at the beginning and being unable, did he form a man.
64.42.2Holl GCS 25/31:465
ἀσθενὲς τοῦτο γάρ. τί δή ποτε οὖν τὸν ἄνθρωπον ἄνθρωπον ἐποίει καὶ οὐκ ἄγγελον, εἴ γε ἄγγελον τὸν ἄνθρωπον καὶ οὐκ ἄνθρωπον γενέσθαι γενέσθαι ἤθελεν; ὡς οὐ δυνάμενος; βλάσφημον <τοῦτο>.
asthenes touto gar. ti dē pote oun ton anthrōpon anthrōpon epoiei kai ouk angelon, ei ge angelon ton anthrōpon kai ouk anthrōpon genesthai genesthai ēthelen? hōs ou dynamenos? blasphēmon <touto>.
For this would be weakness. Why then did he make man a man and not an angel, if he wanted man to become an angel and not a man? As unable? That is blasphemous.
64.42.3Holl GCS 25/31:465
ἀλλὰ ἀνεβάλλετο περὶ τοῦ κρείττονος τὸ χεῖρον ποιῶν; καὶ τοῦτο ἄτοπον. οὔτε γὰρ διασφάλλεται περὶ τὸ ποιεῖν τὸ καλὸν οὔτε ἀναβάλλεται οὔτε ἀδυνατεῖ, ἄλλὰ καὶ ὡς θέλει καὶ ὅτε θέλει τὸ δύνασθαι ἔχει, δύναμις ὤν.
alla aneballeto peri tou kreittonos to cheiron poiōn? kai touto atopon. oute gar diasphalletai peri to poiein to kalon oute anaballetai oute adynatei, alla kai hōs thelei kai hote thelei to dynasthai echei, dynamis ōn.
Or did he postpone the better, making the worse? This too is absurd. For he neither fails in making the good, nor postpones, nor is unable; but he has the power both as he wills and when he wills, being power itself.
64.42.4Holl GCS 25/31:465
οὐκοῦν εἶναι τὸν ἄνθρω πον ἄνθρωπον θέλων ἐξ ἀρχῆς ἔκτισεν. εἰ δὲ θπελων, θέλει δὲ τὸ καλόν, καλὸν δὲ ὁ ἄνθρωπος, ἄνθρωπος δὲ τὸ ἐκ ψυχῆς καὶ σώματος λέγεται συντεθέν, οὐκ ἔσται ἄρα ἔκτὸς σώματος ὁ ἄνθρωπος, ἀλλὰ μετὰ σώματος, ἵνα μὴ ἄλλος παρὰ τὸν ἄνθρωπον ὁ ἄνθρωπος γενηθῇ.
oukoun einai ton anthrō pon anthrōpon thelōn ex archēs ektisen. ei de thpelōn, thelei de to kalon, kalon de ho anthrōpos, anthrōpos de to ek psychēs kai sōmatos legetai syntethen, ouk estai ara ektos sōmatos ho anthrōpos, alla meta sōmatos, hina mē allos para ton anthrōpon ho anthrōpos genēthę̄.
So he created man from the beginning wishing him to be man. And if he wished it, and he wills the good, and man is good, and man is said to be what is composed of soul and body, then man will not be without a body, but with a body, so that man may not become something other than man.
64.42.5Holl GCS 25/31:465–466
δεῖ γὰρ τῷ θεῷ τὰ ἀθάνατα γένη πάντα σῴζεσθαι. ἀθάνατον δὲ καὶ ὁ ἄνθρωπος. »ἕκτισε«, γάρ φησιν ἡ σοφία »τὸν ἄνθρωπον ὁ θεὸς ἐπὶ ἀφθαρσίᾳ καὶ εἰκόνα τῆς ἰδίας ἀιδιότητος ἐποίησεν αὐτόν«. οὐκ ἄρα ἀπόλλυται τὸ σῶμα· ὁ γὰρ ἄνθρωπος ἐκ ψυχῆς καὶ σώματος.
dei gar tǭ theǭ ta athanata genē panta sǭzesthai. athanaton de kai ho anthrōpos. »hektise«, gar phēsin hē sophia »ton anthrōpon ho theos epi aphtharsią kai eikona tēs idias aidiotētos epoiēsen auton«. ouk ara apollytai to sōma; ho gar anthrōpos ek psychēs kai sōmatos.
For God must preserve all immortal kinds; and man too is immortal. “For God created man,” says Wisdom, “for incorruption, and made him an image of his own eternity.” So the body does not perish; for man is of soul and body.
Haer. 64, chapter 43
64.43.1Holl GCS 25/31:466
43. Διὸ ἐπίστησον, ὡς καὶ ὁ κύριος τὰ αὐτὰ ταῦτα διδάσκειν θέλων, μὴ πιστευόντων Σαδδουκαίων εἰς τὴν ἀνάστασιν τῆς σαρκός — δόγμα γὰρ τοῦτο Σαδδουκαίων· ὅθεν συσκευασάμενοι τὴν κατὰ τὴν γυναῖκα καὶ τοὺς ἑπτὰ ἀδελφοὺς παραβολήν, ἵνα τὸν περὶ ἀναστάσεως τῆς σαρκὸς λόγον ἀποκηρύσσωσι, προσῆλθον αὐτῷ· ἀμέλει αὐτὸς ὁ εὐαγγελιστὴς ἐπεσημήνατο, »προσῆλθον δὲ αὐτῷ« εἰπών »καὶ Σαδδουκαῖοι, λέγοντες μὴ εἶναι ἀνάστασιν —
43. Dio epistēson, hōs kai ho kyrios ta auta tauta didaskein thelōn, mē pisteuontōn Saddoukaiōn eis tēn anastasin tēs sarkos — dogma gar touto Saddoukaiōn; hothen syskeuasamenoi tēn kata tēn gynaika kai tous hepta adelphous parabolēn, hina ton peri anastaseōs tēs sarkos logon apokēryssōsi, prosēlthon autǭ; amelei autos ho euangelistēs epesēmēnato, »prosēlthon de autǭ« eipōn »kai Saddoukaioi, legontes mē einai anastasin —
Therefore note how the Lord too, wishing to teach these very things, when the Sadducees did not believe in the resurrection of the flesh — for this is the doctrine of the Sadducees; hence they concocted the parable of the woman and the seven brothers to repudiate the doctrine of the resurrection of the flesh, and came to him; indeed the evangelist himself noted it, saying, “And Sadducees came to him, saying there is no resurrection” —
64.43.2Holl GCS 25/31:466
ὁ οὖν Χριστός, εἰ μὴ ἦν ἀνάστασις σαρκός, ἀλλὰ μόνον ἐσῴζετο ψυχή, συνέθετο ἂν αὐτοῖς ὡς καλῳς καὶ ὀρθῶς φρονοῦσι. νυνὶ δὲ ἀποκρούεται λέγων »ἐν τῇ ἀναστάσει οὔτε γαμοῦσιν οὔτε γαμίσκονται, ἀλλʼ ὡς ἄγγελοι ἐν οὐρανῷ εἰσιν«, οὐ τῷ σάρκα μὴ ἔχειν,
ho oun Christos, ei mē ēn anastasis sarkos, alla monon esǭzeto psychē, synetheto an autois hōs kalǭs kai orthōs phronousi. nyni de apokrouetai legōn »en tę̄ anastasei oute gamousin oute gamiskontai, allʼ hōs angeloi en ouranǭ eisin«, ou tǭ sarka mē echein,
Christ, then, if there were no resurrection of the flesh but only the soul were saved, would have agreed with them as thinking well and rightly. But now he rebuffs them, saying, “In the resurrection they neither marry nor are given in marriage, but are as angels in heaven,” not by not having flesh,
64.43.3Holl GCS 25/31:466
ἀλλὰ τῷ μὴ γαμεῖν καὶ γαμεῖσθαι, ἀλλὰ εἶναι λοιπὸν ἐν ἀφθαρσίᾳ καὶ φωσίν, ἀγγέλοις κατὰ τοῦτο παραπλησιασθέντας, ἵνʼ ὥσπερ οἱ ἄγγελοι ἐν τῷ οὐρανῷ, οὕτως καὶ ἡμεῖς ἐν τῷ παραδείσῳ, μήτε γάμοις ἢ εἰλαπίναις ἔτι σχολάζοντες, ἀλλὰ τῷ βλέπειν τὸν θεὸν καὶ γεωργεῖν τὴν ζωὴν πρυτανεύοντος ἡμῖν τοῦ Χριστοῦ.
alla tǭ mē gamein kai gameisthai, alla einai loipon en aphtharsią kai phōsin, angelois kata touto paraplēsiasthentas, hinʼ hōsper hoi angeloi en tǭ ouranǭ, houtōs kai hēmeis en tǭ paradeisǭ, mēte gamois ē eilapinais eti scholazontes, alla tǭ blepein ton theon kai geōrgein tēn zōēn prytaneuontos hēmin tou Christou.
but by not marrying and being married, but being thereafter in incorruption and light, being made like angels in this, so that as the angels are in heaven, so we too are in paradise, no longer occupied with marriages or feasts, but with seeing God and cultivating life, Christ presiding over us.
64.43.4Holl GCS 25/31:466
οὐ γὰρ εἶπεν »ἔσονται ἄγγελοι«, ἀλλʼ »ὡς ἄγγελοι«, οἷον »δόξῃ μὲν καὶ τιμῇ« κατὰ τὸ γεγραμμένον »ἐστεφανωμένοι, βραχὺ δέ τι παρὰ τοὺς ἀγγέλους διαλλάσσοντες« καὶ ἐγγὺς δντες τοῦ εἶναι ἄγγελοι.
ou gar eipen »esontai angeloi«, allʼ »hōs angeloi«, hoion »doxę̄ men kai timę̄« kata to gegrammenon »estephanōmenoi, brachy de ti para tous angelous diallassontes« kai engys dntes tou einai angeloi.
For he did not say “they will be angels,” but “as angels,” as “crowned,” as it is written, “with glory and honor, made a little lower than the angels,” and near to being angels.
64.43.5Holl GCS 25/31:466–467
καθάπερ εἰ ἔλεγεν, οὔσης εὐταξίας κατὰ τὸν ἀέρα καὶ γαλήνης νυκτὸς καὶ πάντων τῷ τῆς σελήνης αἰθερίῳ φωτὶ κεκοσμημένων· ἡ σελήνη φαίνει ὡς ὁ ἤλιος· καὶ οὐ πάντως ἂν ἥλιον εἶναι τὴν σελήνην ἀπομαρτυρεῖν αὐτὸν ἐλέγομεν, ἀλλʼ ὡς ἤλιον,
kathaper ei elegen, ousēs eutaxias kata ton aera kai galēnēs nyktos kai pantōn tǭ tēs selēnēs aitheriǭ phōti kekosmēmenōn; hē selēnē phainei hōs ho ēlios; kai ou pantōs an hēlion einai tēn selēnēn apomartyrein auton elegomen, allʼ hōs ēlion,
Just as if one said, when the air is serene and the night calm and everything adorned by the moon’s ethereal light, “The moon shines as the sun”; we would not say he was testifying that the moon was the sun, but like the sun;
64.43.6Holl GCS 25/31:467
ὥσπερ καὶ τὸ μὴ ὑπάρχον χρυσός, έγγὺς δὲ τοῦ εἶναι χρυσὸς πεφυκὸς ὡς χρυσὸς λέγεται καὶ οὐ χρυσός. εἰ δὲ ἦν χρυσός, οὐκ ἐλέγετο ἄν ὡς χρυσός, ἀλλὰ χρυσός· ἐπεὶ δὲ μὴ ἔστι χρυσός, ἀλλὰ <ἐγγὺς> τοῦ εἰναι χρυσὸς καὶ φαντάζεσθαι χρυσόν, οὑ χρυσὸς ἀλλʼ ὡς χρυσὸς λέγεται.
hōsper kai to mē hyparchon chrysos, engys de tou einai chrysos pephykos hōs chrysos legetai kai ou chrysos. ei de ēn chrysos, ouk elegeto an hōs chrysos, alla chrysos; epei de mē esti chrysos, alla <engys> tou einai chrysos kai phantazesthai chryson, hou chrysos allʼ hōs chrysos legetai.
just as what is not gold, but is by nature close to being gold, is said to be “as gold” and not gold. If it were gold, it would not be called “as gold,” but gold; but since it is not gold, but close to being gold and looking like gold, it is called not gold but “as gold.”
64.43.7Holl GCS 25/31:467
οὕτως καὶ ὡς ἀγγέλους ἔσεσθαι λέγοντος τοὺς ἀγίους ἐν τῇ ἀναστάσει, οὐκ αὐτὸ τοῦτο ἀγγέλους αὐτὸν ἐπαγγέλλεσθαι ἀκούομεν τοὺς ἁγίους ἔσεσθαι ἐν τῇ ἀναστάσει, ἀλλὰ ἐγγὺς τοῦ εἶναι ἀγγέλους.
houtōs kai hōs angelous esesthai legontos tous agious en tę̄ anastasei, ouk auto touto angelous auton epangellesthai akouomen tous hagious esesthai en tę̄ anastasei, alla engys tou einai angelous.
So too when he says the saints will be as angels in the resurrection, we do not understand him to promise that the saints will be angels in the resurrection, but near to being angels.
64.43.8Holl GCS 25/31:467
ὥστε ἀλογώτατον τὸ λέγειν, ἐπειδὴ ὁ Χριστὸς ἀπερήνατο τοὺς ἁγίους ὀξθῆναι ὡς ἀγγέλους ἐν τῇ ἀναστάσει, τὰ σώματα διὰ τοῦτα μὴ μὴ ἀνίστασθαι, καίτοι τῆς λέξεως αὐτὴν τὴν πρᾶξιν δηλούσης σαφῶς τοῦ συμβαίνοντος.
hōste alogōtaton to legein, epeidē ho Christos aperēnato tous hagious oxthēnai hōs angelous en tę̄ anastasei, ta sōmata dia touta mē mē anistasthai, kaitoi tēs lexeōs autēn tēn praxin dēlousēs saphōs tou symbainontos.
So it is most irrational to say that, because Christ declared the saints would appear as angels in the resurrection, the bodies therefore do not rise, although the word clearly shows the very thing that happens.
64.43.9Holl GCS 25/31:467
ἀνάστασις γὰρ οὐκ ἐπὶ τοῦ μὴ πεπτωκότος, ἀλλʼ ἐπὶ τοῦ πεπτωκότος λέγεται καὶ ἀνισταμένου· ὥσπερ ὁπόταν λέγῃ καὶ ὁ προφήτης »καὶ ἀναστήσω τὴν σκηνὴν Δαυὶδ τὴν πεπτωκυῖαν«. ἕπεσε δὲ ὀκλάσασα ἡ ποθητὴ σκηνὴ τῆς ψυχῆς εἰς »γῆν χώματος«. οὐ γὰρ τὸ μὴ θνῇσκον, ἀλλὰ τὸ θνῇσκον κλίνεται.
anastasis gar ouk epi tou mē peptōkotos, allʼ epi tou peptōkotos legetai kai anistamenou; hōsper hopotan legę̄ kai ho prophētēs »kai anastēsō tēn skēnēn Dauid tēn peptōkuian«. hepese de oklasasa hē pothētē skēnē tēs psychēs eis »gēn chōmatos«. ou gar to mē thnę̄skon, alla to thnę̄skon klinetai.
For resurrection is said not of what has not fallen, but of what has fallen and rises; as when the prophet says, “And I will raise up the tabernacle of David that has fallen.” And the beloved tabernacle of the soul fell, sinking to “the dust of the earth.” For not what does not die, but what dies, is laid low.
64.43.10Holl GCS 25/31:467–468
θνῄσκει δὲ σάρξ, ψυχὴ γὰρ ἀθάνατος, καὶ τοίνυν εἰ ἡ Μὴ ἀθάνατος, σῶμα δὲ 6 νεκρός, οἱ λέγοντες ἀνάστασιν μὲν εἶναι, σαρκὸς δὲ μὴ εἶναι, ἀρνοῦνται μὴ εἶναι ἀνάστασιν, ὅτι μὴ τὸ ἑστὸς ἀλλὰ τὸ πεπτωκὸς καὶ κλιθὲν διανίσταται κατὰ τὸ γεγραμμένον »μὴ ὁ πίπτων οὐκ ὰνίσταται ἢ ὁ ἀποστρίφων οὐκ ἀναστρεψει«;
thnę̄skei de sarx, psychē gar athanatos, kai toinyn ei hē Mē athanatos, sōma de 6 nekros, hoi legontes anastasin men einai, sarkos de mē einai, arnountai mē einai anastasin, hoti mē to hestos alla to peptōkos kai klithen dianistatai kata to gegrammenon »mē ho piptōn ouk anistatai ē ho apostriphōn ouk anastrepsei«?
And flesh dies, for the soul is immortal. So if the soul is immortal and the body is the dead thing, those who say there is a resurrection but not of the flesh deny that there is a resurrection, since not what stands but what has fallen and been laid low rises, as it is written: “Does not he who falls rise, or he who turns away not return?”
Haer. 64, chapter 44
64.44.1Holl GCS 25/31:468
44. Ὅτι δὲ ἀθάνατος ἡ ψυχὴ ἐδίδαξεν ἀναφανδὸν ὁ κύριος καὶ διʼ ἑαυτοῦ καὶ διὰ σολομῶνος εἰπών· διʼ ἑαυτοῦ μὲν ἐν τῂ κατὰ τὸν πλούσιον καὶ τὸν πένητα λάζαρον ἱστορίᾳ, τὸν νὲν ἐν κόλποις Ἁβραὰμ δεικνὺς ἀναπαύεσθαι μετὰ τὴν ἀπόθεσιν τοῦ σώματος, τὸν δὲ ἐν ἀλγηδόσιν, δἶς διαλεγόμενον τὸν ’Αβραὰμ εἰσήγαγε· διὰ Σολομῶνος δὲ ἐν τῇ
44. Hoti de athanatos hē psychē edidaxen anaphandon ho kyrios kai diʼ heautou kai dia solomōnos eipōn; diʼ heautou men en tę̄ kata ton plousion kai ton penēta lazaron historią, ton nen en kolpois Habraam deiknys anapauesthai meta tēn apothesin tou sōmatos, ton de en algēdosin, dis dialegomenon ton ’Abraam eisēgage; dia Solomōnos de en tę̄
That the soul is immortal the Lord taught openly both through himself and through Solomon: through himself in the story of the rich man and poor Lazarus, showing the one resting in Abraham’s bosom after laying aside the body, and the other in pains, whom he introduced conversing with Abraham; through Solomon in the book
64.44.2Holl GCS 25/31:468
ἐπιγραφο- μένῃ Σοφίᾳ, ἔνθα »δικαίων αἱ ψυχαὶ ἐν χειρί« γέγραπται »θεοῦ, καὶ οὐ μὴ ἅψηται αὐτῶν βάσανος. ἔδοξαν ἐν ὀφθαλμοῖς ἀφθαλμοῖς τεθνάναι καὶ ἐλογίσθη κάκωσις ἡ ἔξοδος αὐτῶν καὶ ἡ ἀφʼ ἡμῶν πορεία σύντριμμα·
epigrapho- menę̄ Sophią, entha »dikaiōn hai psychai en cheiri« gegraptai »theou, kai ou mē hapsētai autōn basanos. edoxan en ophthalmois aphthalmois tethnanai kai elogisthē kakōsis hē exodos autōn kai hē aphʼ hēmōn poreia syntrimma;
entitled Wisdom, where it is written: “The souls of the righteous are in the hand of God, and no torment will touch them. In the eyes of the foolish they seemed to have died, and their departure was thought an affliction, and their going from us destruction;
64.44.3Holl GCS 25/31:468
οἱ δέ εἰσιν ἐν εἰρήνῃ, καὶ ἡ ἑπὶς αὐτῶν ἀθανασίας πλήρης«. ὅθεν σώματος ἡ ἀνάστασις, καὶ οὐ ψυχῆς. οὐ γὰρ τὸν ἑστῶτά τις ἀνίστησιν, ἀλλὰ τὸν κείμενον, ὥσπερ οὐδὲ τὸν ὑγιαίνοντα θεραπεύουσιν, ἀλλὰ τὸν πάσχοντα.
hoi de eisin en eirēnę̄, kai hē hepis autōn athanasias plērēs«. hothen sōmatos hē anastasis, kai ou psychēs. ou gar ton hestōta tis anistēsin, alla ton keimenon, hōsper oude ton hygiainonta therapeuousin, alla ton paschonta.
but they are in peace, and their hope is full of immortality.” Hence the resurrection is of the body, not of the soul. For one does not raise him who stands, but him who lies down, just as one does not treat the healthy but the sufferer.
64.44.4Holl GCS 25/31:468
Εἰ δέ τις τὴν ἀνάστασιν ἐπὶ τῆς ψυχῆς καὶ μὴ ἐπὶ τῆς σαρκὸς βιάζε- ται λέγειν ἔσεσθαι, πολλὴ μὲ μωρία τοῦτο καὶ ἀλογία. δεῖ γὰρ φθορὰν πρῶτον καὶ λύσιν τὸν τοιοῦτον τῆς ψυχῆς δεικνύναι, ἴνα δεόξῃ δὴ καὶ τὴν ἀνάστασιν, μή τοι ληροῦντά γε, ἀλλὰ σαφῶς λέγοντά τι φαίνεσθαι.
Ei de tis tēn anastasin epi tēs psychēs kai mē epi tēs sarkos biaze- tai legein esesthai, pollē me mōria touto kai alogia. dei gar phthoran prōton kai lysin ton toiouton tēs psychēs deiknynai, ina deoxę̄ dē kai tēn anastasin, mē toi lērounta ge, alla saphōs legonta ti phainesthai.
But if anyone insists on saying the resurrection will be of the soul and not of the flesh, this is great folly and unreason. For such a one must first show the soul’s corruption and dissolution, so that he may show its resurrection too and appear not to be talking nonsense, but saying something clear.
64.44.5Holl GCS 25/31:468–469
ὅμως γοῦν δοτέον αὐτῷ θνητὴν ὁρίσασθαι τὴν ψυχήν. δυοῖν γάρ τοι θάτερον ἐνταῦθα θετέον, ἢ ἀληθῆ τὸν κύριον ἀποφήνασθαι ἀθάνατον τὴν ψυχὴν διδάσκοντα καὶ ψεῦδος τὸ ξθείρεσθαι αὐτὴν λέγοντα ἢ φθείρεσθαι καὶ ψεῦδος ψεῦδος τῷ ἀνώλεθρον αὐτὴν ἀθάνατον εῖναι διδάσκειν <λέγειν> τὸν Χριστόν, καὶ ἐν τῇ κατὰ τὸν πλούσιον καὶ τὸν πένητα καὶ ἐν τῇ κατὰ τὸν Μωυσέα καὶ τὸν ’Ηλίαν ἀπτασίᾳ.
homōs goun doteon autǭ thnētēn horisasthai tēn psychēn. dyoin gar toi thateron entautha theteon, ē alēthē ton kyrion apophēnasthai athanaton tēn psychēn didaskonta kai pseudos to xtheiresthai autēn legonta ē phtheiresthai kai pseudos pseudos tǭ anōlethron autēn athanaton einai didaskein <legein> ton Christon, kai en tę̄ kata ton plousion kai ton penēta kai en tę̄ kata ton Mōysea kai ton ’Ēlian aptasią.
Still, let us grant him to define the soul as mortal. For one of two things must be laid down here: either the Lord declared truly when teaching that the soul is immortal, and saying it is corrupted is false; or it is corrupted, and it is false for Christ to teach that it is indestructible and immortal, both in the story of the rich man and the poor man and in the vision of Moses and Elijah.
64.44.6Holl GCS 25/31:469
ἀλλʼ οὐδὲν ὁ κύριος ἄλλως ἐφθέγξατο ἢ ἐψεύσατο. οὐ γὰρ εἴδωλον ἢ φάντασμα, τοὺς ἀποστόλους βουλόμενος ἀπατᾶν, ἐδείκνυεν αὐτοῖς ἐν τῷ ὄρει τὸν Ἡλίαν καὶ τὸν Μωυσέα, ἀλλʼ ὃ ἦσαν ἀψευδῶς· ὥστε, ὡς ἔπος εἰπεῖν, καὶ τὸν δυσμαθέστατον μαθεῖν ἀθάνατον αὐτὸν εἶναι καὶ ἀνώλεθρον διαβεβαιοῦσθαι τὴν ψυχήν.
allʼ ouden ho kyrios allōs ephthenxato ē epseusato. ou gar eidōlon ē phantasma, tous apostolous boulomenos apatan, edeiknyen autois en tǭ orei ton Hēlian kai ton Mōysea, allʼ ho ēsan apseudōs; hōste, hōs epos eipein, kai ton dysmathestaton mathein athanaton auton einai kai anōlethron diabebaiousthai tēn psychēn.
But the Lord spoke nothing otherwise nor lied. For it was not a phantom or apparition, wishing to deceive the apostles, that he showed them on the mountain in Elijah and Moses, but what they truly were; so that, so to speak, even the slowest learner may learn that he affirms the soul to be immortal and indestructible.
Haer. 64, chapter 45
64.45.1Holl GCS 25/31:469
45. Οὐκοῦν σαρκὸς ἡ ἀνάστασις γίγνεται καὶ οὐ ψυχῆς, ὅπως ἡ πεπτωκυῖα τοῦ Δαυὶδ εἰς τὴν φθορὰν ἀνασταίη σκηνή, καὶ ἀναστᾶσα καὶ ἀνοικοδομηθεῖσα, καθὼς αἱ ἡμέραι τοῦ αὐῶνος, ἀπήμων λοιπὸν καὶ ἀδιάπτωτος πτωτος διαμένοι,
45. Oukoun sarkos hē anastasis gignetai kai ou psychēs, hopōs hē peptōkuia tou Dauid eis tēn phthoran anastaiē skēnē, kai anastasa kai anoikodomētheisa, kathōs hai hēmerai tou auōnos, apēmōn loipon kai adiaptōtos ptōtos diamenoi,
So the resurrection is of the flesh and not of the soul, so that the fallen tabernacle of David may rise from corruption, and having risen and been rebuilt, as in the days of old, may remain thereafter unharmed and unfailing,
64.45.2Holl GCS 25/31:469
ὅτι μὴ τῷ θεῷ τὴν λιθίνην οἰκίαν δείμασθαι τοῦ Δαυὶδ ἔμελεν, ἵνʼ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν οἰκίαν σχῆ καλήν, ἀλλὰ τὴν σάρκα, τὸ τῆς τῆς ψυχῆς, ἣν αὐτὸς ταῖς ἑαυτοῦ χερσὶν ἐτεκτήνατο.
hoti mē tǭ theǭ tēn lithinēn oikian deimasthai tou Dauid emelen, hinʼ en tę̄ basileią tōn ouranōn oikian schē kalēn, alla tēn sarka, to tēs tēs psychēs, hēn autos tais heautou chersin etektēnato.
since God did not care to build David’s stone house, so that he might have a fine house in the kingdom of heaven, but the flesh, the house of the soul, which he fashioned with his own hands.
64.45.3Holl GCS 25/31:469
σκο- πεῖσθαι δέδε, δε, ὦ σοφώτατε Ἀγλαοξῶν, οὔτως χρή. τάντως δὲ ῥᾷστα μαθήσῃ τοῦτο, ἐὰν ἐπὶ τὴν τοῦ καθεύδειν εὶκόνα προσσχῇς καὶ ανίστα σθαι. εἰ γὰρ τὸ ὑπνοῦν τοῦ τοῦ ἐγρηγορέναι καὶ τὸ ἀνίστασθαι ἀπὸ τοῦ καθεύδειν γίγνεται καὶ τοῦτο θανάτου καὶ ἀναστάσεως μελέτη »ὕπνῳγὰρ καὶ θανάτῳ διδυμάοσιν«), ἀνάγκη δὴ καὶ τὸ ἀναβιώσκεσθαι εἶναι ἐκ τοῦ τεθνάναι εῖς τὸ ζῆν τὴν σάφκα, εἴπερ καὶ τὸ ἀνεγείρεσθαι ἐκ τῶν καθευδόντων.
sko- peisthai dede, de, ō sophōtate Aglaoxōn, outōs chrē. tantōs de rhąsta mathēsę̄ touto, ean epi tēn tou katheudein eikona prosschę̄s kai anista sthai. ei gar to hypnoun tou tou egrēgorenai kai to anistasthai apo tou katheudein gignetai kai touto thanatou kai anastaseōs meletē »hypnǭgar kai thanatǭ didymaosin«), anankē dē kai to anabiōskesthai einai ek tou tethnanai eis to zēn tēn saphka, eiper kai to anegeiresthai ek tōn katheudontōn.
We must consider it thus, most wise Aglaophon. You will learn it most easily if you attend to the image of sleeping and rising. For if sleep comes from waking and rising from sleeping, and this is a rehearsal of death and resurrection (“for they are twins, Sleep and Death”), then the flesh must also come back to life from being dead, if there is also rising from those who sleep.
64.45.4Holl GCS 25/31:469–470
ὡς γὰρ ἐκ τοῦ καθεύδειν τὸ ἐγρηγορέναι γίγνεται καὶ οὐ πάντως ὁ καθεύδων ἐν αὐτῷ διαμένει σχήματι Πήματι καθεύδων ἀεί, ἀλλʼ αὖθις ἀνίσταται, οὔτως καὶ τὸ ζῆν ἐκ τοῦ ἄποθανεῖν συμβήσεται, καὶ ο πάντως ὁ ἀποθανών, ἐπειδὰν ἀποθάνοι, ἐν τῷ αὐτῷ μένει.
hōs gar ek tou katheudein to egrēgorenai gignetai kai ou pantōs ho katheudōn en autǭ diamenei schēmati Pēmati katheudōn aei, allʼ authis anistatai, outōs kai to zēn ek tou apothanein symbēsetai, kai o pantōs ho apothanōn, epeidan apothanoi, en tǭ autǭ menei.
For as waking comes from sleeping, and the sleeper does not remain for ever asleep in the same posture but rises again, so too life will come from death, and the dead does not by all means remain in the same state once he has died.
64.45.5Holl GCS 25/31:470
εἰ γὰρ ἐκ τοῦ κοιμᾶσθαι τό ἐγρηγορέναι καὶ ἐκ τοῦ πεσεῖν τὸ ἀνεγερθῆναι καὶ ἐκ τοῦ καταβληθῆναι τὸ ἀνοικοδομηθῆναι, τίς μηχανὴ καὶ ἐκ τοῦ κγιθέντος μὴ οὐχὶ προσδοκᾶν τὸ ἀναστήσεσθαι καὶ ἐκ τοῦ θανόντος τὸ ἀναβιώσεσθαι; καὶ γὰρ ἡμεῖς ταῦτα οὐκ ἐξαπατώμενοι ὁμολογοῦμεν ἐκ τῶν τεθνεώτων σωμάτων τὸ ἀναβιώσκεσθαι συμβαίνειν.
ei gar ek tou koimasthai to egrēgorenai kai ek tou pesein to anegerthēnai kai ek tou katablēthēnai to anoikodomēthēnai, tis mēchanē kai ek tou kgithentos mē ouchi prosdokan to anastēsesthai kai ek tou thanontos to anabiōsesthai? kai gar hēmeis tauta ouk exapatōmenoi homologoumen ek tōn tethneōtōn sōmatōn to anabiōskesthai symbainein.
For if waking comes from sleeping, rising from falling, and rebuilding from being thrown down, what device is there for not expecting rising from what has been laid low and coming back to life from what has died? And we confess these things, not deceived, that coming back to life happens from dead bodies.
64.45.6Holl GCS 25/31:470
καὶ μὴ μόνον τοῦτο, εἰ βούλει, ἀπὸ τοῦ καθεύδειν σκόπει καὶ ἀνίστασθαι, ἀλλὰ καὶ ἀπὸ τῶν σπερμάτων καὶ φυτῶν ὡς ἐν πᾶσιν αὐτοῖς ἡ ἁνάστασις καταγγέλλεται. καταμάθετε γὰρ τὰ σπέρματα, πῶς »γυμνά«, φησίν, καὶ ἄσαρκα βάλλεται εἰς τὴν γῆν καὶ τελεσφορούμενα πάλιν ἀποδίδοται. ἐπεὶ εἰ θνῄσκοι μὴν καὶ σήποιτο τὰ σπέρματα, ἔκ δὶ τῶν σπερμάτων μηκέτι τὸ ἀναζῆν καὶ φύειν γένοιτο, τίς ἡ ἀποκλήρωσις μὴ οὐχὶ πάντα λαταμαωθῆναι εἰς τὸ τεθνάναι;
kai mē monon touto, ei boulei, apo tou katheudein skopei kai anistasthai, alla kai apo tōn spermatōn kai phytōn hōs en pasin autois hē hanastasis katangelletai. katamathete gar ta spermata, pōs »gymna«, phēsin, kai asarka balletai eis tēn gēn kai telesphoroumena palin apodidotai. epei ei thnę̄skoi mēn kai sēpoito ta spermata, ek di tōn spermatōn mēketi to anazēn kai phyein genoito, tis hē apoklērōsis mē ouchi panta latamaōthēnai eis to tethnanai?
And consider this not only from sleeping and rising, if you will, but also from seeds and plants, how in all of them the resurrection is proclaimed. For observe the seeds, how they are cast into the ground “bare,” he says, and fleshless, and are given back again brought to completion. For if seeds died and rotted, and from the seeds came no more reviving and growing, what escape would there be from everything being condemned to death?
Haer. 64, chapter 46
64.46.1Holl GCS 25/31:470
46. Ἀλλὰ γὰρ περὶ τούτων πλείω λέγειν τανῦν, ὦ κράτιστε Θεόφιλε, παρήσομμεν, καὶ οἱ λοιποὶ κριταὶ τῶν λόγων. λάβωμεν δὲ καὶ τὰ τούτοις ἀφεξῆς ἀκόλουθα, ὡς ἀφέστηκε τοῦ δέοντος μακράν.
46. Alla gar peri toutōn pleiō legein tanyn, ō kratiste Theophile, parēsommen, kai hoi loipoi kritai tōn logōn. labōmen de kai ta toutois aphexēs akoloutha, hōs aphestēke tou deontos makran.
But we will leave off saying more about these things now, most excellent Theophilus, and you other judges of the arguments. Let us take also what follows next in order, how far it has departed from what is right.
64.46.2Holl GCS 25/31:470
ὁ θεὸς γὰρ αὐτῷ πάλιν αὐτὰς τὰς ψυχὰς ἐν τῇ κατὰ τὸν ἑξηκοστὸν πέμπτον ψαλμὸν προφητείᾳ βεβιασμένως αὐτὴν καὶ ἀνοικείως ἐκτιθεμένῷ, ὡς εἰς παγίδα <εἰς> τὴν σάρκα δίκην ὑφεξούσας τῶν ἡμαρτημένων ἐμβιβάζει, ὅπερ ἀτοπίας μᾶλλον ἢ ὀρθοδοξίας ἐστίν.
ho theos gar autǭ palin autas tas psychas en tę̄ kata ton hexēkoston pempton psalmon prophēteią bebiasmenōs autēn kai anoikeiōs ektithemenǭ, hōs eis pagida <eis> tēn sarka dikēn hyphexousas tōn hēmartēmenōn embibazei, hoper atopias mallon ē orthodoxias estin.
For God, according to him — expounding the prophecy of the sixty-fifth psalm forcedly and inappropriately — brings the souls themselves into the flesh as into a snare, to undergo punishment for their sins; which belongs to absurdity rather than orthodoxy.
64.46.3Holl GCS 25/31:470
εἰ γὰρ πρὸ τῆς παραβάσεως, καθάπερ ἤδη καὶ ἐν τοῖς ἔμπροσθεν ἐξεθέμεθα, σῶμα ἐκέκτηντο αἱ ψυχαί, πῶς > εἰς παγίδα ὕστερον μετὰ τὴν παράβασιν εἰς σῶμα ἀμβιβάζονται, οὐκ ὄντος χρόνῳ ἐν ᾦ πρὶν αὐτὸς τὸ σῶμα λαβεῖ ἐξημάρτοσαν;
ei gar pro tēs parabaseōs, kathaper ēdē kai en tois emprosthen exethemetha, sōma ekektēnto hai psychai, pōs > eis pagida hysteron meta tēn parabasin eis sōma ambibazontai, ouk ontos chronǭ en ǭ prin autos to sōma labei exēmartosan?
For if, as we have already set out above, souls had a body before the transgression, how are they brought afterward, after the transgression, into a body as into a snare, when there was no time in which they sinned before taking the body?
64.46.4Holl GCS 25/31:470–471
οὐ γὰρ ἔμφρο- ὁτὲ ὁτὲ μὲν ὡς διὰ τὸ σῶμα λέγειν τὰς ψυχὰς ἡμαρτηκέναι, ἑτὲ δέ, ἐπειδήπερ ἑμάρτοσαν, διὰ τοῦτο καὶ δεσμὸν αὐτὸ καὶ παγίδα πρὸς κατάκρισιν γεγονέναι.
ou gar emphro- hote hote men hōs dia to sōma legein tas psychas hēmartēkenai, hete de, epeidēper hemartosan, dia touto kai desmon auto kai pagida pros katakrisin gegonenai.
For it is not sensible to say at one time that souls sinned because of the body, and at another that because they sinned the body became a bond and snare for their condemnation.
64.46.5Holl GCS 25/31:471
εἰ γὰρ διὰ τὸ σῶμα ἥματρον, συνῆν ἄρα ἐξ ἀπχῆς αὐταῑς ταῖς καὶ πρὸ τῆς ἀμαρτίας τὸ σῶμα.
ei gar dia to sōma hēmatron, synēn ara ex apchēs autais tais kai pro tēs amartias to sōma.
For if they sinned because of the body, then the body was with them from the beginning, even before the sin.
64.46.6Holl GCS 25/31:471
πῶς γὰρ διὰ τοῦτο ἡμάρτανον, μὴ ἦν μηδέπω; εἰ δὲ παγὶς πάλι αὐτὸ τὸ σῶμα καὶ πέδαι νομίζεται καὶ δεσμός, οὐκέτι τὸ συναμφότερον αἴτοιν, ἀλλὰ ψυχὴ μόνη.
pōs gar dia touto hēmartanon, mē ēn mēdepō? ei de pagis pali auto to sōma kai pedai nomizetai kai desmos, ouketi to synamphoteron aitoin, alla psychē monē.
For how could they sin because of it, if it did not yet exist? And if the body in turn is thought a snare, fetters and bond, then the pair together is no longer responsible, but the soul alone.
64.46.7Holl GCS 25/31:471
ἁμαρτήσαντι γὰρ μετὰ τὸ ἁμαρτῆσαι [τῷ ἁμαρτήσαντι] δεσμὰ καὶ παγίδες καὶ πέδαι ἀλλὰ μὲν ὁὴ ὡμολογήσαμεν μὴ δύνασθαι δεσμὸν εἶναι τὸ σῶμα τῆς ψυχῆς, ἐπειδὴ τὸ μὲν σῶμα πρὸς ἐκάτερα, καὶ πρὸς τὸ δίκαιον καὶ ἄδικον, συνεργεῖ, ὁ δὲ δεδμὸς εἴργει τοῦ ἀδικεῖν.
hamartēsanti gar meta to hamartēsai [tǭ hamartēsanti] desma kai pagides kai pedai alla men hoē hōmologēsamen mē dynasthai desmon einai to sōma tēs psychēs, epeidē to men sōma pros ekatera, kai pros to dikaion kai adikon, synergei, ho de dedmos eirgei tou adikein.
For bonds, snares and fetters come to one who has sinned after the sin. But we agreed that the body cannot be a bond of the soul, since the body cooperates toward either, toward the just and the unjust, whereas the bond keeps one from doing wrong.
64.46.8Holl GCS 25/31:471
ὥστε ὄπερ λέγω δυοῖν δάτερον· ἢ γὰρ ἐξ ἀρχῆς ἡμάρτομεν μετὰ σώματος καὶ οὐ φαίνεται χρόνος ἐν ᾦ ἐκτὸς ὑπήρξαμεν σώματος καὶ συναίτιον τὸ σῶμα καὶ ἀγαθῶν τῇ ψυχῇ καὶ κακῶν, ἢ χωρὶς σώματος διάγοντες ἡμάρτομεν καὶ ἀναίτιον τὸ σῶμα κακίας ἐκ παντός.
hōste oper legō dyoin dateron; ē gar ex archēs hēmartomen meta sōmatos kai ou phainetai chronos en ǭ ektos hypērxamen sōmatos kai synaition to sōma kai agathōn tę̄ psychę̄ kai kakōn, ē chōris sōmatos diagontes hēmartomen kai anaition to sōma kakias ek pantos.
So, as I say, it is one of two things: either we sinned with the body from the beginning, and there appears no time in which we existed outside the body, and the body is a joint cause for the soul of both good and evil; or we sinned while living without a body, and the body is entirely blameless of wickedness.
64.46.9Holl GCS 25/31:471
ἀλλὰ χωρὶς σώματος ὑπὸ ἀλό γου ἡδονῆς οὐ κρατεῖται ἡ ψυχή, ἐκρατήθησαν δὲ οἱ πρωτόπλαστοι ἀλόγῳ δελεασρέντες ἡδονῇ· ἦν ἄρα ἡ ψυχὴ μετὰ σώματος καὶ πρὸ τῆς ἁμαρτίας. Ι περὶ γὰρ δὴ τοῦ μὴ ἐγχωρεῖν αὐτὸ νομίζεσθαι διὰ τὴν παράβασιν δεσμὸν ἐπὶ τιμωρίᾳ γεγονός, ἵνʼ ἀκήρατον ἡ Μὴ καὶ συνεχῆ κατʼ αὐτοὺς βάσανον ἔχῃ νεκροφοροῦσα, δοκῶ μοι πλήρης ταῦτα ἤδη μετὰ πάσης ἀποδείξεως δεδηλωκέναι.
alla chōris sōmatos hypo alo gou hēdonēs ou krateitai hē psychē, ekratēthēsan de hoi prōtoplastoi alogǭ deleasrentes hēdonę̄; ēn ara hē psychē meta sōmatos kai pro tēs hamartias. I peri gar dē tou mē enchōrein auto nomizesthai dia tēn parabasin desmon epi timōrią gegonos, hinʼ akēraton hē Mē kai synechē katʼ autous basanon echę̄ nekrophorousa, dokō moi plērēs tauta ēdē meta pasēs apodeixeōs dedēlōkenai.
But without a body the soul is not overcome by irrational pleasure; yet the first-formed were overcome, enticed by irrational pleasure. Therefore the soul was with the body even before the sin. As for the claim that the body cannot be thought to have come into being as a fetter imposed as punishment for the transgression, so that the soul might carry a corpse and have, as they say, pure and continual torment, I think I have already shown this fully with every proof.
64.46.11Holl GCS 25/31:471
ὅθεν ἀσύστατον καὶ ἀνένδεκτον τὸ μὲν σῶμα παγίδα τίθεσθαι καὶ δεσμά, τὸν δὲ θεὸν εἰσάγειν τὰς ψυχὰς εἰς τὴν παγίδα δίκην ὑφεξούσας, ἄνωθεν ἐκ τοῦ τρίτου ἐκβάλλοντα οὐρανοῦ ἀωθʼ ὦν παρήδουσαν τῆς ἐντολῆς.
hothen asystaton kai anendekton to men sōma pagida tithesthai kai desma, ton de theon eisagein tas psychas eis tēn pagida dikēn hyphexousas, anōthen ek tou tritou ekballonta ouranou aōthʼ ōn parēdousan tēs entolēs.
Hence it is incoherent and inadmissible to make the body a snare and fetters, and to represent God as bringing souls into the snare to undergo punishment, casting them down from the third heaven above because they disregarded the commandment.
64.46.12Holl GCS 25/31:471–472
πρὸς τί γάρ τις βλέψας πιστεύσειεν τοῖς οὕτω ὑπʼ αὐτῶν προπετῶς εἰρημένοις; καίπερ οὐκ ἔχοντος οὕτως τοῦ ψαλμοῦ, κἂν βεβιασπροπετῶς μένως αὐτὸν ἐκτίθωνται. αὐτὰ δὲ προοίσω τὰ ἐγκείμενα, ἵνα δὴ καὶ τὸ μυθῶδες αὐτῶν τῆς ἐξηήσεως φανῇ, ὀρθῶς μὴ θελόντων νοεῖν τὰς γραφάς.
pros ti gar tis blepsas pisteuseien tois houtō hypʼ autōn propetōs eirēmenois? kaiper ouk echontos houtōs tou psalmou, kan bebiaspropetōs menōs auton ektithōntai. auta de prooisō ta enkeimena, hina dē kai to mythōdes autōn tēs exēēseōs phanę̄, orthōs mē thelontōn noein tas graphas.
For what could anyone look to in order to believe what they have so rashly said? The psalm does not say this, even if they expound it by force. I will set out the words themselves, so that the fabulous character of their interpretation may appear, since they will not understand the Scriptures rightly.
64.46.13Holl GCS 25/31:472
εἰσὶ γὰρ οὕτω πως δήπου τὰ λεχθέντα· »ἐδοκίμασας ἡμᾶς ὁθεός, ἐπύρωσας ἡμᾶς, ὡς πυποῦται τὸ ἀργύριον. εἰσήγαγες ἡμᾶς εἰς τὴν παγίδα, ἄθου θλίψεις ἐπὶ τὸν νῶτον ἡμῶν. ἑπεβέβασας ἀνθρώπους ἐπὶ τὰς δεφαλὰς ἡμῶν. διήλθομεν διὰ πυρὸς καὶ ὕδατος, καὶ ἑξήγαγες ἡμᾶς εἰς ἀναψυχήν«.
eisi gar houtō pōs dēpou ta lechthenta; »edokimasas hēmas hotheos, epyrōsas hēmas, hōs pypoutai to argyrion. eisēgages hēmas eis tēn pagida, athou thlipseis epi ton nōton hēmōn. hepebebasas anthrōpous epi tas dephalas hēmōn. diēlthomen dia pyros kai hydatos, kai hexēgages hēmas eis anapsychēn«.
The words are, I suppose, something like this: “You have tested us, O God; you have refined us as silver is refined. You brought us into the snare; you laid afflictions on our back. You caused men to ride over our heads. We went through fire and water, and you brought us out into refreshment.”
64.46.14Holl GCS 25/31:472
καὶ εὐθέως ἐπιφέρουσι· ταῦτα δὲ ὑπὸ ὑπὸ τῶν ψυχῶν τῶν εἰς τὴν παγίδα τὸ σῶμα ὡς εἰς ἀγώνισμα κατενεχθεισῶν ἐκ τοῦ τρίτου οὐρανοῦ, ἄνθα ὁ παράδεισος. τὸ γὰρ »διήλθαμεν διὰ πυρὸς καὶ ὕδα τος« ἤτοι, φησί, τὴν διὰ μήτρας εἰς τὸν κόσμον τῆς ψυχῆς πάροδον δηλοῖ, ἐπειδήπερ ἐν φλογὶ τοσαύτῃ καὶ ὑλρασίᾳ καταγίγνεται, ἢ τὴν ἀπὸ τῶν οὐρανῶν κατάπτωσιν εἰς τὸν βίον διερχομένης <αὐτῆς> τὰς πηγὰς πυρὸς καὶ τὰ ὑπὲρ τὰ νῶτα τοῦ στερεώματος ὕδατα.
kai eutheōs epipherousi; tauta de hypo hypo tōn psychōn tōn eis tēn pagida to sōma hōs eis agōnisma katenechtheisōn ek tou tritou ouranou, antha ho paradeisos. to gar »diēlthamen dia pyros kai hyda tos« ētoi, phēsi, tēn dia mētras eis ton kosmon tēs psychēs parodon dēloi, epeidēper en phlogi tosautę̄ kai hylrasią katagignetai, ē tēn apo tōn ouranōn kataptōsin eis ton bion dierchomenēs <autēs> tas pēgas pyros kai ta hyper ta nōta tou stereōmatos hydata.
And at once they add: these words are spoken by the souls that were brought down from the third heaven, where paradise is, into the snare, the body, as into an arena. For “we went through fire and water,” he says, signifies either the soul’s passage through the womb into the world, since it comes to be in such great heat and moisture, or its fall from the heavens into this life, as it passes through the springs of fire and the waters above the back of the firmament.
64.46.15Holl GCS 25/31:472
πρὸς οὓς ἠξίουν 15 ἐνίστασθαι. φέρε γὰρ ὑπὲρ αὐτῶν, ὦ ’Αγλαφῶν, αὐτὸς ποίησαι τὴν ἀπόκρισιν, τί λέξουσι.
pros hous ēxioun 15 enistasthai. phere gar hyper autōn, ō ’Aglaphōn, autos poiēsai tēn apokrisin, ti lexousi.
Against these I thought fit to object. For come, Aglaophon, answer on their behalf yourself: what will they say?
Haer. 64, chapter 47
64.47.1Holl GCS 25/31:472
47. Πρῶτον γὰρ <ὅτι> ὁ παράδεισος, ὄθεν καὶ ἐξεβλήθημεν ἐν τῷ πρωτοπλάστῳ, ἐπὶ ταύτης ἐστὶ τῆς γῆς προδήλως τόπος ἐξαίρετος, πρὸς ἄλυπον ἀνάπαυσιν καὶ διαγωγὴν τοῖς ἁγίοις ἀφωρισμένος, <τοῦτο> ἀπὸ τοῦ καὶ τὸν Τίγριν καὶ τὸν Εὐφράτην καὶ τοὺς λοιποὺς ποταμοὺς τοὺς ἐκεῖθεν προχεομένους ἐνταῦθα φαίνεσθαι τῶι ῥευμάτων τὰς διεκβολὰς εἰς τὴν καθʼ ἡμᾶς ἤπειρον ἐπικλύζοντας.
47. Prōton gar <hoti> ho paradeisos, othen kai exeblēthēmen en tǭ prōtoplastǭ, epi tautēs esti tēs gēs prodēlōs topos exairetos, pros alypon anapausin kai diagōgēn tois hagiois aphōrismenos, <touto> apo tou kai ton Tigrin kai ton Euphratēn kai tous loipous potamous tous ekeithen procheomenous entautha phainesthai tōi rheumatōn tas diekbolas eis tēn kathʼ hēmas ēpeiron epiklyzontas.
First, that paradise, from which we were cast out in the first-formed man, is plainly a special place on this earth, set apart for painless rest and life for the saints, is clear from the fact that the Tigris, the Euphrates, and the other rivers flowing out from there are seen here, flooding our continent with the outflows of their streams.
64.47.2Holl GCS 25/31:472
οὐ γὰρ ἀπὸ τῶν οὐρανῶν ἄνωθεν καταράσσονται χεόμενοι· ἐπεὶ ἐπεὶ οὐδὲ ὑπέστη ἂν ἡ γῆ ὄγκον τοσοῦτον ἀθρόως ἐξ ὕψους καταφερόμενον ἡποδέξασθαι ὕδατος.
ou gar apo tōn ouranōn anōthen katarassontai cheomenoi; epei epei oude hypestē an hē gē onkon tosouton athroōs ex hypsous katapheromenon hēpodexasthai hydatos.
For they do not pour down from the heavens above; the earth could not have borne such a mass of water falling all at once from a height.
64.47.3Holl GCS 25/31:472–473
ἀλλʼ οὐδὲ ὁ ἀπόστολος ὑποτίθεται τὸν παράδειδον εἶναι ἐν τρίτῳ οὐρανῷ τοῖς λεπτῶν ἀκροᾶσθαι λόγων ἀπισταμένοις· »οἶδα« γάρ »ἁρπαγέντα τὸν τοιοῦτον> ἕως τρίτου« λέγων »οὑρανοῦ. καὶ οἶδα τὸν τοιοῦτον εἴτε ἐν σώματι εἴτε χωρὶς σώματος, ὁ θεὸς οἶδεν, ὅτι ἡρπάγη εἰς τὸ παράδεισον«.
allʼ oude ho apostolos hypotithetai ton paradeidon einai en tritǭ ouranǭ tois leptōn akroasthai logōn apistamenois; »oida« gar »harpagenta ton toiouton> heōs tritou« legōn »houranou. kai oida ton toiouton eite en sōmati eite chōris sōmatos, ho theos oiden, hoti hērpagē eis to paradeison«.
Nor does the apostle suggest that paradise is in the third heaven, to those who know how to listen to subtle words. For he says, “I know such a man caught up to the third heaven. And I know such a man, whether in the body or apart from the body, God knows, that he was caught up into paradise.”
64.47.4Holl GCS 25/31:473
δύο ἀποκαλύψεις μεγάλας ἐωρακέναι μηνύει, δὶς ἀναληφθεὶς ἐναργῶς, ἅπαξ μὲν ἕως τρίτου οὐρανοῦ, ἅπαξ δὲ εἰς τὸν παράδεισον. τὸ γάρ »οἶδα ἁρπαγέντα τὸν τοιοῦτον ἕως τρίτου οὐρανοῦ« ἰδίως ἀποκάλυψιν αὐτῷ κατὰ τὸν τρίτον ἀναληφθέντι οὐρανὸν πεφηνέναι συνίστησι·
dyo apokalypseis megalas eōrakenai mēnyei, dis analēphtheis enargōs, hapax men heōs tritou ouranou, hapax de eis ton paradeison. to gar »oida harpagenta ton toiouton heōs tritou ouranou« idiōs apokalypsin autǭ kata ton triton analēphthenti ouranon pephēnenai synistēsi;
He indicates that he saw two great revelations, having been plainly taken up twice, once to the third heaven and once into paradise. For “I know such a man caught up to the third heaven” shows that a revelation was given to him specifically when he was taken up to the third heaven;
64.47.5Holl GCS 25/31:473
τὸ δὲ »καὶ οἶδα« πάλιν ἐπιφερόμενον »τὸν τοιοῦτον ἄνθρωπον, εἴτε ἐν σώματι εἴτε ἐκτὸς τοῦ σώματος, <ἁρπαγέντα> εἰς τὸν παράδεισον« ἑτέραν αὐτῷ πεφανεφῶσθαι κατὰ παράδεισον ἀποκάλυψιν δείκνυσι. δείκνυσι.
to de »kai oida« palin epipheromenon »ton toiouton anthrōpon, eite en sōmati eite ektos tou sōmatos, <harpagenta> eis ton paradeison« heteran autǭ pephanephōsthai kata paradeison apokalypsin deiknysi. deiknysi.
while the words he adds again, “and I know such a man, whether in the body or outside the body, caught up into paradise,” show that another revelation was made to him in paradise.
64.47.6Holl GCS 25/31:473
τεπετισ10 μὸς οὖν ἐστι καὶ τραγικολογία τὸ καταβάλλεσθαι λέλειν τὰς ψυχὰς ἐκ τῶν οὐρανῶν καὶ διαβαίνειν τοῦ πυρὸς τὰς πηγὰς καὶ τὰ ὕσατα τὰ ὑπὲρ τὰ νῶτα τοῦ στερεώματος, εἰς καθʼ Μʼ ἡμᾶς φερομένας κόσμον.
tepetis10 mos oun esti kai tragikologia to kataballesthai lelein tas psychas ek tōn ouranōn kai diabainein tou pyros tas pēgas kai ta hysata ta hyper ta nōta tou stereōmatos, eis kathʼ Mʼ hēmas pheromenas kosmon.
It is therefore mere prattle and tragic bombast to say that souls are cast down from the heavens and pass through the springs of fire and the waters above the back of the firmament as they are carried into our world.
64.47.7Holl GCS 25/31:473
ἐπεὶ μηδὲ ὁ ’Αδὰμ ἐκ τῶν οὐπανῶν ἐξεβλήθη, ἀλλὰ ἀπὸ τοῦ κατὰ ἀνατολὰς ἐν Ἑδὲμ πεφυτευμένου παραδείσου. οὐ γὰρ πρὸ τῆς ἐν σωματώσεως τὸ παράπτωμα, καθάπερ ἐδείξαμεν ἱκανῶνς, οὐδʼ αὖ τὸ σῶμα παγὶς τοῦτοἀλλὰ μετὰ τὴν εἰς τὸ σῶμα σύμφυσιν τῆς ψυχῆς γίγνεται τὸ παράπρωμα, ὄτι τὸ συναμφότερον ὁ ἄνθρωπος καὶ ἡ ἐκ τοῦ παραδείσου κατάπτωσις ἐνθάδε.
epei mēde ho ’Adam ek tōn oupanōn exeblēthē, alla apo tou kata anatolas en Hedem pephyteumenou paradeisou. ou gar pro tēs en sōmatōseōs to paraptōma, kathaper edeixamen hikanōns, oudʼ au to sōma pagis toutoalla meta tēn eis to sōma symphysin tēs psychēs gignetai to paraprōma, oti to synamphoteron ho anthrōpos kai hē ek tou paradeisou kataptōsis enthade.
For Adam too was not cast out of the heavens, but from the paradise planted in Eden toward the east. The fall did not come before embodiment, as we have sufficiently shown, nor is the body a snare; the fall took place after the soul had grown together with the body, since the man is the two together, and the fall from paradise was to this place.
64.47.8Holl GCS 25/31:473
ὁ δὲ ὅλως οὑ προσέσχεν ἐπιμελέστερον, ’Αγλαοφῶν, τῷ λόγῳ, ἀλλὰ διετείνατο περὶ πραγμάτων διανόησιν οὐκ ἐχοντων ἀκίνδυνον, ἐπιχειρήσας κατὰ τὰς δόξας ἐξηγήσασθαι τῶν φαύλων τὸν ψαλμόν, περὶ ὦν λέγειν πλείω παρήσομεν.
ho de holōs hou proseschen epimelesteron, ’Aglaophōn, tǭ logǭ, alla dieteinato peri pragmatōn dianoēsin ouk echontōn akindynon, epicheirēsas kata tas doxas exēgēsasthai tōn phaulōn ton psalmon, peri ōn legein pleiō parēsomen.
But he, Aglaophon, did not attend carefully to the argument at all; he pressed on in matters that cannot be thought about without danger, attempting to interpret the psalm according to the opinions of worthless men. About these we will say no more.
Haer. 64, chapter 48
64.48.1Holl GCS 25/31:473–474
48. Βούλομαι γάρ, ἐπειδὴ ἄπαξ εἰς τὸ διευθῦναι τὴν μοχθηρίαν αὐ τῶν ηκαμεν, πογυμνῶσαι καὶ ταυτης αυτοῖς τῆς προφητείας τὴν πρόφασιν· »ἐδοκίμασας ἡμᾶς ὁ θεός· ἐπύφωσας ἡμᾶς, ὡς πυροῦται τὸ ἀργύ ριον«.
48. Boulomai gar, epeidē apax eis to dieuthynai tēn mochthērian au tōn ēkamen, pogymnōsai kai tautēs autois tēs prophēteias tēn prophasin; »edokimasas hēmas ho theos; epyphōsas hēmas, hōs pyroutai to argy rion«.
For I wish, since we have once set about correcting their perversity, to strip bare their pretext in this prophecy too: “You have tested us, O God; you have refined us as silver is refined.”
64.48.2Holl GCS 25/31:474
δοκιμασθέντες διαρκῶς οἱ μάρτυπες ἐν ταῖς κατὰ τοὺς πειρασ- μοὺς τῶν βασάνων προσβολαῖς (τὰ πολλὰ γὰρ εἰς τὴν καθʼ ἡμᾶς προφητεῖαι πίστιν πληροῦνται) καὶ εὐκλεῶς καὶ ἐρρωμενέστατα διαθλήσαντες εὐχαριστοῦσι, τό »ἐδοκίμασας ἡμᾶς« λέγοντες τῷ θεῷ, ὡς ἴνα τὴν δόξαν παρʼ αὐτῷ κτήσωνται μείζονα, διὰ πολλῶν αὐτοὺς ἥλεγξε πόνων, τὸν ἀληθῶς ’Ολυμπιακὸν ἀγῶνα νικήσαι προθείς.
dokimasthentes diarkōs hoi martypes en tais kata tous peiras- mous tōn basanōn prosbolais (ta polla gar eis tēn kathʼ hēmas prophēteiai pistin plērountai) kai eukleōs kai errōmenestata diathlēsantes eucharistousi, to »edokimasas hēmas« legontes tǭ theǭ, hōs ina tēn doxan parʼ autǭ ktēsōntai meizona, dia pollōn autous hēlenxe ponōn, ton alēthōs ’Olympiakon agōna nikēsai protheis.
The martyrs, tested continually in the assaults of tortures during the trials (for most prophecies are fulfilled for our faith), and having contended gloriously and most bravely, give thanks, saying to God, “You have tested us,” as if to say that he proved them through many labours so that they might gain greater glory with him, setting before them victory in the truly Olympic contest.
64.48.3Holl GCS 25/31:474
καὶ ἑπισκέψασθε ὡς ὡς τούτοις συνῳδὰ σαφῶς τοῖς λόγοις περὶ μαρτύρων καὶ ὁ Σολομῶν ἀναφθέγγεται (οὐ γὰρ ἀμάρτθρος ὁ λόγος καὶ ἄλλων γραφῶν ὄτι »ὁ ἐπείρασεν αὐτοὺς καὶ ηὖρεν αὐτοὺς ἀξίους ἑαυτοῦ·
kai hepiskepsasthe hōs hōs toutois synǭda saphōs tois logois peri martyrōn kai ho Solomōn anaphthengetai (ou gar amartthros ho logos kai allōn graphōn oti »ho epeirasen autous kai ēuren autous axious heautou;
And observe how Solomon too speaks about martyrs, clearly in harmony with these words (for the argument is not without the witness of other Scriptures): “God tested them and found them worthy of himself;
64.48.4Holl GCS 25/31:474
ὡς χρυσίον ἐν χωνευτηρίῳ ἐδοκίμασεν αὐτοὺς καὶ ὡς ὁλοκάρπωμα εὐωδίας προσεδέξατο αὐτοὺς καὶ ἐν καὶρῷ ἐπισκοπῆς αὐτῶν <ἀναλάμψουσιν>«· πρόσθεν εἰπών »καὶ γὰρ ἐὰν ἐν ὄψει ἀνθρώπων κολασθῶσιν, ἡ ἐλπὶς αὐτῶν ἀθανασίας πλήρης καὶ ὁλίγα παιδευθέντες μεγάλα εὐεργετηθήσονται«.
hōs chrysion en chōneutēriǭ edokimasen autous kai hōs holokarpōma euōdias prosedexato autous kai en kairǭ episkopēs autōn <analampsousin>«; prosthen eipōn »kai gar ean en opsei anthrōpōn kolasthōsin, hē elpis autōn athanasias plērēs kai holiga paideuthentes megala euergetēthēsontai«.
like gold in the furnace he tested them, and like a whole burnt offering of sweet savour he accepted them, and in the time of their visitation they will shine forth.” Before this he said: “For even if in the sight of men they are punished, their hope is full of immortality, and having been disciplined a little, they will receive great benefits.”
64.48.5Holl GCS 25/31:474
ἀλλὰ καὶ ἐν τῷ ݲ ψαλμῷ τό »εἰ μὴ ὅτι κύριος ἦν ἐν ἡμῖν, ἐν ἐπαναστῆναι ἀνθρώπους ἐφʼ ἡμᾶς, ἄρα ζῶντας ἂν κατέπιον ἡμᾶς· ἄρα τὸ ὕδωρ κατεπόντισεν ἡμᾶς· χείμαρρον διῆλθεν ἡ ψυχὴ ἡμῶν, ἄρα διῆλθεν ἡ ψυχὴ ἡμῶν τὸ ὕδωρ τὸ ἀνυπόστατον. εὐλογητὸς κύριος, ὂς οὐκ ἔδωκεν ἡμᾶς εἰς θήραντοῖς ὀδοῦσιν αὐτῶν. ἡ ψυχὴ ἡμῶν ὡς στρουθίον ἐρρύσθη ἐκ τῆς παγίδος τῶν θηρευόντων. ἡ παγὶς δυνετρίβη, καὶ Ι ἡμεὶς ἐρρύσθημεν«, οἱ μάρ- τυρές εἰσιν οἱ ψάλλοντες.
alla kai en tǭ ݲ psalmǭ to »ei mē hoti kyrios ēn en hēmin, en epanastēnai anthrōpous ephʼ hēmas, ara zōntas an katepion hēmas; ara to hydōr katepontisen hēmas; cheimarron diēlthen hē psychē hēmōn, ara diēlthen hē psychē hēmōn to hydōr to anypostaton. eulogētos kyrios, os ouk edōken hēmas eis thērantois odousin autōn. hē psychē hēmōn hōs strouthion errysthē ek tēs pagidos tōn thēreuontōn. hē pagis dynetribē, kai I hēmeis errysthēmen«, hoi mar- tyres eisin hoi psallontes.
And in the psalm too, the words “If the Lord had not been among us when men rose up against us, then they would have swallowed us alive; then the water would have drowned us; our soul passed through a torrent; then our soul would have passed through the irresistible water. Blessed be the Lord, who did not give us as prey to their teeth. Our soul was rescued like a sparrow from the snare of the hunters; the snare was broken, and we were rescued” are sung by the martyrs.
64.48.6Holl GCS 25/31:474–475
δύο δὲ τῶν καλλινίκων οἱ χοροὶ ματρύρων, εἶς μὲν τῆς διαθήκης τῆς καινῆς, θάτερος δὲ τῆς παλαιᾶς, ἀντίφθογγον ὕμνον συμφώνως τῷ ὑπερμάχῳ θεῷ καὶ βασιλεῖ τῶν ὅλων ἀναπέμποντες· »ἐδοκίμασας ἡμᾶς ὁ θεός, ἐπύρωσας ἡμᾶς ὡς πυροῦται τὸ ἀργύριον, εἰσήγαγες ἡμᾶς εἰς τὴν παγίδα, ἔθου θλίψεις ἐπὶ τὸν νῶτον ἡμῶν«, τὸ δικαστήριον τῶν ἐθνῶν ἢ τοὺς πειρασμούς, καθʼ οὒς ἐκθλιβέντες καὶ πυρωθέντες ἰσχυρῶς ἐδοκιμάσθησαν·
dyo de tōn kallinikōn hoi choroi matryrōn, eis men tēs diathēkēs tēs kainēs, thateros de tēs palaias, antiphthongon hymnon symphōnōs tǭ hypermachǭ theǭ kai basilei tōn holōn anapempontes; »edokimasas hēmas ho theos, epyrōsas hēmas hōs pyroutai to argyrion, eisēgages hēmas eis tēn pagida, ethou thlipseis epi ton nōton hēmōn«, to dikastērion tōn ethnōn ē tous peirasmous, kathʼ ous ekthlibentes kai pyrōthentes ischyrōs edokimasthēsan;
Two choirs of victorious martyrs, one of the new covenant and the other of the old, send up in harmony an antiphonal hymn to God their champion and King of all: “You have tested us, O God; you have refined us as silver is refined; you brought us into the snare; you laid afflictions on our back”, meaning the tribunal of the nations or the trials in which, afflicted and refined, they were strongly tested.
64.48.7Holl GCS 25/31:475
»δοκίμασόν με« γάρ φησι »κύριε, καὶ πείρασόν με, πύρωσον τοὺς νεφρούς μου καὶ τὴν καρδίαν μου«.
»dokimason me« gar phēsi »kyrie, kai peirason me, pyrōson tous nephrous mou kai tēn kardian mou«.
For he says, “Test me, O Lord, and try me; refine my kidneys and my heart.”
64.48.8Holl GCS 25/31:475
λεγέτω δὴ καὶ ὁ Ἀβραὰμ ἐπὶ τῷ μονογενεῖ πυρωθεὶς τὰ σπλάγχνα προτιμήσας τε <τοῦ παιδὸς> τὸ τοῦ θεοῦ μᾶλλον πρόσταγμα, μετὰ τὸ ἀκοῦσαι »’Αβραάμ, φεῖσαι τοῦ παιδός σου« ἀπορρίψας τὸ είφος· »ἐδοκίμασας ἡμᾶς ὁ θεός, ἐπύρωσας ἡμᾶς ὡς πυροῦται τὸ ἀργύριον«.
legetō dē kai ho Abraam epi tǭ monogenei pyrōtheis ta splanchna protimēsas te <tou paidos> to tou theou mallon prostagma, meta to akousai »’Abraam, pheisai tou paidos sou« aporripsas to eiphos; »edokimasas hēmas ho theos, epyrōsas hēmas hōs pyroutai to argyrion«.
Let Abraham too say it, whose heart was refined over his only son and who preferred God’s command to his child, when, after hearing “Abraham, spare your son,” he threw away the sword: “You have tested us, O God; you have refined us as silver is refined.”
64.48.9Holl GCS 25/31:475
λεγέτω καὶ ὁ ’Ιὼβ μετὰ τὸ ἀπορρεῦσαι τὴν σαπρίαν καὶ ἀνειδισθῆναί τε ὑπὸ τῶν φίλων καὶ ἀλγῆσαι τὸ σῶμα, διὰ λαίλαπος ἀκούσας λαλοῦντος αὐτῷ τοῦ θεοῦ »ἢ οἴει με ἄλλως σοι κεχρηματικέναι ἢ ἵνα ἀναφανῇς δίκαιος. ἔθου θλίψεις ἐναντίον ἡμῶν, κύριε, ἵνα ἡμᾶς ὡς χρυσίον ἐν χωνευτηρίῳ δοκιμάσῃσ«.
legetō kai ho ’Iōb meta to aporreusai tēn saprian kai aneidisthēnai te hypo tōn philōn kai algēsai to sōma, dia lailapos akousas lalountos autǭ tou theou »ē oiei me allōs soi kechrēmatikenai ē hina anaphanę̄s dikaios. ethou thlipseis enantion hēmōn, kyrie, hina hēmas hōs chrysion en chōneutēriǭ dokimasę̄s«.
Let Job too say it, after the corruption had flowed from him, after he had been reproached by his friends and had suffered in body, when he heard God speaking to him through the whirlwind, “Or do you think that I have dealt with you otherwise than that you might be shown to be righteous?”: “You laid afflictions before us, O Lord, that you might test us like gold in the furnace.”
64.48.10Holl GCS 25/31:475
λεγέτωσαν καὶ οἱ τρεῖς ἐν τῇ καμίνῳ παῖδες, δροσιζόμενοι ἵνα μὴ καταφλεχθῶσιν ὑπὸ τοῦ πυρός· »ἑδοκίμασας ἡμᾶς ὁ θώς, ἐπύρωσας ἡμᾶς, ὡς πυροῦται τὸ ἀργύριον. διήλθομεν διὰ πυρὸς καὶ ὔδατος, καὶ ἐξήγαγες ἡμᾶς εἰς ἀναψυχήν«.
legetōsan kai hoi treis en tę̄ kaminǭ paides, drosizomenoi hina mē kataphlechthōsin hypo tou pyros; »hedokimasas hēmas ho thōs, epyrōsas hēmas, hōs pyroutai to argyrion. diēlthomen dia pyros kai ydatos, kai exēgages hēmas eis anapsychēn«.
Let the three youths in the furnace too say it, bedewed so that they would not be burned by the fire: “You have tested us, O God; you have refined us as silver is refined. We went through fire and water, and you brought us out into refreshment.”
64.48.11Holl GCS 25/31:475–476
δὸς εἰπεῖν κἀμοὶ τῷ Μεθοδίῳ, ὁ θεὸς ὁ παντοκράτωρ ὁ μέγας, ὁ αἰώνιος, ὁ πατὴρ τοῦ Χριστοῦ, ἐν τῇ ἡμέρᾳ σου διαβάντι τὸ πῦρ ἀναλγητὶ καὶ τῶν ὑδάτων εἶς τὴν καυστικὴν μεταβληθέν- ἐξήγαγές με εἰς ἀνάψυξιν«. σὴ γὰρ αὕτη τοῖς
dos eipein kamoi tǭ Methodiǭ, ho theos ho pantokratōr ho megas, ho aiōnios, ho patēr tou Christou, en tę̄ hēmerą sou diabanti to pyr analgēti kai tōn hydatōn eis tēn kaustikēn metablēthen- exēgages me eis anapsyxin«. sē gar hautē tois
Grant me too, Methodius, to say, O God almighty, great and eternal, Father of Christ, when on your day I have passed through the fire without pain and … of the waters changed into the burning …: “you brought me out into refreshment.” For to those who
64.48.12Holl GCS 25/31:476
ἀγαπῶσί σε ἡ ἐπαγγελία »ἐὰν διαβαίνῃς διʼ ὕδατος, μετὰ σοῦ εἰμι καὶ ποταμοὶ οὐ συγκλύσουσί σε· κἅν διαβαίνῃς διὰ πυρός, οὐ μὴ κατακαυθῇς· φλὸξ οὐ κατακαύσει σε«. ἀλλὰ γὰρ περὶ τῆς κατὰ τὸν Ψαλμὸν ἐξηγήσεως ἅλις ἔχει ταῦτα.
agapōsi se hē epangelia »ean diabainę̄s diʼ hydatos, meta sou eimi kai potamoi ou synklysousi se; kan diabainę̄s dia pyros, ou mē katakauthę̄s; phlox ou katakausei se«. alla gar peri tēs kata ton Psalmon exēgēseōs halis echei tauta.
love you this is your promise: “If you pass through water, I am with you, and rivers will not overwhelm you; and if you pass through fire, you will not be burned; the flame will not burn you.” But this is enough about the interpretation of the psalm.
Haer. 64, chapter 49
64.49.1Holl GCS 25/31:476
49. Ἔτι δὲ ἐκεῖνο διασκεπτέον, ἐν ᾧ πολυμόρφοις ἐμφαντζόμενοι ἀπάταις καθευδόντων τρόπον ἀποφαίνονται τὸν ἀπόστολον εἰρηκέναι »ἐγὼ δὲ ἔζων χωρὶς νόμου ποτέ‘ καὶ βοῶσι, <ὅτι> τῇ πρὸ τῆς ἐντολῆς ἐν τῷ πρωτοπλάστῳ <ἐν παραδείσῳ> διαγωγὴν πρὸ σώματος ἔφη, ὡς τὰ ἐπιφερόμενα συνίστησιν »ἐγὼ δὲ σάρκινός εἰμι, πεπραμένος ὑπὸ τὴν ἁμαρτίαν«·
49. Eti de ekeino diaskepteon, en hǭ polymorphois emphantzomenoi apatais katheudontōn tropon apophainontai ton apostolon eirēkenai »egō de ezōn chōris nomou pote‘ kai boōsi, <hoti> tę̄ pro tēs entolēs en tǭ prōtoplastǭ <en paradeisǭ> diagōgēn pro sōmatos ephē, hōs ta epipheromena synistēsin »egō de sarkinos eimi, pepramenos hypo tēn hamartian«;
We must further examine the passage in which, dreaming up many-shaped deceptions like men asleep, they declare that the apostle said, “I was once alive apart from the law,” and they cry out that he meant the life before the commandment, in the first-formed man in paradise, before the body, as the words that follow show: “but I am fleshly, sold under sin”;
64.49.2Holl GCS 25/31:476
ὅτι μὴ ἄλλως ὁ ἄνθρωπος ἄρχερθαι ἠδύνατο καὶ κυριεύεσθαι ὑπὸ τοῦ κακοῦ, πραθεὶς αὐτῷ διὰ τὴν παράβασιν, εἰ μὴ σάρκινος ἦν γεγονώς. ἄληπτος γὰρ καθʼ ἑαυτὴν ἡ ψυχή, φησί, τῇ ἁμαρτίᾳ. διὸ δριμέως ἐπήγαγεν τό »ἐγὼ δὲ σάρκινός εἰμι, πεπραμένος ὑπὸ τὴν ἁμαρτίαν«·
hoti mē allōs ho anthrōpos archerthai ēdynato kai kyrieuesthai hypo tou kakou, pratheis autǭ dia tēn parabasin, ei mē sarkinos ēn gegonōs. alēptos gar kathʼ heautēn hē psychē, phēsi, tę̄ hamartią. dio drimeōs epēgagen to »egō de sarkinos eimi, pepramenos hypo tēn hamartian«;
for man could not otherwise be ruled and mastered by evil, having been sold to it through the transgression, unless he had become fleshly. For the soul by itself, he says, cannot be seized by sin. That is why he sharply added, “but I am fleshly, sold under sin,”
64.49.3Holl GCS 25/31:476
πρόσθεν εἰπὼν τό »ἐγὼ δὲ ἔζων χωρὶς νόμου ποτέ‘. θαῦμα μὲν οὖν τοῖς πολλοῖς ταῦτα λεγόντων αὐτῶν τότε ὑπεδύετο καὶ κατάπληξις, νῦν δὲ προκυψάσης εἰς τὸ φανερώτατον ἤδη τῆς ἀληθείας οὐ μόνον μακρῷ πλανώμενοι καταφαίνονται, ἀλλὰ καὶ μέχρι τῆς ἄκρας ἀναβαίνοντες βλασφημίας·
prosthen eipōn to »egō de ezōn chōris nomou pote‘. thauma men oun tois pollois tauta legontōn autōn tote hypedyeto kai kataplēxis, nyn de prokypsasēs eis to phanerōtaton ēdē tēs alētheias ou monon makrǭ planōmenoi kataphainontai, alla kai mechri tēs akras anabainontes blasphēmias;
having said before, “I was once alive apart from the law.” When they said these things then, amazement and astonishment crept over the many; but now that the truth has come out into the clearest light, they are shown not only to have wandered far but even to have climbed to the height of blasphemy;
64.49.4Holl GCS 25/31:476–477
δόντες γὰρ ἀσωμάτως τὰς ψυχὰς πρὸ τῆς ἐντολῆς βεβιωκέναι ἀλήπτους τε εἶναι καθʼ ἑαυτὰς ἐκ παντὸς τῇ ἁμαρτίᾳ διανοηθέντες πάλιν ἀνέρεψαν τὸν λόγον, ἑαυτοὺς δὲ πολὺ μᾶλλον· τὰ γὰρ δὴ σώματα κατασκευάζουσιν αὐταῖς ὕστερον ἐπὶ τιμωρίᾳ <δοθῆναι>, διὰ πρὸ σώματος αὐτὰς ἡμαρτηκέναι. καὶ δὴ καὶ λοιδορήσεις τε ἀπῆλθον αὐτοὶς, δεσμοῖς ἀπεικάζουσι καὶ πέδαις τὸ σῶμα, ἄλλα τε ἀνόητα εἰπεῖν *.
dontes gar asōmatōs tas psychas pro tēs entolēs bebiōkenai alēptous te einai kathʼ heautas ek pantos tę̄ hamartią dianoēthentes palin anerepsan ton logon, heautous de poly mallon; ta gar dē sōmata kataskeuazousin autais hysteron epi timōrią <dothēnai>, dia pro sōmatos autas hēmartēkenai. kai dē kai loidorēseis te apēlthon autois, desmois apeikazousi kai pedais to sōma, alla te anoēta eipein *.
For having granted that souls lived without bodies before the commandment, and having supposed that by themselves they are altogether beyond the reach of sin, they overturned their argument again, and much more themselves. For they construct the view that bodies were given to souls later as a punishment, because they sinned before the body. And indeed they went off into abuse, likening the body to fetters and shackles, and to say other foolish things …
64.49.5Holl GCS 25/31:477
νῦν δε ὅπερ εἴρηται, πᾶν τοὐναντίον ἔχει. χρὴ γὰρ πρὸ τῆς ἁμαρτίας τὴν ψυχὴν ὑπάρχειν μετὰ σώματος· ἐπεὶ εἰ ἄληπτος ἡ Ψυχὴ Μʼ ἑαυτὴν τῇ ἁμαρτίᾳ, οὐκ ὄν ἥμαρτεν ὅλως πρὸ τοῦ σώματος.
nyn de hoper eirētai, pan tounantion echei. chrē gar pro tēs hamartias tēn psychēn hyparchein meta sōmatos; epei ei alēptos hē Psychē Mʼ heautēn tę̄ hamartią, ouk on hēmarten holōs pro tou sōmatos.
But now what has been said holds entirely the opposite. For the soul must have existed with the body before the sin; since, if the soul by itself were beyond the reach of sin, it would not have sinned at all before the body.
64.49.6Holl GCS 25/31:477
εἰ δὲ ἥμαρτεν οὐκέτι ἄληπτος καθʼ ἑαυτὴν τῇ ἁμαρτίᾳ, ἀλλὰ καὶ εὑάλωτος μᾶλλον καὶ εὔληπτος. διὸ καὶ πάλι, κἄν μὴ λάβῃ τὸ σῶμα τοῦτο, ἁμαρτήσεται, ὥσπερ δὴ καὶ πρὸ τοῦ λαβεῖν αὑτὸ ἥμαρτεν.
ei de hēmarten ouketi alēptos kathʼ heautēn tę̄ hamartią, alla kai heualōtos mallon kai eulēptos. dio kai pali, kan mē labę̄ to sōma touto, hamartēsetai, hōsper dē kai pro tou labein hauto hēmarten.
But if it sinned, it is no longer by itself beyond the reach of sin, but rather easily caught and easily seized. So again, even if it does not receive this body, it will sin, just as it sinned before receiving it.
64.49.7Holl GCS 25/31:477
διὰ τί δὲ ὅλως καὶ σῶμα ἐλάμβανεν ὕστερον μετὰ τὸ ἡμαρτηκέναι; ἥ τίς αὐτῇ χρεία σώματος ἦν; εἰ μὲν οὖν ἵνα βασανίζηται καὶ ἀλγῇ, πῶς μᾶλλον ἐντρυφᾷ καὶ ἀκολασταίνει μετὰ τοῦ σώματος;
dia ti de holōs kai sōma elambanen hysteron meta to hēmartēkenai? hē tis autę̄ chreia sōmatos ēn? ei men oun hina basanizētai kai algę̄, pōs mallon entryphą kai akolastainei meta tou sōmatos?
And why did it receive a body at all afterwards, after sinning? What need did it have of a body? If it was so that it might be tormented and suffer pain, how is it that it rather lives in luxury and licence with the body?
64.49.8Holl GCS 25/31:477
πῶς δὲ καὶ τὸ αὐτεξούσιον εἶναι ἐν τούτῳ φαίνεται ἔχειν τῷ κόσμῳ; ἐφʼ ἡμῖν γὰρ τὸ πιστεῦσαι κεῖται· λαὶ τὸ μὴ πιστεῦσαι ἐνθάδε, ἐφʼ ἡμῖν τὸ κατορθώσασθαι καὶ ἁμαρτῆσαι, ἐφʼ ἡμῖν τὸ ἀποποιῆσαι καὶ κακοποιῆσαι.
pōs de kai to autexousion einai en toutǭ phainetai echein tǭ kosmǭ? ephʼ hēmin gar to pisteusai keitai; lai to mē pisteusai enthade, ephʼ hēmin to katorthōsasthai kai hamartēsai, ephʼ hēmin to apopoiēsai kai kakopoiēsai.
And how does free will appear to be present in this world? For it lies with us to believe and not to believe here; it lies with us to do right and to sin; it lies with us to refrain and to do evil.
64.49.9Holl GCS 25/31:477
ἀλλὰ κα ἡ κρίσις πῶς δὴ ἐπιφέρεσθαι ὡς μέλλουσα προσδοκᾶσθαι ἔτι δύναται, καθʼ ἥν ὁ θεὸς ἑκάστῳ κατὰ τὰ ἔργα καὶ κατὰ τὰ ἐπιτηδεύματα ἀποδίδωσι, καὶ οὐχ ὡς ἤδη παροῦσα νομισθήσεται, εἴ Τε τὸ γεννηθῆναι με) καὶ εἰς σῶμα ἐλθεῖν τὴν ψυχὴν κριθῆναι ἔστιν ἤδη καὶ ἀνταπολαβεῖν, τὸ δὲ ἀποθανεῖν καὶ χωρισθῆναι τοῦ σώματος ἐλευθερωθῆναί τε καὶ εἰς ἀνάψυξιν ἐλθεῖν, διὰ τὸ πρὸ σώματος αὐτὴν ἁμαρτήσασαν ὡς εἰς κατάκρισιν καὶ καταδίκην εῖς τὸ σῶμα ἐμβιβάζεσθαι καθʼ ὑμᾶς;
alla ka hē krisis pōs dē epipheresthai hōs mellousa prosdokasthai eti dynatai, kathʼ hēn ho theos hekastǭ kata ta erga kai kata ta epitēdeumata apodidōsi, kai ouch hōs ēdē parousa nomisthēsetai, ei Te to gennēthēnai me) kai eis sōma elthein tēn psychēn krithēnai estin ēdē kai antapolabein, to de apothanein kai chōristhēnai tou sōmatos eleutherōthēnai te kai eis anapsyxin elthein, dia to pro sōmatos autēn hamartēsasan hōs eis katakrisin kai katadikēn eis to sōma embibazesthai kathʼ hymas?
And how can the judgment still be spoken of as awaited in the future, in which God repays each according to his works and pursuits, and not be thought already present, if to be born and for the soul to come into a body is already to be judged and repaid, and to die and be separated from the body is to be set free and come into refreshment, because, according to you, the soul, having sinned before the body, is put into the body as into condemnation and sentence?
64.49.10Holl GCS 25/31:477–478
ἀπέδειξε δὲ διαρκῶς ἐκ περιουσίας ὁ λόγος ἀνένδεκτον εἶναι νομίζεσθαι τὸ σῶμα βασανιστήριον καὶ πέδας τῆς ψυχῆς.
apedeixe de diarkōs ek periousias ho logos anendekton einai nomizesthai to sōma basanistērion kai pedas tēs psychēs.
The argument has shown sufficiently and abundantly that the body cannot be thought a torture-chamber and shackles of the soul.
Haer. 64, chapter 50
64.50.1Holl GCS 25/31:478
50. Ἤρκει μὲν οὖν ἀπὸ τῆς γραφῆς αὐτῆς ἀποδείξαντα <καὶ> πρὸ τῆς παραβάσεως τὸν πρωτόπλαστον ἐκ ψυχῆς καὶ σώματος ὄντα καταπαύειν τὸν περὶ τούτων ἐνταῦθα λόγον. κἀγὼ δὲ νῦν ἐπὶ κεφαλαίων αὐτὰ διεξέρχομαι, * ὅσον τὰς ἀφορμὰς τῶν ἐπιχειρημάτων αὐτῶν εὐθῦναι διαμιλλώμενος, ἵνα μὴ τὴν συμμετρίαν ἐκβαίων τῶν λόγων.
50. Ērkei men oun apo tēs graphēs autēs apodeixanta <kai> pro tēs parabaseōs ton prōtoplaston ek psychēs kai sōmatos onta katapauein ton peri toutōn entautha logon. kagō de nyn epi kephalaiōn auta diexerchomai, * hoson tas aphormas tōn epicheirēmatōn autōn euthynai diamillōmenos, hina mē tēn symmetrian ekbaiōn tōn logōn.
It would have been enough, having shown from Scripture itself that the first-formed man consisted of soul and body even before the transgression, to end the discussion of these things here. And I too now go through them in summary, … striving only to correct the starting points of their arguments, so as not to exceed the proper measure of the discourse.
64.50.2Holl GCS 25/31:478
πάρεστι γὰρ ἤδη σκοπεῖν ὑμᾶς, ὦ δικασταί, ὅτι τό »ἐγὼ δὲ ἔζων χωρὶς νόμου ποτέ‘ λεγόμενον ἐν τῇ πρὸς Ῥωμαίους, οὐ δύναται πίπτειν εἰς τὴν πρὸ σώματος κατʼ αὐτοὺς διαγωγὴν τῆς ψυχῆς, καθάπαρ τὰ ἐπιφερόμενα τούτοις μηνύει· κἄν ὁ γενναῖος οὗτος ἰατρὸς τῶν ῥητῶν τὰ ἑξῆς ὑφελόμενος πρὸς τὸ δοκοῦν αὐτῷ τὸν νοῦν ἐβιάσατο μεταπλάσαι τοῦ ἀποστόλου, ἀνίατόν τι παθὼν λίαν καὶ παικικόν.
paresti gar ēdē skopein hymas, ō dikastai, hoti to »egō de ezōn chōris nomou pote‘ legomenon en tę̄ pros Rhōmaious, ou dynatai piptein eis tēn pro sōmatos katʼ autous diagōgēn tēs psychēs, kathapar ta epipheromena toutois mēnyei; kan ho gennaios houtos iatros tōn rhētōn ta hexēs hyphelomenos pros to dokoun autǭ ton noun ebiasato metaplasai tou apostolou, aniaton ti pathōn lian kai paikikon.
For you may now see, judges, that the saying in Romans, “I was once alive apart from the law,” cannot refer to the soul’s life before the body as they hold, as the words that follow show; even though this noble physician of texts, cutting away what follows, forced the apostle’s meaning to be remoulded to his own opinion, suffering from something quite incurable and childish.
64.50.3Holl GCS 25/31:478
ἀντὶ γὰρ τοῦ πρὸς τὰς οἰκείας συμφύσεις καὶ ἁρμογάς τὰ μέλη τηρεῖν τῶν σωμάτων, ἵνα τὸ πᾶν ἄπρτιον ᾗ κατὰ φύσιν Πῆμα τοῦ σώματος, ἡκρωτηρίασε παρελθὼν τὸν εἱρμὸν τῆς γραφῆς, καθάπερ Σκύθης ἐχθροῦ τινος ἀφειδῶς πρὸς ἀναίρεσιν κατατέμνων τὰ μέλη.
anti gar tou pros tas oikeias symphyseis kai harmogas ta melē tērein tōn sōmatōn, hina to pan aprtion hę̄ kata physin Pēma tou sōmatos, hēkrōtēriase parelthōn ton heirmon tēs graphēs, kathaper Skythēs echthrou tinos apheidōs pros anairesin katatemnōn ta melē.
For instead of keeping the members of the body in their proper joints and fittings, so that the whole frame of the body might be complete according to nature, he passed over the sequence of Scripture and mutilated it, like a Scythian unsparingly cutting up the limbs of some enemy to kill him.
64.50.4Holl GCS 25/31:478
εἶεν· πῶς οὖν ὁ ἀπόστολος, λέξουσι, ταῦτα ἀπεφήνατο, εἰ σὺ μὴ οὕτως αὐτὰ ἀπέδειξας ἔχειν; ὅτι νόμον, εἴποιμʼ ἄν, θέμενος εἶναι τὴν ἐντολήν (δεδόσθω γὰρ πρῶτον τατα τὴν ὑμετέραν ὑπόθεσιν τὴν ἐντολὴν νόμον εἰρηκέναι). οὐ παρὰ τοῦτο καὶ ἀσωμάτως πρὸ τὴς ἐντολῆς τοὺς πρωτοπλάστους ὐπέθετο βεβιωκέναι, ἀλλὰ χωρὶς ἁμαρτάς.
eien; pōs oun ho apostolos, lexousi, tauta apephēnato, ei sy mē houtōs auta apedeixas echein? hoti nomon, eipoimʼ an, themenos einai tēn entolēn (dedosthō gar prōton tata tēn hymeteran hypothesin tēn entolēn nomon eirēkenai). ou para touto kai asōmatōs pro tēs entolēs tous prōtoplastous ypetheto bebiōkenai, alla chōris hamartas.
Well then, they will say, how did the apostle declare these things, if you have not shown them to be so? Because, I would say, taking the commandment as the law (for let it first be granted, on your supposition, that he called the commandment law), he did not on that account suppose that the first-formed lived without bodies before the commandment, but without sin.
64.50.5Holl GCS 25/31:478
καὶ γὰρ ὀλίγος ὁ ἀπὸ τῆς κτίσεως αὐτῶν ἄγρι τῆς ἐντολῆς χρόνος, ἐν ᾧ διέζησαν χωρὶς ἁμαρτίας, οὐκ ἐκτὸς σώματος, ἀλλὰ μετὰ σώματος. εὐθέως γοῦν μετὰ τὴν ἐντολὴν ἐξεβλήθησαν βραχύτατον ἐννεάσαντες ἐν τῷ παραδείσῳ χρόνον.
kai gar oligos ho apo tēs ktiseōs autōn agri tēs entolēs chronos, en hǭ diezēsan chōris hamartias, ouk ektos sōmatos, alla meta sōmatos. eutheōs goun meta tēn entolēn exeblēthēsan brachytaton enneasantes en tǭ paradeisǭ chronon.
For short was the time from their creation to the commandment, in which they lived without sin, not outside the body but with the body. At any rate, immediately after the commandment they were cast out, having spent a very short time in paradise.
64.50.6Holl GCS 25/31:478–479
ἐὰν δέ τις λαβόμενος τῆς ῥήσεως τῆς »ὅτε γὰρ ἦμεν ἐν σαρκί, τὰ παθήματα τῶν ἁμαρτιῶν τὰ διὰ τοῦ νόμου« λεγούσης »ἐνηργεῖτο ἐν τοῖς μέλεσιν ἡμῶν«, διαβάλλειν αὐτὸν τὴν σάρκα νομίζῃ καὶ παραιτεῖσθαι παραφέρῃ τε ὅσα τοιαῦτα ἄλλα εἴρηται,
ean de tis labomenos tēs rhēseōs tēs »hote gar ēmen en sarki, ta pathēmata tōn hamartiōn ta dia tou nomou« legousēs »enērgeito en tois melesin hēmōn«, diaballein auton tēn sarka nomizę̄ kai paraiteisthai parapherę̄ te hosa toiauta alla eirētai,
And if anyone, taking hold of the saying, “For when we were in the flesh, the passions of sins, which were through the law, were at work in our members,” thinks that he disparages the flesh and rejects it, and brings forward other such sayings,
64.50.7Holl GCS 25/31:479
οἷον <τό> »ἵνα τὸ δικαίωμα τοῦ νόμουπληρωθῇ ἐν ἡμῖν τοῖς μὴ κατὰ σάρκα περιπατοῦσιν, ἀλλὰ κατὰ πνεῦμα«, ἢ τό »οἱ γὰρ κατὰ σάρκα ὄντες τὰ τῆς σαρκὸς φρονοῦσιν, οἱ δὲ κατὰ πνεῦμα τὰ τοῦ πνεύματος. τὸ γὰρ φρόνημα τῆς σαρκὸς θάνατος, τὸ δὲ φρόνημα τοῦ πνεύματος ζωὴ καὶ εἰρήνη, διότι τὸ φρόνημα τῆς σαρκὸς ἔχθρα εἰς θεόν· τῷ γὰρ γόμῳ τοῦ θεοῦ οὐχ ὑποτάσσεται· οὐδὲ γὰρ δύναται· <οἱ δὲ ἐν σαρκὶ ὄντες θεῷ ἀρέσαι οὐ δύνανται>. ὑμεῖς δὲ ἐν σαρκί, ἀλλὰ ἐν πωεύματι«, λεκτέον αὐτῷ·
hoion <to> »hina to dikaiōma tou nomouplērōthę̄ en hēmin tois mē kata sarka peripatousin, alla kata pneuma«, ē to »hoi gar kata sarka ontes ta tēs sarkos phronousin, hoi de kata pneuma ta tou pneumatos. to gar phronēma tēs sarkos thanatos, to de phronēma tou pneumatos zōē kai eirēnē, dioti to phronēma tēs sarkos echthra eis theon; tǭ gar gomǭ tou theou ouch hypotassetai; oude gar dynatai; <hoi de en sarki ontes theǭ aresai ou dynantai>. hymeis de en sarki, alla en pōeumati«, lekteon autǭ;
such as “that the just requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit,” or “For those who are according to the flesh set their minds on the things of the flesh, but those according to the Spirit on the things of the Spirit. For the mind of the flesh is death, but the mind of the Spirit is life and peace; because the mind of the flesh is enmity toward God, for it does not submit to God’s law, nor can it; and those who are in the flesh cannot please God. But you are not in the flesh but in the Spirit,” we must say to him:
64.50.8Holl GCS 25/31:479
πότερον οὖν ἤδη ἀναλύσας 6 ἀπόστολος ἦν ἐκ τοῦ βίου καὶ οἷς ταῦτα ἐπέστελλεν, εἰ μὴ τὴν κατὰ σάρκα νῦν παρῃτεῖτο πολιτείαν, ἀλλὰ τὴν σάρκα, ἢ ἕτι ἐν σαρκὶ ἦν;
poteron oun ēdē analysas 6 apostolos ēn ek tou biou kai hois tauta epestellen, ei mē tēn kata sarka nyn parę̄teito politeian, alla tēn sarka, ē heti en sarki ēn?
Had the apostle and those to whom he wrote already departed from this life, if it was not the fleshly way of life he was now rejecting but the flesh itself, or was he still in the flesh?
64.50.9Holl GCS 25/31:479
ἀλλὰ ἐν σαρκὶ μὴ ὄντα αὐτὸν ἀπεσταλκέναι ταῦτα, οὐ λεκτέον. φανερὸν γὰρ ὅτι ἦν ἐν σαρκὶ καὶ αὐτὸς καὶ οἷς ταῦτα ἐπέστελλεν. πῶς οὖν »ὅτε γὰρ ἦμεν ἐν σαρκί, τὰ παθήματα τῶν ἁμαρτιῶν τὰ διὰ τοῦ ωόμου ἐνηργεῖτο τεῖτο ἐν τοῖς μέλεσιν ἡμῶν« ὡς οὐκ ὥν οὔτε αὐτὸς ἔτι ἐν σαρκὶ οὔτε οἷς ταῦτα ἐπέστελλεν, λέγει;
alla en sarki mē onta auton apestalkenai tauta, ou lekteon. phaneron gar hoti ēn en sarki kai autos kai hois tauta epestellen. pōs oun »hote gar ēmen en sarki, ta pathēmata tōn hamartiōn ta dia tou ōomou enērgeito teito en tois melesin hēmōn« hōs ouk hōn oute autos eti en sarki oute hois tauta epestellen, legei?
But one cannot say that he sent these words when he was not in the flesh. For it is plain that both he and those to whom he wrote were in the flesh. How then does he say, “For when we were in the flesh, the passions of sins, which were through the law, were at work in our members,” as though neither he nor those to whom he wrote were still in the flesh?
64.50.10Holl GCS 25/31:479
οὐκοῦν περὶ τῆς κατὰ ἀκρασίαν πολιτείας διαλέγεται καὶ οὐ περὶ τῆς σαρκὸς αὐτῆς. ἔθος γὰρ αὐτῷ σαρκικὸν τὸν οὕτως ζῶντα ἄνθρωπον λέγειν, καθάπερ καὶ ψυχικὸν ἄνθρωπον τὸν ἀπηλγηκότα πρὸς τὴν ἀλήθειαν ἀτενίσαι καὶ τὸν φωτισμὸν τοῦ μυστηρίου.
oukoun peri tēs kata akrasian politeias dialegetai kai ou peri tēs sarkos autēs. ethos gar autǭ sarkikon ton houtōs zōnta anthrōpon legein, kathaper kai psychikon anthrōpon ton apēlgēkota pros tēn alētheian atenisai kai ton phōtismon tou mystēriou.
Therefore he is speaking about a life of incontinence, and not about the flesh itself. For it is his custom to call a man who lives in this way fleshly, just as he calls “natural” (psychic) the man who has become too dull to gaze at the truth and the illumination of the mystery.
64.50.11Holl GCS 25/31:479
ἐπεὶ λεγέτωσαν μηδὲ τὴν ψυχὴν δύνασθαι σᾠζεσθαι τὸ σύνολον· γέγραπται γάρ »ψυχικὸς δὲ ἄνθρωπος οὐ δίχεται τὰ τοῦ πνεύματος τοῦ θεοῦ·
epei legetōsan mēde tēn psychēn dynasthai sǭzesthai to synolon; gegraptai gar »psychikos de anthrōpos ou dichetai ta tou pneumatos tou theou;
Otherwise let them say that the soul too cannot be saved at all; for it is written, “The natural (psychic) man does not receive the things of the Spirit of God;
64.50.12Holl GCS 25/31:479
μωρία γὰρ αὐτῷ ἀστιν· ὁ δὲ πνευματικὸς πάντα ἀνακρίνει«. ὥσπερ ἐκεῖ ψυχικὸς εἰσάγεταί τις καὶ πνευματικὸς ἄνθρωπος, καὶ ὁ μὲν πνευματικὸς τῶν σῳζομένων *, ὁ δὲ ψυχικὸς τῶν ἀπολλυμένων, καὶ οὐ παρὰ τοῦτο δὴ ψυχὴ μὲν απόλυται, <τὰ> ἄλλα δὲ παρὰ τὴν ψυχὴν οὕτω δὴ καὶ ἐνθάδε σαρκικοὺς καὶ ἐν σαρξὶν ὑπάρχοντας απόλλυσθαι λέγων καὶ μὴ δύνασθαι ἀρέσαι θεῷ, οὐ τὴν σάρκα ἀλλὰ τὴν κατὰ σάρκα πολιτείαν ἀναιρεῖσθαι ἀγωνίζεται.
mōria gar autǭ astin; ho de pneumatikos panta anakrinei«. hōsper ekei psychikos eisagetai tis kai pneumatikos anthrōpos, kai ho men pneumatikos tōn sǭzomenōn *, ho de psychikos tōn apollymenōn, kai ou para touto dē psychē men apolytai, <ta> alla de para tēn psychēn houtō dē kai enthade sarkikous kai en sarxin hyparchontas apollysthai legōn kai mē dynasthai aresai theǭ, ou tēn sarka alla tēn kata sarka politeian anaireisthai agōnizetai.
for they are foolishness to him; but the spiritual man judges all things.” Just as there a natural man and a spiritual man are introduced, the spiritual one among those being saved and the natural among those perishing, and the soul does not on that account perish while other things besides the soul are saved, so too here, when he says that the fleshly, those who are in the flesh, perish and cannot please God, he contends that not the flesh but the fleshly way of life is to be done away.
64.50.13Holl GCS 25/31:479–480
ὑποβὰς δὲ καὶ εἰπών »οἱ δὲ ἐν σαρκὶ ὅντες θεῷ ἀρέσαι οὐ δύνανται« εὐθέως ἐπιφέρει »ὑεῖς δὲ οὑκ ἐστὲ ἐν σαρκὶ ἀλλὰ ἐν πνεύματι,
hypobas de kai eipōn »hoi de en sarki hontes theǭ aresai ou dynantai« eutheōs epipherei »hyeis de houk este en sarki alla en pneumati,
Going on, after saying, “Those who are in the flesh cannot please God,” he at once adds, “But you are not in the flesh but in the Spirit,
64.50.14Holl GCS 25/31:480
εἴπερ πνεῦμα Χριστοῦ οἰκεῖ ἐν ὑμῖν« καὶ μετʼ ὀλίγον »ὅτι δὲ τὸ πνεῦμα τοῦ ἐγείραντος Ἰησοῦν ἐκ νεκρῶν οἱκεῖ ἐν ὑμῖν, ὁ ἐγείρας Χριστὸν ἐκ νεκρῶν ζωοποιήσει καὶ τὰ θνητὰ σώματα ὑμῶν διὰ τοῦ ἐνοικοῦντος αὐτοῦ πνεύματος ἐν ὑμῖν. ἄρα οὖν, ἀδελφοί, ὀφειλέται ἐσμὲν οὐ τῇ σαρκὶ τοῦ κατὰ σάρκα ζῆν. εἰ γὰρ κατὰ σάρκα ζῆτε, μέλλετε ἀποθνᾐσκειν· εἰ δὲ πνεύματι τὰς πράξεις τοῦ σώματος θανατοῦτε, ζήσεσθε«. προσεκτέον γὰρ ὡς τὴν τοῦ σώματος πρὸς τὰς ἡδονὰς ὁρμὴν καὶ οὐχὶ τὸ σῶμα θανατοῦσθαι διεβεβαιώσατο.
eiper pneuma Christou oikei en hymin« kai metʼ oligon »hoti de to pneuma tou egeirantos Iēsoun ek nekrōn hoikei en hymin, ho egeiras Christon ek nekrōn zōopoiēsei kai ta thnēta sōmata hymōn dia tou enoikountos autou pneumatos en hymin. ara oun, adelphoi, opheiletai esmen ou tę̄ sarki tou kata sarka zēn. ei gar kata sarka zēte, mellete apothnę̄skein; ei de pneumati tas praxeis tou sōmatos thanatoute, zēsesthe«. prosekteon gar hōs tēn tou sōmatos pros tas hēdonas hormēn kai ouchi to sōma thanatousthai diebebaiōsato.
if indeed the Spirit of Christ dwells in you,” and shortly after, “And because the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ from the dead will give life also to your mortal bodies through his Spirit who dwells in you. So then, brothers, we are debtors not to the flesh, to live according to the flesh. For if you live according to the flesh, you will die; but if by the Spirit you put to death the deeds of the body, you will live.” For we must note that he affirmed that the body’s impulse toward pleasures, not the body, is put to death.
Haer. 64, chapter 51
64.51.1Holl GCS 25/31:480
51. Ἐὰν δὲ πάλιν ἀθυποφέρωσι λέγοντες· πῶς δὴ οὖν »τὸ φρόνημα τῆς σαρκός« εἶναι εἴρηται »ἔχθρα εἰς θεόν; τῷ γὰρ νόμῳ τοῦ θεοῦ οὐχ ὑποτάσσεται· οὐδὲ γὰρ δύναται«, λεκτέον ὡς ἄρα καὶ ἐνθάδε διαπίπτουσιν.
51. Ean de palin athypopherōsi legontes; pōs dē oun »to phronēma tēs sarkos« einai eirētai »echthra eis theon? tǭ gar nomǭ tou theou ouch hypotassetai; oude gar dynatai«, lekteon hōs ara kai enthade diapiptousin.
And if they object again, saying, “How then is it said that ‘the mind of the flesh is enmity toward God, for it does not submit to God’s law, nor can it’?”, we must say that here too they fall into error.
64.51.2Holl GCS 25/31:480
οὐ γὰρ τὴν σάρκα αὐτήν, ἀλλὰ τὸ φρόνημα τῆς σαρκὸς ὐποτάσσεσθαι μὴ δύνασθαι τῷ νόμῳ τοῦ θεοῦ ὑπέθετο, ἕτερον παρὰ τὴν σάρκα ὑπάρχον.
ou gar tēn sarka autēn, alla to phronēma tēs sarkos ypotassesthai mē dynasthai tǭ nomǭ tou theou hypetheto, heteron para tēn sarka hyparchon.
For he did not suppose that the flesh itself, but the mind of the flesh, which is something other than the flesh, cannot submit to God’s law.
64.51.3Holl GCS 25/31:480
καθάπερ εἰ ἔλεγεν· ὁ ῥύπος τοῦ μὴ καλῶς ἀργρύρου καθαρισθέντος εἰς τὸ γενέσθαι σκεῦος ἐπιτήδειον οὐχ ὑποτάσσεται τῷ δῆμιουργῷ. οὐδὲ γὰρ δύναται· ἐκβληθῆναι γὰρ αὐτὸν πρότερον καὶ ἐκτακῆναι δεῖ.
kathaper ei elegen; ho rhypos tou mē kalōs argryrou katharisthentos eis to genesthai skeuos epitēdeion ouch hypotassetai tǭ dēmiourgǭ. oude gar dynatai; ekblēthēnai gar auton proteron kai ektakēnai dei.
It is as if he said: the dross of silver not properly refined does not submit to the craftsman so as to become a suitable vessel; nor can it, for it must first be cast out and melted away.
64.51.4Holl GCS 25/31:480
καὶ οὐ παρὰ τοῦτο τὸν ἄργυρον ἀπεφαίνετο μὴ δύνασθαι εἰς σκεῦος πονηθῆναι χρήσιμον, ἀλλὰ τὸ χαλκῶδες τὸ ἐν τῷ ἀργύρῳ καὶ τὴν ἄλλην σκληρότητα.
kai ou para touto ton argyron apephaineto mē dynasthai eis skeuos ponēthēnai chrēsimon, alla to chalkōdes to en tǭ argyrǭ kai tēn allēn sklērotēta.
And he would not on that account be declaring that the silver cannot be worked into a useful vessel, but the brassy element in the silver and its other hardness.
64.51.5Holl GCS 25/31:480
οὕτω καὶ τὸ φρόνημα τῆς σαρκὸς εἰπὼν οὐ τὴν σάρκα ἔφη μὴ δύνασθαι ὐποτάσσεσθαι τῷ νόμῳ τοῦ θεοῦ, ἀλλὰ τὸ φρόνημα τὸ ἐν τῇ σαρκί, οἷον τὸ πρὸς τὰς ἀκρασίας αὐτῆς λέγων ὅρμημα· ὅπερ ἀλλαχοῦ ὁτὲ μὲν »παλαιὰν ζύμην« κακίας καὶ πονηρίας ἐκάλεσεν, ἐπισπέρχων αὐτὸ τελε<ί>ως ἀφʼ ἡμῶν ἀιστωθῆναι, ὁτὲ »νόμον ἀντιστρατευόμεον τῷ τοῦ νοὸς καὶ αἰχμαλωτίζοντα«.
houtō kai to phronēma tēs sarkos eipōn ou tēn sarka ephē mē dynasthai ypotassesthai tǭ nomǭ tou theou, alla to phronēma to en tę̄ sarki, hoion to pros tas akrasias autēs legōn hormēma; hoper allachou hote men »palaian zymēn« kakias kai ponērias ekalesen, episperchōn auto tele<i>ōs aphʼ hēmōn aistōthēnai, hote »nomon antistrateuomeon tǭ tou noos kai aichmalōtizonta«.
So too, in saying “the mind of the flesh,” he did not say that the flesh cannot submit to God’s law, but the mind that is in the flesh, meaning its impulse toward incontinence; this elsewhere he calls at one time “the old leaven” of malice and wickedness, urging that it be utterly removed from us, and at another “a law warring against the law of the mind and taking it captive.”
64.51.6Holl GCS 25/31:480–481
ἐπεί, εἰ αὐτὴν τὴν σάρκα ἔλεγε μὴ δύνασθαι ὑποτάσσεσθαι τῷ νόμῳ τοῦ θεοῦ, πρῶτον οὐδὲ μέμψιν ἀσελγαί- νοντες ἢ λῃστεύοντες ἢ τὰ ἄλλα ὅσʼ ἄττα διὰ σώματος πράσσοντες ἢ ποιοῦντες ἔχειv ἐδυνάμεθα παρὰ δικαίῳ κριτῇ, ἀδυνάτως ἐχούσης τῆς σαρκὸς ὑποτάσσεσθαι τῷ νόμῳ τοῦ θεοῦ. πῶς γὰρ ἂν μεμπτέον ἐδύνατο τὸ σῶμα κατὰ τὴν προσοῦσαν αὐτῷ φύσιν βιοῦν εἶναι;
epei, ei autēn tēn sarka elege mē dynasthai hypotassesthai tǭ nomǭ tou theou, prōton oude mempsin aselgai- nontes ē lę̄steuontes ē ta alla hosʼ atta dia sōmatos prassontes ē poiountes echeiv edynametha para dikaiǭ kritę̄, adynatōs echousēs tēs sarkos hypotassesthai tǭ nomǭ tou theou. pōs gar an mempteon edynato to sōma kata tēn prosousan autǭ physin bioun einai?
For if he said that the flesh itself cannot submit to God’s law, then, first, we could incur no blame before a just judge when we are licentious or rob or do whatever else we do or perform through the body, since the flesh would be incapable of submitting to God’s law. For how could the body be blamed for living according to the nature that belongs to it?
64.51.7Holl GCS 25/31:481
ἀλλὰ οὐδὲ ἄλλως εἰς ἁγνείαν ἢ ἀρετὴν ὑπαχθῆναι τὸ οῶμα ἐδύνατο, πεφυκὸς μὴ ὑποτάσσεσθαι τῷ ἀγαθῷ. εἰ γὰρ ἡ φύσις τοιαύτη τῆς σαρκός, μὴ δύνασθαι ὐποτάσσεσθαι τῷ νόμῳ τοῦ θεοῦ, νόμος δὲ θεοῦ δικαιοσύνη καὶ σωφροσύνη, ἐχρῆν Με παρθενεύειν μήτε ἐγκρατεύεσθαι δύνασθαι τὸ σύνολον ὅλως ἐκ παντός.
alla oude allōs eis hagneian ē aretēn hypachthēnai to oōma edynato, pephykos mē hypotassesthai tǭ agathǭ. ei gar hē physis toiautē tēs sarkos, mē dynasthai ypotassesthai tǭ nomǭ tou theou, nomos de theou dikaiosynē kai sōphrosynē, echrēn Me partheneuein mēte enkrateuesthai dynasthai to synolon holōs ek pantos.
Nor again could the body be brought to purity or virtue at all, being by nature unable to submit to the good. For if the nature of the flesh were such as to be unable to submit to God’s law, and God’s law is righteousness and self-control, then no one could remain a virgin or practise continence at all.
64.51.8Holl GCS 25/31:481
εἰ Τε παρθενεύουσι καὶ ἐγκρατεύοται, ἐγκρατεύονται δὲ ὁπότε τὸ σῶμα ὑποτάσσουσιν (ἄλλως γὰρ ἐγκρατεύεσθαι ἁμαρτίας οὐκ ἄρα οὐ δύναται τὸ σῶμα ὑποτάσσεσθαι τῷ τοῦ θεοῦ νόμῳ.
ei Te partheneuousi kai enkrateuotai, enkrateuontai de hopote to sōma hypotassousin (allōs gar enkrateuesthai hamartias ouk ara ou dynatai to sōma hypotassesthai tǭ tou theou nomǭ.
But if people remain virgins and practise continence, and they practise continence when they bring the body into subjection (for otherwise one cannot be continent from sin), then it is not true that the body cannot submit to God’s law.
64.51.9Holl GCS 25/31:481
ἐπεὶ πῶς ἂν ὁ Ἰωάννης ὐπέταξεν ἑαυτοῦ τὸ οῶμα εἰς ἁγνείαν; ἢ πῶς Πέτρος εἰς ὁσιότητα; ἢ οἶ καθεξῆς εἰς δικαιοσύνην; πῶς Τε καὶ Παῦλος »μὴ οὖν βασιλευέτω ἡ ἁμαρτία ἐν τῷ θνητῷ ὑμῶν« λέγει »σώματι εἰς τὸ ὑπακούειν ταῖς ἐπιθυμίαις αὐτοῦ μηδὲ παριστάνετε τὰ μέλη ὑμῶν ὅπλα ἀδικίας τῇ ἁμαρτίᾳ, ἀλλὰ παραστήσατε ἑαυτοὺς τῷ θεῷ ὡσεὶ ἐκ νεκρῶν ζῶντας καὶ τὰ μέλη ὑμὼν ὅπλα δικαιοσύνης τῷ θεῷ«
epei pōs an ho Iōannēs ypetaxen heautou to oōma eis hagneian? ē pōs Petros eis hosiotēta? ē oi kathexēs eis dikaiosynēn? pōs Te kai Paulos »mē oun basileuetō hē hamartia en tǭ thnētǭ hymōn« legei »sōmati eis to hypakouein tais epithymiais autou mēde paristanete ta melē hymōn hopla adikias tę̄ hamartią, alla parastēsate heautous tǭ theǭ hōsei ek nekrōn zōntas kai ta melē hymōn hopla dikaiosynēs tǭ theǭ«
For how else would John have subjected his body to purity, or Peter to holiness, or the rest in turn to righteousness? And how does Paul say, “Let not sin therefore reign in your mortal body, to obey its desires; nor present your members as weapons of unrighteousness to sin, but present yourselves to God as alive from the dead, and your members as weapons of righteousness to God”?
64.51.10Holl GCS 25/31:481
καὶ πάλιν »ὕσπερ γὰρ παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ καὶ τῇ ἀνομίᾳ εἰς τὴν ἀνομίαν, οὔτως νῦν παραστήσατε τὰ μέλη ὑμῶν δοὺλα τῇ δικαιοσύνῃ εἰς ἁγιασμόν«;
kai palin »hysper gar parestēsate ta melē hymōn doula tę̄ akatharsią kai tę̄ anomią eis tēn anomian, outōs nyn parastēsate ta melē hymōn doula tę̄ dikaiosynę̄ eis hagiasmon«?
And again: “For just as you presented your members as slaves to impurity and to lawlessness for lawlessness, so now present your members as slaves to righteousness for sanctification”?
Haer. 64, chapter 52
64.52.1Holl GCS 25/31:481
52. Οὐκοῦν ἐγίγνωσκεν δύνασθαι διευθύνεσθαι τὸ σκήνωμα τοῦτο καὶ νεύειν πρός τὸ ἀγαθόν, ἵνα νεκρωθῶσιν ἐν αὐτῷ τὰ ἁμαρτήματα.
52. Oukoun egignōsken dynasthai dieuthynesthai to skēnōma touto kai neuein pros to agathon, hina nekrōthōsin en autǭ ta hamartēmata.
He knew, then, that this tabernacle can be set straight and incline toward the good, so that sins may be put to death in it.
64.52.2Holl GCS 25/31:481–482
ἐπεὶ πῶς ἑτέρως δουλωθῆναι τῇ δικαιοσύνῃ δύναται ἄνθρωπος καὶ ἐφʼ ἡμῶν, ἐὰν μὴ πρότερον ὑποτάξας ἑαυτοῦ τὰ μέλη τῆς σαρκὸς εἰς τὸ μὴ ὑπακούειν αὐτὸ τῇ ἁμαρτίᾳ, ἀλλὰ τῇ δικαιοσύνῃ, πολιτεύσηται κατʼ ἀξίαν τοῦ Χριστοῦ; ἐπειδὴ τὸ ἁμαρτῆσαι καὶ τὸ μὴ ἀμαρτῆσαι διὰ τοῦ σώματος αὐτῷ.
epei pōs heterōs doulōthēnai tę̄ dikaiosynę̄ dynatai anthrōpos kai ephʼ hēmōn, ean mē proteron hypotaxas heautou ta melē tēs sarkos eis to mē hypakouein auto tę̄ hamartią, alla tę̄ dikaiosynę̄, politeusētai katʼ axian tou Christou? epeidē to hamartēsai kai to mē amartēsai dia tou sōmatos autǭ.
For how else can a man, even among us, be enslaved to righteousness, unless he first subjects the members of his flesh so that it obeys not sin but righteousness, and lives worthily of Christ? For sinning and not sinning come to him through the body.
64.52.3Holl GCS 25/31:482
εἰ γὰρ »οὔτε πόρνοι οὔτε εἰδωλολάτραι οὔτε μοιχοὶ οὔτε μαλακοὶ οὔτε ἀρσενοκοῖται οὔτε κλέπται οὔτε πλεονέκται οὔτε μέθυσοι οὔτε λοίδοροι οὔτε ἄρπαγες βασιλείαν θεοῦ κληρονομῆσαι δύνανται«,
ei gar »oute pornoi oute eidōlolatrai oute moichoi oute malakoi oute arsenokoitai oute kleptai oute pleonektai oute methysoi oute loidoroi oute arpages basileian theou klēronomēsai dynantai«,
For if “neither the sexually immoral nor idolaters nor adulterers nor the effeminate nor men who lie with males nor thieves nor the greedy nor drunkards nor revilers nor robbers can inherit the kingdom of God,”
64.52.4Holl GCS 25/31:482
πληροῦνται δὲ ταῦτα καὶ κρατύνονται διὰ τοῦ σώματος, δικαιοῦται δὲ οὐδείς, ἐὰν μὴ πρῶτον κρατήσῃ τούτων, κρατεῖ Τε τούτων ὁ ἀκνεύων πρὸς σωφροσύνην καὶ πίστιν, ὑποτάσσεται ἄρα τὸ σῶμα τῷ νόμῳ τοῦ θεοῦ· ὁ νόμος γὰρ θεοῦ σωφροσύνη.
plērountai de tauta kai kratynontai dia tou sōmatos, dikaioutai de oudeis, ean mē prōton kratēsę̄ toutōn, kratei Te toutōn ho akneuōn pros sōphrosynēn kai pistin, hypotassetai ara to sōma tǭ nomǭ tou theou; ho nomos gar theou sōphrosynē.
and these things are carried out and strengthened through the body, and no one is justified unless he first masters them, and he masters them who does not shrink from self-control and faith, then the body does submit to God’s law; for God’s law is self-control.
64.52.5Holl GCS 25/31:482
ὥστε ὁ ἀπόστολος οὐ τὴν σάρκα μὴ ὑποτάσσεσθαι τῷ ἀγαθῷ ἔφη, ἀλλὰ τὸ φρόνημα τῆς σαρκός, οἷον τὴν ὁρμὴν αὐτῆς αὐτὴν] τὴν πρὸς τὰς ἀκρασίας ἀναιρῶν, ὥσπερ δὴ καὶ τῆς ψυχῆς τὴν πρὸς τὸ ἄδικον ἔκκλισιν. ἐκκαθαίρεσθαι γοῦν ἄχρι καὶ τῆς γαστριμαργικῆς ἀκρασίας διαμιλλώμενος, διδάσκων τε τὰς τοιαύτας ὀρέξεις καἰ ἡδονὰς ἐξαπόλλυσθαι καὶ καταισχύνων τοὺς τὸ τρυφᾶν τοῦτο καὶ πολυτελεύεσθαι ζῆν εἶναι νομίζοντας, οἳ »θεὸν ἡγοῦνται τὴν κοιλίαν«, <φάσκοντες> καὶ πίωμεν· αὔριον γὰρ ἀποθνῄσκομεν«, καθάπερ ἀδηφάγα θρέμματα κάτω περὶ βορὰν μόνον καὶ τὰς τραπέζας ἀσχολούμενα, εἰπών τε »τὰ βρώματα τῇ κοιίᾳ καὶ ἡ κοιλία τοῖς βρώμασιν·
hōste ho apostolos ou tēn sarka mē hypotassesthai tǭ agathǭ ephē, alla to phronēma tēs sarkos, hoion tēn hormēn autēs autēn] tēn pros tas akrasias anairōn, hōsper dē kai tēs psychēs tēn pros to adikon ekklisin. ekkathairesthai goun achri kai tēs gastrimargikēs akrasias diamillōmenos, didaskōn te tas toiautas orexeis kai hēdonas exapollysthai kai kataischynōn tous to tryphan touto kai polyteleuesthai zēn einai nomizontas, hoi »theon hēgountai tēn koilian«, <phaskontes> kai piōmen; aurion gar apothnę̄skomen«, kathaper adēphaga thremmata katō peri boran monon kai tas trapezas ascholoumena, eipōn te »ta brōmata tę̄ koiią kai hē koilia tois brōmasin;
So the apostle did not say that the flesh does not submit to the good, but the mind of the flesh, that is, doing away with its impulse toward incontinence, just as also the soul’s inclination toward injustice. At any rate, he strives for cleansing even from the incontinence of gluttony, teaching that such appetites and pleasures are to be utterly destroyed, and shaming those who think that this luxury and extravagance is life, who “make the belly their god,” saying, “Let us eat and drink, for tomorrow we die,” like voracious cattle busied only with fodder and tables below; and having said, “Food is for the belly and the belly for food;
64.52.7Holl GCS 25/31:482
ὁ Τε θεὸς καὶ ταύτην καὶ ταῦτα καταργήσει« ἐπήγαγε »τὸ δὲ σῶμα οὐ τῇ πορνείᾳ, ἀλλὰ τῷ κυρίῳ, καὶ ὁ κύριος τῷ σώματι.
ho Te theos kai tautēn kai tauta katargēsei« epēgage »to de sōma ou tę̄ porneią, alla tǭ kyriǭ, kai ho kyrios tǭ sōmati.
and God will destroy both the one and the other,” he added, “but the body is not for sexual immorality, but for the Lord, and the Lord for the body.
64.52.8Holl GCS 25/31:482–483
ὁ δὲ θεὸς καὶ τὸν κύριον ἤγειρε καὶ ἡμᾶς ἐξεγερεῖ διὰ τῆς δυνάμεως αὐτοῦ. ἢ οὐκ οἴδατε ὄτι τὰ μέλη ἡμῶν μέλη Χριστοῦ ἐστιν; ἄρας οὖν τὰ μέλη τοῦ Χριστοῦ ποιήσω πόρνης μέλη; μὴ γένοιτο. ἢ οὐκ οἴδατε ὅτι ὁ κολλώμενος τῇ πόρνῃ ἓν σῶμά ἐστι; ἔσονται, γάρ φησιν, οἱ δύο εἰς σάρκα μίαν. ὁ δὲ κολλώμενος τῷ κυρίῳ ἓν πνεῦμά ἐστιν. φεύγετε τὴν πορνείαν. πᾶν ἁμάρτημα ὃ ἐὰν ποιήσῃ ἄνθρωπος ἐκτὸς τοῦ σώματός ἐστιν. ὁ δὲ πορνεύων εἰς τὸ ἴδιον σῶμα ἁμαρτάνει. ἢ οὐκ οἴδατε ὅτι τὰ σώματα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου πνεύματός ἐστιν, οὗ ἔχετε ἀπὸ θεοῦ; καὶ οὐκ ἐστὲ ἑαυτῶν· ἠγοράσθητε γὰρ τιμῆς. δοξάσατε οὖν τὸν θεὸν ἐν τῷ σώματι ὑμῶν«.
ho de theos kai ton kyrion ēgeire kai hēmas exegerei dia tēs dynameōs autou. ē ouk oidate oti ta melē hēmōn melē Christou estin? aras oun ta melē tou Christou poiēsō pornēs melē? mē genoito. ē ouk oidate hoti ho kollōmenos tę̄ pornę̄ hen sōma esti? esontai, gar phēsin, hoi dyo eis sarka mian. ho de kollōmenos tǭ kyriǭ hen pneuma estin. pheugete tēn porneian. pan hamartēma ho ean poiēsę̄ anthrōpos ektos tou sōmatos estin. ho de porneuōn eis to idion sōma hamartanei. ē ouk oidate hoti ta sōmata hymōn naos tou en hymin hagiou pneumatos estin, hou echete apo theou? kai ouk este heautōn; ēgorasthēte gar timēs. doxasate oun ton theon en tǭ sōmati hymōn«.
And God both raised the Lord and will raise us up by his power. Or do you not know that our members are members of Christ? Shall I then take the members of Christ and make them members of a prostitute? Certainly not! Or do you not know that he who is joined to a prostitute is one body? For, he says, the two shall become one flesh. But he who is joined to the Lord is one spirit. Flee sexual immorality. Every sin that a man commits is outside the body, but he who commits sexual immorality sins against his own body. Or do you not know that your bodies are a temple of the Holy Spirit within you, whom you have from God? And you are not your own; for you were bought with a price. Glorify God, then, in your body.”
Haer. 64, chapter 53
64.53.1Holl GCS 25/31:483
53. Πρόσσχες γὰρ ὅτι ἐπειδὴ τὸ οῶμα τοῦτο δύναται τῷ νόμῳ τοῦ θεοῦ <ὐποτάσσεσθαι> καὶ τὴν ἀθανσίαν ὑποδέξασθαι, ἐὰν τῆς ἀκρασίας τῶν ὑπεκκαυμάτων, μὴ χραινόμενον ἀθέσμοις ὅλως οἴστρων παρατριβαῖς, ὁ ἀπόστολος ταῦτα ἀπεφθέγξατο.
53. Prossches gar hoti epeidē to oōma touto dynatai tǭ nomǭ tou theou <ypotassesthai> kai tēn athansian hypodexasthai, ean tēs akrasias tōn hypekkaumatōn, mē chrainomenon athesmois holōs oistrōn paratribais, ho apostolos tauta apephthenxato.
Note that the apostle uttered these things because this body can submit to God’s law and receive immortality, if it is kept from the incontinence of the inflaming passions and not stained at all by lawless frictions of frenzy.
64.53.2Holl GCS 25/31:483
ποῖον γὰρ »τὸ κολλάμενον« ἕτερον »τῇ πόρνῃ« καὶ πλησιάζον καὶ σὰρξ μετʼ αὐτῆς κατὰ τὴν σύνερξιν τῶν μελῶν καὶ τὴν κοινωίαν μία γιγνόμενον παρὰ τοῦτο τὸ οῶμα τὸ ἔξω, διʼ οὗ ταῦτα πάντα πληροῦνται τὰ πρὸς μῖξιν καὶ ἔκκαυσιν ἁμαρτήματα;
poion gar »to kollamenon« heteron »tę̄ pornę̄« kai plēsiazon kai sarx metʼ autēs kata tēn synerxin tōn melōn kai tēn koinōian mia gignomenon para touto to oōma to exō, diʼ hou tauta panta plērountai ta pros mixin kai ekkausin hamartēmata?
For what else is “joined to the prostitute,” and draws near, and becomes one flesh with her in the union of the members and in intercourse, besides this outward body, through which all these sins of intercourse and burning passion are carried out?
64.53.3Holl GCS 25/31:483
ὅθεν καὶ »πᾶν ἁμάρτημα ὃ ἐὰν ποιήσῆ ἄνθρωπος ἐκτὸς τοῦ σώματός ἐστιν, ὁ δὲ πορνεύων εἰς τὸ ἴδιον σῶμα ἁμαρτάνει.«
hothen kai »pan hamartēma ho ean poiēsē anthrōpos ektos tou sōmatos estin, ho de porneuōn eis to idion sōma hamartanei.«
Hence also: “Every sin that a man commits is outside the body, but he who commits sexual immorality sins against his own body.”
64.53.4Holl GCS 25/31:483
τῦφος μὲν γὰρ καὶ ἀπιστία καὶ θυμὸς καὶ ὑπόκρισις ψυχῆς ἁμαρτήματα, πορνεία δὲ καὶ οἶστρος καὶ τρυφὴ σώματος· μεθʼ ὧν οὔτε ψυχὴ πρὸς ἀλήθειαν ἀναπτήσεται οὔτε σῶμα σωφροσύνης ὑποταχθήσεται δόγμασιν, ἀλλὰ ἄμφω διολισθήσουσι τῆς βασιλείας τοῦ Χριστοῦ.
typhos men gar kai apistia kai thymos kai hypokrisis psychēs hamartēmata, porneia de kai oistros kai tryphē sōmatos; methʼ hōn oute psychē pros alētheian anaptēsetai oute sōma sōphrosynēs hypotachthēsetai dogmasin, alla amphō diolisthēsousi tēs basileias tou Christou.
For conceit, unbelief, anger, and hypocrisy are sins of the soul, while sexual immorality, frenzy, and luxury are sins of the body; with these neither will the soul fly up to the truth nor will the body be subjected to the teachings of self-control, but both will slip away from the kingdom of Christ.
64.53.5Holl GCS 25/31:483–484
καὶ τοίνυν εἶ τὰ σώματα ἡμῶν ἐν ἁγιασμῷ διακρατούμενα »ναός ἐστι τοῦ ἐν ἡμῖν οἰκοῦντος πνεύ- ματος« καὶ »ό κύριος ὲν τῷ αώματοι«, καὶ τὰ μέλη ταῦ αύματος »μέλη Χριστοῦ«, ὐποτάσσεται τὸ σῶμα τῷ ωόμῳ θείῳ καὶ »κλγρονομῆσαι δύναται τὴν βασιλείαν τοῦ δεοῦ«.
kai toinyn ei ta sōmata hēmōn en hagiasmǭ diakratoumena »naos esti tou en hēmin oikountos pneu- matos« kai »o kyrios en tǭ aōmatoi«, kai ta melē tau aumatos »melē Christou«, ypotassetai to sōma tǭ ōomǭ theiǭ kai »klgronomēsai dynatai tēn basileian tou deou«.
And so, if our bodies, kept in sanctification, are “a temple of the Spirit dwelling in us,” and “the Lord is for the body,” and the members of the body are “members of Christ,” then the body submits to the divine law and “can inherit the kingdom of God.”
64.53.6Holl GCS 25/31:484
· ὁ «ό γὰρ έγείρας Χριστὸν ὲκ νεκρῶν ξωοπιήσει« φησί »καὶ θνητὰ αώμτα ύμῶν διὰ τοῦ ἀνοικοῦντγος αύτοῦ πνεύματος ὲν ύμῖν«, »iva τὸ θνητὸν τοῦτο ἐνδύσηται τὴν ἀθανασίαν καὶ τὸ φθαρτὸν τὴν ἀφθαρσίαν, νῖνκός τε καταποθῇ ὁ θάνατος«.
; ho «o gar egeiras Christon ek nekrōn xōopiēsei« phēsi »kai thnēta aōmta ymōn dia tou anoikountgos autou pneumatos en ymin«, »iva to thnēton touto endysētai tēn athanasian kai to phtharton tēn aphtharsian, ninkos te katapothę̄ ho thanatos«.
“For he who raised Christ from the dead,” he says, “will give life also to your mortal bodies through his Spirit who dwells in you,” “so that this mortal may put on immortality and this perishable imperishability, and death be swallowed up in victory.”
64.53.7Holl GCS 25/31:484
οὐ γὰρ περὶ διελάμβανεν καθʼ ήμᾶς ὲνταῦθα οώματος ὁ ἀπόστολος, ἀλλὰ περὶ τούτου τοῦ ἀποθνήσκοντος καὶ νεκρουμένου, διʼ οὖ καἰ πορνεῦ σαι καὶ άλλως ὰμαρτῆσαι δυνατόν.
ou gar peri dielambanen kathʼ ēmas entautha oōmatos ho apostolos, alla peri toutou tou apothnēskontos kai nekroumenou, diʼ ou kai porneu sai kai allōs amartēsai dynaton.
For the apostle was not speaking here, according to us, about another body, but about this one that dies and is put to death, through which it is possible to commit sexual immorality and sin in other ways.
Haer. 64, chapter 54
64.54.1Holl GCS 25/31:484
54. Ἐὰν δὲ διαφορὰν εἶναι σώματος πρὸς σάρκα ὐποτγοπάξωσιν ίνα δὴ καὶ ταῦτα αὐτοῖς ὲπιτπέψωμεν λογικεύεσθαι) καὶ σῶμα μὲν ἄλλο νομίξοιεν, οἶον αὐτῆς τῆς φυχῆς <τὸ ἴδιον>, ὅ μὴ βλέπεται, αἀρκα δὲ τοῦτο τὸ ε͂ζω τὸ βλεπόμενον, λεκτέοv, ὡς οὐ μόνον ὁ Παῦλος καὶ οί προφῆται σῶμα γιγνώσκαυσι τὴν σάρκα ὸνομάξεσθαι ταύτην, άλλλὰ καὶ ἄλλαι Ε; φιλόσοφοι, παρʼ οἶς δὴ μάλιστα καὶ ή τῶν ὸνομάτων ἀκρίβεινα παρατετήρηται.
54. Ean de diaphoran einai sōmatos pros sarka ypotgopaxōsin ina dē kai tauta autois epitpepsōmen logikeuesthai) kai sōma men allo nomixoien, oion autēs tēs phychēs <to idion>, ho mē blepetai, aarka de touto to ezō to blepomenon, lekteov, hōs ou monon ho Paulos kai oi prophētai sōma gignōskausi tēn sarka onomaxesthai tautēn, allla kai allai E? philosophoi, parʼ ois dē malista kai ē tōn onomatōn akribeina paratetērētai.
And if they suppose that there is a difference between body and flesh (to allow them to reason about this too), and think that the body is something else, such as the soul’s own, which is not seen, while the flesh is this outward, visible thing, we must say that not only Paul and the prophets know this flesh to be called body, but also the philosophers, among whom exactness of terms is most carefully observed.
64.54.2Holl GCS 25/31:484
τετήρηται. αὰρξ γὰρ ὅλως, εὶ βούλονται καὶ περὶ τούτγων ἐπιστημόνως ἐπισκέφασθαι, πᾶς ὁ ογκξος οὖτος τοῦ σκηνώματος ήμῶν κυρίως οὺ λέγεται, ται, ἀλλά τι μέρος τοῦ ὁλου, καθάπερ ἤ ὸστᾶ ἢ ωεῦρα ἢ φλέβες, σῶμα δὲ τὸ ὄλον οθεν καὶ ἰατροί, οἴ δή καὶ περὶ φύσεως σωμάτων δυσρίγως διειλήφααι, σῶμα γιγνώσκουσι τοῦτο τὸ βλεπόμενον.
tetērētai. aarx gar holōs, ei boulontai kai peri toutgōn epistēmonōs episkephasthai, pas ho onkxos outos tou skēnōmatos ēmōn kyriōs ou legetai, tai, alla ti meros tou holou, kathaper ē osta ē ōeura ē phlebes, sōma de to olon othen kai iatroi, oi dē kai peri physeōs sōmatōn dysrigōs dieilēphaai, sōma gignōskousi touto to blepomenon.
For, if they wish to examine these matters scientifically, the whole mass of our tabernacle is not properly called flesh, but a part of the whole, like the bones or sinews or veins; the whole is body. Hence physicians too, who have studied closely the nature of bodies, know this visible thing as body.
64.54.3Holl GCS 25/31:484–485
ἀλλὰ καὶ ὁ Πλάτων καὶ αὺτὸ <τὸ σῶμα> σῶμα καὶ αὐτὸς επίσταται. ἐν γοῦν τῷ Φαίδωνι ὁ Σωκράτης «ἄπα μὴ ἄλλο τι τὸν θάνατον ἠγούμεθα εἶναι« ἔφη »ἤ τεθνάναι, χωπὶς με) ἀπὸ τῆς ψυχῆς άπαλλαγὲν αὐτὸ καθʼ ἑαυτὸ τὸ σῶμα γεγονέναι, Χψρὶς δὲ τὴν ψυχὴν <ἀπὸ> τοῦ αώματος;
alla kai ho Platōn kai auto <to sōma> sōma kai autos epistatai. en goun tǭ Phaidōni ho Sōkratēs «apa mē allo ti ton thanaton ēgoumetha einai« ephē »ē tethnanai, chōpis me) apo tēs psychēs apallagen auto kathʼ heauto to sōma gegonenai, Chpsris de tēn psychēn <apo> tou aōmatos?
And Plato too knows this very body as body. At any rate, in the Phaedo Socrates said, “Do we think death is anything other than this: that the body, released from the soul, has come to be apart by itself, and the soul apart from the body?”
64.54.4Holl GCS 25/31:485
ὁ γάρ Μωυσῆς ὁ μακάμος (ἥκομεν γὰρ ὲπὶ τὰς κυριακὰς ἤδη γραφά) οὺ τοῦτο ὀνομάξειν ἐπίσταται, ὅ βλέπομεν· »καὶ πλυνεῖ τὰ ίμάτια« λέγνων ἐν τοῖς καθαπισμοῖς ὁ ἐπιμαύσας τοῦ ἀκαθάρτου »καὶ λούσεται τὰ σῶμα ὔδατι« »καὶ ἀκάθαρτος ἔσται ἕως ἐσπέρας῀ τί δὲ καὶ ὁ Τώβ;
ho gar Mōysēs ho makamos (hēkomen gar epi tas kyriakas ēdē grapha) ou touto onomaxein epistatai, ho blepomen; »kai plynei ta imatia« legnōn en tois kathapismois ho epimausas tou akathartou »kai lousetai ta sōma ydati« »kai akathartos estai heōs esperas῀ ti de kai ho Tōb?
For blessed Moses (for we now come to the Lord’s Scriptures) knows how to call what we see by this name, when he says in the purifications that he who has touched the unclean “shall wash his garments and bathe his body in water” “and be unclean until evening.” And what of Job?
64.54.5Holl GCS 25/31:485
οὐ σῶμα ἐπίσταται καὶ αὐτὸς τοῦτο τὸ νεκρούμενον καλεῖν, »φύθρεται δὲ μου τὸ σῦμα ὲν σαπρίᾳ ακωλήκων« λέγων;
ou sōma epistatai kai autos touto to nekroumenon kalein, »phythretai de mou to syma en saprią akōlēkōn« legōn?
Does not he too know how to call this dying thing body, when he says, “My body is defiled in the corruption of worms”?
64.54.6Holl GCS 25/31:485
ἀλλὰ καὶ ὁ Σολομῶν ὅτι »εὶς κακὸτεχνον φυχὴν οὐκ εἰσελεύσται σοφία, αὐδὲ κατοικήσει έν σώματι καταχρίῳ ἀμαρτίας«/ καὶ ὲν Δαντὴλ ἐπὶ τῶν μαρτύτων »οὺκ ἐκυρίευσεν αύτῶν τὸ πῦρ σώματος« λέγεται, »καὶ ἡ θρὶξ τῆς κεφαλῆς αὐτῶν οὐκ ἐφλονᾶτε καὶ ὁ κύριος ὲν τῷ εὐαγγελῳ »διὰ τοῦτο λέγω ύμῖν·
alla kai ho Solomōn hoti »eis kakotechnon phychēn ouk eiseleustai sophia, aude katoikēsei en sōmati katachriǭ amartias«/ kai en Dantēl epi tōn martytōn »ouk ekyrieusen autōn to pyr sōmatos« legetai, »kai hē thrix tēs kephalēs autōn ouk ephlonate kai ho kyrios en tǭ euangelǭ »dia touto legō ymin;
And Solomon too: “Wisdom will not enter a soul that plots evil, nor dwell in a body enslaved to sin”; and in Daniel it is said of the martyrs, “the fire had no power over their bodies, and the hair of their head was not singed”; and the Lord in the Gospel: “Therefore I say to you,
64.54.7Holl GCS 25/31:485
μὴ μεριμνᾶτε τί φάγητε ἢ τί ενδύσηθε. αὐχὶ ἡ φυχὴ πλεῖοόν έστι τῆς τροφῆς καὶ τὸ σῶμα τοῦ ένδύματος;«
mē merimnate ti phagēte ē ti endysēthe. auchi hē phychē pleioon esti tēs trophēs kai to sōma tou endymatos?«
do not be anxious about what you will eat or what you will wear. Is not the soul more than food and the body more than clothing?”
64.54.8Holl GCS 25/31:485
καὶ ὁ ἀπόστολος δὲ »μὴ οὖν βασιλενέτω ἡ ἀμαρτία ἐν τῷ θνητῶ ύμῶν σώματι« λέγων, σῶμα γινώσκειν öxo ὅ περικείμεθα ουνίστησιν, καὶ πάλιν »εὶ δὲ τὸ πνεῦμα τοῦ ἐγείραντος Ιησοῦν αἰκεῖ ὲν ὐμῖν, ὁ ἐγείρας Χριστὸν έκ νεκρῶν ξωοποιήσει καὶ τὰ θνητὰ ώματα ὐμῶν« καὶ πάλιν »ἐὰν εἴπῃ ὁ πούς·
kai ho apostolos de »mē oun basilenetō hē amartia en tǭ thnētō ymōn sōmati« legōn, sōma ginōskein oxo ho perikeimetha ounistēsin, kai palin »ei de to pneuma tou egeirantos Iēsoun aikei en ymin, ho egeiras Christon ek nekrōn xōopoiēsei kai ta thnēta ōmata ymōn« kai palin »ean eipę̄ ho pous;
And the apostle too, saying, “Let not sin therefore reign in your mortal body,” shows that he knows what we wear as body; and again, “But if the Spirit of him who raised Jesus dwells in you, he who raised Christ from the dead will give life also to your mortal bodies”; and again, “If the foot says,
64.54.9Holl GCS 25/31:485–486
ὄτι οὐκ εἰμὶ χείρ, ούκ εἰμὶ έκ τοῦ σώματος οὐ παρὰ τοῦτο οὺκ ἔστιν ἐκ τοῦ σώματο«, καὶ πάλιν »καὶ μὴ ἀσθενήσας Ἀβραὰμ τῆ πίστει οὐ κατενόησε τὸ ἐαυτοῦ σῶμα νενκρωμένον«. καὶ πάλιν »τοὺς γὰρ ἄπαντας ἡμᾶς φανερωθῆναι δεὶ ἔμπροσθεν τοῦ βήματος τοῦ χριστοῦ, ἵνα κομίσηται ἕκαστος τὰ διὰ τοῦ σώματος πρὸς ἄ ἔπραξε«, καὶ πάλιν »αἱ μὲν ἐπιστολαὶ βαρεῖαι καὶ ἰσχυραί,
oti ouk eimi cheir, ouk eimi ek tou sōmatos ou para touto ouk estin ek tou sōmato«, kai palin »kai mē asthenēsas Abraam tē pistei ou katenoēse to eautou sōma nenkrōmenon«. kai palin »tous gar apantas hēmas phanerōthēnai dei emprosthen tou bēmatos tou christou, hina komisētai hekastos ta dia tou sōmatos pros a epraxe«, kai palin »hai men epistolai bareiai kai ischyrai,
‘Because I am not a hand, I am not of the body,’ it is not for that reason not of the body”; and again, “And not being weak in faith, Abraham did not consider his own body, which was as good as dead”; and again, “For we must all be made manifest before the judgment seat of Christ, so that each may receive what was done through the body, according to what he has done”; and again, “His letters are weighty and strong,
64.54.10Holl GCS 25/31:486
ἡ δὲ παρουσία τοῦ σώματος ἀσθενής«, καὶ πάλιν »οἶδα ἄνθρωπον ἐν Χριστῷ πρὸ ἐτῶν δεκατεσσάρων, εἴτε ἐν σώματι οὐκ οἶδα εἴτε ἐκτὸς τοῦ σώματος οὐκ οἶδα« καὶ πάλιν »οὕτως ὀφείλουσιν οἱ ἄνδρες ἀγαπᾶν τὰς ἑαυτῶν γυναῖκας, ὡς τὰ ἑαυτῶν σώματα«, καὶ πάλιν »αὐτὸς δὲ ὁ θεὸς τῆς εἰρήνης ἀγιάσαι ὁμᾶς ἡλοτελείς, καὶ ὁλόκληρον ὑμῶν τὸ πνεῶνα καὶ ἡ ψυχὴ καὶ τὸ σῶμα ἀμέμπτως ἐν τῇ παρουσίᾳ τοῦ κυρίου ἡμῶν ’Ιησοῦ Χριστοῦ τηρηθείη«.
hē de parousia tou sōmatos asthenēs«, kai palin »oida anthrōpon en Christǭ pro etōn dekatessarōn, eite en sōmati ouk oida eite ektos tou sōmatos ouk oida« kai palin »houtōs opheilousin hoi andres agapan tas heautōn gynaikas, hōs ta heautōn sōmata«, kai palin »autos de ho theos tēs eirēnēs agiasai homas hēloteleis, kai holoklēron hymōn to pneōna kai hē psychē kai to sōma amemptōs en tę̄ parousią tou kyriou hēmōn ’Iēsou Christou tērētheiē«.
but his bodily presence is weak”; and again, “I know a man in Christ fourteen years ago, whether in the body I do not know or outside the body I do not know”; and again, “So husbands ought to love their own wives as their own bodies”; and again, “May the God of peace himself sanctify you completely, and may your spirit and soul and body be kept whole and blameless at the coming of our Lord Jesus Christ.”
64.54.11Holl GCS 25/31:486
οἱ δέ, ἀσφαλῶς οὐ νοήσαντες τούτων οὐδέν, ἐν σάλῳ καὶ ταραχῇ φέρεσθαι τὸν ἀπόστολον ὑπέλαβον, ὡς στάσιν αὑτοῦ τὰς διανοήδεις τῶν λόγων καὶ ἔδαραν οὐκ ἐχούσας, ἀλλὰ ἀναπλεούσας ἄνω καὶ κάτω καὶ ὁμισούσας παλίμφημα, ὁτὲ μὲν τὴν σάρκα ἀνίστασθαι, ὁτὲ δὲ οὐκ ἀνίστασθα.
hoi de, asphalōs ou noēsantes toutōn ouden, en salǭ kai tarachę̄ pheresthai ton apostolon hypelabon, hōs stasin hautou tas dianoēdeis tōn logōn kai edaran ouk echousas, alla anapleousas anō kai katō kai homisousas palimphēma, hote men tēn sarka anistasthai, hote de ouk anistastha.
But they, plainly understanding none of these things, supposed that the apostle was carried about in turmoil and confusion, as though the meaning of his words had no stability or foundation but floated up and down and said contradictory things, now that the flesh rises, now that it does not rise.
Haer. 64, chapter 55
64.55.1Holl GCS 25/31:486
55. Ὅθεν ἵνα μὴ παραλειφθῇ τῶν προταθέντων μηδὲ ἔν, ὅπως τε- λε<ί>ως ως ἐκτέμνωμεν <τὴν> ὕδραν, εἰς τὸ προκείμενον ἐφεξῆς γάρ, καθάπερ ὑπεσχόμην, καὶ τὰ ἄλλα ἃ προσαποροῦσι κεφάλαια θεὶς καὶ ἃ χρὴ πρὸς αὐτὰ λέγεσθαι ἀποδείξας, ἀκόλουθα παραστήσω αὐτὸν καὶ σύμφωνα εἰς τὴν περὶ τῆς ἀναστάσεως τῆς σαρκὸς πίστιν καὶ αὐτὰ εἰρηκότα.
55. Hothen hina mē paraleiphthę̄ tōn protathentōn mēde en, hopōs te- le<i>ōs ōs ektemnōmen <tēn> hydran, eis to prokeimenon ephexēs gar, kathaper hypeschomēn, kai ta alla ha prosaporousi kephalaia theis kai ha chrē pros auta legesthai apodeixas, akoloutha parastēsō auton kai symphōna eis tēn peri tēs anastaseōs tēs sarkos pistin kai auta eirēkota.
Therefore, so that none of the points put forward may be left out, and so that we may cut off the hydra completely, I will next, as I promised, set out the other headings they raise as difficulties and show what should be said against them, and I will present him as consistent and in agreement, in these very sayings, with the faith in the resurrection of the flesh.
64.55.2Holl GCS 25/31:486
ἴδωμεν δὴ οὖν ἃ τὸ πρῶτον εἰς τὸν ἀπόστολον προήχθημεν εἰπεῖν. τὸ γάρ »ἐγὼ δὲ ἔζων« λεχθὲν αὐτῷ »χωρὶς νόμου ποτέ« ἄνω τὴν ἐν τῷ παραδείσῳ, καθάπερ ἐξ ἀρχῆς ὑπεθέμεθα, πρὸ τῆς ἐντολῆς, οὐκ ἐκτὸς σώματος, ἀλλὰ μετὰ σώματος ἡμῶν ἐν τοῖς πρωτοπλάστοις διαγωγὴν παρεγγυᾷ,
idōmen dē oun ha to prōton eis ton apostolon proēchthēmen eipein. to gar »egō de ezōn« lechthen autǭ »chōris nomou pote« anō tēn en tǭ paradeisǭ, kathaper ex archēs hypethemetha, pro tēs entolēs, ouk ektos sōmatos, alla meta sōmatos hēmōn en tois prōtoplastois diagōgēn parengyą,
Let us see, then, what we were first led to say about the apostle. His saying, “I was once alive apart from the law,” refers to our life above in paradise, as we supposed from the beginning, in the first-formed before the commandment, not outside the body but with the body,
64.55.3Holl GCS 25/31:486–487
ἐπειδὴ πρὸ τοῦ δοθῆναι τὴν ἐντολὴν »χοῦν ὁ θεὸς ἀπὸ τῆς γῆς λαβὼν ἔπλασε τὸν ἄνθρωπον«. ἐκτὸς δὲ ἐπιθυμίας διήγομεν, οὖ γινώσκοντες ὅλως ἐπιθυμίας ἀλόγου προσβολάς, βιαξομένης ἡμᾶς ἐλκτικαῖς ἡδονῶν περιαγωγαῖς πρὸς ἀκρασίαν.
epeidē pro tou dothēnai tēn entolēn »choun ho theos apo tēs gēs labōn eplase ton anthrōpon«. ektos de epithymias diēgomen, ou ginōskontes holōs epithymias alogou prosbolas, biaxomenēs hēmas elktikais hēdonōn periagōgais pros akrasian.
since before the commandment was given, “God took dust from the earth and formed man.” And we lived without desire, not knowing at all the assaults of irrational desire forcing us toward incontinence by the dragging enticements of pleasures.
64.55.4Holl GCS 25/31:487
τὸ γὰρ μὴ ἔχον διορισμὸν καθʼ ὃν δεῖ πολιτεύεσθαι μηδὲ ἐξουσίαν αὐτοδέσποτον λογισμοῦ, ποίῳ χρῆσθαι αἱρεῖται πολιτεύματι, ἵνα δικαίως ἢ τιμηθῇ ἢ ψεχθῇ, ἀνυτπεύθυνον παντὸς λεκτέον ὑπάρχειν τοῦτο ἐγκηήματος, ὅτί μὴ δύναται τούτων ἐπιθυμῆσαι ὦν μὴ κεκώλυται. κἂν ἐπιθυμήσῃ δέ, οὐκ αἰτιαθήσεται.
to gar mē echon diorismon kathʼ hon dei politeuesthai mēde exousian autodespoton logismou, poiǭ chrēsthai haireitai politeumati, hina dikaiōs ē timēthę̄ ē psechthę̄, anytpeuthynon pantos lekteon hyparchein touto enkēēmatos, hoti mē dynatai toutōn epithymēsai ōn mē kekōlytai. kan epithymēsę̄ de, ouk aitiathēsetai.
For what has no rule by which it must live, nor self-determining authority of reason to choose which way of life to follow, so that it may justly be honoured or blamed, must be said to be free of all charge, since it cannot desire what has not been forbidden; and even if it does desire, it will not be accused.
64.55.5Holl GCS 25/31:487
τὸ γὰρ ἐπιθυμῆσαι οὐκ ἐπὶ τῶν παρόντων καὶ ὑποκειμένων ἐν ἐξουσίᾳ πίπτει, ἀλλʼ ἐπὶ τῶν παρόντων μέν, μὴ ὄντων δὲ ἐν ἐξουσίᾳ. πῶς γὰρ οὖ μὴ κεκώλυταί τις μηδὲ ἐνδεής ἐστι, τούτου ἐπιθυμεῖ καὶ ἐρᾷ; ὅθεν διὰ τοῦτο »τὴν ἐπιθυμίαν οὔκ ᾔδειν«, <ἔφη, > »εἰ μὴ ὁ νόμος ἔλεγεν, οὐκ ἑπιθυμήδεις«.
to gar epithymēsai ouk epi tōn parontōn kai hypokeimenōn en exousią piptei, allʼ epi tōn parontōn men, mē ontōn de en exousią. pōs gar ou mē kekōlytai tis mēde endeēs esti, toutou epithymei kai erą? hothen dia touto »tēn epithymian ouk ę̄dein«, <ephē, > »ei mē ho nomos elegen, ouk hepithymēdeis«.
For desire does not fall on things that are present and lie within one’s power, but on things present yet not within one’s power. For how does anyone desire and long for what he is not forbidden and does not lack? That is why he said, “I would not have known desire if the law had not said, ‘You shall not desire.’”
64.55.6Holl GCS 25/31:487
ἀκούσαντες γάρ »ἀπὸ δὲ τοῦ ξύλου τοῦ γινώσκειν καλὸν καὶ πονηρόν, οὐ φάγεσθε ἀπʼ αὐτοῦ· ᾗ δʼ ἂν ἡμέρᾳ φάγητε ἀπʼ αὐτοῦ, θανάτῳ νάτῳ ἀποθανεῖσθε«, τίτε τὸ ἐπιθυμῆσαι συνέλαβον καὶ ἐνεκίσσησαν. οὑ γὰρ ὦν ἔχει καὶ ὦν ἐξουσιάζει καὶ κέχρηται αὐτοῖς, ὁ ἐπιθυμῶν ἐπιθυμεῖ, ἀλλὰ ὦν κεκώλυται καὶ ἀφῄρηται καὶ οὐκ ἔχει.
akousantes gar »apo de tou xylou tou ginōskein kalon kai ponēron, ou phagesthe apʼ autou; hę̄ dʼ an hēmerą phagēte apʼ autou, thanatǭ natǭ apothaneisthe«, tite to epithymēsai synelabon kai enekissēsan. hou gar ōn echei kai ōn exousiazei kai kechrētai autois, ho epithymōn epithymei, alla ōn kekōlytai kai aphę̄rētai kai ouk echei.
For when they heard, “But of the tree of knowing good and evil you shall not eat of it; on the day you eat of it you shall surely die,” then they conceived desire and began to crave. For one who desires does not desire what he has and controls and uses, but what he is forbidden and deprived of and does not have.
64.55.7Holl GCS 25/31:487–488
διὸ δὴ καλῶς »τὴν ἐπιθυμίαν οὐκ ᾔδειν« ἐλέχθη, »εἰ μὴ ὁ νόμος ἐλεγεν, οὐκ ἐπιθυμήσεις«, ὃ δή ἐστιν, εἰ μὴ εἴρητο »οὐ φάγεσθε ἀπʼ αὐτοῦ«. ἐντεῦθεν γὰρ ἐκτήσατο τόπον καὶ ἀφορμὴν εἰδελθεῖν εἰς τὸ διαπαῖξαί με καὶ παρατέψασθαι ἡ ἀμαρτία.
dio dē kalōs »tēn epithymian ouk ę̄dein« elechthē, »ei mē ho nomos elegen, ouk epithymēseis«, ho dē estin, ei mē eirēto »ou phagesthe apʼ autou«. enteuthen gar ektēsato topon kai aphormēn eidelthein eis to diapaixai me kai paratepsasthai hē amartia.
That is why it was rightly said, “I would not have known desire if the law had not said, ‘You shall not desire,’” that is, if it had not been said, “You shall not eat of it.” For from there sin gained room and occasion to come in to mock me and lead me astray.
Haer. 64, chapter 56
64.56.1Holl GCS 25/31:488
56. Δοθείσης γὰρ τῆς ἐντολῆς ἔσχε λαβὴν διὰ τῆς ἐντολῆς ὁ διάβο λος κατεργάσασθαι ἐν ἐμοὶ τὴν ἐπιθυμίαν, παρορμήσας με καὶ προσκαλεσάμενος μενος ἐντέχνως εἰς ὄρεξιν παταπεσεῖν τῶν κεκωλυμένων.
56. Dotheisēs gar tēs entolēs esche labēn dia tēs entolēs ho diabo los katergasasthai en emoi tēn epithymian, parormēsas me kai proskalesamenos menos entechnōs eis orexin patapesein tōn kekōlymenōn.
For once the commandment was given, the devil gained a hold through the commandment to work desire in me, urging me and skilfully inviting me to fall into craving for the forbidden things.
64.56.2Holl GCS 25/31:488
»χωρὶς γάρ νόμου ἀμαρτία νεκρά«· οἶον οὐ δοθείσης γὰρ οὐδὲ οὐσης οὐδέπω τῆς ἐντολῆς ἀπρακτος ἦν ἡ ἀμαρτία· »ἐγὼ δὲ ἔζων« ἀμέμπτως πρὸ τῆς ἐντολῆς, οὐκ ἔχων ἔχων διορισμὸν καὶ διαταγάν, καθʼ ἢν ἔδει πολιτεύσασθαι, ἦς καὶ διολισηήσας ἁμαρτήσομαι.
»chōris gar nomou amartia nekra«; oion ou dotheisēs gar oude ousēs oudepō tēs entolēs apraktos ēn hē amartia; »egō de ezōn« amemptōs pro tēs entolēs, ouk echōn echōn diorismon kai diatagan, kathʼ ēn edei politeusasthai, ēs kai diolisēēsas hamartēsomai.
“For apart from the law sin is dead”; that is, since the commandment had not yet been given and did not exist, sin was inactive. “But I was alive” blamelessly before the commandment, having no rule and ordinance by which I had to live, by slipping from which I would sin.
64.56.3Holl GCS 25/31:488
»ἐλθούσης δὲ τῆς ἐντολῆς ἡ ἁμαρτία ἀνέζησεν, ἐγὼ δὲ ἀπέθανον, καὶ ηὐρέθη μοι ἡ ἑντολὴ ἡ εἰς ζωὴν αὔτη εἰς θάνατον«, ὅτι μετὰ τὸ νομοθετῆσαι τὸν θεὸν καὶ διαστείλασθαι ὃ ποιητέον καὶ μὴ ποιητέον, πατεργάσατο ἐν ἐμοὶ τὴν ἐπιθυμίαν ὁ διάβολος.
»elthousēs de tēs entolēs hē hamartia anezēsen, egō de apethanon, kai ēurethē moi hē hentolē hē eis zōēn autē eis thanaton«, hoti meta to nomothetēsai ton theon kai diasteilasthai ho poiēteon kai mē poiēteon, patergasato en emoi tēn epithymian ho diabolos.
“But when the commandment came, sin revived and I died, and the very commandment that was for life was found to be for me unto death,” because after God had given the law and distinguished what is to be done and not done, the devil worked desire in me.
64.56.4Holl GCS 25/31:488
ἡ γὰρ παραίνεσις τοῦ θεοῦ καὶ παραγγελία ἡ δοθεῖσά μοι μοι αὕτη ζωὴν καὶ ἀξθαρσίαν, ἵαν πειθόμενος αὐτῇ καὶ κατʼ αὐτὴν βιοὺς ἀπήμονα καὶ μακαριστότατον διʼ αἰῶνος καὶ ἀεὶ θάλλοντα πρὸς ἀθανασίαν βίον ἔχω καὶ χαράν, ἀθετήσαντι αὐτὴν εἰς θάνατον ἀπέβη καὶ καταδίκην,
hē gar parainesis tou theou kai parangelia hē dotheisa moi moi hautē zōēn kai axtharsian, hian peithomenos autę̄ kai katʼ autēn bious apēmona kai makaristotaton diʼ aiōnos kai aei thallonta pros athanasian bion echō kai charan, athetēsanti autēn eis thanaton apebē kai katadikēn,
For the exhortation and precept of God given to me was itself life and incorruption, so that by obeying it and living by it I might have a painless, most blessed life for ever, always flourishing toward immortality, and joy; but for me, who set it aside, it turned out to be for death and condemnation,
64.56.5Holl GCS 25/31:488
ἐπειδὴ ὁ διάβολος, ὂν ἁμαρτίαν νῦν οὕτως ἐκάλεσε διὰ τὸ δημιουργὸν αὐτὸν ἁμαρτίας ὑπάρχειν καὶ εὐρετήν, κιὰ τῆς ἐντολῆς ἀφορμὴν λαβὼν πρὸς παρακοὴν ἐξηπάτησέ με καὶ ἀπατήσας ἀπέκτεινεν, ὑπεύθυνον τῷ »ᾖ δʼ ἂν ἡμέρᾳ φάγητε ἀπʼ αὐτοῦ, θανάτῳ ἀποθανείσθα« κατακρίματι γενέσθαι κατεργασάμενος.
epeidē ho diabolos, on hamartian nyn houtōs ekalese dia to dēmiourgon auton hamartias hyparchein kai euretēn, kia tēs entolēs aphormēn labōn pros parakoēn exēpatēse me kai apatēsas apekteinen, hypeuthynon tǭ »ę̄ dʼ an hēmerą phagēte apʼ autou, thanatǭ apothaneistha« katakrimati genesthai katergasamenos.
since the devil, whom he now calls sin because he is the maker and inventor of sin, took occasion through the commandment toward disobedience, deceived me, and having deceived me killed me, bringing it about that I became liable to the sentence, “On the day you eat of it you shall surely die.”
64.56.6Holl GCS 25/31:488–489
»ὥστε ὁ μὲν νόμος ἅγιος καὶ ἡ ἐντολὴ τοῦ θεοῦ ἁγία καὶ δικαία καὶ ἀγαθή«, ὅτι μὴ ἐπὶ τῷ βλάψαι, ἀλλʼ ἐπὶ τῷ σῶσαι ἐδόθη. μὴ γὰρ οἰωμεθα ὅλως ἀνωφελές τι ποειῖν ἤ βλκβερὸν τὸν θεόν. τί οὖν;
»hōste ho men nomos hagios kai hē entolē tou theou hagia kai dikaia kai agathē«, hoti mē epi tǭ blapsai, allʼ epi tǭ sōsai edothē. mē gar oiōmetha holōs anōpheles ti poeiin ē blkberon ton theon. ti oun?
“So the law is holy, and the commandment of God is holy and just and good,” because it was given not to harm but to save. For let us not think at all that God does anything useless or harmful. What then?
64.56.7Holl GCS 25/31:489
τὸ ἀγαθὸν ἐμοὶ ἐγένετο θάνατος«, ὅ τοῦ μεγίστου ἐμοὶ ὡς ἀγαθοῦ νομοθέτημα ἐδόθη; »μὴ γένοιτο«. ὅτι μὴ ἡ ἐντολὴ τοῦ τὸ καταδουλωθῆναί με ἐγένετο τῇ φθορᾷ καὶ ἐναπομάξασθαι κῆγρας ὀλέθρου αἰτία, ἀλλʼ ὁ διάβολος, ἵνα φανερωθῇ διὰ τοῦ ἀγαθοῦ τὸ κακὸν ἐμοὶ κατασκεάσας, ἵνα γένηται καὶ ἐλεγχθῇ »καθʼ ὑπερβολὴν« ὁ εὑρετὴς καὶ τέκτων τῆς ἁμαρτίας »ἁμαρτωλός« καὶ διορισθῇ ἀπὸ τοῦ καλοῦ ὁ τὰναντία τῆς ἀντολῆς θεοῦ ἐπιτροπεύσας.
to agathon emoi egeneto thanatos«, ho tou megistou emoi hōs agathou nomothetēma edothē? »mē genoito«. hoti mē hē entolē tou to katadoulōthēnai me egeneto tę̄ phthorą kai enapomaxasthai kēgras olethrou aitia, allʼ ho diabolos, hina phanerōthę̄ dia tou agathou to kakon emoi kataskeasas, hina genētai kai elenchthę̄ »kathʼ hyperbolēn« ho heuretēs kai tektōn tēs hamartias »hamartōlos« kai dioristhę̄ apo tou kalou ho tanantia tēs antolēs theou epitropeusas.
“Did that which is good become death to me,” the law that was given to me as the greatest good? “Certainly not.” For it was not the commandment that became the cause of my being enslaved to corruption and stamped with the wax of destruction, but the devil, so that the evil he contrived for me might be made manifest through the good, so that the inventor and craftsman of sin, who directed things contrary to God’s commandment, might become and be proved “sinful beyond measure” and be separated from the good.
64.56.8Holl GCS 25/31:489
»οἴδαμεν γὰρ ὅτι ὁ νόμος πνευματικός«, διὸ καὶ ὸὐδὲν αἴτιος βλάβης οὐδενί· πόρρω γὰρ ἐπιθυμίας ἀλόγου ἁμαρτίας ἐσκήνωται τὰ πνευματικά. »ἐγὼ δὲ σάρκινός εἰμι, πεπραμένος ύπὸ τὴν ἁμαρτίαν«, οἶον·
»oidamen gar hoti ho nomos pneumatikos«, dio kai ouden aitios blabēs oudeni; porrō gar epithymias alogou hamartias eskēnōtai ta pneumatika. »egō de sarkinos eimi, pepramenos ypo tēn hamartian«, oion;
“For we know that the law is spiritual,” and therefore it is the cause of harm to no one; for spiritual things dwell far from the irrational desire of sin. “But I am fleshly, sold under sin,” that is:
64.56.9Holl GCS 25/31:489
ἐγὼ δὲ σάρκινος ὤν καὶ ἐν μέσῳ τοῦ πονηροῦ καὶ ἀγαθοῦ κατασταθεὶς ὡς αὐτεξούσιος, ἵνʼ ἐπʼ ἐμοὶ <τὸ> ἑλέσθαι ὅ βούλομια ᾖ »τέθεικα« γάρ φησι »πρὸ σου τὴν ζωὴν καὶ τὸν θάνατον«), νεύσας πρὸς τὸ παρακοῦσαι μὲν τοῦ πνευματικοῦ νόμου οἶον τῆς ἐντολῆς, ὑποκοῦσαι δὲ τοῦ ὑλικοῦ οἶον τοῦ ὅφεως τῆς συμβουλίας, πέπραμαι διὰ τὴν τοιαύτην αἵρεσιν, πεσὼν ὑπὸ ἁμαρτίαν, τῷ διαβόλῳ.
egō de sarkinos ōn kai en mesǭ tou ponērou kai agathou katastatheis hōs autexousios, hinʼ epʼ emoi <to> helesthai ho boulomia ę̄ »tetheika« gar phēsi »pro sou tēn zōēn kai ton thanaton«), neusas pros to parakousai men tou pneumatikou nomou oion tēs entolēs, hypokousai de tou hylikou oion tou hopheōs tēs symboulias, pepramai dia tēn toiautēn hairesin, pesōn hypo hamartian, tǭ diabolǭ.
being fleshly, and set between evil and good as free, so that it might rest with me to choose what I wish (for “I have set before you,” he says, “life and death”), I inclined to disobey the spiritual law, that is, the commandment, and to obey the material one, that is, the counsel of the serpent; and by this choice I was sold, falling under sin, to the devil.
64.56.10Holl GCS 25/31:489
ὅθεν ἐντεῦθεν πολιορκῆσάν με τὸ κακὸν καὶ ἐνιζάνει καὶ ἐμπολιτεύεται εἰσοικισθὲν ὲν τῇ σαρκί μου, καθάπερ κηφὴν ἐν κηρίῳ μελίσσης περιποτώμενος πολλάκις περὶ αὐτὸ καὶ βομβῶν, δίκης ἐπιτεθείσης μοι τὴν ἐντολὴν ἀθετήσαντι πραθῆναι τῷ κακῷ.
hothen enteuthen poliorkēsan me to kakon kai enizanei kai empoliteuetai eisoikisthen en tę̄ sarki mou, kathaper kēphēn en kēriǭ melissēs peripotōmenos pollakis peri auto kai bombōn, dikēs epitetheisēs moi tēn entolēn athetēsanti prathēnai tǭ kakǭ.
Hence evil, besieging me, settles in and dwells as a citizen, having made its home in my flesh, like a drone in the honeycomb of a bee, often flying around it and buzzing, since the penalty was laid on me, who set aside the commandment, to be sold to evil.
64.56.11Holl GCS 25/31:489–490
διὸ καί »οὐ γινίσκω ὃ κατεργάζομαι«, λογιζόμενος ὃ μὴ θέλω· τὸ γάρ ὃ κατεργάζομαι οὐ γινώσκω, καὶ »ποιῶ ὃ μισῶ« λεγόμενον οὐκ ὲπὶ τοὺ τελεσιουργῆσαι τὸ φαῦλον καὶ δρᾶσαι παραληπτέον, ἀλλʼ ἐπὶ τοῦ μόνον ἐνθυμηθῃναι, λογισμῶν ἀνακείων ἡμῖν προσιπταμένων πλεονάκις καὶ ἐμφανταζόντων ήμᾶς πρὸς ἂ μὴ θέλομεν, τῆς ψυχῆς τοῖς λογισμοῖς περὶ πολλὰ περιαγομένης.
dio kai »ou giniskō ho katergazomai«, logizomenos ho mē thelō; to gar ho katergazomai ou ginōskō, kai »poiō ho misō« legomenon ouk epi tou telesiourgēsai to phaulon kai drasai paralēpteon, allʼ epi tou monon enthymēthę̄nai, logismōn anakeiōn hēmin prosiptamenōn pleonakis kai emphantazontōn ēmas pros a mē thelomen, tēs psychēs tois logismois peri polla periagomenēs.
That is why also “I do not know what I am doing,” when I think what I do not wish; for the saying “what I do I do not know,” and “I do what I hate,” must be taken not of accomplishing and performing evil, but of merely thinking it, since unfitting thoughts often fly at us and make us picture what we do not wish, as the soul is carried about in many directions by its thoughts.
Haer. 64, chapter 57
64.57.1Holl GCS 25/31:490
57. Οὐ γὰρ ἐφʼ ἡμῖν ὅλως τὸ ἐνθυμεῖσθαι ἢ μὴ ἐνθυμεῖσθαι καῖται τὰ ἄτοπα, ἀλλὰ τὸ χρῆσθαι ἢ μὴ χρῆσθαι τοῖς ἐνθυμήμασι. κωλῦσαι μὲν γὰρ μὴ ἐμπίπτειν εἰς ήμᾶς τοὺς λογισμοὺς οὐ δυνάμεθα, πρὸς δοκιμὴν ήμῶν ἔξωθεν εἰσπνεομένους, μὴ πεισθῆναι μέντοι ἤ μὴ χρῆσθαι αὐτοῖς δυνάμεθα.
57. Ou gar ephʼ hēmin holōs to enthymeisthai ē mē enthymeisthai kaitai ta atopa, alla to chrēsthai ē mē chrēsthai tois enthymēmasi. kōlysai men gar mē empiptein eis ēmas tous logismous ou dynametha, pros dokimēn ēmōn exōthen eispneomenous, mē peisthēnai mentoi ē mē chrēsthai autois dynametha.
For it does not lie entirely with us whether or not we think unfitting things, but whether or not we make use of those thoughts. We cannot prevent thoughts from falling upon us, since they are breathed in from outside to test us; but we can refuse to be persuaded by them or to make use of them.
64.57.2Holl GCS 25/31:490
ἐπεὶ πῶς ὁ ἀπόστολος τὸ μὲν κακὸν οὐχ ἥκιστα ᾦἀπηρέσκετο ἐποίει, τὸ δὲ καλὸν ᾦ ἠρέσκετο ἥκιστα, εἰ μὴ περὶ τῶν ὀθνείων ἐνθυμημάτων ἔλεγεν, ἅ ἐνθυμούμεθα ἔσθʼ ὄτε καὶ μὴ βουλόμενοι, ἐξ οἵας οὐ γινύσκοντες αἰτίας;
epei pōs ho apostolos to men kakon ouch hēkista ǭapēresketo epoiei, to de kalon ǭ ēresketo hēkista, ei mē peri tōn othneiōn enthymēmatōn elegen, ha enthymoumetha esthʼ ote kai mē boulomenoi, ex hoias ou ginyskontes aitias?
For how could the apostle have done by no means least the evil that displeased him, and least the good that pleased him, unless he was speaking of alien thoughts, which we sometimes think even against our will, not knowing from what cause?
64.57.3Holl GCS 25/31:490
ἅ ἀνατρέπεσθαι χρὴ καὶ ἐπιστομίζεσθαι, ἵνα μὴ εὐρυνόμενα τῶν περάτων κρατήσωσι τῆς ψυχῆς. ἀμήχανον γὰρ τούτων ἐνευκαιρούντων ἐν ἡμῖν ἐπανατεῖλαι τὸ ἀγαθόν.
ha anatrepesthai chrē kai epistomizesthai, hina mē eurynomena tōn peratōn kratēsōsi tēs psychēs. amēchanon gar toutōn eneukairountōn en hēmin epanateilai to agathon.
These must be overturned and muzzled, so that they may not widen and master the bounds of the soul. For while they take their ease in us it is impossible for the good to rise.
64.57.4Holl GCS 25/31:490
ὀρθῶς ἄρα »ὃ γὰρ κατεργάζομαι οὐ γινώσκω« ἔλεγεν, »οὐ γὰρ ὃ θέλω πράσσω, ἀλλʼ ὃ μισῶ, τοῦτο ποιῶ«. θέλομεν γὰρ τὰ μὴ προσήκοντα καὶ ἅ μὴ θέμις μηδʼ ἐνθυμεῖσθαι, ἐπειδὴ ἐπειδὴ τοῦτο ἀγαθὸν τέλειον, μὴ μόνον τοῦ ποιῆσαι αὐτὸ ἐγκρατεύεσθαι, ἀλλὰ καὶ τοῦ ἐνθυμηθῆναι.
orthōs ara »ho gar katergazomai ou ginōskō« elegen, »ou gar ho thelō prassō, allʼ ho misō, touto poiō«. thelomen gar ta mē prosēkonta kai ha mē themis mēdʼ enthymeisthai, epeidē epeidē touto agathon teleion, mē monon tou poiēsai auto enkrateuesthai, alla kai tou enthymēthēnai.
Rightly, then, he said, “For what I do I do not know; for I do not do what I wish, but what I hate, that I do.” For we wish not even to think of things unfitting and unlawful, since this is the perfect good: to refrain not only from doing it but even from thinking it.
64.57.5Holl GCS 25/31:490–491
καὶ ὃ θέλομεν, τοῦτο ἀγαθὸν οὐ γίγνεται, ἀλλʼ ὅ οὐ θέλομεν, πονηρόν. ἐπιφοιτῶσι γὰρ ἐπὶ τὴν καρδίαν ἡμῶν καὶ ἐπιβαίνουσιν καὶ μὴ βουλομένων ἡμῶν πολλάκις μυρία τε περὶ μυρίων <ἐνθυμήματα, > περὶεργίας ήμᾶς καὶ φιλοπραγμοσύνης πιμπλάντα.
kai ho thelomen, touto agathon ou gignetai, allʼ ho ou thelomen, ponēron. epiphoitōsi gar epi tēn kardian hēmōn kai epibainousin kai mē boulomenōn hēmōn pollakis myria te peri myriōn <enthymēmata, > periergias ēmas kai philopragmosynēs pimplanta.
And what we wish, this good, does not happen, but what we do not wish, evil. For countless thoughts about countless things visit and invade our heart, often even against our will, filling us with idle curiosity and meddling.
64.57.6Holl GCS 25/31:491
διὸ τὸ θέλειν αὐτὰ μὴ ἐνθυμεῖσθαι παράκειται, τὸ δὲ κατεργάζεσθαι εἰς τὸ ἀφανίσαι, ἵνα μὴ καὶ αὖθις περὶ τὸν λογισμὸν ἀνέλθωσιν, #x003E; ὅτι μὴ κεῖται τοῦτο ἐφʼ ἠμῖν, ὡς ἔφην, ἀλλὰ τὸ χρήσασθαι μόνον αὐτοῖς Πως ἢ μὴ χρήσασθαι.
dio to thelein auta mē enthymeisthai parakeitai, to de katergazesthai eis to aphanisai, hina mē kai authis peri ton logismon anelthōsin, #x003E? hoti mē keitai touto ephʼ ēmin, hōs ephēn, alla to chrēsasthai monon autois Pōs ē mē chrēsasthai.
Therefore the wish not to think them is present, but not the accomplishing of their removal, so that they may not come up again into our thought; because this does not lie with us, as I said, but only whether we make some use of them or not.
64.57.7Holl GCS 25/31:491
ὡς ὡς εἶναι τὸν νοῦν τοιοῦτον τοῦ ῥητοῦ »οὐ γὰρ ὅ θέλω ποιῶ ἀγαθόν«· θέλω γὰρ μὴ ἐνθυμεῖσθαι ἃ βλάπτει με, ἐπειδὴ τοῦτο ἀγαθὸν πανάμωμον, κατὰ τὸ λεγόμενον »ἄνευ ψόγου τετυγμένον χερσί τε καὶ νόῳ τετράγωνον«. καὶ τοῦτο μέν »ὃ θέλω ἀγαθὸν οὐ ποιῶ, ὃ Τε μὴ θέλω κακὸν πράσσω«· οὐ θέλω ἐννοεῖσθαι καὶ ἐννοοῦμαι ὅσα μὴ θέλω.
hōs hōs einai ton noun toiouton tou rhētou »ou gar ho thelō poiō agathon«; thelō gar mē enthymeisthai ha blaptei me, epeidē touto agathon panamōmon, kata to legomenon »aneu psogou tetygmenon chersi te kai noǭ tetragōnon«. kai touto men »ho thelō agathon ou poiō, ho Te mē thelō kakon prassō«; ou thelō ennoeisthai kai ennooumai hosa mē thelō.
So the meaning of the saying “For I do not do the good I wish” is this: I wish not to think what harms me, since this is the blameless good, as the saying goes, “fashioned four-square in hand and mind without reproach.” And this is “the good I wish I do not do, and the evil I do not wish I do”: I do not wish to think, and I think what I do not wish.
64.57.8Holl GCS 25/31:491
καὶ ἐπισκέψασθαι #x003E; εἶ μὴ διὰ ταῦτα αὐτὰ καὶ ὁ Δαυὶδ ἐνετύγχανε τῷ θεῷ, δυσχεραίνων ἐπὶ λογίζεσθαι καὶ καὶ αὐτὸν ἃ μὴ ἤθελεν· »ἀπὸ τῶν κρυφίων μου καθάρισόν με καὶ ἀπὸ ἀλλοτρίων φεῖσαι φεῖσαι δούλου σου. ἐὰν μή μου κατακυριεύσωσι, τότε ἄμωμος ἔσομαι καὶ καθαρισθήσομαι ἀπὸ ἁμαρτίας μεγάλης«.
kai episkepsasthai #x003E? ei mē dia tauta auta kai ho Dauid enetynchane tǭ theǭ, dyscherainōn epi logizesthai kai kai auton ha mē ēthelen; »apo tōn kryphiōn mou katharison me kai apo allotriōn pheisai pheisai doulou sou. ean mē mou katakyrieusōsi, tote amōmos esomai kai katharisthēsomai apo hamartias megalēs«.
And consider whether it was not for these very reasons that David too petitioned God, vexed that he too thought what he did not wish: “From my hidden faults cleanse me, and from alien ones spare your servant. If they do not gain dominion over me, then I shall be blameless and cleansed from great sin.”
64.57.9Holl GCS 25/31:491
καὶ αὐτὸς Τε ὁ ἀπόστολος ἐν ἑτέρῳ »λογσμοὺς καθαιροῦτες καὶ πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ θεοῦ, καὶ αἰχμαλωτίζοντες πᾶν νόημα εἰς τὴν ὑπακοὴν τοῦ Χριστοῦ«.
kai autos Te ho apostolos en heterǭ »logsmous kathairoutes kai pan hypsōma epairomenon kata tēs gnōseōs tou theou, kai aichmalōtizontes pan noēma eis tēn hypakoēn tou Christou«.
And the apostle himself says elsewhere: “destroying reasonings and every height raised up against the knowledge of God, and taking every thought captive to the obedience of Christ.”
Haer. 64, chapter 58
64.58.1Holl GCS 25/31:491–492
58. Εἰ δέ τις όμόσε τῷ λόγῳ ἱέναι τολμῶν ἀπορίνοιτο ὡς ἄρα διδάσκει ό ἀπόστολος ὡς οὐ μόνον ἐν τῷ λογίζεσθαι τὸ κακὸν ὃ μισοῦμεν καὶ ὅ οὐ θέλομεν πράσσομεν, ἀλλὰ καὶ ἐν τῷ ποιεῖν αὐτὸ καὶ κατεργάζεσθαι, διὰ τό »οὐ γὰρ ὃ θέλω ποιῶ« λελέχθαι »ἀγαθόν,
58. Ei de tis omose tǭ logǭ hienai tolmōn aporinoito hōs ara didaskei o apostolos hōs ou monon en tǭ logizesthai to kakon ho misoumen kai ho ou thelomen prassomen, alla kai en tǭ poiein auto kai katergazesthai, dia to »ou gar ho thelō poiō« lelechthai »agathon,
But if anyone, daring to come to grips with the argument, should answer that the apostle teaches that we do the evil we hate and do not wish not only in thinking but also in doing and performing it, because it is said, “For I do not do the good I wish,
64.58.2Holl GCS 25/31:492
ἀλλʼ ὃ οὐ θέλω κακόν, τοῦτο πράσσω«, ἀξιώσομέν που, εἰ ἀληθῆ λέγει ὁ ταῦτα λέγων, διασαφῆσαι τί ἦν τὸ κακόν, ὃ ἐμίσει ὁ ἀπόστολος καὶ ὂ οὺκ ἐβούλετο μὲν ποιεῖν. ἐποίει δέ, καὶ #x003E; ἀγαθόν, ὃ ἐβούλετο μὲν ποιεῖν, οὐκ ἐποίει γε, ἀλλὰ ἀντιστρόφως όσάκις μὲν ἤθελε ποιῆσαι τὸ ἀγαθόν, τοσαυτάκις οὐ τὸ ἀγαθὸν ὂ ἤθελεν, Μὰ τὸ πονηρὸν ὃ μὴ ἤθελεν ἐποίει.
allʼ ho ou thelō kakon, touto prassō«, axiōsomen pou, ei alēthē legei ho tauta legōn, diasaphēsai ti ēn to kakon, ho emisei ho apostolos kai o ouk ebouleto men poiein. epoiei de, kai #x003E? agathon, ho ebouleto men poiein, ouk epoiei ge, alla antistrophōs osakis men ēthele poiēsai to agathon, tosautakis ou to agathon o ēthelen, Ma to ponēron ho mē ēthelen epoiei.
but the evil I do not wish, that I do,” we will ask, if the one who says this speaks truly, that he explain what the evil was that the apostle hated and did not wish to do, yet did, and the good that he wished to do, yet did not do; but conversely, as often as he wished to do the good, so often he did not the good he wished but the wicked thing he did not wish.
64.58.3Holl GCS 25/31:492
ἄρα γὰρ οὐ θέλεων εἰδωλολατρεῖν ἀλλὰ θεολαττεῖν, ὃ μὲν ἤθελε θεολατρεῖν οὖκ ἠδύνατο, ὂ δὲ μὴ ἤθελεν εἰδωλολατρεῖν ἠδύνατο, ἢ σωφρονεῖν μὲν ὂ ἤθελεν οὐκ ἐποίει, ἀκολασταίνειν δὲ ὃ ἤχθετο ἐποίει;
ara gar ou theleōn eidōlolatrein alla theolattein, ho men ēthele theolatrein ouk ēdynato, o de mē ēthelen eidōlolatrein ēdynato, ē sōphronein men o ēthelen ouk epoiei, akolastainein de ho ēchtheto epoiei?
Was it that, not wishing to worship idols but to worship God, he could not worship God as he wished, but could worship idols, which he did not wish? Or that he did not practise self-control, which he wished, but did practise licentiousness, which he loathed?
64.58.4Holl GCS 25/31:492
καὶ συλλάηδην κραιπαλᾶν, ἀλλὰ ἀσωτεύεσθαι καὶ θυμοῦσθαι, ἀδικεῖν καὶ τὰ ἄλλα ὅσα πονηρίας ἔργα, ἂ μὴ ἤθελε μὲν ἐπο΄λιει, ὂ δὲ ἤθελε, δικαιοσύνην καὶ οσιότητα, οὐκ ἐποίει;
kai syllaēdēn kraipalan, alla asōteuesthai kai thymousthai, adikein kai ta alla hosa ponērias erga, a mē ēthele men epo΄liei, o de ēthele, dikaiosynēn kai osiotēta, ouk epoiei?
And, in short, that he got drunk, lived dissolutely, raged, did wrong, and all the other works of wickedness that he did not wish, but did not do what he wished, righteousness and holiness?
64.58.5Holl GCS 25/31:492
καὶ μὴν αὐτὸς ἐν ταῖς ἐκκλησίαις προτροπάδην ἐξεγείρων πάντας τας τὸ μὴ ἀνομεῖν οὐ μόνον τοῦς ποιοπυντας καὶ ἐπιτηδεύοντας τὰ ἄτοπα ὀλέθρῳ τηρεῖσθαι καὶ ὀργῇ παρεγγυᾷ, ἀλλὰ καὶ τοῦς συνευδοκοῦντας αὐτοῖς εἰς ταῦτα, ἀμιγὲς άμαρτίας ἐν ήμῖν τὸ δίκαιον ἀσκεῖσθαι διαμιλλώμμενος. πᾶν γὰρ ἁμάρτημα καὶ ἐπιτήδευμα τὸ συμπέρασμα κτᾶται διὰ τῆς σαρκός.
kai mēn autos en tais ekklēsiais protropadēn exegeirōn pantas tas to mē anomein ou monon tous poiopyntas kai epitēdeuontas ta atopa olethrǭ tēreisthai kai orgę̄ parengyą, alla kai tous syneudokountas autois eis tauta, amiges amartias en ēmin to dikaion askeisthai diamillōmmenos. pan gar hamartēma kai epitēdeuma to symperasma ktatai dia tēs sarkos.
Yet he himself, rousing all in the churches not to act lawlessly, warns that not only those who do and practise wrong things are kept for destruction and wrath, but also those who approve of them in these things, striving that righteousness be practised in us unmixed with sin. For every sin and practice gains its completion through the flesh.
64.58.6Holl GCS 25/31:492–493
πολλάκις τοῦν ἐν ταῖς ἐπιστολαῖς ἀναφανδὸν αὐτὰ δὴ ταῦτα διδάσκων ἠμᾶς ὑπεκτρέπεσθαι καὶ μισῖν φησί »μὴ πλανᾶσθε· οὔτε πόρνοι οὔτε εἰδωλολάτραι ο//υτε μοιχοὶ μαλακοὶ οὔτε ἀρσενοκοῖται οὔτε κλέπται οὔτε πλεονέκται οὔτε μέθυσοι οὐ λοίδοροι οὐχ ἅρπαγες βασιλείαν θεοῦ κληρονομήσουσι«·
pollakis toun en tais epistolais anaphandon auta dē tauta didaskōn ēmas hypektrepesthai kai misin phēsi »mē planasthe; oute pornoi oute eidōlolatrai o//yte moichoi malakoi oute arsenokoitai oute kleptai oute pleonektai oute methysoi ou loidoroi ouch harpages basileian theou klēronomēsousi«;
At any rate, often in his letters, openly teaching us to turn away from and hate these very things, he says, “Do not be deceived: neither the sexually immorally nor idolaters nor adulterers nor the effeminate nor men who lie with males nor thieves nor the greedy nor drunkards nor revilers nor robbers will inherit the kingdom of God.”
64.58.7Holl GCS 25/31:493
καὶ τὸ κορυφαιότατον, εἰς τὸ πανταπασιν ἡμᾶς ἐκ παντὸς ἀποδρᾶναι καὶ ἀποτινάξασθαι τὸ ἁμαρτάνειν προοὕτως οὐ τὸ ποιεῖν ἂ μὴ ἤθελε καὶ πράττειν ὑπέθετο τὰ προειρημένα,
kai to koryphaiotaton, eis to pantapasin hēmas ek pantos apodranai kai apotinaxasthai to hamartanein prooutōs ou to poiein a mē ēthele kai prattein hypetheto ta proeirēmena,
And, most important of all, so that we might altogether and completely flee and shake off sinning, he did not mean by “doing what he did not wish” the practice of the things mentioned above,
64.58.8Holl GCS 25/31:493
ἀλλὰ τὸ μόνον λογίζεσθαι· ἐπεὶ πῶς ἄν ἦν μιμητὴς ἀκριβὴς τοῦ Χριστοῦ; νυνὶ δὲ ἐπειδήπερ ἐμπίπτουςι θηριώδεις πολλάκις λογισμοί, ἐπιθυμίας ἡμᾶς ἄλλοτε ἄλλως ἐμπιπλάντες καὶ πρτιρτηίσε ἀλόγου, ἠΰτε μυιάων ἀδινάων ἔθνεα πολλά, ἔφη »τὸ γὰρ ὅ οὐ θέλω, τοῦτο ποιῶ«· ἃ χρὴ τῆς ψυχῆς εὐθαρσπως ἀποσοβεῖν, σοβεῖν, μηδὲν ὅλως εἰς τὸ ποιῆσαι τὰ ὑπʼ αὐτῶν ὑπηχούμενα νεύοντας.
alla to monon logizesthai; epei pōs an ēn mimētēs akribēs tou Christou? nyni de epeidēper empiptousi thēriōdeis pollakis logismoi, epithymias hēmas allote allōs empiplantes kai prtirtēise alogou, ēÿte muiaōn adinaōn ethnea polla, ephē »to gar ho ou thelō, touto poiō«; ha chrē tēs psychēs eutharspōs aposobein, sobein, mēden holōs eis to poiēsai ta hypʼ autōn hypēchoumena neuontas.
but only thinking them; for how else would he have been an exact imitator of Christ? But now, since beastly thoughts often fall upon us, filling us with desires and irrational … now one way and now another, “like the many tribes of thronging flies,” he said, “for what I do not wish, that I do”; these we must boldly drive away from the soul, not inclining at all to do what they whisper to us.
64.58.9Holl GCS 25/31:493
ἵνα γὰρ εγκριθῶμεν εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἐν πάσαις ἡδοναῖς καὶ λύπαις δοκιμασθέντες, εἰ μὴ μεταβαλλοίμεθα ἀλλὰ πανταχοῦ καθάπερ ἀκήρατος χρθσὸς διὰ πυρὸς βασανιζόμενος οὐκ ἐξιστάμεθα τῆς οἰκείας ἀρετῆς, συμβαίνει <τὸ> διοχλεῖσθαι τὸν νοῦν ὑπὸ πολλῶν.
hina gar enkrithōmen eis tēn basileian tōn ouranōn, en pasais hēdonais kai lypais dokimasthentes, ei mē metaballoimetha alla pantachou kathaper akēratos chrthsos dia pyros basanizomenos ouk existametha tēs oikeias aretēs, symbainei <to> diochleisthai ton noun hypo pollōn.
For so that we may be approved for the kingdom of heaven, having been tested in all pleasures and pains to see whether we change or whether everywhere, like pure gold tried by fire, we do not depart from our own virtue, it happens that the mind is troubled by many things.
64.58.10Holl GCS 25/31:493
ὅθεν δὴ γενναίως ὥσπερ στρατιώτας ἀρίστους ἀντιπαρατάσσεσθαι δεῖ, οἳ ἐπειδὰν ὑπὸ τῶν ἐχθρῶν αἴσθωνται πολιορκούμενοι, τοξείας οὐδὲν φροντίσαντες καὶ τῶν ἄλλων αὐτῶν ἀκοντισμάτων, ὑπὲρ τοῦ σῶσαι τὴν προθύμως ἐπʼ αὐτοὺς ἵενται, μηδὲν ἐλλείποντες σπουδῆς, ἔστʼ ἄν τὸ στιφος αὐτῶν εἰς φυγὴν ἀνατρέψαντες ἀπώσωνται τῶν ὅρων ἔξω.
hothen dē gennaiōs hōsper stratiōtas aristous antiparatassesthai dei, hoi epeidan hypo tōn echthrōn aisthōntai poliorkoumenoi, toxeias ouden phrontisantes kai tōn allōn autōn akontismatōn, hyper tou sōsai tēn prothymōs epʼ autous hientai, mēden elleipontes spoudēs, estʼ an to stiphos autōn eis phygēn anatrepsantes apōsōntai tōn horōn exō.
Hence we must stand against them nobly, like the best soldiers, who, when they perceive that they are besieged by the enemy, caring nothing for arrows and their other missiles, charge eagerly at them to save the city, sparing no effort, until they turn their close ranks to flight and drive them beyond the borders.
64.58.11Holl GCS 25/31:493–494
ὁρᾷς γὰρ ὡς οἱ λογισμοὶ διὰ τὴν ἐνοικοῦσαν ἁμαρτίαν ἐν ἡμῖν ἔξωθεν ἐπισυνίστανται, καθαπερεὶ κύνες λυσσῶντες ἢ ἄγριοι καὶ θρασεῖς λῃσταὶ καθʼ ἡμῶν ἀεὶ παρορμώμενοι ύπὸ τοῦ τυράννου καὶ ἄρχοντος τῆς ἀδικίας, δοκιμάζοντος ἦμᾶς εἶ ἀνθίστασθαι αὐτοῖς ἀρκοῦμεν καὶ ἀντιπαρατάσσεσθαι.
horąs gar hōs hoi logismoi dia tēn enoikousan hamartian en hēmin exōthen episynistantai, kathaperei kynes lyssōntes ē agrioi kai thraseis lę̄stai kathʼ hēmōn aei parormōmenoi ypo tou tyrannou kai archontos tēs adikias, dokimazontos ēmas ei anthistasthai autois arkoumen kai antiparatassesthai.
For you see how thoughts, because of the sin dwelling in us, gather from outside like mad dogs or savage, bold robbers, ever urged on against us by the tyrant and ruler of injustice, who tests us to see whether we are able to resist them and stand against them.
Haer. 64, chapter 59
64.59.1Holl GCS 25/31:494
59. Ἄγε οὖν, μή ποτε ύπενδοῦσα ἁρπασθῇς, ὦ ψυχή, πρὸς αὐτῶν, καὶ οὐχ ἔξομεν ύπὲρ σοῦ δοῦναι λύτρα. »τί γὰρ ἀντικατάλλαγμα δώσει, φησίν, ἄνθρωπος τῆς ψυχῆς αὐτοῦς«;
59. Age oun, mē pote ypendousa harpasthę̄s, ō psychē, pros autōn, kai ouch exomen yper sou dounai lytra. »ti gar antikatallagma dōsei, phēsin, anthrōpos tēs psychēs autous«?
Come then, O soul, lest you give way and be seized by them, and we have no ransom to give for you. “For what,” he says, “will a man give in exchange for his soul?”
64.59.2Holl GCS 25/31:494
καλὸν μὲν οὖν, εἰ μὴ εἴχομεν, ἦν ἄν καὶ χαρμιώτατον, τοὺς ἀντιπράσσοντας ήμῖν καὶ μαχομένους· ἐπεὶ δὲ τοῦτο ἀδύνατον, καὶ ὃ θέλομεν οὐ δυνάμεθα θέλομεν δὲ μὴ ἔχειν τους ἐξέλκοντας ήμᾶς εἰς πάθη) — ἦν γὰρ ἀνιδρωτὶ σωθῆναι — καὶ 8 θέλομεν τοῦτο οὐ γιγνεται, ἀλλʼ ὂ οὒ θέλομεν δεὶ γὰρ ημᾶς δοκιμάζεσθαι, ὡς ἔφην), μὴ ἐνδιδῶμεν, ὦ ψυχή, μὴ ἐνδιδῶμεν τῷ πονηρῷ,
kalon men oun, ei mē eichomen, ēn an kai charmiōtaton, tous antiprassontas ēmin kai machomenous; epei de touto adynaton, kai ho thelomen ou dynametha thelomen de mē echein tous exelkontas ēmas eis pathē) — ēn gar anidrōti sōthēnai — kai 8 thelomen touto ou gignetai, allʼ o ou thelomen dei gar ēmas dokimazesthai, hōs ephēn), mē endidōmen, ō psychē, mē endidōmen tǭ ponērǭ,
It would indeed be good and most delightful if we did not have those who oppose and fight us; but since this is impossible, and what we wish we cannot do (we wish not to have those who drag us into passions, for then we could be saved without sweat), and what we wish does not happen but what we do not wish (for we must be tested, as I said), let us not give way, O soul, let us not give way to the evil one,
64.59.3Holl GCS 25/31:494
»ἀλλὰ ἀναλαβόντες τὴν πανοπλίαν τοῦ θεοῦ« ὑπερασπίζουσαν καὶ προαγωνιζομένην ἡμῶν »ἐνδυδώμεθα τὸν θώρακα τῆς δικαιοσύνης καὶ ὑποδησώμεθα πόδας ἐν ἑτοιμασίᾳ τοῦ εὐαγγελίου, ἐν πᾶσί τε ἀναλάβωμεν τὸν θυρεὸν τῆς πίστεως, ἐν ᾦ δυνησόμεθα πάντα τὰ βέλη τοῦ πονηροῦ τὰ πεπυρωμένα σβέσαι καὶ τὴν περικεφαλαίαν τοῦ σωτηρίου καὶ τὴν μάχαιραν τοῦ πνεύματος, ὅ ἐστι ῥῆμα θεοῦ, πρὸς τὸ δύνασθαι στῆναι πρὸς τὴν τοῦ διαβόλου«, »λογισμούς τε καθαιρεῖν καὶ πᾶν ὔψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ θεοῦ«· »ὅτι μὴ εστιν ήμῖν ή πάλη πρὸς κἶμα καὶ σάρκα«.
»alla analabontes tēn panoplian tou theou« hyperaspizousan kai proagōnizomenēn hēmōn »endydōmetha ton thōraka tēs dikaiosynēs kai hypodēsōmetha podas en hetoimasią tou euangeliou, en pasi te analabōmen ton thyreon tēs pisteōs, en ǭ dynēsometha panta ta belē tou ponērou ta pepyrōmena sbesai kai tēn perikephalaian tou sōtēriou kai tēn machairan tou pneumatos, ho esti rhēma theou, pros to dynasthai stēnai pros tēn tou diabolou«, »logismous te kathairein kai pan ypsōma epairomenon kata tēs gnōseōs tou theou«; »hoti mē estin ēmin ē palē pros kima kai sarka«.
“but taking up the whole armour of God,” which shields us and fights in front of us, “let us put on the breastplate of righteousness and shoe our feet with the readiness of the gospel, and in all things take up the shield of faith, with which we shall be able to quench all the flaming darts of the evil one, and the helmet of salvation and the sword of the Spirit, which is the word of God, so as to be able to stand against the [schemes] of the devil,” and “to destroy reasonings and every height raised up against the knowledge of God”; “for our struggle is not against blood and flesh.”
64.59.4Holl GCS 25/31:494–495
τούτου δὲ ἔνεκα τοῦτα λέγω, ὄτι οὖτος ὁ τρόπος τοῦ ἀποστόλου τῶν συνταγμάτων. πολλὰ μὲν γὰρ ἔστι καὶ περὶ ἐκάστου τῶι ἐν τῇ ἐπιστολῇ ταύτῃ εἰρημένων ἀποδεὶξαι, ὡς ὀρθοδόξωςσ καὶ μεμε- λετημένως ἔχει· μακρὸν ἄν εἴη ἕκαστον αὐτῶν οὔτως διελθειν.
toutou de eneka touta legō, oti outos ho tropos tou apostolou tōn syntagmatōn. polla men gar esti kai peri ekastou tōi en tę̄ epistolę̄ tautę̄ eirēmenōn apodeixai, hōs orthodoxōss kai meme- letēmenōs echei; makron an eiē hekaston autōn outōs dielthein.
I say these things for this reason, that this is the apostle’s manner of composition. For there is much to show about each of the things said in this letter, how orthodox and carefully considered it is; but it would be long to go through each of them in this way.
64.59.5Holl GCS 25/31:495
γὰρ τύπον αὐτοῦ δειξαι μόνον καἲ τὴν βούλησιν προηργμαι νῦν »οὐ γὰρ ὃ θέλω, τοῦτο πράσσω, ἀλλʼ ὃ μισῶ, τοῦτο ποιῶ. <εἰ δὲ ὃ οὐ θέλω > σ΄λυμφημι τῷ νόμῳ τοῦ θεοῦ ὅτι καλός· νυνὶ δὲ οὐκέτι γὰγὼ κατεργάζομαι αὐτό, ἀλλʼ ή οἰκοῦσα ἐν ἐμοὶ άμαρτία. οἶδα γὰρ ὅτι οὐκ οἰκεῖ ἐν ἐμοῖ, τουτέστιν ἐν τῇ σαρκί μου, τὸ ἀγαθόν«, ὀρθῶς λέγων.
gar typon autou deixai monon kai tēn boulēsin proērgmai nyn »ou gar ho thelō, touto prassō, allʼ ho misō, touto poiō. <ei de ho ou thelō > s΄lymphēmi tǭ nomǭ tou theou hoti kalos; nyni de ouketi gagō katergazomai auto, allʼ ē oikousa en emoi amartia. oida gar hoti ouk oikei en emoi, toutestin en tę̄ sarki mou, to agathon«, orthōs legōn.
For I have now undertaken only to show its outline and intention: “For what I wish, that I do not do, but what I hate, that I do. But if I do what I do not wish, I agree with the law of God that it is good. So now it is no longer I who do it, but the sin that dwells in me. For I know that good does not dwell in me, that is, in my flesh,” he rightly says.
64.59.6Holl GCS 25/31:495
μέμνησθε γὰρ ἐν τοῖς ἔμπροσθεν ὡς ὡριζόμεθα· εἰ καὶ σπεύδων ἐγὼ ταχὺ πάντα διεξελθεῖν μᾶλλον βραδύνων, μακροτέρας μοι τῶν λόγων τῆς περιόδου ἢ προσεδ΄λοκησα γεγενημένης, ἢν προθυμητίον δὴ διανῦσαι. ἄλλως γὰρ τοῦ προκειμένου οὔποτε ἤξομεν ἐπὶ τέλος.
memnēsthe gar en tois emprosthen hōs hōrizometha; ei kai speudōn egō tachy panta diexelthein mallon bradynōn, makroteras moi tōn logōn tēs periodou ē prosed΄lokēsa gegenēmenēs, ēn prothymētion dē dianysai. allōs gar tou prokeimenou oupote ēxomen epi telos.
For remember how we defined it earlier; even if, in my haste to go through everything quickly, I have rather been slow, since the course of the discussion has become longer than I expected, we must be eager to complete it. Otherwise we shall never reach the end of what lies before us.
Haer. 64, chapter 60
64.60.1Holl GCS 25/31:495
60. Οὐκοῦν ἐλέγομεν· ἀφʼ οὖ τὸν ἄνθρωπον, εἶ μνημονεύετε, πλανηθέντα τὴν ἐντολὴν ἀθετῆσαι συνέβη, ἐντεῦθεν ἐκ τῆς παρακοῆς τὴν ἁμαρτίαν λαβοῦσαν γένεσιν εἰς αὐτὸν εἰσῳκηκέναι.
60. Oukoun elegomen; aphʼ ou ton anthrōpon, ei mnēmoneuete, planēthenta tēn entolēn athetēsai synebē, enteuthen ek tēs parakoēs tēn hamartian labousan genesin eis auton eisǭkēkenai.
So we were saying: from the time it happened, if you remember, that man was led astray and set aside the commandment, from then sin, taking its origin from the disobedience, came to dwell in him.
64.60.2Holl GCS 25/31:495
οὕτως γὰρ πρῶτον στάσις ἐνέπεσε σφαδᾳσμῶν τε καὶ λογισμῶν ἀνοικείων ἐπληρώθημεν, κενωθέντες με) τοῦ ἐμφυσήματος τοῦ θεοῦ, πληρωθέντες δὲ ἐπιθυμίς ὑλικῆς, ἥν ὁ πολύπλοκος ἐνέπνευσεν εἰς ήμᾶς ὄφις, βραχυπορησάντων ήμῶν τῆς παραγγελίας τοῦ θεοῦ τὸν κύκλον.
houtōs gar prōton stasis enepese sphadąsmōn te kai logismōn anoikeiōn eplērōthēmen, kenōthentes me) tou emphysēmatos tou theou, plērōthentes de epithymis hylikēs, hēn ho polyplokos enepneusen eis ēmas ophis, brachyporēsantōn ēmōn tēs parangelias tou theou ton kyklon.
For thus first an uprising of convulsive impulses fell upon us and we were filled with unfitting thoughts, emptied of the breath of God and filled with material desire, which the crafty serpent breathed into us, when we fell short of the circle of God’s precept.
64.60.3Holl GCS 25/31:495
διὸ καὶ τὸν θάνατον ὁ θεὸς πρὸς ἀναίρεσιν τῆς ἀμαρτίας ύπὲρ ήμῶν ἀνεύρατο, ἴνα μὴ ἐν ἀθανάτοις ήμῖν ἀνατείλασα, ὡς ἔφην, ἀθανατος ᾖ.
dio kai ton thanaton ho theos pros anairesin tēs amartias yper ēmōn aneurato, ina mē en athanatois ēmin anateilasa, hōs ephēn, athanatos ę̄.
That is why God devised death for us for the destruction of sin, so that sin, having arisen in us while we were immortal, might not, as I said, be immortal.
64.60.4Holl GCS 25/31:495–496
ὄθεν ὁ ἀπόστολος »οἶδα γὰρ ὅτι οὐκ οἰκεῖ ἐν ἐμοί, τουτέστιν ἐν τῇ σαρκί μου, τὸ ἀγαθόν« λέγων τὴν ἀπὸ τῆς παραβάσεως διὰ τῆς ἔπιθυμίας εἰσοικισθεῖσαν εἰς ἠμᾶς άμαρτίαν βούλεται μηνύειν, ἧς δὴ καθάπερ βλαστήματα νέα νέα καὶ κλῶνες οί φιλήδονοι περὶ ήμᾶς ἀεὶ λογισμοὶ στανται. δισσὰ γὰρ ἐν ήμῖν λογισμῶν γένη, τὸ μὲν ἀπὸ τῆς ἐπιθυμίας τῆς ἐνθωπευούσης ἐν τῷ σώματι συνιστάμενον, ἥτις ἐξ ἐπιπνοίας, ὡς ἔφην, ἐγενήθη τοῦ ὑλικοῦ πνεύματος, τὸ δὲ ἀπὸ τοῦ κατὰ τὴν ἐντολήν, ὃν ἔμφυτον ἐλάβομεν ἔχειν καὶ φυσικὸν νόμον, πρὸς τὸ καλὸν ἡμῶν ἐξεγείροντα καὶ ἐπανορθούμενον τὸν λογισμόν.
othen ho apostolos »oida gar hoti ouk oikei en emoi, toutestin en tę̄ sarki mou, to agathon« legōn tēn apo tēs parabaseōs dia tēs epithymias eisoikistheisan eis ēmas amartian bouletai mēnyein, hēs dē kathaper blastēmata nea nea kai klōnes oi philēdonoi peri ēmas aei logismoi stantai. dissa gar en ēmin logismōn genē, to men apo tēs epithymias tēs enthōpeuousēs en tǭ sōmati synistamenon, hētis ex epipnoias, hōs ephēn, egenēthē tou hylikou pneumatos, to de apo tou kata tēn entolēn, hon emphyton elabomen echein kai physikon nomon, pros to kalon hēmōn exegeironta kai epanorthoumenon ton logismon.
Hence the apostle, when he says, “For I know that good does not dwell in me, that is, in my flesh,” means to indicate the sin that came to dwell in us from the transgression through desire, of which pleasure-loving thoughts are like new shoots and branches that always spring up around us. For there are two kinds of thoughts in us: one arising from the desire that lurks in the body, which, as I said, came into being from the inspiration of the material spirit; and the other from the law according to the commandment, which we received as innate and natural, rousing and correcting our thinking toward the good.
64.60.6Holl GCS 25/31:496
ὅθεν τῇ μὲν νομοθεσίᾳ τοῦ θεοῦ κατὰ τὸν νοῦν »συνηδόμεθα« (τοῦτο γὰρ ὁ ἔσω ἄνθρωπος), τῇ δὲ νομοθεσίᾳ τοῦ διαβόλου κατὰ τὴν ἐνοικοῦσαν ἐπιθυμίαν ἐν τῇ σαρκί· ὁ γὰρ νόμος »ἀντιστρατευόμενος καὶ ἀντιπράσσων τῷ νόμῳ τοῦ θεοῦ«, οἷον τῇ πρὸς τὸ ἀγαθὸν ὁρμῇ, τῇ ἐπιθυμίᾳ τοῦ νοός, οὗτός ἐστιν ὁ τοὺς ἐμπαθεῖς ἀναφύων ἀεὶ καὶ ὑλικοὺς πρὸς ἀνομίαν περισπασμούς, παντάπασι πρὸς ἡδονὰς ὢν ἑλκτικός.
hothen tę̄ men nomothesią tou theou kata ton noun »synēdometha« (touto gar ho esō anthrōpos), tę̄ de nomothesią tou diabolou kata tēn enoikousan epithymian en tę̄ sarki; ho gar nomos »antistrateuomenos kai antiprassōn tǭ nomǭ tou theou«, hoion tę̄ pros to agathon hormę̄, tę̄ epithymią tou noos, houtos estin ho tous empatheis anaphyōn aei kai hylikous pros anomian perispasmous, pantapasi pros hēdonas ōn helktikos.
Hence with our mind we “delight in” God’s legislation (this is the inner man), but in the devil’s legislation according to the desire dwelling in the flesh; for the law “warring and working against the law of God,” that is, against the impulse toward the good, the desire of the mind, is the one that always sprouts passionate and material distractions toward lawlessness, being altogether a drag toward pleasures.
Haer. 64, chapter 61
64.61.1Holl GCS 25/31:496
61. Τρεῖς τὰρ νόμους ὑποτιθέμενος ἀναφανδὸν ὁ Παῦλος ἐνταῦθά μοι καταφαίνεται· ἕνα μὲν τὸν κατὰ τὸ ἔμφυτον ἐν ἡμῖν ἀγαθόν, ὅν καὶ νόμον σαφῶς νοὸς ἐκάλεσεν, ἕνα δὲ τὸν ἐκ προσβολῆς συνιστάμενον τοῦ πονηροῦ καὶ εἰς τὰς ἐμπαθεῖς ἐξέλκοντα πολλάκις φαντασίας τὴν ψυχήν, ὃν ἀντιστρατεύεσθαι τῷ νόμῳ τοῦ νοὸς ἔφη,
61. Treis tar nomous hypotithemenos anaphandon ho Paulos entautha moi kataphainetai; hena men ton kata to emphyton en hēmin agathon, hon kai nomon saphōs noos ekalesen, hena de ton ek prosbolēs synistamenon tou ponērou kai eis tas empatheis exelkonta pollakis phantasias tēn psychēn, hon antistrateuesthai tǭ nomǭ tou noos ephē,
For here Paul appears to me plainly to posit three laws: one according to the good innate in us, which he clearly called the law of the mind; one arising from the assault of the evil one and often dragging the soul into passionate imaginings, which he said wars against the law of the mind;
64.61.2Holl GCS 25/31:496
καὶ ἕτερον τὸν κατὰ τὴν ἁμαρτίαν ἐκ τῆς ἐπιθυμίας ἐνσκιρρώσαντα ἐν τῇ σαρκί, ὃν ἁμαρτίας νόμον οἰκοῦντα ἐν τοῖς λέλεσιν ἐκάλεσεν· ᾧ ἐπιβαίνων ὁ πονηρὸς καὶ ἐποχούμενος πολλάκις καθʼ ἡμῶν ἐγκελεύεται, πρὸς ἀδικίαν ἡμᾶς καὶ πράξεις συνελαύνων κακάς.
kai heteron ton kata tēn hamartian ek tēs epithymias enskirrōsanta en tę̄ sarki, hon hamartias nomon oikounta en tois lelesin ekalesen; hǭ epibainōn ho ponēros kai epochoumenos pollakis kathʼ hēmōn enkeleuetai, pros adikian hēmas kai praxeis synelaunōn kakas.
and another, according to sin, hardened in the flesh from desire, which he called the law of sin dwelling in the members; mounting and riding on it, the evil one often urges us on, driving us together into injustice and evil deeds.
64.61.3Holl GCS 25/31:496–497
ὁ γὰρ ἔξωθεν εἰσπνεόμενος ἀπὸ τοῦ πονηροῦ νόμος καὶ διὰ τῶν αἰσθήσεων καθάπερ ἀσφαλτῶδες ῥεῦμα ἔνδον εἰς αὐτὴν ἐκχεό- μενος τὴν ψυχὴν ύπὸ τοῦ ἐν τῇ σαρκαὶ κατὰ τὴν ἐπιθυμίαν ὑπάρχοντος κραταιοῦται νόμου.
ho gar exōthen eispneomenos apo tou ponērou nomos kai dia tōn aisthēseōn kathaper asphaltōdes rheuma endon eis autēn ekcheo- menos tēn psychēn ypo tou en tę̄ sarkai kata tēn epithymian hyparchontos krataioutai nomou.
For the law breathed in from outside by the evil one, pouring through the senses like a stream of pitch into the soul itself, is strengthened by the law that exists in the flesh according to desire.
64.61.4Holl GCS 25/31:497
φαίνεται γὰρ ὡς ἐν αὐτοῖς ἡμῖν τὸ με) βέλτιον τὸ δὲ χεῖρον ὄν, καὶ ὄταν μὲν τὸ βέλτιον φύσει τοῦ χείρονος ἐγκρατέστερον γενηθῇ, φέρεται ὅλος πρὸς τὸ ἀγαθὸν ὁ νοῦς· ὅταν δὲ τὸ χεῖρον ἐπιβρίσῃ πλεονάσαν, ὃ ἀντιστρατεύεσθαι τῷ ἐν ήμῖν λέγεται ἀγαθῷ, ἄγεται πάλιν ἀθτιστρόφως πρὸς φαντασίας παντοδαπὰς ὁ ἄνθρωπος καὶ λογισμοὺς χείρονας.
phainetai gar hōs en autois hēmin to me) beltion to de cheiron on, kai otan men to beltion physei tou cheironos enkratesteron genēthę̄, pheretai holos pros to agathon ho nous; hotan de to cheiron epibrisę̄ pleonasan, ho antistrateuesthai tǭ en ēmin legetai agathǭ, agetai palin athtistrophōs pros phantasias pantodapas ho anthrōpos kai logismous cheironas.
For it appears that within us there is the better and the worse; and when the better becomes by nature stronger than the worse, the mind is wholly borne toward the good; but when the worse, which is said to war against the good in us, prevails by increasing, man is led conversely toward all kinds of imaginings and worse thoughts.
Haer. 64, chapter 62
64.62.1Holl GCS 25/31:497
62. Οὖ δὴ καὶ κάριν ὁ ἀπόστολος εὔχεται ῥυθῆναι, θάνατον αὐτὸ καὶ ὄλεθρον εἶναι ήγούμενος, ὥσπερ δὴ καὶ ὁ προφήτης »ἀπὸ τῶν κρυφίων μου« λέγων »καθάρισόν με«.
62. Ou dē kai karin ho apostolos euchetai rhythēnai, thanaton auto kai olethron einai ēgoumenos, hōsper dē kai ho prophētēs »apo tōn kryphiōn mou« legōn »katharison me«.
It is for this reason that the apostle prays to be delivered, considering it death and destruction, just as the prophet too says, “From my hidden faults cleanse me.”
64.62.2Holl GCS 25/31:497
αὐτὰ γοῦν τὰ ῥήματα τοῦτο παρίστησιν »συνήδομαι γὰρ τῷ νόμῳ τοῦ θεοῦ κατὰ τὸν ἔσω« λέγοντος »ἄνθρωπον, βλέπω Τε ἒτερον νόμον ἐν τοῖς μέλεσί μου ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός μου καὶ αἰχμαλωτίζοντά με τῷ νόμῳ τῆς ἁμαρτίας, τῷ ὄντι ἐν τοῖς μέλεσί μου. ταλαίπωρος ἐγὼ ἄνθρωπος, τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου«;
auta goun ta rhēmata touto paristēsin »synēdomai gar tǭ nomǭ tou theou kata ton esō« legontos »anthrōpon, blepō Te eteron nomon en tois melesi mou antistrateuomenon tǭ nomǭ tou noos mou kai aichmalōtizonta me tǭ nomǭ tēs hamartias, tǭ onti en tois melesi mou. talaipōros egō anthrōpos, tis me rhysetai ek tou sōmatos tou thanatou toutou«?
At any rate, the words themselves show this, when he says, “For I delight in the law of God according to the inner man, but I see another law in my members warring against the law of my mind and taking me captive to the law of sin that is in my members. Wretched man that I am, who will deliver me from the body of this death?”
64.62.3Holl GCS 25/31:497
οὐ τὸ σῶμα θάνατον ἀποφηνάμενος, ἀλλὰ τὸν νόμμον τῆς ἁμαρτίας τὸν ἐν τοῖς μέλεοι <τοῦ σώματος> διὰ τῆς παραβάσεως ἐν ήμῖν ἐμφωλεύοντα καὶ πρὸς θάνατον ἀεὶ ἀεὶ τῆς ἀδικίας τὴν ψυχὴν ἐμφαντάζοντα.
ou to sōma thanaton apophēnamenos, alla ton nommon tēs hamartias ton en tois meleoi <tou sōmatos> dia tēs parabaseōs en ēmin emphōleuonta kai pros thanaton aei aei tēs adikias tēn psychēn emphantazonta.
He does not declare the body to be death, but the law of sin that lurks in us in the members of the body through the transgression and always deludes the soul toward the death of unrighteousness.
64.62.4Holl GCS 25/31:497–498
ἐπιφέρει γοῦν εὐθέως, ἀμέλει διαλυόμενος ἀπὸ κποίου θανάτου ἐγλίχετο ῥυσθῆναι καὶ τίς αὐτὸν ό ῥυόμενος ἦι· »χάρις τῷ θεῷ διὰ Ἱησοῦ Χριστοῦ«. προσεκτέον γὰρ ὅτι, εἰ τὸ σῶμα θάνατον τοῦτο, ὦ Ἀγλαοφῶν, ὡς ὑπειλήφατε, ἔλεγεν, οὐκ ἂν τὸν Χριστὸν ὡς ῥυόμενον αὐτὸν ὕστερον ἐκ τοῦ τοιούτου κακοῦ παρελάμβανεν· ἐπεὶ τί παραδοξότερον ἢ πλέον ἀπὸ τοῦ Χριστοῦ τῆς παρουσίας ἐσχήκαμεν;
epipherei goun eutheōs, amelei dialyomenos apo kpoiou thanatou eglicheto rhysthēnai kai tis auton o rhyomenos ēi; »charis tǭ theǭ dia Hiēsou Christou«. prosekteon gar hoti, ei to sōma thanaton touto, ō Aglaophōn, hōs hypeilēphate, elegen, ouk an ton Christon hōs rhyomenon auton hysteron ek tou toioutou kakou parelambanen; epei ti paradoxoteron ē pleon apo tou Christou tēs parousias eschēkamen?
At any rate, he at once adds, plainly explaining from what kind of death he longed to be delivered and who his deliverer was: “Thanks be to God through Jesus Christ.” For we must note that if he called this body death, Aglaophon, as you have supposed, he would not have brought in Christ as later delivering him from such an evil; for what more remarkable or greater thing would we have gained from the coming of Christ?
64.62.5Holl GCS 25/31:498
τί δὲ καὶ ὁ ἀπόστολος ὅλως, ὠς διὰ τῆς παρουσίας τοῦ Χριστοῦ δυνάμενος ἐκ τοῦ θανάτου ὑπὸ θεοῦ ἐλευθερωθῆναι τούτου ἐφθέγγετο, ὁπότε πᾶσι καὶ πρὸ τοῦ τὸν Χριστὸν ἐλθεῖν εἰς τὸν κόσμον συνέβαινε θνῄσκειν;
ti de kai ho apostolos holōs, ōs dia tēs parousias tou Christou dynamenos ek tou thanatou hypo theou eleutherōthēnai toutou ephthengeto, hopote pasi kai pro tou ton Christon elthein eis ton kosmon synebaine thnę̄skein?
And why did the apostle speak at all as if through the coming of Christ he could be freed by God from this death, when all men, even before Christ came into the world, happened to die?
64.62.6Holl GCS 25/31:498
ἐρρύοντο γὰρ χωριζόμενοι πάντες τῶν σωμάτων κατὰ τὴν ἀπὸ τοῦ βίου τούτου ἐξοδον, ἀλλὰ καὶ ὡσαύτως δὲ πᾶσαι αἱ ψυχαί, [καὶ] αἱ τῶν ἀπίστων καὶ πιστῶν καὶ τῶν ἀδίκων καὶ δικαίων, ἐχωριζοντο τῶν σωμάτων κατὰ τὴν ἡμέραν τῆς τελευτῆς.
erryonto gar chōrizomenoi pantes tōn sōmatōn kata tēn apo tou biou toutou exodon, alla kai hōsautōs de pasai hai psychai, [kai] hai tōn apistōn kai pistōn kai tōn adikōn kai dikaiōn, echōrizonto tōn sōmatōn kata tēn hēmeran tēs teleutēs.
For all were delivered, being separated from their bodies at their departure from this life; and likewise all souls, of unbelievers and believers, of the unjust and the just, were separated from their bodies on the day of their death.
64.62.7Holl GCS 25/31:498
τί οὖν ὁ ἀπόστολος πλέον παρὰ τοὺς ἄλλους λαβεῖν τοὺς ἐν ἀπιστίᾳ διατρίψαντας ἐσπούδαζεν; ἢ διὰ τί ῥυσθῆναι ἀπὸ τοῦ σώματος ηὔχετο, ὃ καὶ εἰ μὴ ἤθελε, πάντως ἂν συνέβαινεν αὐτῷ, καθάπερ δὴ καὶ πᾶσι κεῖται τὸ τελευτῆσαι καὶ χωρισθῆναι τὰς ψυχὰς αὐτῶν ἀπὸ τῶν σωμάτων, εἴ γε θάνατον τὸ σῶμα τῆς ψυχῆς ὑπετίθετο;
ti oun ho apostolos pleon para tous allous labein tous en apistią diatripsantas espoudazen? ē dia ti rhysthēnai apo tou sōmatos ēucheto, ho kai ei mē ēthele, pantōs an synebainen autǭ, kathaper dē kai pasi keitai to teleutēsai kai chōristhēnai tas psychas autōn apo tōn sōmatōn, ei ge thanaton to sōma tēs psychēs hypetitheto?
What more, then, was the apostle eager to receive than the others who lived in unbelief? Or why did he pray to be delivered from the body, which would certainly have happened to him even if he did not wish it, just as it is appointed to all to die and for their souls to be separated from their bodies, if indeed he supposed the body to be the soul’s death?
64.62.8Holl GCS 25/31:498
ὥστε οὐ τὸ σῶμα τοῦτο, ὦ Ἀγλαοφῶν, θάνατον, ἀλλὰ τὴν ἁμαρτίαν τὴν κατοικήσασαν <ἔνδον> διὰ τῆς ἐπιθυμίας ἐν τῷ σώματι λέγει, ἧς ὁ θεὸς αὐτὸν διὰ τῆς παρουσίας τοῦ Χριστοῦ ἐρρύσατο.
hōste ou to sōma touto, ō Aglaophōn, thanaton, alla tēn hamartian tēn katoikēsasan <endon> dia tēs epithymias en tǭ sōmati legei, hēs ho theos auton dia tēs parousias tou Christou errysato.
So it is not this body, Aglaophon, that he calls death, but the sin that has come to dwell within the body through desire, from which God delivered him through the coming of Christ.
64.62.9Holl GCS 25/31:498
»ὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ ἠλευθέρωσεν ἡμᾶς ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου«, ὅπως »ὁ ἐγείρας Ἰησοῦν ἐκ νεκρῶν διὰ τὸ ἐνοικοῦν αὐτοῦ πνεῦμα ἐν ἡμῖν ζωοποιήσῃ καὶ τὰ θνητὰ σώματα ἡμῶν«,
»ho gar nomos tou pneumatos tēs zōēs en Christǭ Iēsou ēleutherōsen hēmas apo tou nomou tēs hamartias kai tou thanatou«, hopōs »ho egeiras Iēsoun ek nekrōn dia to enoikoun autou pneuma en hēmin zōopoiēsę̄ kai ta thnēta sōmata hēmōn«,
“For the law of the Spirit of life in Christ Jesus set us free from the law of sin and death,” so that “he who raised Jesus from the dead, through his Spirit who dwells in us, may give life also to our mortal bodies,”
64.62.10Holl GCS 25/31:498–499
»τῆς ἁμαρτίας τῆς ἐν τῷ σώματι κατακριθείσης« πρὸς ἀναίρεσιν, »ἵνα τὸ δικαίωμα τοῦ« κατὰ τὴν ἐντολὴν πρὸς τὸ ἀγαθὸν ήμᾶς ἐφελκομένου φυσικοῦ »νόμου« φανερωθῇ ἐξαφθέν, ὅ ἀσθενῆσαν, τῆς σαρκὸς κακρατημένης τῇ ἁμαρτίᾳ, πρὸ τῆς παρουσίας τοῦ χριστοῦ ταῖς ὑλικαῖς φροντισιν τὸ γὰρ ἀδύνατον τοῦ ἐν ἡμῖν φυσικοῦ νόμου,
»tēs hamartias tēs en tǭ sōmati katakritheisēs« pros anairesin, »hina to dikaiōma tou« kata tēn entolēn pros to agathon ēmas ephelkomenou physikou »nomou« phanerōthę̄ exaphthen, ho asthenēsan, tēs sarkos kakratēmenēs tę̄ hamartią, pro tēs parousias tou christou tais hylikais phrontisin to gar adynaton tou en hēmin physikou nomou,
“sin in the body having been condemned” to destruction, “so that the just requirement of the” natural “law,” which according to the commandment draws us toward the good, might be made manifest, kindled anew, which had been weakened, since the flesh was mastered by sin, before the coming of Christ, by material cares. For “what was impossible” for the natural law in us,
64.62.11Holl GCS 25/31:499
ἐν ᾦ ἠσθένει« ύπὸ τῆς ἐπιθυμίας ήττώμενον τῆς ἐγκειμένης ἐν τῷ σώματι, ὁ θεὸς ἀνερρώσατο, πέμψας τὸν υίὸν ἑαυτοῦ, τὴν όμοίαν τῇ σαρκὶ τῆς άμαρτίας ἀνειληφότα ἀληθείᾳ γὰρ καὶ οὐ δοκήσει ἦν ὃ ἐφάνη),
en ǭ ēsthenei« ypo tēs epithymias ēttōmenon tēs enkeimenēs en tǭ sōmati, ho theos anerrōsato, pempsas ton uion heautou, tēn omoian tę̄ sarki tēs amartias aneilēphota alētheią gar kai ou dokēsei ēn ho ephanē),
“in that it was weak,” being overcome by the desire lying in the body, God strengthened, “sending his own Son,” who had taken on what was like the flesh of sin (for what appeared was in truth and not in seeming),
64.62.12Holl GCS 25/31:499
ἵνα τῆς άμαρτίας κατακεκριμένης πρὸς ἀναίρεσιν »εἰς τὶ« μηκέτι »καρποφορησαι« ἐν τῇ σαρκὶ τὸ ζικαίμα τοῦ φυσικοῦ νόμου πληρωθῇ, πλεονασαν τῇ ὑπακοῇ τοῖς μὴ τὴν ἐπιθυμίαν τῆς σαρκὸς περιπατοοῦσιν, ἀλλὰ κατὰ τὴν ἐπιθυμίαν τοῦ πνεύματος καὶ τὴν ύφήγησιν.
hina tēs amartias katakekrimenēs pros anairesin »eis ti« mēketi »karpophorēsai« en tę̄ sarki to zikaima tou physikou nomou plērōthę̄, pleonasan tę̄ hypakoę̄ tois mē tēn epithymian tēs sarkos peripatoousin, alla kata tēn epithymian tou pneumatos kai tēn yphēgēsin.
so that, sin having been condemned to destruction so that it no longer “bears fruit for” anything in the flesh, the just requirement of the natural law might be fulfilled, abounding in obedience, in those who walk not according to the desire of the flesh but according to the desire and guidance of the Spirit.
64.62.13Holl GCS 25/31:499
»ό γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς«, ὃ δή ἐστι τὸ εὐαγγέλιον, ἔτερος ὤν τῶν προειρημένων νόμων, διὰ τοῦ κηρύγματος πρὸς ύπακοὴν τεθεὶς καὶ αφεσιν άμαρτημάτων, »ἠλευθέρωσεν ήμᾶς ἀπὸ τοῦ νόμου τῆς ἀμαρτίας καὶ τοῦ θανάτου«, νικήσας ἐκ παντὸς τὴν άμαρτίαν βασιλεύουσαν τῆς σαρκός.
»o gar nomos tou pneumatos tēs zōēs«, ho dē esti to euangelion, eteros ōn tōn proeirēmenōn nomōn, dia tou kērygmatos pros ypakoēn tetheis kai aphesin amartēmatōn, »ēleutherōsen ēmas apo tou nomou tēs amartias kai tou thanatou«, nikēsas ek pantos tēn amartian basileuousan tēs sarkos.
“For the law of the Spirit of life,” which is the gospel, being different from the laws mentioned before, laid down through the preaching for obedience and forgiveness of sins, “set us free from the law of sin and death,” completely conquering the sin that reigned over the flesh.
64.62.14Holl GCS 25/31:499
Ἅ μὲν οὖν δὴ προβάλλονται καὶ ἐκ τῶν τοῦ ἀποστόλου ῥητῶν, οὐκ ὀρθῶς αὐτὰ ἐξηγούμενοι, σαφηνίσας ἔφην, ὦ θεόφιλε· τρέψομαι δὲ καὶ πρὸς τὰ ἕτερα, ἐάνπερ τὸν βοηθήσοντα ήμῖν πρὸς τὴν διέζοδον εὕρωμεν τοῦ λόγου.
Ha men oun dē proballontai kai ek tōn tou apostolou rhētōn, ouk orthōs auta exēgoumenoi, saphēnisas ephēn, ō theophile; trepsomai de kai pros ta hetera, eanper ton boēthēsonta ēmin pros tēn diezodon heurōmen tou logou.
What they put forward from the apostle’s sayings, then, interpreting them wrongly, I have explained and spoken of, dear friend of God; and I shall turn to the other points too, if we find someone to help us through the discussion.
64.62.15Holl GCS 25/31:499–500
ἄπορα γὰρ καὶ οὐ πάνυ ῥᾀδια πρὸς καθαίρεσιν τὰ τὰ διὸ καὶ ὀκνηρότερον αὐτῶν ἅπτομαι, μακρὰν καὶ χαλεπὴν αὐτῶν όρῶν τὴν ἀπόδειξιν ἐσομένην, ἐὰν μή τις ἡμᾶς αὔρα συνέσεως ἄφνω ἐξ οὐρανονοῦ καταπνεύσασα καθάπερ ἐν μέσῳ νηχομένους πελάγει εἰς ὅρμον τινὰ ἀκύμονα καὶ ἀπόδειξιν ἀποκαταστήσῃ ἀσφαλεστέραν. [ewd wde to meros twn meqodiou.]
apora gar kai ou pany rhądia pros kathairesin ta ta dio kai oknēroteron autōn haptomai, makran kai chalepēn autōn orōn tēn apodeixin esomenēn, ean mē tis hēmas aura syneseōs aphnō ex ouranonou katapneusasa kathaper en mesǭ nēchomenous pelagei eis hormon tina akymona kai apodeixin apokatastēsę̄ asphalesteran. [ewd wde to meros twn meqodiou.]
For they are difficult and not at all easy to refute; that is why I touch them rather hesitantly, seeing that their refutation will be long and hard, unless some breeze of understanding suddenly blows down on us from heaven and brings us, as though swimming in mid-ocean, to some waveless harbour and a surer proof.
Haer. 64, chapter 63
64.63.1Holl GCS 25/31:500
63. Ταῦτα μέν ἐστιν ἅ ἀπὸ μέρους καθʼ εἱρμὸν <ἐκ> τῶν ὑπὸ τοῦ μακαρίτου Μεθοδίου, τοῦ καὶ Εύβουλίου, περὶ τοῦ προειρημένου Ωριγένους καὶ τῆς αὐτοῦ διὰ σοφιστικῆς πλάνης κακοπιστίας ἐν τῷ αὐτῷ περὶ ἀναστάσεως λόγῳ *, ἃ ἐνταῦθα παραθέμενοι ἱκανῶς ἔχειν ἐνομίσαμεν πρὸς τὰς ἐκείνου φλυαρίας καὶ τὴν αὐτοῦ ἀνατροπὴν τῆς τῶν ἀνθρώπων ζωῆς διʼ ἐπιπλάστου ἐξ Ἑλληνικῆς δεισιδαιμονίας κακοηθείας.
63. Tauta men estin ha apo merous kathʼ heirmon <ek> tōn hypo tou makaritou Methodiou, tou kai Eubouliou, peri tou proeirēmenou Ōrigenous kai tēs autou dia sophistikēs planēs kakopistias en tǭ autǭ peri anastaseōs logǭ *, ha entautha parathemenoi hikanōs echein enomisamen pros tas ekeinou phlyarias kai tēn autou anatropēn tēs tōn anthrōpōn zōēs diʼ epiplastou ex Hellēnikēs deisidaimonias kakoētheias.
These, then, are selections, in order, from what the blessed Methodius, also called Eubulius, wrote about the aforementioned Origen and his false belief through sophistical error, in his same discourse On the Resurrection …; having set them out here, we thought them sufficient against Origen’s nonsense and his overturning of human life through a malice fabricated from Greek superstition.
64.63.2Holl GCS 25/31:500
πολλὰ γὰρ καὶ ἕτερα ἐν τῇ περὶ τῆς ὑποθέσεως άκολουθίᾳ τῷ προειρημένῳ Μεθοδίῳ, ἀνδρὶ λογίῳ ὄντι καὶ σφόδρα περὶ τῆς άληθείας άγωνισαμένῳ, εἴρηται, πάντως που καὶ ἐπὶ τοσαῦτα ἓτερα.
polla gar kai hetera en tę̄ peri tēs hypotheseōs akolouthią tǭ proeirēmenǭ Methodiǭ, andri logiǭ onti kai sphodra peri tēs alētheias agōnisamenǭ, eirētai, pantōs pou kai epi tosauta hetera.
For the aforementioned Methodius, a learned man who contended vigorously for the truth, said many other things in the course of his treatment of the subject, quite as many again, I suppose.
64.63.3Holl GCS 25/31:500
ἀλλʼ ἐπειδὴ ἐπηγγειλάμεθα καθʼ ἑκάστην αἳρεσιν ὀλίγα πρὸς τὴν αὐτῆς ἀνατροπὴν λέγειν οὐ γάρ εἰσιν ὀλίγαι), ἓως ὡδε ἐκ τῆς αὐτοῦ πραγματείας παραθέμενοι ἠρκέσθημεν.
allʼ epeidē epēngeilametha kathʼ hekastēn hairesin oliga pros tēn autēs anatropēn legein ou gar eisin oligai), heōs hōde ek tēs autou pragmateias parathemenoi ērkesthēmen.
But since we promised to say a little against each heresy to refute it (for they are not few), we have been content to set out this much from his treatise.
64.63.4Holl GCS 25/31:500
όλίγα δὲ καὶ καὶ ἐκ τῆς ἡμῶν πτωχείας εἰς τὴν αὐτὴν τοῦ ἀνδρὸς φλυαρίαν ἔτι προσθέμενοι καταπαύσομεν τὸν κατʼ αὐτοῦ ἀγῶνα, τῷ θεῷ ἀποδεδωκότες τὸ βραβεῖον τῷ νικοοποιῷ καὶ τὴν αὐτοῦ ἐκκλητῆ ἰδία αὐτοῦ αὐτοῦ φιλανθρωπία πάντοτε στέμμασιν ἀμαραντίνοις κατακοσμοῦντι τοῖς τῆς ἀληθείας κηρύγμασιν. λέξομεν τοίνυν καὶ αὐτοὶ πρὸς αὐτὸν κατὰ δύναμιν.
oliga de kai kai ek tēs hēmōn ptōcheias eis tēn autēn tou andros phlyarian eti prosthemenoi katapausomen ton katʼ autou agōna, tǭ theǭ apodedōkotes to brabeion tǭ nikoopoiǭ kai tēn autou ekklētē idia autou autou philanthrōpia pantote stemmasin amarantinois katakosmounti tois tēs alētheias kērygmasin. lexomen toinyn kai autoi pros auton kata dynamin.
And adding a little more from our own poverty against the same man’s nonsense, we will end the contest against him, giving the prize to God who grants victory and who, by his own love for mankind, always adorns his church with the unfading crowns of the proclamations of truth. Let us too, then, speak against him as far as we can.
64.63.5Holl GCS 25/31:500–501
Φάσκεις, ὠ οὗτος, ὡς καὶ ἄνω μοι προδεδήλωται ἐπισκώπτων· μὴ ἄρα βυρσοδέψης ἠν ὁ θεός. ἳνα χιτῶνας δερματίνους τοῖς περὶ τὸν Αδὰμ ποιήσῃ, μηδέπω ζῴων τεθυμένων; εἰ εἰ καὶ ἐτύθη ζῷα, * οὐκ ἦσαν, φησί, χιτῶνες δερμάτινοι, ἀλλὰ τὸ γήϊνον ὃ περικείμεθα σῶμα.
Phaskeis, ō houtos, hōs kai anō moi prodedēlōtai episkōptōn; mē ara byrsodepsēs ēn ho theos. hina chitōnas dermatinous tois peri ton Adam poiēsę̄, mēdepō zǭōn tethymenōn? ei ei kai etythē zǭa, * ouk ēsan, phēsi, chitōnes dermatinoi, alla to gēïnon ho perikeimetha sōma.
You say, sir, as I have shown above, mockingly: “Was God a tanner, then, to make tunics of skin for Adam and his wife, when no animals had yet been slaughtered? And even if animals were slaughtered, … they were not,” he says, “tunics of skin, but the earthy body we wear.”
64.63.6Holl GCS 25/31:501
καὶ πανταχόθεν ἐλέγχῃ τῇ τοῦ διαβόλου ἐπι<π> νοίᾳ καὶ τῇ τοῦ ὄφεως δολιότητι παρακολουθῶν, φθορὰν ἀπιστίας τῇ ἐργαζομένου καὶ τὴν Εὔαν ἐξαπατήσαντος καὶ ἀεὶ τὰς διανοιας τῶν ἀκεραίων ψυχῶν τῇ πανουργίᾳ † ἐν ταῖς αὐτῶν διανοιαις παραφθείροντος.
kai pantachothen elenchę̄ tę̄ tou diabolou epi<p> noią kai tę̄ tou opheōs doliotēti parakolouthōn, phthoran apistias tę̄ ergazomenou kai tēn Euan exapatēsantos kai aei tas dianoias tōn akeraiōn psychōn tę̄ panourgią † en tais autōn dianoiais paraphtheirontos.
And you are refuted on every side, following the devil’s suggestion and the serpent’s cunning, who works the corruption of unbelief, who deceived Eve, and who always corrupts the minds of guileless souls by his craftiness † in their minds.
64.63.7Holl GCS 25/31:501
ἴδωμεν τοίνυν εἰ δύναται τὰ ὑπὸ σοῦ εἰρημένα ἔχειν στάσιν, ὠ τοσαῦτα μοχθήσας καὶ εἰς μάτην ἐλάσας τὸν περὶ τῆς τοσούτων βίβλων συγγραφῆς ἀγῶνα.
idōmen toinyn ei dynatai ta hypo sou eirēmena echein stasin, ō tosauta mochthēsas kai eis matēn elasas ton peri tēs tosoutōn biblōn syngraphēs agōna.
Let us see, then, whether your statements can stand, you who laboured so much and drove the contest of writing so many books to no purpose.
64.63.8Holl GCS 25/31:501–502
εἰ γάρ ἐστιν ἀληθές, ὂ περὶ σοῦ ᾄδεται, ὅτι ἐξακισχιλίους βίβλους συνεγράψω, ὠ ματαιόπονε, καὶ] τὸν πάντα κάματον εἰς ψόγους καὶ δόλους ματαιότητος ἀναλώσας φραούδως καὶ κενὴν τὴν σὴν ἐργασίαν καταστήσας, διὰ τῶν ἀναγ- καίων πταίσας διʼ ὡν παρεχάραξας τὴν ἀνάστασιν, τὴν τῆς ἐμπορίας σου καματουργίαν περιεποιήσω.
ei gar estin alēthes, o peri sou ądetai, hoti exakischilious biblous synegrapsō, ō mataiopone, kai] ton panta kamaton eis psogous kai dolous mataiotētos analōsas phraoudōs kai kenēn tēn sēn ergasian katastēsas, dia tōn anag- kaiōn ptaisas diʼ hōn parecharaxas tēn anastasin, tēn tēs emporias sou kamatourgian periepoiēsō.
For if what is sung about you is true, that you wrote six thousand books, you toiler in vain, you have spent all your labour on reproaches and deceits of vanity, made your work empty and void, and, stumbling in the essentials, by which you falsified the resurrection, you have gained for yourself only the labour of your trade.
64.63.9Holl GCS 25/31:502
εἰ γὰρ οὐκ ἀνίσταται τὸ σῶμα, οὐδὲ ἡ ψυχή τι κληρονομήσει. μία γὰρ κοὶ ἡ αὐτὴ κοιονωνία τοῦ τε σώματος καὶ τῆς ψυχῆς καὶ μία ἐργασία. κάμνουσι δὲ πιστοὶ ἐν σώματι καὶ ψυχῇ διὰ τὴν μετὰ ἀνάστασιν τῆς κληρονομίας ἐλπίδα, ἣτις κατὰ σὲ οὐ γενήσεται. ἄρα ἡ πίστις ἡμῶν <κενή>, κενὴ δὲ καὶ ἡ ἐλπὶς ἡμῶν κατὰ τὸν ἐκ πνεύματος ἀποστολικὸν καὶ ἀληθῆ λόγον.
ei gar ouk anistatai to sōma, oude hē psychē ti klēronomēsei. mia gar koi hē autē koionōnia tou te sōmatos kai tēs psychēs kai mia ergasia. kamnousi de pistoi en sōmati kai psychę̄ dia tēn meta anastasin tēs klēronomias elpida, hētis kata se ou genēsetai. ara hē pistis hēmōn <kenē>, kenē de kai hē elpis hēmōn kata ton ek pneumatos apostolikon kai alēthē logon.
For if the body does not rise, neither will the soul inherit anything. For the partnership of body and soul is one and the same, and their work is one. The faithful toil in body and soul because of the hope of the inheritance after the resurrection, which according to you will not happen. Then our faith is empty, and our hope is empty too, according to the true apostolic word spoken by the Spirit.
64.63.10Holl GCS 25/31:502
ἀνάστασιν δὲ παλιμβόλως καὶ αὐτὸς ὁμολογῶν, πεφαντασιασμένην δ΄λοκησιν καὶ οὐκ ἀληθινῶς ἔχων ἀναγκάζῃ μόνον τὸ ὄνομα λέγειν. ἀνάστασις γὰρ ποία ψυχῆς δύναται λέγεσθαι τῆς μὴ πιπτούσης μηδὲ θαπτομένης;
anastasin de palimbolōs kai autos homologōn, pephantasiasmenēn d΄lokēsin kai ouk alēthinōs echōn anankazę̄ monon to onoma legein. anastasis gar poia psychēs dynatai legesthai tēs mē piptousēs mēde thaptomenēs?
And though you too confess a resurrection, unsteadily, holding it as an imagined appearance and not truly, you are forced to say only the name. For what kind of resurrection can be spoken of for a soul, which does not fall and is not buried?
64.63.11Holl GCS 25/31:502
ἀλλὰ δήλη ἐστὶν ἐκ τοῦ ὀνόματος ὃτι τοῦ πεσόντος σώματος καὶ ταφέντος ἡ ἀνά- στασις πανταχοῦ τε καὶ ἐν πάσῃ γραφῇ ἐστιν κηρυττομένη ὑπὸ τῶν υἱῶν τῆς ἀληθείας. εἰ δὲ οὐκ ἀνίσταται, οὐκ ἔνι ἡ διὰ πασῶν γραφῶν κηρυττομένη ἀνάστασις.
alla dēlē estin ek tou onomatos hoti tou pesontos sōmatos kai taphentos hē ana- stasis pantachou te kai en pasę̄ graphę̄ estin kēryttomenē hypo tōn huiōn tēs alētheias. ei de ouk anistatai, ouk eni hē dia pasōn graphōn kēryttomenē anastasis.
But it is clear from the name that the resurrection proclaimed everywhere and in all Scripture by the sons of truth is that of the body which fell and was buried. And if the body does not rise, there is no resurrection proclaimed through all the Scriptures.
64.63.12Holl GCS 25/31:502
εἰ δὲ ἀνάστασις οὐχ ὑπάρχει, ματαία ἡ τῆς τῶν νεκρῶν ἀναστάσεως προσδοκία. οὐ γὰρ ψυχῶν άνάστασις ἐστι τῶν μὴ πεσουσῶν, ἀλλὰ σωμάτων τῶν τεθαμμένων.
ei de anastasis ouch hyparchei, mataia hē tēs tōn nekrōn anastaseōs prosdokia. ou gar psychōn anastasis esti tōn mē pesousōn, alla sōmatōn tōn tethammenōn.
And if there is no resurrection, the expectation of the resurrection of the dead is vain. For there is no resurrection of souls, which have not fallen, but of bodies that have been buried.
64.63.13Holl GCS 25/31:502
εἰ δὲ καὶ μέρος τοῦ σώματος ἐγείρεται, μέρος δὲ ἀποτίθεται, ἄρα τοῦτο τὸ μέρος πῶς ἔσται; οὐ γὰρ δύναται ἐν σώματι εἶναι μέρη ἐγειρόμενα καὶ μέρη ἀποτιθέμενα καὶ καταλιμπανόμενα.
ei de kai meros tou sōmatos egeiretai, meros de apotithetai, ara touto to meros pōs estai? ou gar dynatai en sōmati einai merē egeiromena kai merē apotithemena kai katalimpanomena.
And if part of the body is raised and part laid aside, how then will this part be? For there cannot be in a body parts that are raised and parts that are laid aside and left behind.
64.63.14Holl GCS 25/31:502
Ὅτι δὲ ἔστι σῶμα ψυχικὸν καὶ ἔστι σῶμα πνευματικόν, οὐκ ἄλλο σῶμα πνευματικὸν καὶ ἄλλο ψυχικόν, ἀλλʼ αὐτὸ ψυχικὸν αὐτὸ πνευ- ματικόν, *.
Hoti de esti sōma psychikon kai esti sōma pneumatikon, ouk allo sōma pneumatikon kai allo psychikon, allʼ auto psychikon auto pneu- matikon, *.
That there is a natural body and there is a spiritual body, not one body spiritual and another natural, but the same body natural and the same spiritual, …
64.63.15Holl GCS 25/31:502
ὃτε μὲν γάρ ἐσμεν ἐν τῷ κόσμῳ καὶ τὰ σαρκὸς πράττομεν φθαρτὰ ἔργα, σώματα ἔχομεν φυχικά· δουλεύομεν γὰρ τῇ ψυχῇ ἐν τῷ κόσμῳ ἐν ἀτοπίαις, ὡς καὶ σὺ ἔφης ἀπὸ μέρους.
hote men gar esmen en tǭ kosmǭ kai ta sarkos prattomen phtharta erga, sōmata echomen phychika; douleuomen gar tę̄ psychę̄ en tǭ kosmǭ en atopiais, hōs kai sy ephēs apo merous.
For when we are in the world and do the perishable works of the flesh, we have natural bodies; for we serve the soul in the world in unseemly things, as you too said in part.
64.63.16Holl GCS 25/31:502–503
ὃτε δὲ ἐγειρόμεθα, οὐκέτι τῆς ψυχῆς ὴ δουλεία, ἀλλὰ πνεύματος ἡ ἀκολουθία, άτʼ ἐντεῦθεν ἤδη ἔχουσα τὸν ἀρραβῶνα διὰ τοῦ εἰρημένου »εἰ ζῶμεν πνεύματι, πνεύ- ματι καὶ στοιχῶμεν· εἰ δὲ καὶ πνεύματι στοιχῶμεν, τὰς πράξεις σώματος θανατοῦντες ζήσομεν( οὐκέτι γὰρ γάμοι.
hote de egeirometha, ouketi tēs psychēs ē douleia, alla pneumatos hē akolouthia, atʼ enteuthen ēdē echousa ton arrabōna dia tou eirēmenou »ei zōmen pneumati, pneu- mati kai stoichōmen; ei de kai pneumati stoichōmen, tas praxeis sōmatos thanatountes zēsomen( ouketi gar gamoi.
But when we are raised, there is no longer servitude to the soul but following of the Spirit, which already here has the pledge, through the saying, “If we live by the Spirit, let us also walk by the Spirit; and if we walk by the Spirit, putting to death the deeds of the body, we shall live.” For there are no longer marriages,
64.63.17Holl GCS 25/31:503
οὐκέτι ἐπιθυμίαι, οὐκέτι ἀγῶνες τοῖς ἐγκράτειαν ἐπαγγελλομένοις, οὐκέτι παραπτώματα ἁγνείας ἀντίπαλα, οὐκέτι ἐνέργειαι αἱ ἐνταῦθα πραττόμεναι, ἀλλʼ, ὥς φησιν ὁ κύριος, οἱ καταξιωθέντες ἐκείνης τῆς ἀναστάσεως οὔτε γαμοῦσιν οὔτε γαμίσκονται, άλλ΄ ὡς ἄγγελοί εἰσιν.
ouketi epithymiai, ouketi agōnes tois enkrateian epangellomenois, ouketi paraptōmata hagneias antipala, ouketi energeiai hai entautha prattomenai, allʼ, hōs phēsin ho kyrios, hoi kataxiōthentes ekeinēs tēs anastaseōs oute gamousin oute gamiskontai, all΄ hōs angeloi eisin.
no longer desires, no longer struggles for those who profess continence, no longer falls opposed to purity, no longer the activities practised here; but, as the Lord says, those counted worthy of that resurrection neither marry nor are given in marriage, but are like angels.
Haer. 64, chapter 64
64.64.1Holl GCS 25/31:503
64. Ὡς καὶ μετετέθη Ἐνὼχ τοῦ μὴ ἰδεῖν θάνατον, καὶ οὐχ ηὑρίσκετο. οὐ μετετέθη δὲ καὶ κατέλιπε τὸ σῶμα ἢ μέρος τοῦ εἰ γὰρ κατέλιπε τὸ σῶμα, εἶδεν ἄρα θάνατον· ὁ δὲ σώματι μετατεθεὶς οὐκ εἶδε θάνατον. ἐν σώματι γὰρ ζῶντι ὑπάρχει, Πνευματικῶς φερόμενος καὶ οὐ ψυχικῶς διὰ τὴν μετάθεσιν, καίτοι γε ἐν σώματι ὤν πνευματικῷ.
64. Hōs kai metetethē Enōch tou mē idein thanaton, kai ouch hēurisketo. ou metetethē de kai katelipe to sōma ē meros tou ei gar katelipe to sōma, eiden ara thanaton; ho de sōmati metatetheis ouk eide thanaton. en sōmati gar zōnti hyparchei, Pneumatikōs pheromenos kai ou psychikōs dia tēn metathesin, kaitoi ge en sōmati ōn pneumatikǭ.
So too Enoch was translated so as not to see death, and he was not found. But he was not translated leaving behind his body or part of it; for if he had left the body behind, he would have seen death. But he who was translated with the body did not see death. For he is in a living body, borne spiritually and not naturally because of the translation, though he is in a spiritual body.
64.64.2Holl GCS 25/31:503
ἀλλὰ καὶ περὶ τοῦ Ηλία ὡσαύτως *, ὅτι ἀνελήφθη ἐν ἅρματι πυρίνῳ, καὶ έ)στιν ἔτι ἐν σαρκί, σαρκί δὲ πνευ- ματικῇ καὶ οὐκ ἐπιδεομένῃ τοῦ ἀεί, ὅτε έν τῷ κόσμῳ τούτῳ ὑπῆρχε, διὰ κοράκων τρέφεσθαι καὶ ἀπὸ τοῦ Χορρὰτ χειμάρρου πίνειν μηλωτήν τε ἐνδύεδθαι, ἀλλὰ τρέφεται ἑτέρᾳ τινὶ τροφῇ πνευματικῇ, ἡς ἐστι χορηγὸς ό τὰ κρύφια γινώσκων καὶ ἀόρατα κτίσας θεός, ἀμβροσίαν τινὰ καὶ ἀκήρατον ἔχων τὴν ἐδωδήν.
alla kai peri tou Ēlia hōsautōs *, hoti anelēphthē en harmati pyrinǭ, kai e)stin eti en sarki, sarki de pneu- matikę̄ kai ouk epideomenę̄ tou aei, hote en tǭ kosmǭ toutǭ hypērche, dia korakōn trephesthai kai apo tou Chorrat cheimarrou pinein mēlōtēn te endyedthai, alla trephetai heterą tini trophę̄ pneumatikę̄, hēs esti chorēgos o ta kryphia ginōskōn kai aorata ktisas theos, ambrosian tina kai akēraton echōn tēn edōdēn.
And likewise about Elijah …, that he was taken up in a chariot of fire, and is still in the flesh, but in spiritual flesh, which no longer needs, as when he was in this world, to be fed by ravens, to drink from the brook Cherith, and to wear a sheepskin; but he is fed with some other spiritual food, whose supplier is God who knows hidden things and created the invisible, and his food is a kind of pure ambrosia.
64.64.3Holl GCS 25/31:503
Καὶ όρᾷς αὐτὸ αὐτὸ τὸ σῶμα τὸ ψυχικὸν αὐτὸ πνευματικόν, ὡς καὶ ό κύριος ήμῶν ἀνέστη ἐκ τῶν νεκρῶν, οὐκ ἄλλο σῶμα ἐγείρας, ἀλλʼ αὐτὸ τὸ ὄν, καὶ οὐχ ἕτερον παρὰ τὸ ὄν, αὐτὸ δὲ τὸ ὂν εἰς λεπτότητα μεταβαλὼν πνευματικὴν καὶ πνευματικὸν ὅλον συνενώσας, εἰσερχόμενος θυρῶν κεκλεισμένων,
Kai orąs auto auto to sōma to psychikon auto pneumatikon, hōs kai o kyrios ēmōn anestē ek tōn nekrōn, ouk allo sōma egeiras, allʼ auto to on, kai ouch heteron para to on, auto de to on eis leptotēta metabalōn pneumatikēn kai pneumatikon holon synenōsas, eiserchomenos thyrōn kekleismenōn,
And you see that the very same natural body is itself spiritual, as our Lord too rose from the dead, not raising another body but the very one that was, and not a different one besides it; but changing the very body that was into spiritual fineness and uniting it wholly as spiritual, entering when the doors were shut,
64.64.4Holl GCS 25/31:503
ὃπερ οὐκ ἐνδέχεται κατὰ τὰ ἡμέτερα σώματα ἐνταῦθα ὑπάρχειν τοῦτο] διὰ τὸ παχυμερὲς καὶ οὔπω εἰς λεπτότητα συνενωθὲν πνευματικήν.
hoper ouk endechetai kata ta hēmetera sōmata entautha hyparchein touto] dia to pachymeres kai oupō eis leptotēta synenōthen pneumatikēn.
which is not possible for our bodies here, because of their coarseness, not yet united into spiritual fineness.
64.64.5Holl GCS 25/31:503–504
τί οὖν ἦν τὸ εἰσελθὸν θυρῶν κεκλεισμένων; ἄλλο παρὰ τὸ ἐσταυρωμένον ἢ αὐτὸ τὸ ἀσταυ- ρωμένον; πάντως που οὐ δυνήσῃ, Ὠρίγενες, μὴ ὁμολογπῆσαι αὐτὸ τὸ ἐσταυρωμένον.
ti oun ēn to eiselthon thyrōn kekleismenōn? allo para to estaurōmenon ē auto to astau- rōmenon? pantōs pou ou dynēsę̄, Ōrigenes, mē homologpēsai auto to estaurōmenon.
What, then, was it that entered when the doors were shut? Something other than what was crucified, or the very thing that was crucified? Surely, Origen, you cannot avoid confessing that it was the very thing that was crucified.
64.64.6Holl GCS 25/31:504
ἐλέγχει σε γὰρ διὰ τῆς τοῦ Θωμᾶ ἀκριβολογίας, ἐπειπὼν αὐτῷ μὴ γίνου ἄπιστος, ἀλλὰ πιστός«. ἔδειξε γὰρ ἤλων καὶ τύπον λογχης, καὶ αὐτὰς τὰς οὐλὰς ἀφῆκεν ἐπὶ τοῦ σώματος, καίπερ συνενώσας τὸ σῶμα εἰς μίαν ἑνότητα πνευματικήν.
elenchei se gar dia tēs tou Thōma akribologias, epeipōn autǭ mē ginou apistos, alla pistos«. edeixe gar ēlōn kai typon lonchēs, kai autas tas oulas aphēken epi tou sōmatos, kaiper synenōsas to sōma eis mian henotēta pneumatikēn.
For he refutes you through Thomas’s exactness, saying to him, “Do not be unbelieving, but believing.” For he showed the print of the nails and the spear, and left the scars themselves on the body, although he had united the body into one spiritual unity.
64.64.7Holl GCS 25/31:504
ἠδυνατο οὖν καὶ τὰς οὐλὰς ἀπαλεῖψαι, ἀλλʼ οὐκ ἀπαλείφει, ἵνα ἐλέγξῃ δέ, ὠ θεήλατε. ἄρα οὖν ἠν τὸ σῶμα τὸ ἐν τῷ μνημείῳ ταφὲν τὸ τριή- μερον καὶ σὺν αὐτῷ ἀναστὰν ἐν τῇ ἀναστάδει. ἔδειξε γὰρ καὶ ὀστᾶ καὶ δέρμα καὶ σάρκας, ὡς εἴρηκεν ὅτι »ἴδετε ὃτι πνεῦμα σάρκα καὶ όστᾶ οὐκ ἔχει, ὡς ὸρᾶτέ με ἔχοντα«.
ēdynato oun kai tas oulas apaleipsai, allʼ ouk apaleiphei, hina elenxę̄ de, ō theēlate. ara oun ēn to sōma to en tǭ mnēmeiǭ taphen to triē- meron kai syn autǭ anastan en tę̄ anastadei. edeixe gar kai osta kai derma kai sarkas, hōs eirēken hoti »idete hoti pneuma sarka kai osta ouk echei, hōs orate me echonta«.
He could have erased the scars too, but he does not erase them, so that he might refute you, you god-smitten man. So it was the body buried in the tomb for three days that rose with him in the resurrection. For he showed bones and skin and flesh, as he said: “See, for a spirit does not have flesh and bones as you see that I have.”
64.64.8Holl GCS 25/31:504
πῶς οὐν εἰσῆλθε θυρῶν κεκλεισμένων; ἀλλʼ ἵνα ἳνα δείξῃ σῶμα μέν ἐστι καὶ οὐ πνεῦμα τὸ ὁρώμενον, ἀλλὰ σῶμα πνευματικὸν καὶ οὐχ ὑλικόν, καίτοι γε σὺν ψυχῇ καὶ θεότητι καὶ ὅλῃ τῇ
pōs oun eisēlthe thyrōn kekleismenōn? allʼ hina hina deixę̄ sōma men esti kai ou pneuma to horōmenon, alla sōma pneumatikon kai ouch hylikon, kaitoi ge syn psychę̄ kai theotēti kai holę̄ tę̄
How then did he enter when the doors were shut? To show that what was seen is a body and not a spirit, but a spiritual body and not a material one, though with soul and Godhead and the whole
64.64.9Holl GCS 25/31:504
ἐνανθρωπήσει, αὐτὸ ὄν ἀλλὰ πνευματικόν, αὐτὸ τὸ ποτὲ παχυμερὲς λεπτομερές, αὐτὸ τὸ ἐσταυρωμένον * καὶ αὐτὸ τὸ κεκρατημένον ἀκράτητον, συνενωθὲν καὶ συγκραθὲν τῇ θεότητι καὶ μηκέτι λυόμενον, ἀλλʼ εἰς ἀεὶ διαμένον, μηκέτι άποθνῇσκον.
enanthrōpēsei, auto on alla pneumatikon, auto to pote pachymeres leptomeres, auto to estaurōmenon * kai auto to kekratēmenon akratēton, synenōthen kai synkrathen tę̄ theotēti kai mēketi lyomenon, allʼ eis aei diamenon, mēketi apothnę̄skon.
incarnation; the same but spiritual; the very thing once coarse now fine; the very thing that was crucified …; and the very thing that was seized now beyond seizing, united and blended with the Godhead and no longer dissolved, but remaining for ever and no longer dying.
64.64.10Holl GCS 25/31:504
ἀνέστη γὰρ Χριστὸς ἐκ νεκρῶν, ἀπαρχὴ τῶν κεκοιμημένων«· <ἀναστὰς δὲ> οὐκέτι ἀποθνῄσκει, θάνατος αὐτοῦ οὐκέτι κυριευει«.
anestē gar Christos ek nekrōn, aparchē tōn kekoimēmenōn«; <anastas de> ouketi apothnę̄skei, thanatos autou ouketi kyrieuei«.
For “Christ has been raised from the dead, the firstfruits of those who have fallen asleep”; and having risen “he dies no more; death no longer has dominion over him.”
Haer. 64, chapter 65
64.65.1Holl GCS 25/31:504
65. Ἳνα δὲ γνῷς καὶ τοῦτο, διʼ ἣν αἰτίαν »άπαρχὴ τῶν κεκοιμημένων« λέγεται ό Χρωτός — καίτοι γε οὐκ αὐτοῦ ἀρξαμένου άνίστασθαι· πρὸ αὐτοῦ γὰρ ἀνέστησαν διʼ αὐτοῦ Λάζαρος καὶ ὸ υἱὸς τῆς χήρας, καὶ ἄλλοι καὶ διὰ Ηλια καὶ διὰ Ἐλισσαίου.
65. Hina de gnǭs kai touto, diʼ hēn aitian »aparchē tōn kekoimēmenōn« legetai o Chrōtos — kaitoi ge ouk autou arxamenou anistasthai; pro autou gar anestēsan diʼ autou Lazaros kai o huios tēs chēras, kai alloi kai dia Ēlia kai dia Elissaiou.
And that you may know this too, the reason why Christ is called “the firstfruits of those who have fallen asleep,” although he was not the first to rise; for before him Lazarus and the widow’s son rose through him, and others through Elijah and through Elisha.
64.65.2Holl GCS 25/31:504
ἀλλʼ ἐπειδὴ ἐκεῖνοι πάντες άναστάντες πάλιν τεθνήκασιν, οὕτω καὶ ὁ Χριστὸς ἀπαρχὴ τῶν κεκοιμημένων. ἀναστὰς γὰρ οὐκέτι ἀποθνᾐσκει«, ὡς † ἡ ἀνάστασις εἶναι διὰ τῆς αὐτοῦ ζωῆς καὶ φιλανθρωπὶας.
allʼ epeidē ekeinoi pantes anastantes palin tethnēkasin, houtō kai ho Christos aparchē tōn kekoimēmenōn. anastas gar ouketi apothnę̄skei«, hōs † hē anastasis einai dia tēs autou zōēs kai philanthrōpias.
But since all those, after rising, died again, Christ is thus the firstfruits of those who have fallen asleep. For “having risen he dies no more,” so that † the resurrection may be through his life and love for mankind.
64.65.3Holl GCS 25/31:504–505
εἰ δέ ἐστιν ἀπαρχὴ τῶν κεκοιμημένων καὶ ἀνέστη ὃλον τὸ αὐτοῦ σῶμα σὺν τῇ θεότητι, φαίνεται > ἡ αὐτοῦ ἐνανθρώπησις ἀναστᾶσα, καὶ] μηδενὸς ἐξ αὐτῆς καταλειφθέντος, οὔτε σώματος οὔτε ἑτέρου τινός· »οὐ γὰρ ἐγκαταλείψεις τὴν ψυχήν μου εἰς Ἃιδην, οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν«.
ei de estin aparchē tōn kekoimēmenōn kai anestē holon to autou sōma syn tę̄ theotēti, phainetai > hē autou enanthrōpēsis anastasa, kai] mēdenos ex autēs kataleiphthentos, oute sōmatos oute heterou tinos; »ou gar enkataleipseis tēn psychēn mou eis Haidēn, oude dōseis ton hosion sou idein diaphthoran«.
And if he is the firstfruits of those who have fallen asleep, and his whole body rose with the Godhead, it is plain that his incarnate humanity rose, with nothing of it left behind, neither body nor anything else: “For you will not abandon my soul to Hades, nor let your holy one see corruption.”
64.65.4Holl GCS 25/31:505
καὶ τὸ μὲν περὶ ψυχῆς ἐν τῷ Ἂιδῃ σημαίνει τὸ μὴ καταλελεῖφθαι, τὸ δέ τὸν ὅσιον‘, ἵνα δείξῃ τὸ ὅσιον σῶμα τὸ] μὴ ἑωρακὸς διαφθοράν, άλλὰ ἀναστὰν ἄφθορον τριήμερον καὶ τῇ ἀφθαρσίᾳ συνηνωμένον εἰς τὸν αἰῶνα.
kai to men peri psychēs en tǭ Aidę̄ sēmainei to mē kataleleiphthai, to de ton hosion‘, hina deixę̄ to hosion sōma to] mē heōrakos diaphthoran, alla anastan aphthoron triēmeron kai tę̄ aphtharsią synēnōmenon eis ton aiōna.
And the words about the soul in Hades signify that it was not left there, while “your holy one” shows that the holy body did not see corruption but rose incorrupt on the third day and was united with incorruption for ever.
64.65.5Holl GCS 25/31:505
Σὺ δὲ φάσκεις, ὠ οὑτος, ταῦτα τὰ σώματα εἶναι τοὺς δερματίνους χιτῶνας, οὐδαμοῦ τῆς ἀκολουθίας τοῦτο ἐχούσης, ἀλλὰ διὰ τὰ ἐν σοὶ άπʼ ἀρχῆς σπέρματα καταβληθέντα τῆς ἀπὸ τῶν Ἑλλήνων ἐθνομέθου διδασκαλίας καὶ διὰ τὸν ἐκεῖθεν παροξυνθέ σοὶ κακότροπον λογισμὸν τῆς περὶ τῆς ἀναστάσεως ἀπιστίας, φημὶ δὲ τῶν Ἑλλήνων σε εἰς τοῦτο ἀγαγόντον καὶ διδαξάντων.
Sy de phaskeis, ō houtos, tauta ta sōmata einai tous dermatinous chitōnas, oudamou tēs akolouthias touto echousēs, alla dia ta en soi apʼ archēs spermata katablēthenta tēs apo tōn Hellēnōn ethnomethou didaskalias kai dia ton ekeithen paroxynthe soi kakotropon logismon tēs peri tēs anastaseōs apistias, phēmi de tōn Hellēnōn se eis touto agagonton kai didaxantōn.
But you say, sir, that these bodies are the tunics of skin, though the sequence of the text nowhere has this; you say it because of the seeds of the Greeks’ heathen teaching sown in you from the beginning, and because of the perverse reasoning of unbelief about the resurrection provoked in you from there; I mean that the Greeks led you to this and taught it to you.
64.65.6Holl GCS 25/31:505
»ὁ γὰρ ψυχικὸς ἄνθρωπος« φησίν »ού δέχεται τὰ τοῦ πνεύματος· μωρία γὰρ αὐτῷ ἐστιν, ὃτι πνευματικῶς ἀνακρίνεται«.
»ho gar psychikos anthrōpos« phēsin »ou dechetai ta tou pneumatos; mōria gar autǭ estin, hoti pneumatikōs anakrinetai«.
“For the natural man,” he says, “does not receive the things of the Spirit; for they are foolishness to him, because they are spiritually discerned.”
64.65.7Holl GCS 25/31:505
εἰ μὲν γὰρ πρὸ τῆς παρακοῆς οἱ χιτῶνες τοῖς περὶ τὸν Ἀδὰμ ἐγένοντο, πιθανὸν | ἂν ἦν σου τὸ ψεῦσμα καὶ δυνάμενον ἐξαπατῆσαι· ὃτε δὲ φαίνεται κατὰ τὸ τὴν Εὔαν πλασθῆναι *. πόθεν δὴ ἄρα ἐπλάσσετο; ἀλλὰ ἀπὸ σώματος δῆλον· »ἐπέβαλε« γάρ φησιν »ἔκστασιν ἐπὶ τὸν Ἀδάμ, καὶ ἔλαβε μίαν ἐκ τῶν πλευρῶν αὐτοῦ«.
ei men gar pro tēs parakoēs hoi chitōnes tois peri ton Adam egenonto, pithanon | an ēn sou to pseusma kai dynamenon exapatēsai; hote de phainetai kata to tēn Euan plasthēnai *. pothen dē ara eplasseto? alla apo sōmatos dēlon; »epebale« gar phēsin »ekstasin epi ton Adam, kai elabe mian ek tōn pleurōn autou«.
For if the tunics had been made for Adam and his wife before the disobedience, your lie would have been plausible and able to deceive. But since it appears that at the forming of Eve … From what, then, was she formed? Plainly from a body. For “he cast a trance upon Adam,” it says, “and took one of his ribs.”
64.65.8Holl GCS 25/31:505
πλευρὰ δὲ οὐδὲν ἓτερον τυγχάνει ἀλλὰ ᾠκοδόμησε ᾠκοδόμησε γὰρ σάρκα άντʼ αὐτῆς‘. σαρκὸς δὲ ὀνομαζομενης πῶς ἔτι προσδοκᾶται ἡ ταύτης ποίησις;
pleura de ouden heteron tynchanei alla ǭkodomēse ǭkodomēse gar sarka antʼ autēs‘. sarkos de onomazomenēs pōs eti prosdokatai hē tautēs poiēsis?
And a rib is nothing else [than a bone]; for “he built up flesh in its place.” And since flesh is named, how is the making of it still awaited?
64.65.9Holl GCS 25/31:505
καὶ ἀνωτέρω φησί ποιήσωμεν ἄνθρωπον κατʼ εἰκόνα ἡμετέραν καὶ καθʼ »καὶ ἔλαβε« φησί »χοῦν ἀπὸ τῆς γῆς, καὶ ἔπλασε τὸν ἄνθρωπον«.
kai anōterō phēsi poiēsōmen anthrōpon katʼ eikona hēmeteran kai kathʼ »kai elabe« phēsi »choun apo tēs gēs, kai eplase ton anthrōpon«.
And earlier it says, “Let us make man in our image and likeness”; and “he took,” it says, “dust from the earth and formed man.”
64.65.10Holl GCS 25/31:505
ὸ δὲ χοῦς καὶ σὰρξ οὐδὲν ἓτερόν ἐστιν ἀλλὰ σῶμα. εἶτα μετέπειτα καὶ ἀναστὰς Αδὰμ ἀπὸ τοῦ ὓπνου εἶπε, τοῦτο ὀστοῦν ἐκ τῶν ὀσ- τῶν μου καὶ σὰρξ ἐκ τῆς σαρκός μου.«
o de chous kai sarx ouden heteron estin alla sōma. eita metepeita kai anastas Adam apo tou hypnou eipe, touto ostoun ek tōn os- tōn mou kai sarx ek tēs sarkos mou.«
And dust and flesh are nothing other than body. Then afterwards Adam, rising from sleep, said, “This is bone from my bones and flesh from my flesh.”
64.65.11Holl GCS 25/31:505–506
οὔπω δὲ χιτῶνες δερμάτινοι, οὔπω τὸ παρὰ σοῦ ψεῦσμα ἀλληγορούμενον ὑπῆρχεν. ὀστοῦν τοίνυν ἐκ τῶν ὀστῶν μου καὶ σὰρξ ἐκ τῶν σαρκῶν μου, δῆλον ὅτε σώματα ἦσαν καὶ οὐκ ἦν ἀσώματος ὁ Αδὰμ καὶ ἡ Ευα.
oupō de chitōnes dermatinoi, oupō to para sou pseusma allēgoroumenon hypērchen. ostoun toinyn ek tōn ostōn mou kai sarx ek tōn sarkōn mou, dēlon hote sōmata ēsan kai ouk ēn asōmatos ho Adam kai hē Eua.
There were not yet tunics of skin; your allegorized lie did not yet exist. “Bone from my bones and flesh from my flesh”: it is clear that they were bodies, and that Adam and Eve were not bodiless.
64.65.12Holl GCS 25/31:506
καὶ ἔλαβεν ἀπὸ τοῦ ξύλου καὶ ἔφαγεν«, ὡς ὑπενοθεύθη ὑπὸ τοῦ ὄφεως καὶ γέγονεν ἐν παρακοῇ, »καὶ ἤκουσε τὴν φωνὴν τοῦ θεοῦ περιπατοῦντος ἐν τῷ παραδείσῳ τὸ δειλινόν, καὶ ἐκρύβη ὁ Αδὰμ καὶ ἡ Εὔα ἐν τῷ ξύλῳ«. καὶ ὁ θεός φησι τῷ Αδάμ ποῦ εἶ«; ό δὲ ἐλεγχόμενος ἀποκρίνεται τὴν φωνήν σου ἤκουσα καὶ ἐκρύβην, ὃτι γυμνός εἰμι«.
kai elaben apo tou xylou kai ephagen«, hōs hypenotheuthē hypo tou opheōs kai gegonen en parakoę̄, »kai ēkouse tēn phōnēn tou theou peripatountos en tǭ paradeisǭ to deilinon, kai ekrybē ho Adam kai hē Eua en tǭ xylǭ«. kai ho theos phēsi tǭ Adam pou ei«? o de elenchomenos apokrinetai tēn phōnēn sou ēkousa kai ekrybēn, hoti gymnos eimi«.
“And she took from the tree and ate,” when she had been corrupted by the serpent and fell into disobedience; “and he heard the voice of God walking in paradise in the afternoon, and Adam and Eve hid among the trees.” And God says to Adam, “Where are you?” And he, convicted, answers, “I heard your voice and hid, because I am naked.”
64.65.13Holl GCS 25/31:506
γυμνὸν δὲ ἄρα ποῖον ἔλεγε; τὴν ψυχὴν ἔλεγεν ἢ τὸ σῶμα; τὰ δὲ φύλλα τῆς συκῆς τίνα ἔσκεπε, τὴν ψυχὴν ἤ τὸ σῶμα;
gymnon de ara poion elege? tēn psychēn elegen ē to sōma? ta de phylla tēs sykēs tina eskepe, tēn psychēn ē to sōma?
What, then, did he call naked? Did he mean the soul or the body? And whom did the fig leaves cover, the soul or the body?
64.65.14Holl GCS 25/31:506
καὶ τίς σοι εἶπε« φησίν »ὃτι γυμνὸς εἶ εἰ μὴ ἀπὸ τοῦ ξύλου οὗ ἐνετειλάμην σοὶ τού- του μόνου μὴ φαγεῖν ἀπʼ αὐτοῦ, ἔφαγες«; καί φησιν ἡ γυνὴ ἥν ἔδωκάς μοι δέδωκέν μοι, καὶ «. πόθεν δὲ ἐδόθη ἡ γυνὴ ἀλλὰ ἀπὸ τῆς πλευρᾶς τουτέστιν ἀπὸ τοῦ σώματος, πρὶν ἢ τοὺς χιτῶνας αὐτοῖς δοθῆναι; καὶ τῇ γυναικί φησι τί ὃτι τοῦτο ἐποίησας‘;
kai tis soi eipe« phēsin »hoti gymnos ei ei mē apo tou xylou hou eneteilamēn soi tou- tou monou mē phagein apʼ autou, ephages«? kai phēsin hē gynē hēn edōkas moi dedōken moi, kai «. pothen de edothē hē gynē alla apo tēs pleuras toutestin apo tou sōmatos, prin ē tous chitōnas autois dothēnai? kai tę̄ gynaiki phēsi ti hoti touto epoiēsas‘?
“And who told you,” he says, “that you are naked, unless you ate from the tree of which I commanded you not to eat, from that one alone?” And the woman says, “The woman you gave me gave to me, and [I ate].” But from where was the woman given, if not from the rib, that is, from the body, before the tunics were given to them? And he says to the woman, “Why have you done this?”
64.65.15Holl GCS 25/31:506
ἡ δὲ εἶπεν ὁ ὄφις ἠπάτησέ με καὶ ἔφαγον καὶ ἔδωκα καὶ τῷ ἀνδρί μου«. ὁ δὲ θεὸς τῷ ὄφει ἐπιφέρει τὴν κατάραν καὶ τῇ γυναικὶ τὴν ὀδύνην καὶ τῷ ἀνθρώπῳ τὸ ἐν ἱδρῶτι φαγεῖν τὸν ἄρτον.
hē de eipen ho ophis ēpatēse me kai ephagon kai edōka kai tǭ andri mou«. ho de theos tǭ ophei epipherei tēn kataran kai tę̄ gynaiki tēn odynēn kai tǭ anthrōpǭ to en hidrōti phagein ton arton.
And she said, “The serpent deceived me and I ate, and I gave to my husband too.” And God lays the curse on the serpent, pain on the woman, and on the man eating bread in sweat.
64.65.16Holl GCS 25/31:506
καὶ μετὰ ταῦτα λέγει »ἰδού, Ἀδὰμ γέγονεν ὡς εἶς ἐξ ἡμῶν· μή ποτε ἐκτείνῃ χεῖρα καὶ ἃψηται τοῦ ξύλου τῆς ζωῆς καὶ ζήσεται εἰς τὸν αἰῶνα«.
kai meta tauta legei »idou, Adam gegonen hōs eis ex hēmōn; mē pote ekteinę̄ cheira kai hapsētai tou xylou tēs zōēs kai zēsetai eis ton aiōna«.
And after this he says, “Behold, Adam has become like one of us; lest he stretch out his hand and touch the tree of life and live for ever.”
64.65.17Holl GCS 25/31:506
καὶ μὴ ὑπολάβῃς δέ, ἀκροατά, ὅτι ἀποφαντικῶς εἶπεν ὁ κύριος ὃτι »ἰδού, Ἀδὰμ γέγονεν ὡς εἷς ἐξ ἡμῶν«. ἐλεγκτικῶς γάρ, τοῦ Αδὰμ πεισθέντος τῇ πλάνῃ τοῦ ὄφεως μεμφόμενος λέγει· μὴ ὃ ἐνόμισε γενέσθαι ἐγένετο, τουτέστιν μὴ Αδὰμ γέγονεν ὡς εἶς ἐξ ἡμῶν· ἐπιθυμήσας γὰρ Αδὰμ ὑψηλότερος γενέσθαι εἰς τὸ ἧττον ἐξέπεσε.
kai mē hypolabę̄s de, akroata, hoti apophantikōs eipen ho kyrios hoti »idou, Adam gegonen hōs heis ex hēmōn«. elenktikōs gar, tou Adam peisthentos tę̄ planę̄ tou opheōs memphomenos legei; mē ho enomise genesthai egeneto, toutestin mē Adam gegonen hōs eis ex hēmōn; epithymēsas gar Adam hypsēloteros genesthai eis to hētton exepese.
And do not suppose, hearer, that the Lord said as a statement, “Behold, Adam has become like one of us.” He says it by way of reproof, blaming Adam for having been persuaded by the serpent’s deceit: has what he thought would happen happened, that is, has Adam become like one of us? For Adam, desiring to become higher, fell into something lower.
64.65.18Holl GCS 25/31:506
τὸ δέ »ἐκβάλωμεν αὐτόν, μή ποτε ἐκτείνῃ τὴν χεῖρα εἰς τὸ ξύλον τῆς ζωῆς καὶ φάγῃ καὶ ζήσεται εἰς τὸν αἰῶνα« οὐ φθο- νῶν ὁ θεὸς λέγει, ἀλλὰ ἐπεμέλετο τοῦ ἐλαττωθέντος σκεύους δι ἑαυτοῦ, ἴνα μὴ μείνῃ ἠλαττωμένον εἰς τὸ διηνεκές·
to de »ekbalōmen auton, mē pote ekteinę̄ tēn cheira eis to xylon tēs zōēs kai phagę̄ kai zēsetai eis ton aiōna« ou phtho- nōn ho theos legei, alla epemeleto tou elattōthentos skeuous di heautou, ina mē meinę̄ ēlattōmenon eis to diēnekes;
And “let us cast him out, lest he stretch out his hand to the tree of life and eat and live for ever” God says not from envy, but because he cared for the vessel that had been diminished through its own fault, so that it might not remain diminished for ever;
64.65.19Holl GCS 25/31:506–507
ἀλλʼ ὡς ἄριστος κεραμεὺς τὸ βλαβὲν δέ ἑαυτοῦ ἀγγεῖον ἐπιστρέψας εἰς τὸ ἴδιον φύραμα τὴν γὴν, ἐν τῇ ἀναστάσει ἀναπλάσῃ ἐν μηδενὶ ἠλαττωμένον τὸν δίκαιον, ἐν δόξῃ ἀθάνατον καὶ δυνάμενον ἀπολαύειν τῆς βασιλείας, καὶ τὸν ἄδικον ἐν τῇ τελείᾳ ἀναστάσει δυνάμενον ὑποφέρειν τῆς κρίσεως τὴν τιμωρίαν.
allʼ hōs aristos kerameus to blaben de heautou angeion epistrepsas eis to idion phyrama tēn gēn, en tę̄ anastasei anaplasę̄ en mēdeni ēlattōmenon ton dikaion, en doxę̄ athanaton kai dynamenon apolauein tēs basileias, kai ton adikon en tę̄ teleią anastasei dynamenon hypopherein tēs kriseōs tēn timōrian.
but that, like the best potter, returning the vessel damaged through its own fault to its own lump, the earth, he might at the resurrection remould the righteous man diminished in nothing, immortal in glory and able to enjoy the kingdom, and the unrighteous man, in the complete resurrection, able to bear the punishment of the judgment.
64.65.20Holl GCS 25/31:507
οὐ γὰρ πονηρόν τι ἐφύτευσεν ὁ θεός· μὴ γένοιτο, ἀλλὰ καὶ αὐτὸ τὸ ξύλον ἐφύτευσε, καιρῷ δεκτῷ] δέοντι διὰ τοῦ ἰδίου προστάγματος ἐπιτρέπων αὐτῷ λαβεῖν ἀπʼ αὐτοῦ.
ou gar ponēron ti ephyteusen ho theos; mē genoito, alla kai auto to xylon ephyteuse, kairǭ dektǭ] deonti dia tou idiou prostagmatos epitrepōn autǭ labein apʼ autou.
For God planted nothing evil, God forbid; but he planted that tree too, intending to permit him to take of it at the proper time by his own command.
64.65.21Holl GCS 25/31:507
ἀλλʼ ἐρεῖς δέ ἐναντίας· πῶς οὖν πληροῦται τό »ἐν ᾗ δʼ ἂν ἡμέρᾳ φάγησθε ἀπʼ αὐτοῦ, θανάτῳ ἀποθανεῖσθε«, εἴπερ εἶχε ἐξ αὐτοῦ; πάντως γὰρ φαγὼν οἵῳ δή ποτε καιρῷ ἐπλήρου τό »θανάτῳ ἀποθανεπισθε«.
allʼ ereis de enantias; pōs oun plēroutai to »en hę̄ dʼ an hēmerą phagēsthe apʼ autou, thanatǭ apothaneisthe«, eiper eiche ex autou? pantōs gar phagōn hoiǭ dē pote kairǭ eplērou to »thanatǭ apothanepisthe«.
But you will say the opposite: how then is “on the day you eat of it you shall surely die” fulfilled, if he could have had it? For in eating at whatever time, he would surely have fulfilled “you shall surely die.”
64.65.22Holl GCS 25/31:507
πρὸς δὲ τὸν τοῦτο λέγοντα πάλιν φημί »ὁ θεὸς <ὁ> εἰδὼς τὰ μέλλοντα πρὶν γενέσθαι, γινώσκων πρὸ τοῦ προστάγματος ὅτι ἀπατῃθεὶς ἤσθιεν ἀπʼ αὐτοῦ, αύτοῦ, τὸν θάνατον διὰ τὴν μέλλουσαν ὑπʼ αὐτοῦ παράβασιν γενέσθαι.
pros de ton touto legonta palin phēmi »ho theos <ho> eidōs ta mellonta prin genesthai, ginōskōn pro tou prostagmatos hoti apatę̄theis ēsthien apʼ autou, autou, ton thanaton dia tēn mellousan hypʼ autou parabasin genesthai.
To one who says this I reply again: God, who knows the future before it happens, knowing before the command that Adam would be deceived and eat of it, [said that] death [would] come because of the transgression he was about to commit.
64.65.23Holl GCS 25/31:507
έν τούτῳ γὰρ πλανώμεναι αἱ αἱρέσεις βλασφημοῦσι τὸν θεὸν λέγουσαι »καλὸς ὁ θεὸς τοῦ νόμου ὅτι ἐφθόνησε τῷ Ἀδὰμ καὶ ἐξέβαλεν αὐτὸν ἐκβάλωμεν αὐτόν, μή ποτε ἐκτείνῃ τὴν χεῖρα καὶ λάβῃ τοῦ ξύλου τῆς ζωῆς, καὶ ζήσεται εἰς τὸν αἰῶνα«.
en toutǭ gar planōmenai hai haireseis blasphēmousi ton theon legousai »kalos ho theos tou nomou hoti ephthonēse tǭ Adam kai exebalen auton ekbalōmen auton, mē pote ekteinę̄ tēn cheira kai labę̄ tou xylou tēs zōēs, kai zēsetai eis ton aiōna«.
For in this the heresies err and blaspheme God, saying, “A fine God of the law, who envied Adam and cast him out: ‘Let us cast him out, lest he stretch out his hand and take of the tree of life, and live for ever.’”
64.65.24Holl GCS 25/31:507
ἐλέγχεται δὲ αὐτῶν ἡ ἄνοια συκοφαντοῦσα. καὶ γὰρ οὐ μόνον οὐκ ἐκώλυσε φαγεῖν ἀπὸ τοῦ ζύλου τῆς ζωῆς ἀπʼ ἀρχῆς, ἀλλὰ καὶ προετρέψατο φήσας »ἀπὸ παντὸς ξύλου τοῦ έν τῷ παραδείσῳ βρώσει φάγῃ«. ἠν δὲκαὶ τῆς ζωῆς ἀπὸ ἀπὸ πάντων τῶν ξύλων τοῦ παραδείσου > πρὸ ἀφθαλμῶν τοῦ Αδάμ.
elenchetai de autōn hē anoia sykophantousa. kai gar ou monon ouk ekōlyse phagein apo tou zylou tēs zōēs apʼ archēs, alla kai proetrepsato phēsas »apo pantos xylou tou en tǭ paradeisǭ brōsei phagę̄«. ēn dekai tēs zōēs apo apo pantōn tōn xylōn tou paradeisou > pro aphthalmōn tou Adam.
But their slanderous folly is refuted. For not only did he not forbid eating from the tree of life from the beginning, he even encouraged it, saying, “From every tree in paradise you may eat for food.” And the tree of life too, among all the trees of paradise, was before Adam’s eyes.
64.65.25Holl GCS 25/31:507
μόνου δὲ τοῦ ξύλου τοῦ ειδέναι γνωστὸν ἀγαθοῦ τε καὶ κακοῦ εἶπε μὴ φαγεῖν. ἡ δὲ τοῦ Αδὰμ ἄπληστος διάνοια ἀκέραιος οὐσα καὶ * τῆς γυναικὸς αὐτοῦ Εὔας ἀπὸ τοῦ διαβόλου ἀπατηθείσης μᾶλλον ἐναντίον τῆς ἐντολῆς εἰργάσατο.
monou de tou xylou tou eidenai gnōston agathou te kai kakou eipe mē phagein. hē de tou Adam aplēstos dianoia akeraios ousa kai * tēs gynaikos autou Euas apo tou diabolou apatētheisēs mallon enantion tēs entolēs eirgasato.
Only of the tree of knowing good and evil did he say not to eat. But Adam’s insatiable mind, though innocent, and … when his wife Eve had been deceived by the devil, acted rather against the commandment.
64.65.26Holl GCS 25/31:507–508
ἐπειδὴ οὖν ἐν ἐλαττώματι γέγονεν διʼ ἑαυτοῦ ὁ Αδάμ, οὐκ ἠθέλησεν αὐτὸν ὁ θεὸς ζῆν εἰς τὸν αἰῶνα έν ἐλαττώματι, ἀλλʼ ὡς ἄριστος κεραμεὺς εἰς τὸ ἔδιον φύραμα τὸ ἀφανισθὲν σκεῦος διʼ ἑαυτοῦ ηἠδόκησε μεταβαλεῖν, ἳνα ἐν τῇ παλιγγενεσίᾳ ἐκ τοῦ ἐδίου φυράματος πάλιν ὡς ἐπὶ τὸν τροχὸν μεταβάλλοι, ἀνασκευάσας καὶ ἀνακαινίσας τὸ σκεῦος ἄνευ ἐλαττώματος εἰς τὸ δύνασθαι διηνεκῶς ζῆν.
epeidē oun en elattōmati gegonen diʼ heautou ho Adam, ouk ēthelēsen auton ho theos zēn eis ton aiōna en elattōmati, allʼ hōs aristos kerameus eis to edion phyrama to aphanisthen skeuos diʼ heautou ēēdokēse metabalein, hina en tę̄ palingenesią ek tou ediou phyramatos palin hōs epi ton trochon metaballoi, anaskeuasas kai anakainisas to skeuos aneu elattōmatos eis to dynasthai diēnekōs zēn.
Since, then, Adam fell into diminishment by his own fault, God did not wish him to live for ever in diminishment; but like the best potter he was pleased to return the vessel spoiled by its own fault to its own lump, so that at the regeneration he might remake it from its own lump as on the wheel, reshaping and renewing the vessel without flaw, so that it could live for ever.
64.65.27Holl GCS 25/31:508
ἔνθεν τὸ πρῶτον μὲν ἀπειλεῖ θάνατον, τὸ δὲ δεύτερον οὐκέτι θάνατον λέγει, ἀλλὰ »γῆ καὶ εἰς γῆν ἀπελεύσῃ«, μὴ παραδεδωκὼς θανάτῳ τὸν ἄνθρωπον.
enthen to prōton men apeilei thanaton, to de deuteron ouketi thanaton legei, alla »gē kai eis gēn apeleusę̄«, mē paradedōkōs thanatǭ ton anthrōpon.
Hence at first he threatens death, but the second time he no longer speaks of death but says, “Earth, and to earth you shall go,” not handing man over to death.
64.65.28Holl GCS 25/31:508
* * καὶ μεθʼ ἓτερα καὶ ἐποίησεν ὁ θεὸς χιτῶνας δερματίους καὶ ἐνέδυσε τοὺς περὶ τὸν Ἀδὰμ καὶ ἐξέβαλεν αὐτοὺς ἐκ τοῦ παραδείσου«. ὁρᾷς ὃτι μάταιος ἡ σοῦ σοῦ καινοτομουμένη κενοφωνία, Ὠρίγενες. πρὸ πόσου γὰρ χρόνου ᾖσαν σώματα τοῖς περὶ τὸν Ἀδάμ.
* * kai methʼ hetera kai epoiēsen ho theos chitōnas dermatious kai enedyse tous peri ton Adam kai exebalen autous ek tou paradeisou«. horąs hoti mataios hē sou sou kainotomoumenē kenophōnia, Ōrigenes. pro posou gar chronou ę̄san sōmata tois peri ton Adam.
… And after other things: “And God made tunics of skin and clothed Adam and his wife, and cast them out of paradise.” You see that your newfangled empty talk is vain, Origen. For how long before this did Adam and his wife have bodies!
Haer. 64, chapter 66
64.66.1Holl GCS 25/31:508
66. Εἰ δὲ τοῦτό σε ἀνακρίνει καὶ οὐ δύνασαι, ψυχικῶς διανοούμενος, τοῦ πνεύματος δέξασθαι τὴν χάριν, χάριν, ἄπιστε καὶ ἐπέκεινα τῶν ἀπίστων τυγχάνων, λεγε μοι ἑκάστην ὑπόθεσιν ἐκ θεοῦ γεγονυῖαν, πόσην τὴν τὴν θαυματουργίαν καὶ ἔκπληξιν;
66. Ei de touto se anakrinei kai ou dynasai, psychikōs dianooumenos, tou pneumatos dexasthai tēn charin, charin, apiste kai epekeina tōn apistōn tynchanōn, lege moi hekastēn hypothesin ek theou gegonuian, posēn tēn tēn thaumatourgian kai ekplēxin?
But if this puzzles you and, thinking in a natural way, you cannot receive the grace of the Spirit, you unbeliever beyond the unbelievers, tell me: every work that has come from God, how great its wonder and astonishment!
64.66.2Holl GCS 25/31:508
πόθεν ἐξ οὐκ ὄντων οὐρανὸς τέ ταται ἐν μετεώρῳ ἀναπεπετασμένος; πόθεν ἐστιλβώθη ἥλοις καὶ ἐκτίσθη ἡ σελήνη καὶ τὰ ἄστρα; ἐκ ποίου πρωτοτύπου ὓλης ἐλήφθη ἡ γῆ, ἐξ οὐκ ὄντων γινομένη; άπὸ ποίων φύσεων ἐτμήθη τὰ ὄρη;
pothen ex ouk ontōn ouranos te tatai en meteōrǭ anapepetasmenos? pothen estilbōthē hēlois kai ektisthē hē selēnē kai ta astra? ek poiou prōtotypou hylēs elēphthē hē gē, ex ouk ontōn ginomenē? apo poiōn physeōn etmēthē ta orē?
From where, out of nothing, was heaven stretched out and spread on high? From where was the sun made to shine, and the moon and stars created? From what original matter was the earth taken, coming to be out of nothing? From what natures were the mountains hewn?
64.66.3Holl GCS 25/31:508
πόθεν ἡ σύστασις ὃλου τοῦ κόσμου, ἡ ἐξ οὐκ ὄντων θεῷ πορισθεῖσα; πόθεν τῶν νεφελῶν ἡ σύστασις, ἣ ὑπὸ θῆξιν σκέπει τὸν οὐρανόν;
pothen hē systasis holou tou kosmou, hē ex ouk ontōn theǭ poristheisa? pothen tōn nephelōn hē systasis, hē hypo thēxin skepei ton ouranon?
From where is the structure of the whole world, provided by God out of nothing? From where the structure of the clouds, which covers the heaven …?
64.66.4Holl GCS 25/31:508
πόθεν τοῦ κώνωπος καὶ τῆς σκνιφὸς διὰ προστάγματος θεοῦ τῷ θεράποντι αὐτοῦ Μωυσῇ ὁ πορισμός; πῶς τὴν ξυλινην > εἰς ὄφιν μετέβαλεν ἐψυχωμένον καὶ ἓρποντα; πόθεν τῇ χειρὶ τοῦ Μωυσέως τὸ εἰς χιόνα μεταβάλλεσθαι;
pothen tou kōnōpos kai tēs skniphos dia prostagmatos theou tǭ theraponti autou Mōysę̄ ho porismos? pōs tēn xylinēn > eis ophin metebalen epsychōmenon kai herponta? pothen tę̄ cheiri tou Mōyseōs to eis chiona metaballesthai?
From where came the gnat and the midge, provided at God’s command to his servant Moses? How did he change the wooden [rod] into a living, creeping serpent? From where came Moses’s hand being changed to snow?
64.66.5Holl GCS 25/31:508
οὕτω καὶ τότε ἠθέλησεν ὁ θεός, ὠ ἄπιστε, καὶ δερματίνους φύσει χιτῶνας ἄνευ ζᾠων ἄνευ τέχνης τινὸς ἀνθρωπίνης καὶ πολυμόρφου ἐργασίας, ἃμα > θέλων ἐποίησε τοῖς περὶ τὸν Ἀδάμ, ὡς ἀπʼ ἀρχῆς ἃμα ἠθέλησε οὐρανὸς καὶ τὰ πάντα γεγένηται. καὶ περὶ τούτων πολλάκις ἔφημεν καὶ ἐν ἄλλοις τόποις καὶ ἀνωτέρω.
houtō kai tote ēthelēsen ho theos, ō apiste, kai dermatinous physei chitōnas aneu zǭōn aneu technēs tinos anthrōpinēs kai polymorphou ergasias, hama > thelōn epoiēse tois peri ton Adam, hōs apʼ archēs hama ēthelēse ouranos kai ta panta gegenētai. kai peri toutōn pollakis ephēmen kai en allois topois kai anōterō.
So then too God willed, you unbeliever, and made for Adam and his wife tunics of skin by nature, without animals, without any human skill and varied workmanship, as soon as he willed it, just as at the beginning, as soon as he willed it, heaven and all things came into being. We have spoken about these things often, elsewhere and above.
64.66.6Holl GCS 25/31:508–509
καὶ τοῖς μὲν βουλομένοις * τὸ ζῆν σύντομος ή σωτηρία καὶ εὐθυέλεγκτος ἡ κακοπιστία, τοῖς δὲ μὴ θέλουσι τὸ τῆς σωτηρίας καταδέξασθαι διδασκαλεῖον οὐδὲ ὁ πᾶς αἰὼν πρὸς διαλογὴν ἐξαρκέσειε, κωφευούσης ἀεὶ τῆς ἀκοῆς δίκην ἀσπίδος <κωφῆς> καὶ τὰ ὠτα βυούσης, τοῦ φωνὴν ἐπᾴδοντος φαρμάκου τε φαρμακευομένου παρὰ σοφοῦ‘ κατὰ τὸν θεῖον λόγον· τοῖς δὲ υἱοῖς τῆς ἀληθείας, οἶμαι, ὠφέλιμος οὐκ όλίγως, κἄν τε <οὐ> διὰ πλάτους ὁ λόγος εἰρημένος κεῖται.
kai tois men boulomenois * to zēn syntomos ē sōtēria kai euthyelenktos hē kakopistia, tois de mē thelousi to tēs sōtērias katadexasthai didaskaleion oude ho pas aiōn pros dialogēn exarkeseie, kōpheuousēs aei tēs akoēs dikēn aspidos <kōphēs> kai ta ōta byousēs, tou phōnēn epądontos pharmakou te pharmakeuomenou para sophou‘ kata ton theion logon; tois de huiois tēs alētheias, oimai, ōphelimos ouk oligōs, kan te <ou> dia platous ho logos eirēmenos keitai.
For those who wish … to live, salvation is quick and false belief easily refuted; but for those who will not accept the school of salvation, not even the whole age would suffice for discussion, since their hearing is always deaf, like a deaf asp that stops its ears “to the voice of the charmer and the drug compounded by the wise,” according to the divine word. But for the sons of truth, I think, the discussion is of no small use, even if it has not been set out at length.
Haer. 64, chapter 67
64.67.1Holl GCS 25/31:509
67. Ἐλεύσομαι δὲ εἰς τὸν περὶ ἀναστάδεῶς σου ἐκ τοῦ πρώτου ψαλμοῦ λόγον. ὅταν γὰρ ἐξαπατήσῃς τοὺς ἀγνοοῦντας, τὸ φρόνημα ὑποβαλλόμενος, ὠ ματαιοπόνε, καὶ εἴπῃς, <ὅτι> τινὲς ἁπλουστέρων νομίζουσι τοὺς ἀσεβεῖς μὴ τεύξεσθαι ἀναστάσεως, καὶ ὓστερον δείξῃς τοὺς αὐτοὺς ἁπλουστέρους πάλιν ἐρωτωμένους ὑπὸ σοῦ ὃτι ποίου σώματος ἔσται ή ἀνάστασις καὶ ὡς ἀντεπαπορήσεις διὰ σεαυτοῦ ἐκ προσώπου τῶν ἁπλουστέρων κατὰ σὲ λεγομένων * καὶ γὰρ τοῦτο ἀνάγκη σαφῶς λέγειν), ἀγαθοὺς ἀποκαλεῖν τοὺς ἁπλου- στέρους παρὰ σοὶ λεγομένους·
67. Eleusomai de eis ton peri anastadeōs sou ek tou prōtou psalmou logon. hotan gar exapatēsę̄s tous agnoountas, to phronēma hypoballomenos, ō mataiopone, kai eipę̄s, <hoti> tines haplousterōn nomizousi tous asebeis mē teuxesthai anastaseōs, kai hysteron deixę̄s tous autous haplousterous palin erōtōmenous hypo sou hoti poiou sōmatos estai ē anastasis kai hōs antepaporēseis dia seautou ek prosōpou tōn haplousterōn kata se legomenōn * kai gar touto anankē saphōs legein), agathous apokalein tous haplou- sterous para soi legomenous;
I will come to your discussion of the resurrection from the first psalm. For when you deceive the ignorant, insinuating your opinion, you toiler in vain, and say that some of the simpler believers think the ungodly will not attain resurrection, and afterwards show the same simpler believers being questioned again by you about what kind of body the resurrection will be of, and how you will raise counter-objections yourself on behalf of those you call simpler … (for this too must be said plainly), [you are forced] to call good those you call simpler;
64.67.2Holl GCS 25/31:509
οὐ <γὰρ> διὰ σεαυτοῦ ὁ λόγος οὐδὲ τῷ λόγῳ σου ἡ χάρις, ἀλλὰ τῇ ἀληθείᾳ τῇ ἀναγκαζούσῃ σε λέγειν τῶν δούλων τοῦ θεοῦ βελτιότητός τε καὶ ἀγαθότητος τεκμήρια.
ou <gar> dia seautou ho logos oude tǭ logǭ sou hē charis, alla tę̄ alētheią tę̄ anankazousę̄ se legein tōn doulōn tou theou beltiotētos te kai agathotētos tekmēria.
for the word is not yours, nor the credit to your word, but to the truth, which compels you to state proofs of the excellence and goodness of the servants of God.
64.67.3Holl GCS 25/31:509
καὶ γὰρ καὶ ό ἐκτὸς λέγει »ἁπλοῦς ό μῦθος τῆς ἀληθείας«. ἁπλοῦς δὲ εἰώθαμεν τοὺς ἀκάκους λέγειν, οἷς ἔπαινος παρὰ τῷ σωτῆρι ἐμ- φέρεται ἐν πολλοῖς τόποις, <ὡς> τῷ »γίνεσθε άκέραιοι ὡς περιστεραί« καὶ τῷ »ἄφετε τὰ παιδία ἐλθεῖν πρός με· τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία τῶν οὐρανῶν‘, τουτέστι τῶν ἁπλουστάτων.
kai gar kai o ektos legei »haplous o mythos tēs alētheias«. haplous de eiōthamen tous akakous legein, hois epainos para tǭ sōtēri em- pheretai en pollois topois, <hōs> tǭ »ginesthe akeraioi hōs peristerai« kai tǭ »aphete ta paidia elthein pros me; tōn gar toioutōn estin hē basileia tōn ouranōn‘, toutesti tōn haploustatōn.
For even the outsider says, “Simple is the tale of truth.” And we are accustomed to call simple the guileless, whom the Saviour praises in many places, as in “Be innocent as doves” and “Let the children come to me; for of such is the kingdom of heaven,” that is, of the simplest.
64.67.4Holl GCS 25/31:509
ἀπεκρίθησαν δέ σοι οἱ ἁπλούστεροι, ὡς λέγεις, τούτου τοῦ σώματος οὑ περικείμεθα εἶναι τὴν ἀνάστασιν. ἀνταπορούμενοι δὲ ὑπὸ σοῦ καὶ ἐρωτώμενοι· ὃλου ἢ μέρους; αὐτοὶ ἀνταποκρίνονται λέγοντες ὃτι ὃλου τοῦ σώματος.
apekrithēsan de soi hoi haplousteroi, hōs legeis, toutou tou sōmatos hou perikeimetha einai tēn anastasin. antaporoumenoi de hypo sou kai erōtōmenoi; holou ē merous? autoi antapokrinontai legontes hoti holou tou sōmatos.
The simpler ones, as you call them, answered you that the resurrection is of this body that we wear. And when you raised difficulties against them and asked, “Of the whole or of a part?”, they answered in turn, “Of the whole body.”
64.67.5Holl GCS 25/31:509–510
σοῦ δὲ κατὰ τὴν μέθοδον τῆς σου πολλῆς πολλῆς ρίας φάσκοντος, μηδὲν τοῦτο δύνασθαι διὰ τὰ ἐκ τῶν σωμάτων ἐκρεύσαντα αἳματά τε καὶ σάρκας καὶ τρίχας καὶ τὰ ἄλλα τὰ διὰ πτυέλων ἐξ ἡμῶν ῥέοντα καὶ μυκτήρων καὶ σκυβάλων, πολλή σου τῆς ἰατροσοφιστικῆς κακοπίστου γνώμης μαγγανεία, ὡς καὶ ἤδη διὰ πολλῶν ἐξήλεγξέν σου τὴν μυθοποιίαν ὁ καλλίων ἡμῶν πρεσβύτης καὶ μακαριστὸς ἀνὴρ Μεθόδιος.
sou de kata tēn methodon tēs sou pollēs pollēs rias phaskontos, mēden touto dynasthai dia ta ek tōn sōmatōn ekreusanta haimata te kai sarkas kai trichas kai ta alla ta dia ptyelōn ex hēmōn rheonta kai myktērōn kai skybalōn, pollē sou tēs iatrosophistikēs kakopistou gnōmēs manganeia, hōs kai ēdē dia pollōn exēlenxen sou tēn mythopoiian ho kalliōn hēmōn presbytēs kai makaristos anēr Methodios.
And when you, by the method of your great [cleverness], say that this is not possible at all because of the blood, flesh, hair, and the other things that have flowed out of bodies and flow from us through spittle, nostrils, and excrement, great is the trickery of your medical-sophistical, faithless opinion, as our excellent elder, the most blessed Methodius, has already refuted your mythmaking at length.
64.67.6Holl GCS 25/31:510
ἀλλὰ καὶ ἀφʼ ἡμῶν τῶν σμικρῶν όλίγα ἀκούσῃ. πᾶν γὰρ ἀεὶ τὸ ζητούμενον καθαρώτατον ζητεῖται, τὰ δὲ περιττὰ ἐκ τοῦ καθαροῦ ἀποβαλλόμενα ἀκαταζήτητά ἐστιν.
alla kai aphʼ hēmōn tōn smikrōn oliga akousę̄. pan gar aei to zētoumenon katharōtaton zēteitai, ta de peritta ek tou katharou apoballomena akatazētēta estin.
But you will hear a little from us too, small as we are. Whatever is sought is always sought in its purest form, while the superfluous things cast off from the pure are not sought.
64.67.7Holl GCS 25/31:510
τὸ γὰρ ἱμάτιόν ἐστιν ὃλον, ἐξότε τῆς ὑφῆς ἔσχεν τὴν ἱστουργίαν, καὶ αὐτὸ μέν ἐστι τὸ ἀπὸ τοῦ ἱστοῦ τεμνόμενον, οὔτε <τινὸς> προστιθεμένου οὔτε ἀφαιρουμένου. κναφεῖ δὲ διδόμενον οὐχ ἡσσόνως παρὰ τοῦ κναφέως ἀπαιτηθήσεται, ἀλλὰ παρʼ αὐτοῦ τοῦ κναφέως τελειότατόν ἐστι κομιζόμενον·
to gar himation estin holon, exote tēs hyphēs eschen tēn histourgian, kai auto men esti to apo tou histou temnomenon, oute <tinos> prostithemenou oute aphairoumenou. knaphei de didomenon ouch hēssonōs para tou knapheōs apaitēthēsetai, alla parʼ autou tou knapheōs teleiotaton esti komizomenon;
For a garment is whole from the time it has been woven on the loom, and it is the very thing cut from the loom, with nothing added or taken away. Given to a fuller, it will be demanded back from the fuller no less, but is brought back from the fuller himself in its most perfect state;
64.67.8Holl GCS 25/31:510
ὡς δῆλον πᾶσι καθέστηκεν ὡς αὐτὸ μέν ἐστιν ἐν τελειότητι, οὐδὲν δὲ μεῖον σῶμα γεγένηται πλὴν τῆς τῶν ῥύπων ἀποβολῆς καὶ τῆς άκαθαρσίας· καὶ οὐ πάντως που ἐπειδὴ τὸν ῥύπον ἀπέβαλεν, τούτου ἓνεκα μετὰ τοῦ ῥύπου ἀπαιτηθήσεται παρʼ ἡμῶν ὁ τεχνίτης, ἀλλὰ αὐτὸ τὸ ἱμάτιον σῷον καὶ ὑγιὲς καὶ καθαρώτατον.
hōs dēlon pasi kathestēken hōs auto men estin en teleiotēti, ouden de meion sōma gegenētai plēn tēs tōn rhypōn apobolēs kai tēs akatharsias; kai ou pantōs pou epeidē ton rhypon apebalen, toutou heneka meta tou rhypou apaitēthēsetai parʼ hēmōn ho technitēs, alla auto to himation sǭon kai hygies kai katharōtaton.
so that it is plain to all that it is the same thing in its perfection, and has become no smaller a body except for the casting off of dirt and impurity; and certainly the craftsman will not, because it has cast off the dirt, be required by us to return it together with the dirt, but the garment itself, safe, sound, and very clean.
64.67.9Holl GCS 25/31:510
ἓτερον δὲ πάλιν ὑπόδειγμα· παρὰ σοὶ μὲν γὰρ περὶ τῶν ἐκκρινομένων διὰ φλεβοτομιῶν καὶ νοσημάτων καὶ σκυβάλων καὶ ἐκκρίσεως πτυέλων τε καὶ μυκτήρων τὸ ζήτημα παρηνέχθη, ἀπ αὐτῶν δὲ ὡν ἔφης ἀνατραπήσῃ.
heteron de palin hypodeigma; para soi men gar peri tōn ekkrinomenōn dia phlebotomiōn kai nosēmatōn kai skybalōn kai ekkriseōs ptyelōn te kai myktērōn to zētēma parēnechthē, ap autōn de hōn ephēs anatrapēsę̄.
Another example again: for you raised the question about what is discharged through blood-letting, illnesses, excrement, and the discharge of spittle and nostrils, but you will be refuted by the very things you mentioned.
64.67.10Holl GCS 25/31:510
οὐ μόνον γὰρ τοῦτό ἐστιν ἐν ἐν σώματι, ἀλλὰ καὶ κνώδαλα ἐξ ἡμῶν φύεται ὡς εἰπεῖν, φθεῖρες καὶ κόνεις, οὔτε ἐκτὸς τοῦ σώματος ὄντα οὔτε ἀπὸ τοῦ σώματος λογιζόμενα.
ou monon gar touto estin en en sōmati, alla kai knōdala ex hēmōn phyetai hōs eipein, phtheires kai koneis, oute ektos tou sōmatos onta oute apo tou sōmatos logizomena.
For not only is this in the body, but vermin too grow from us, so to speak, lice and nits, which are neither outside the body nor counted as from the body.
64.67.11Holl GCS 25/31:510
καὶ οὐδείς ποτε ἐπεζήτησε κόνιν τὴν ἐκ τοῦ σώματος ἐκκριθεῖσαν εἰς περιποίησιν, ἀλλὰ μᾶλλον εἰς ἀναίρεσιν οὐδὲ φθεῖρα τὴν ἐξ αὐτῆς τῆς σαρκὸς γεγενημένην, οὐδὲ ζημίαν τὴν ταύτης ἀπώλειαν ἠγήσαιτό τις.
kai oudeis pote epezētēse konin tēn ek tou sōmatos ekkritheisan eis peripoiēsin, alla mallon eis anairesin oude phtheira tēn ex autēs tēs sarkos gegenēmenēn, oude zēmian tēn tautēs apōleian ēgēsaito tis.
And no one ever sought to keep a nit discharged from the body, but rather to destroy it, nor a louse born from the flesh itself, nor would anyone think its loss a harm.
64.67.12Holl GCS 25/31:510
> τὰ ἀφʼ ἡμῶν ῥυέντα, εἰ καὶ † οὓτως ὑπάρχει κατὰ τὸν σοῦ λόγον, οὐ μωρῶς παρʼ ἡμῶν ζητηθήσεται οὐδὲ θεὸς ταῦτα εἰς ἡμῶν σύστασιν ἀγάγοι, ἀλλὰ δίκην ῥύπου ἐξ αὐτοῦ τοῦ ἱματίου ὑπάρχοντος, ἀπʼ αὐτοῦ δὲ διʼ εὐκοσμίαν ἀποβληθέντος ἐν εευτέρῳ καταλείψειεν, ἐκεῖνο δὲ σαφῶς τὸ ἐντελὲς ἱμάτιον μήτε λεῖπον μήτε περιττὸν τῇ αὐτοῦ ἀγαθότητι τῆς τέχνης ό δημιουργὸς ἀγάγοι πάντα γὰρ αὐτῷ δυνατά.
> ta aphʼ hēmōn rhyenta, ei kai † houtōs hyparchei kata ton sou logon, ou mōrōs parʼ hēmōn zētēthēsetai oude theos tauta eis hēmōn systasin agagoi, alla dikēn rhypou ex autou tou himatiou hyparchontos, apʼ autou de diʼ eukosmian apoblēthentos en eeuterǭ kataleipseien, ekeino de saphōs to enteles himation mēte leipon mēte peritton tę̄ autou agathotēti tēs technēs o dēmiourgos agagoi panta gar autǭ dynata.
So too the things that have flowed from us, even if † it is so according to your argument, will not be foolishly sought by us, nor would God bring them into our composition; but, like dirt that belonged to the garment itself yet was cast off it for the sake of neatness, he would leave them in a secondary place, while the Creator, by the goodness of his art, would bring back that complete garment, neither lacking nor superfluous; for all things are possible to him.
64.67.13Holl GCS 25/31:510–511
εἰ δὲ οὐχ οὓτως ἦν, ὠ τὰς φρένας ἀδικηθεὶς ἐκ τῆς πολυλόγου σου ἐπινοίας, εἶχεν ἄρα ὁ σωτὴρ ἡμῶν καὶ κύριος, ό υἱὸς τοῦ θεοῦ, ὁ ἐλθὼν διὰ <τὸ> πᾶσαν τῆς ἡμετέρας ζωῆς ποιήσασθαι, τὴν ἡμῶν ἐλπίδα ἐν ἑαυτῷ τε ἀνατυπωσάμενος εἰς τὴν τῆς ἀληθείας αὐτοῦ πρὸς ἡμᾶς σύστασομ, μέρος αὐτοῦ εἶχεν] ἀποθέσθαι, μέρος δὲ ἐξεγεῖραι κατὰ τὴν μυ- θώδη σου ἀνασκευὴν καὶ πλήθους λογισμῶν ματαίων συλλογήν, ὠ φιλόνεικε.
ei de ouch houtōs ēn, ō tas phrenas adikētheis ek tēs polylogou sou epinoias, eichen ara ho sōtēr hēmōn kai kyrios, o huios tou theou, ho elthōn dia <to> pasan tēs hēmeteras zōēs poiēsasthai, tēn hēmōn elpida en heautǭ te anatypōsamenos eis tēn tēs alētheias autou pros hēmas systasom, meros autou eichen] apothesthai, meros de exegeirai kata tēn my- thōdē sou anaskeuēn kai plēthous logismōn mataiōn syllogēn, ō philoneike.
But if it were not so, you whose wits have been injured by your wordy invention, then our Saviour and Lord, the Son of God, who came to make [provision for] the whole of our life and who shaped our hope in himself for the establishing of his truth toward us, would have had to lay aside part of himself and raise part, according to your fabulous reconstruction and collection of a mass of vain reasonings, you lover of strife.
64.67.14Holl GCS 25/31:511
αὐτὸς γὰρ εὐθὺς διελέγχων σου τὸν τρόπον φάσκει λέγων ὃτι »ἐὰν μὴ ὁ κόκκος τοῦ σίτου πεσὼν εἰς τὴν γῆν μόνος μένει· ἐὰν δὲ πέσῃ καὶ ἀποθάνῃ, πολλοὺς κόκκους φέρει«.
autos gar euthys dielenchōn sou ton tropon phaskei legōn hoti »ean mē ho kokkos tou sitou pesōn eis tēn gēn monos menei; ean de pesę̄ kai apothanę̄, pollous kokkous pherei«.
For he himself at once refutes your way, saying, “Unless the grain of wheat falls into the earth, it remains alone; but if it falls and dies, it bears many grains.”
64.67.15Holl GCS 25/31:511
καὶ τίνα ἄρα ἔλεγε κόκκον; παντί τῳ σαφές ἐστι καὶ ὡμολόγηται παντὶ τῷ κόσμῳ ὅτι περὶ ἐαυτοῦ ἔλεγε, τουτέστιν περὶ τοῦ σώματος τῆς σαρκὸς τῆς ἁγίας ἡς ἀπὸ Μαρίας εἴληφε καὶ ὃλης αὐτοῦ τῆς ἐναθρωπήσεως.
kai tina ara elege kokkon? panti tǭ saphes esti kai hōmologētai panti tǭ kosmǭ hoti peri eautou elege, toutestin peri tou sōmatos tēs sarkos tēs hagias hēs apo Marias eilēphe kai holēs autou tēs enathrōpēseōs.
And what grain did he mean? It is plain to everyone and confessed by the whole world that he spoke about himself, that is, about the body of the holy flesh that he took from Mary, and his whole incarnate humanity.
64.67.16Holl GCS 25/31:511
τὸ δὲ πεσεῖν καὶ ἀποθνεῖν, ὡς λέγει ὅπου τὸ πτῶμα, ἐκεῖ συναχθήσονται οἱ ἀετοί‘, περὶ τῆς αὐτοῦ τριημέρου τοῦ σώματος κοιμήσεως ἔλεγεν, ὡς καὶ αὐτὸς ὀμολογήσεις· ἡ γὰρ αὐτοῦ ἀκοίμητος ἄπτωτος ἀκράτητος ἄτρεπτος.
to de pesein kai apothnein, hōs legei hopou to ptōma, ekei synachthēsontai hoi aetoi‘, peri tēs autou triēmerou tou sōmatos koimēseōs elegen, hōs kai autos omologēseis; hē gar autou akoimētos aptōtos akratētos atreptos.
And by falling and dying, as he says, “Where the carcass is, there the eagles will be gathered,” he spoke of the three-day sleep of his body, as you yourself will confess; for his Godhead does not sleep, cannot fall, cannot be seized, and does not change.
64.67.17Holl GCS 25/31:511
ἀπέθανε τοίνυν ὁ κόκκος τοῦ σίτου καὶ ἀνέστη. ὅλος οὖν ό κόκκος ἀνέστη ἢ λεῖμμα αὐτοῦ; ἀνέστη ἄλλος κόκκος παρὰ τὸν ὄντα ἢ αὐτὸς ὁ ὤν εἰς τὸ εἶναι; * τὸ διὰ τοῦ Ιωσὴφ κεκηδευμένον ἐν σινδόνι καὶ ἐν μνήματι καινῷ τεθὲν ἀνέστη, πάντως ὅτι οὐκ ἀρνήσῃ.
apethane toinyn ho kokkos tou sitou kai anestē. holos oun o kokkos anestē ē leimma autou? anestē allos kokkos para ton onta ē autos ho ōn eis to einai? * to dia tou Iōsēph kekēdeumenon en sindoni kai en mnēmati kainǭ tethen anestē, pantōs hoti ouk arnēsę̄.
The grain of wheat died, then, and rose. Did the whole grain rise, or a remnant of it? Did another grain rise besides the one that was, or the very one that was? … What Joseph buried in a linen cloth and laid in a new tomb rose; that you will surely not deny.
64.67.18Holl GCS 25/31:511
τίνα τοίνυν εὐηγγελίζοντο ἐγηγέρθαι οἱ ἄγγελοι ταῖς γυναιξίν; ὥς φασι »τίνα ζητεῖτε; Ἰησοῦν τὸν Ναζωραῖον; ἀνέστη, οὐκ ἔστιν ὡδε. δεῦτε, ἔδετε τὸν τόπον‘. ὡσεὶ ἔλεγε· δεῦτε, ἔδετε τὸν τόπον καὶ συνετίσατε τὸν Ὠριγένην, ὅτι οὐκ ἔνι λεῖμμα κείμενον ἐνταῦθα, ἀλλὰ ὃλον ἀνέστη.
tina toinyn euēngelizonto egēgerthai hoi angeloi tais gynaixin? hōs phasi »tina zēteite? Iēsoun ton Nazōraion? anestē, ouk estin hōde. deute, edete ton topon‘. hōsei elege; deute, edete ton topon kai synetisate ton Ōrigenēn, hoti ouk eni leimma keimenon entautha, alla holon anestē.
Whom, then, did the angels announce to the women as raised? As they say: “Whom do you seek? Jesus the Nazarene? He has risen; he is not here. Come, see the place.” As if to say: come, see the place and instruct Origen that no remnant is lying here, but the whole has risen.
64.67.19Holl GCS 25/31:511
καὶ ὅπως γνῷς ὅτι ανέστη, ἀνέστη, > »ἀνέστη, οὐκ ἔστιν ὡδε«, ἴνα ἀποκρούσῃ σου τὴν φλυαρίαν, ὃτι λεῖμμα αὐτοῦ οὐκ ἐγκατελείφθη, ἀλλʼ αὐτὸ τὸ ἡλωθένν, αὐτὸ τὸ νυχθὲν τῇ λόγχῃ, αὐτὸ τὸ κρατηθὲν ὑπὸ τῶν Φαρισαίων, αὐτὸ τὸ ἐμπτυσθὲν <ἀνέστη>.
kai hopōs gnǭs hoti anestē, anestē, > »anestē, ouk estin hōde«, ina apokrousę̄ sou tēn phlyarian, hoti leimma autou ouk enkateleiphthē, allʼ auto to hēlōthenn, auto to nychthen tę̄ lonchę̄, auto to kratēthen hypo tōn Pharisaiōn, auto to emptysthen <anestē>.
And that you may know that he rose, [it says,] “He has risen; he is not here,” to repel your nonsense, because no remnant of him was left behind; but the very body that was nailed, the very one pierced with the spear, the very one seized by the Pharisees, the very one spat upon, rose.
Haer. 64, chapter 68
64.68.1Holl GCS 25/31:511
68. Καὶ τί μοι τὰ πλήθη λέγειν πρὸς ἔλεγχον τούτου τοῦ ἐλεεινοῦ τῆς > ἐν αὐτῷ γενηθείσης φλυαρίας; ἄρα οὖν ὡς ἀνέστη καὶ ἑαυτοῦ τὸ σῶμα ἤγειρεν, οὓτως καὶ ἡμᾶς ἐγερεῖ.
68. Kai ti moi ta plēthē legein pros elenchon toutou tou eleeinou tēs > en autǭ genētheisēs phlyarias? ara oun hōs anestē kai heautou to sōma ēgeiren, houtōs kai hēmas egerei.
And why should I say so much to refute this wretched man for the nonsense that arose in him? So, as he rose and raised his own body, so he will raise us too.
64.68.2Holl GCS 25/31:511–512
ἀπὸ τούτου γὰρ ἔδειξεν ὁ ἃγιος ἀπόστολος τὴν ἡμῶν ἐλπίδα, φήσας ὅτι πῶς λέγουσί τινες ἐν ὑμῖν ὅτι ἀνάστασις νεκρῶν οὐκ οὐκ εἰ δὲ ἀνάστασις νεκρῶν οὐχ ἕστι, οὐδὲ Χρστὸς ἐγήγερται. εὶ δὲ Χριστὸς οὐκ ἐγήγερται, κενὸν ἄρα καὶ τὸ κήρυγμα ἡμῶν, ματαία καὶ ἡ πίστις εὑρισκόμεθα δὲ καὶ ψευδομάρτυρες τοῦ θεοῦ, ὃτι εἴπαμεν ὅτι ἤγειρε τὸν Χριστὸν ὃν οὐκ ἤγειρε« καὶ τὰ ἑξῆς.
apo toutou gar edeixen ho hagios apostolos tēn hēmōn elpida, phēsas hoti pōs legousi tines en hymin hoti anastasis nekrōn ouk ouk ei de anastasis nekrōn ouch hesti, oude Chrstos egēgertai. ei de Christos ouk egēgertai, kenon ara kai to kērygma hēmōn, mataia kai hē pistis heuriskometha de kai pseudomartyres tou theou, hoti eipamen hoti ēgeire ton Christon hon ouk ēgeire« kai ta hexēs.
For from this the holy apostle showed our hope, saying, “How do some among you say that there is no resurrection of the dead? But if there is no resurrection of the dead, neither has Christ been raised. And if Christ has not been raised, then our preaching is empty, and your faith is vain; and we are found to be false witnesses of God, because we said that he raised Christ, whom he did not raise,” and so on.
64.68.3Holl GCS 25/31:512
καὶ ὓστερον ἐπιφέρει λεγων »δεῖ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν καὶ τὸ θνητὸν τοῦτο ἐνδύσασαθαι ἀθανασίαν«· καὶ οὐκ εἶπε τὸ θνητὸν μόνον οὐδὲ τὸ φθαρτὸν μόνον οὐδὲ τὴν ἀθάνατον ψυχήν, ἀλλὰ τὸ φθαρτὸν τοῦτο μετὰ προσθήκης τοῦ τοῦτο καὶ τὸ θνητὸν τοῦτο μετὰ προσθήκης τοῦ τοῦτο.
kai hysteron epipherei legōn »dei to phtharton touto endysasthai aphtharsian kai to thnēton touto endysasathai athanasian«; kai ouk eipe to thnēton monon oude to phtharton monon oude tēn athanaton psychēn, alla to phtharton touto meta prosthēkēs tou touto kai to thnēton touto meta prosthēkēs tou touto.
And later he adds, saying, “This perishable must put on imperishability, and this mortal must put on immortality”; and he did not say only “the mortal” or only “the perishable,” nor “the immortal soul,” but “this perishable,” with the addition of “this,” and “this mortal,” with the addition of “this.”
64.68.4Holl GCS 25/31:512
αὐτὸς οὖν ὃλος ὁ κόκκος αὐτοῦ ἀνέστη καὶ οὐ μέρος ἀνέστη ἀλλὰ ὅλος ἀνέστη καὶ οὐκ ἄλλος κόκκος παρὰ τὸν ὄντα ἀνέστη ἀλλὰ αὐτὸς ὁ πεσὼν ἐν τῷ μνήματι ὅλος καὶ πῶς ἰσχύει σου ἡ κενοφωνία;
autos oun holos ho kokkos autou anestē kai ou meros anestē alla holos anestē kai ouk allos kokkos para ton onta anestē alla autos ho pesōn en tǭ mnēmati holos kai pōs ischyei sou hē kenophōnia?
So his whole grain itself rose; not a part rose, but the whole rose; and not another grain rose besides the one that was, but the very one that fell in the tomb, whole. How then can your empty talk prevail?
64.68.5Holl GCS 25/31:512
δύο γὰρ κόκκους οἶδεν ἡ θεία γραφὴ εἰρημένους, ἕνα ἐν τῷ εὐαγγελίῳ καὶ ἓνα παρὰ τῷ ἀποστόλῳ.
dyo gar kokkous oiden hē theia graphē eirēmenous, hena en tǭ euangeliǭ kai hena para tǭ apostolǭ.
For divine Scripture knows two grains spoken of, one in the Gospel and one in the apostle.
64.68.6Holl GCS 25/31:512
καὶ ό μὲν τὴν τὴν πᾶσαν σαφήνειαν δηλοῖ κατὰ τὰ τελείως ἐν αὐτῷ ἐνεργηθέντα, ὃπερ ἐστὶ πρωτότυπον τῆς > ἀναστάσεως. τοῦτο γὰρ καὶ διδάσκων καὶ ποιῶν ὁ σωτὴρ τὰ πάντα ἡμῖν εἰς βεβαίως εἰργάσατο.
kai o men tēn tēn pasan saphēneian dēloi kata ta teleiōs en autǭ energēthenta, hoper esti prōtotypon tēs > anastaseōs. touto gar kai didaskōn kai poiōn ho sōtēr ta panta hēmin eis bebaiōs eirgasato.
The first makes everything plain by what was perfectly accomplished in him, which is the prototype of the resurrection. For in teaching and doing this, the Saviour accomplished all things for us securely.
64.68.7Holl GCS 25/31:512
εὐθὺς γὰρ ἔλεγε περὶ τοῦ κόκκου καὶ ἤγειρε τὸν κόκκον, ἴνα ἡμῖν τὴν πίστιν τῆς ἐλπίδος βεβαιώσῃ τῆς ἡμῶν ἀναστάσεως | ἐν ἀληθείῳ.
euthys gar elege peri tou kokkou kai ēgeire ton kokkon, ina hēmin tēn pistin tēs elpidos bebaiōsę̄ tēs hēmōn anastaseōs | en alētheiǭ.
For at once he spoke about the grain and raised the grain, so that he might confirm to us in truth the faith of the hope of our resurrection.
64.68.8Holl GCS 25/31:512
ἀπὸ τούτου διαδεξάμενος ό ἀπόστολος, πνεύματι ἁγίῳ φερόμενος, τὴν μετὰ τὴν ἀνάστασιν ἐσομένην δόξαν τῶν ἁγίων διηγούμενος ἡμῖν καὶ τὴν <ἐλπίδα> τῆς ἀπολαύσεως ἀγαθῶν δείκνυσι πάλιν διὰ τοῦ κόκκου τοῦ σίτου,
apo toutou diadexamenos o apostolos, pneumati hagiǭ pheromenos, tēn meta tēn anastasin esomenēn doxan tōn hagiōn diēgoumenos hēmin kai tēn <elpida> tēs apolauseōs agathōn deiknysi palin dia tou kokkou tou sitou,
Taking it up from there, the apostle, borne by the Holy Spirit, describing to us the glory of the saints that will come after the resurrection, again shows the hope of the enjoyment of good things through the grain of wheat,
64.68.9Holl GCS 25/31:512–513
κατὰ τῶν ἀπίστων ἐπικηρυκευόμενος· »ἀλλὰ ἐρεῖς μοι, πῶς ἐγείρονται οἱ νεκροί; ποίῳ δὲ σώματι ἔχονται«; καί φησι πρὸς τὸν τὰ τοιαῦτα λέγοντα »ἄφραν«. ό γὰρ ὃλως περὶ ἀναστάσεως ἀμφιβάλλων ἄφρων ἐστὶ καὶ ἀσύνετος.
kata tōn apistōn epikērykeuomenos; »alla ereis moi, pōs egeirontai hoi nekroi? poiǭ de sōmati echontai«? kai phēsi pros ton ta toiauta legonta »aphran«. o gar holōs peri anastaseōs amphiballōn aphrōn esti kai asynetos.
proclaiming against the unbelievers: “But you will say to me, How are the dead raised? And with what body do they come?” And he says to one who says such things, “Fool.” For whoever doubts at all about the resurrection is a fool and without understanding.
64.68.10Holl GCS 25/31:513
εἶτά φησιν »ἄφρων, σὺ ὃ σπείρεις οὐ ζωογονεῖται, ἐὰν μὴ ἀποθάνῃ, καὶ ὃ σπείρεις, οὐ τὸ γενησόμενον σῶμα σπείρεις ἀλλὰ γυμνὸν κόκκον εἰ τύχοι σίτου ἣ τῶν ἄλλων σπερμάτων, καὶ οὐ ζωογονεῖται, ἐὰν μὴ ἀποθάνῃ. ὁ δὲ θεὸς δίδωσιν αὐτῷ αὐτῷ ὡς ἠθέληδε, καὶ ἑκάστῳ τῶν σπερμάτων ἴδιον σῶμαι.
eita phēsin »aphrōn, sy ho speireis ou zōogoneitai, ean mē apothanę̄, kai ho speireis, ou to genēsomenon sōma speireis alla gymnon kokkon ei tychoi sitou hē tōn allōn spermatōn, kai ou zōogoneitai, ean mē apothanę̄. ho de theos didōsin autǭ autǭ hōs ēthelēde, kai hekastǭ tōn spermatōn idion sōmai.
Then he says, “Fool, what you sow does not come to life unless it dies; and what you sow is not the body that is to be, but a bare grain, perhaps of wheat or of some other seed; and it does not come to life unless it dies. But God gives it a body as he has willed, and to each of the seeds its own body.”
64.68.11Holl GCS 25/31:513
καὶ ὁρᾷς ὅτι οὐκ ἀλλάσσεται τὸ σῶμα. οὐδεὶς γὰρ σπείρας κριθὰς καιθὰς σῖτον οὐδὲ μελάνθιόν τις ἔσπειρε καὶ εὗρε κριθήν ἀλλὰ τὸ σπειρόμενον αὐτό ἐστι τὸ ἐγειρόμενον.
kai horąs hoti ouk allassetai to sōma. oudeis gar speiras krithas kaithas siton oude melanthion tis espeire kai heure krithēn alla to speiromenon auto esti to egeiromenon.
And you see that the body is not changed. For no one who sowed barley [reaped] wheat, nor did anyone sow black cumin and find barley; but what is sown is the very thing that rises.
64.68.12Holl GCS 25/31:513
ἐὰν δὲ καὶ καταλειφθῇ <τι> ἐξ αὐτοῦ κάτω ἐν τῇ γῇ καὶ ἀναστῇ ἐξ αὐτοῦ τὸ βλάστημα, ὡδε μὲν ἐν τούτῳ τῷ φθαρτῷ σίτῳ καὶ μὴ εἰς κρίσιν ἐρχομένῳ τὸ μὲν καταλειφθὲν ἄχρηστον, τὸ δὲ ἐξ αὐτοῦ ἐγειρόμενον κάλλιον.
ean de kai kataleiphthę̄ <ti> ex autou katō en tę̄ gę̄ kai anastę̄ ex autou to blastēma, hōde men en toutǭ tǭ phthartǭ sitǭ kai mē eis krisin erchomenǭ to men kataleiphthen achrēston, to de ex autou egeiromenon kallion.
And even if something of it is left down in the earth and the shoot rises from it, here, in this perishable wheat that does not come to judgment, what is left is useless, and what rises from it is finer.
64.68.13Holl GCS 25/31:513
ἠθέλησε δὲ δεῖξαι τὴν φαιδρότητα διὰ τὴν ἀπιστίαν τῶν μὴ τὴν ἐλπίδα τοῦ θεοῦ καραδοκούντων. τἀληθῆ μὲν γὰρ ὁ κόκκος τοῦ σίτου λεπτότατος. δὲ ἐν τῷ τοιούτῳ κόκκῳ τῷ σμικροτάτῳ καὶ ῥίζαι καὶ βάσεις καὶ κάλαμοι καὶ αἱ] γονατίδδες καὶ αἱ τοσαῦται σύριγγες καὶ κεφαλίδες καὶ θῆκαι καὶ ἀνθέρικες καὶ κόκκοι πολυπλασιάζοντες;
ēthelēse de deixai tēn phaidrotēta dia tēn apistian tōn mē tēn elpida tou theou karadokountōn. talēthē men gar ho kokkos tou sitou leptotatos. de en tǭ toioutǭ kokkǭ tǭ smikrotatǭ kai rhizai kai baseis kai kalamoi kai hai] gonatiddes kai hai tosautai syringes kai kephalides kai thēkai kai antherikes kai kokkoi polyplasiazontes?
But he wished to show the splendour because of the unbelief of those who do not await the hope of God. For in truth the grain of wheat is very small; yet [whence] in such a tiny grain come roots and bases and stalks and joints and so many hollow stems, heads, sheaths, awns, and multiplying grains?
Haer. 64, chapter 69
64.69.1Holl GCS 25/31:513
69. Ἳνα δὲ καὶ σαφέστερον εἴπωμεν τὰ ὅμοια τούτοις διηγούμενοι· πόθεν τῷ Μωυσῇ, υἱῷ τῆς Ἰωχαβέθ. υἱῷ τοῦ Ἀμράμ, πέτραν έν ῥάβδῳ καὶ προ[σ]ενεγκεῖν ὓδωρ ἐξ ἀπόρου ὓλης, τὸ ξηρὸν εἰς ὑγρὸν μεταβαλεῖν; τὸ πατάξαι θάλασσαν καὶ διαιρεῖν εἰς δώδεκα ὁδοὺς όδοιπορίας ἐν θαλάσσῃ τῷ κελεύσματι <θεοῦ>; τὸ εἰς αἶμα μεταβαλεῖν; τὸ βάτραχον ὑπὸ θῆξιν συναγαγεῖν τοσοῦτον;
69. Hina de kai saphesteron eipōmen ta homoia toutois diēgoumenoi; pothen tǭ Mōysę̄, huiǭ tēs Iōchabeth. huiǭ tou Amram, petran en rhabdǭ kai pro[s]enenkein hydōr ex aporou hylēs, to xēron eis hygron metabalein? to pataxai thalassan kai diairein eis dōdeka hodous odoiporias en thalassę̄ tǭ keleusmati <theou>? to eis aima metabalein? to batrachon hypo thēxin synagagein tosouton?
To speak more clearly, describing things like these: from where did Moses, son of Jochebed, son of Amram, [strike] a rock with a rod and bring forth water from unlikely matter, changing the dry into the wet? Strike the sea and divide it into twelve roads for travelling in the sea at God’s command? Change [the water] into blood? Gather so great a mass of frogs …?
64.69.2Holl GCS 25/31:513
τὸ τὴν σκνίφα ἐπιπέμψαι Αἰγυπτίοις; τὸ σάλαζαν μῖξαι μετὰ τοῦ πυρός; τὸ νύκτα μέλαιναν καὶ σκοτομήνην Αἰγυπτίοις ἐπικεράσαι ζοφώδη;
to tēn sknipha epipempsai Aigyptiois? to salazan mixai meta tou pyros? to nykta melainan kai skotomēnēn Aigyptiois epikerasai zophōdē?
Send the gnats on the Egyptians? Mix hail with fire? Pour on the Egyptians a black night and a gloomy darkness?
64.69.3Holl GCS 25/31:513
τὸ τὰ πρωτοτόκια κτεῖναι τῶν Αἰγυπτίων ἐν θανάτῳ; τὸ στύλῳ πυρὸς καθοδηγεῖν λαὸν διʼ αὐτοῦ ποιμαινόμενον; τὸ ἄρτον ἀγγέλων ἐπενέγκαι εὐχῇ καὶ ἱκεσίᾳ; τὸ ὀρτυγομήτραν ἀνιέναι καὶ κορεννύειν τοσαύτας μυριάδας ἀνδρῶν διὰ προστάγματος θεοῦ;
to ta prōtotokia kteinai tōn Aigyptiōn en thanatǭ? to stylǭ pyros kathodēgein laon diʼ autou poimainomenon? to arton angelōn epenenkai euchę̄ kai hikesią? to ortygomētran anienai kai korennyein tosautas myriadas andrōn dia prostagmatos theou?
Kill the firstborn of the Egyptians in death? Guide the people shepherded by him with a pillar of fire? Bring down the bread of angels by prayer and supplication? Send up the quail and fill so many tens of thousands of men by God’s command?
64.69.4Holl GCS 25/31:513–514
τὸ ἀκοῦσαι φωνὴν θεοῦ; τὸ καταξιωθῆναι ἀνὰ μέσον τοσούτων μυριάδων θεοῦ φωνῆς ἀκούειν καὶ συνομιλεῖν θεῷ; τὸ διὰ τεσσαράκοντα ἡμερῶν καὶ διὰ τεσσαράκοντα νυκτῶν μὴ ἐπιζητῆσαι κὰ χρειώδη τῶν κατὰ τὴν φύσιν τῆς ἡμετέρας πλάσεως; τὸ μεταβληθῆναι τὴν σάρκα εἰς φαιδρότητα ἡλίου καὶ ἀκτῖνα φωτεινήν, στροβοῦσαν λαὸν πρὸς τὸ μὴ δύνασθαι ἀτενίσαι τοὺς υἱοὺς υἱοὺς Ἱσραὴλ εἰς τὸ πρόσωπον αὐτοῦ;
to akousai phōnēn theou? to kataxiōthēnai ana meson tosoutōn myriadōn theou phōnēs akouein kai synomilein theǭ? to dia tessarakonta hēmerōn kai dia tessarakonta nyktōn mē epizētēsai ka chreiōdē tōn kata tēn physin tēs hēmeteras plaseōs? to metablēthēnai tēn sarka eis phaidrotēta hēliou kai aktina phōteinēn, strobousan laon pros to mē dynasthai atenisai tous huious huious Hisraēl eis to prosōpon autou?
Hear the voice of God? Be counted worthy among so many tens of thousands to hear God’s voice and converse with God? For forty days and forty nights not require the necessities belonging to the nature of our formation? Have his flesh changed into the brightness of the sun and a shining ray, dazzling the people so that the sons of Israel could not gaze at his face?
64.69.5Holl GCS 25/31:514
τὸ τὴν χεῖρα σαρκίνην οὐσαν μεταβληθῆναι εἰς χιόνα; τὸ κελεῦσαι τῇ γῇ χᾶναι τὸ στόμα πρὸς ὐποδοχὴν τῶν περὶ Κορὲ καὶ Δαθὰν καὶ Αβειρὼν καὶ Αὐνᾶν;
to tēn cheira sarkinēn ousan metablēthēnai eis chiona? to keleusai tę̄ gę̄ chanai to stoma pros ypodochēn tōn peri Kore kai Dathan kai Abeirōn kai Aunan?
Have his hand, which was flesh, changed to snow? Command the earth to open its mouth to receive Korah, Dathan, Abiram, and On?
64.69.6Holl GCS 25/31:514
τὸ ἐπὶ τέλους ἀκοῦσαι »ἀνάβηθι εἰς τὸ ὄρος, κἀκεῖ τελεύτα«; τὸ μὴ γινώκειν ἄνθρωπον τὴν αὐτοῦ ταφήν; ση- μαίνοντος τοῦ Μου γράμματος ὡς] ὑπὸ άμνθρώπων τὸ σῶμα Μωυσέως μὴ κεκηδεῦσθαι, ἀλλά, καθὼς ὑποτίθεται ἡ διάνοια, ὑπὸ ἁγίων ἀγγέλων·
to epi telous akousai »anabēthi eis to oros, kakei teleuta«? to mē ginōkein anthrōpon tēn autou taphēn? sē- mainontos tou Mou grammatos hōs] hypo amnthrōpōn to sōma Mōyseōs mē kekēdeusthai, alla, kathōs hypotithetai hē dianoia, hypo hagiōn angelōn;
At the end, hear, “Go up the mountain, and die there”? That no man knows his burial? The letter indicating that Moses’s body was not buried by men but, as the sense suggests, by holy angels.
64.69.7Holl GCS 25/31:514
καὶ πάντα ταῦτα ἔτι ὄντος αύτοῦ ἐν τούτῳ τῷ κόσμῳ, ἔτι ἐν τῷ ψυχικῷ τούτῳ σώματι καὶ πνευματικῷ ἅμα τελείως γενομένῳ. λαβόντες δὲ άπʼ ἐντευθεν τὸν ἀρραβῶνα * εἰς ὑπόδειγμα τῆς τελείας τότε βλαστήσεως, ὃτε πληροῦται τὸ εἰργμένον »σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ·
kai panta tauta eti ontos autou en toutǭ tǭ kosmǭ, eti en tǭ psychikǭ toutǭ sōmati kai pneumatikǭ hama teleiōs genomenǭ. labontes de apʼ enteuthen ton arrabōna * eis hypodeigma tēs teleias tote blastēseōs, hote plēroutai to eirgmenon »speiretai en atimią, egeiretai en doxę̄;
And all this while he was still in this world, still in this natural body, which had at the same time become perfectly spiritual. And we, taking from here the pledge … as a pattern of the perfect sprouting then, when the saying is fulfilled, “It is sown in dishonour, it is raised in glory;
64.69.8Holl GCS 25/31:514
σπείρεται ἐν άσθενείᾳ, ἐγείρεται ἐν δυνάμει«.
speiretai en astheneią, egeiretai en dynamei«.
it is sown in weakness, it is raised in power.”
64.69.9Holl GCS 25/31:514
πῶς γὰρ οὐκ ἀσθενὲς τὸ σπειρόμενον καὶ μὴ γινῶσκον ποῦ σπείρεται; πῶς οὐκ ἄτιμον τὸ ἐν μνήματι βαλλόμενον καὶ κόνιν ἐπαμώμενον, λακιζόμενόν τε καὶ θρυπτόμενον καὶ ἀναισθητοῦν;
pōs gar ouk asthenes to speiromenon kai mē ginōskon pou speiretai? pōs ouk atimon to en mnēmati ballomenon kai konin epamōmenon, lakizomenon te kai thryptomenon kai anaisthētoun?
For how is what is sown not weak, when it does not even know where it is sown? How is it not dishonoured, when it is thrown into a tomb and heaped with dust, torn and crumbling and without feeling?
64.69.10Holl GCS 25/31:514–515
πῶς οὐκ ἔντιμον τὸ ἐγειρόμενον καὶ εἰς αἰῶνα διαμένον καὶ ἐν ἐλπίδι τῆς τοῦ θεοῦ φιλανθρωπίας ἐν οὐρανῷ βασιλείαν κτώμενον, ὃπου λάμψουσιν οἱ δικαιοι ὡς ό ἥλιος‘, ὃπου ἔσονται »ἰσάγγελοι«, ὃπου μετὰ τοῦ νυμφίου χορεύσουσιν, ὃπου οἱ περὶ Πέτρον »καθέζονται ἐπὶ δώδεκα θρόνων, τὰς δώδεκα φυλὰς κρίνοντες Ισραήλ«, ὃπου λήψονται οἱ δίκαιοι »ἂ ὀφθαλμὸς οὐκ εἶδε καὶ οὐς οὐκ ἤκουσε καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, ἃ ἡτοίμασεν ό θεὸς τοῖς ἀγαπῶσιν αὐτόν«;
pōs ouk entimon to egeiromenon kai eis aiōna diamenon kai en elpidi tēs tou theou philanthrōpias en ouranǭ basileian ktōmenon, hopou lampsousin hoi dikaioi hōs o hēlios‘, hopou esontai »isangeloi«, hopou meta tou nymphiou choreusousin, hopou hoi peri Petron »kathezontai epi dōdeka thronōn, tas dōdeka phylas krinontes Israēl«, hopou lēpsontai hoi dikaioi »a ophthalmos ouk eide kai ous ouk ēkouse kai epi kardian anthrōpou ouk anebē, ha hētoimasen o theos tois agapōsin auton«?
How is what is raised not honoured, remaining for ever and gaining, in hope of God’s love for mankind, a kingdom in heaven, where “the righteous will shine like the sun,” where they will be “equal to angels,” where they will dance with the bridegroom, where Peter and his fellows “will sit on twelve thrones, judging the twelve tribes of Israel,” where the righteous will receive “what eye has not seen and ear has not heard and has not entered the heart of man, what God has prepared for those who love him”?
64.69.11Holl GCS 25/31:515
ἡμῶν τοίνυν ἡ ἀνάστασις έν θεῷ καὶ παντὸς ἀνθρώπου, δικαίου τε καὶ ἀδίκου, ἀπίστου τε καὶ πιστοῦ, τῶν μὲν ἐγειρομένων ζωὴν ζωὴν αἰώνιον, τῶν δὲ εἰς κρίσιν κρίσιν
hēmōn toinyn hē anastasis en theǭ kai pantos anthrōpou, dikaiou te kai adikou, apistou te kai pistou, tōn men egeiromenōn zōēn zōēn aiōnion, tōn de eis krisin krisin
Our resurrection, then, is in God, and that of every man, righteous and unrighteous, unbeliever and believer: some raised to eternal life, others to judgment.
Haer. 64, chapter 70
64.70.1Holl GCS 25/31:515
70. Καὶ σιώπα Βαβυλών, ἡ ἀρχαία πάλιν ἡμῖν άνακαινιζομένη σύγχυσις· πεφίμωσο Σόδομα καὶ ὴ τῆς πολλῆς σου δεινότητος πρὸς θεὸν κραυγὴ ἀνερχομένη·
70. Kai siōpa Babylōn, hē archaia palin hēmin anakainizomenē synchysis; pephimōso Sodoma kai ē tēs pollēs sou deinotētos pros theon kraugē anerchomenē;
Be silent, Babylon, ancient confusion renewed again among us; be muzzled, Sodom, and the cry of your great wickedness rising up to God.
64.70.2Holl GCS 25/31:515
»ἣξει γὰρ ἐκ Σιὼν ὁ ῥυόμενος καὶ ἀποστρέψει ἀσεβείας ἀπὸ Ἰακώβ« καὶ σαλπίσει, καὶ οἱ νεκροὶ καὶ »ἡμεῖς ἁρπαγησόμεθα εἰς συνάντησιν αὐτῷ εἰς ἀέρα«· ὡς καὶ ὸ καλλίων ὴμῶν πρεσβύτης > μακάριος εἶπε Μεθόδιος, τοῖς δὲ αύτοῖς καὶ αὐτοὶ οικοδομοῦντες προσεθήκαμεν.
»hēxei gar ek Siōn ho rhyomenos kai apostrepsei asebeias apo Iakōb« kai salpisei, kai hoi nekroi kai »hēmeis harpagēsometha eis synantēsin autǭ eis aera«; hōs kai o kalliōn ēmōn presbytēs > makarios eipe Methodios, tois de autois kai autoi oikodomountes prosethēkamen.
For “the deliverer will come from Zion and turn away ungodliness from Jacob,” and he will sound the trumpet, and the dead [will rise], and “we shall be caught up to meet him in the air,” as our excellent elder, the blessed Methodius, said; and we too, building on the same things, have added to them.
64.70.3Holl GCS 25/31:515
ἀπὸ γὰρ τῶν συνεζευγμένων ἑκάστης λέξεως ἔστιν ἰδεῖν τὰ ἐπίχειρα. διαιρῶν γὰρ ὁ ἀπόστολος τῶν δύο τρόπων τὸ εἶδος εἰς μίαν ἐλπίδα συνήγαγεν ἀπὸ τοῦ »ἡμεῖς ἀρπαγησομεθα ἐν νεφέλαις εἰς συνάντησιν δείξῃ ὄντως τοῦτο τὸ σῶμα καὶ οὐχ ἓτερον παρὰ τοῦτο <ἀνιστάμενον>·
apo gar tōn synezeugmenōn hekastēs lexeōs estin idein ta epicheira. diairōn gar ho apostolos tōn dyo tropōn to eidos eis mian elpida synēgagen apo tou »hēmeis arpagēsometha en nephelais eis synantēsin deixę̄ ontōs touto to sōma kai ouch heteron para touto <anistamenon>;
For from the words joined to each expression one can see the reward. For the apostle, distinguishing the form of the two kinds, brought them together into one hope from the words “we shall be caught up in the clouds to meet [him],” to show that it is truly this body, and not another besides it, that rises;
64.70.4Holl GCS 25/31:515
ὁ γὰρ άρπαγεὶς οὔπω τέθνηκε. δεικνὺς δὲ ὅτι »οὐ φθάσομεν τὴντῶν νεκρῶν ἀνάστασιν«, ἕνα τὸ παρὰ ἀνθρώποις ἄπορον θεῷ εὐπόριστον καὶ δυνατὸν δυνατὸν ἀποδείξῃ γὰρ οἱ ζῶντες οὐ μὴ φθάσω- μεν τοὺς κεκοιμημένους καὶ τὴν αὐτῶν ἀνάστασιν«), ἔδειξε τοὺς ζῶντας καὶ ἁρπαζομένους, ἵνα ἀπὸ τῶν ζώντων δείξῃ τὰ ἐκείνων σώματα ὁλοσχερῆ ἐγειρόμενα καὶ ἀπὸ τοῦ ἐκείνους πρωτεύειν τῶν περιλειπομένων ζώντων τὸ δυνατὸν τοῦ θεοῦ ἀποδείξῃ.
ho gar arpageis oupō tethnēke. deiknys de hoti »ou phthasomen tēntōn nekrōn anastasin«, hena to para anthrōpois aporon theǭ euporiston kai dynaton dynaton apodeixę̄ gar hoi zōntes ou mē phthasō- men tous kekoimēmenous kai tēn autōn anastasin«), edeixe tous zōntas kai harpazomenous, hina apo tōn zōntōn deixę̄ ta ekeinōn sōmata holoscherē egeiromena kai apo tou ekeinous prōteuein tōn perileipomenōn zōntōn to dynaton tou theou apodeixę̄.
for one who is caught up has not yet died. And showing that “we shall not precede the resurrection of the dead,” to prove that what is impossible with men is easy and possible for God (“for we who are alive shall by no means precede those who have fallen asleep” and their resurrection), he showed the living being caught up, so that from the living he might show the bodies of the others raised entire, and from their going before the living who remain he might prove the power of God.
64.70.5Holl GCS 25/31:515
»Ἀναστήσονται γὰρ οἱ νεκροὶ καὶ ἐγερθήσονται οἱ ἐν τοῖς μνημείοις«. φησὶν ὁ προφήτης. ἳνα δὲ καὶ τὰ ὑπὸ τοῦ Ἰεζεκιὴλ προφήτου ἐν τῷ ἰδίῳ ἀποκρύφῳ ῥηθέντα περὶ ἀναστάσεως μὴ παρασιωπήσω, καὶ αὐτὰ ἐνταῦθα παραθήσομαι.
»Anastēsontai gar hoi nekroi kai egerthēsontai hoi en tois mnēmeiois«. phēsin ho prophētēs. hina de kai ta hypo tou Iezekiēl prophētou en tǭ idiǭ apokryphǭ rhēthenta peri anastaseōs mē parasiōpēsō, kai auta entautha parathēsomai.
“For the dead will rise, and those in the tombs will be raised,” says the prophet. And so as not to pass over in silence what was said about the resurrection by the prophet Ezekiel in his own apocryphon, I will set that out here too.
64.70.6Holl GCS 25/31:515–516
αίνιγματωδῶς γὰρ διηγούμενος λέγει περὶ τῆς δικαίας κρίσεως ᾗ κοινωνεῖ ψυχη σῶμα, ὃτι βασιλεύς τις ἐν τῇ αὐτοῦ βασιλείᾳ πάντας εἶχεν ἐστρατευμένους, παγανὸν δὲ οὐκ ἀλλʼ ἀλλʼ ἢ μόνον δύο, ἴνα χωλὸν καὶ ἓνα τυφλόν, καὶ <αὐτῶν> κατʼ ἰδίαν ἐκαθέζετο καὶ κατʼ ᾤκει.
ainigmatōdōs gar diēgoumenos legei peri tēs dikaias kriseōs hę̄ koinōnei psychē sōma, hoti basileus tis en tę̄ autou basileią pantas eichen estrateumenous, paganon de ouk allʼ allʼ ē monon dyo, ina chōlon kai hena typhlon, kai <autōn> katʼ idian ekathezeto kai katʼ ǭkei.
For speaking in a riddle about the just judgment in which the soul shares with the body, he says that a king had everyone in his kingdom enlisted as soldiers, and no civilians except two only, one lame and one blind, and each of them sat and lived by himself.
64.70.7Holl GCS 25/31:516
γάμους δὲ ποιήσας ὁ βασιλεὺς τῷ ἰδίῳ υἱῷ ἐκάλεσε πάντας τοὺς ἐν τῇ αὐτοῦ βασιλείᾳ, περιεφρόνησε δὲ τῶν δύο παγανῶν, τοῦ τε χωλοῦ καὶ τοῦ τυφλοῦ· οἱ δὲ ήγανάκτησαν ἐν ἑαυτοῖς καὶ ἐπιβουλἠν ἐργάσασθαι τῷ βασιλεῖ ἐπενόουν.
gamous de poiēsas ho basileus tǭ idiǭ huiǭ ekalese pantas tous en tę̄ autou basileią, periephronēse de tōn dyo paganōn, tou te chōlou kai tou typhlou; hoi de ēganaktēsan en heautois kai epiboulēn ergasasthai tǭ basilei epenooun.
And when the king made a wedding feast for his own son, he invited everyone in his kingdom, but disregarded the two civilians, the lame man and the blind man; and they were indignant within themselves and thought of devising a plot against the king.
64.70.8Holl GCS 25/31:516
παράδεισον δὲ εἶχεν ό βασιλεύς, καὶ ἀπὸ μήκοθεν ὁ τυφλὸς ἐλάλει τῷ χωλῷ λέγων πόσον ἦν ἡμῶν τὸ κλάσμα τοῦ ἄρτου μετὰ τῶν ὄχλων τῶν κληθέντων εἰς τὴν εὐφρασίαν; δεῦρο τοίνυν, καθὼς ἐποίησεν ἡμῖν, ἀμυνώμεθα αὐτόν«. ὁ δὲ ἓτερος ἠρώτα ποίῳ τρόπῳ‘;
paradeison de eichen o basileus, kai apo mēkothen ho typhlos elalei tǭ chōlǭ legōn poson ēn hēmōn to klasma tou artou meta tōn ochlōn tōn klēthentōn eis tēn euphrasian? deuro toinyn, kathōs epoiēsen hēmin, amynōmetha auton«. ho de heteros ērōta poiǭ tropǭ‘?
Now the king had a garden, and from far off the blind man spoke to the lame man, saying, “How great would our share of bread have been among the crowds invited to the festivities? Come then, as he has done to us, let us take revenge on him.” The other asked, “In what way?”
64.70.9Holl GCS 25/31:516
ὁ δὲ εἶπεν »ἀπέλθωμεν εἰς τὸν παράδεισον αὐτοῦ καὶ ἀφανίσωμεν ἐκεῖ τὰ τοῦ παραδείσου«. ὁ δὲ εἶπεν καὶ πῶς δύναμαι, χωλὸς ὣν καὶ μὴ δυνάμενος ἐπισαίνειν‘; ὁ δὲ τυφλὸς ἴφη αὐτὸς ἐγὼ δύναμαί τι πράττειν μὴ ὁρῶν ποῦ ἀπέρχομαι; άλλὰ τεχνασώμεθα«.
ho de eipen »apelthōmen eis ton paradeison autou kai aphanisōmen ekei ta tou paradeisou«. ho de eipen kai pōs dynamai, chōlos hōn kai mē dynamenos episainein‘? ho de typhlos iphē autos egō dynamai ti prattein mē horōn pou aperchomai? alla technasōmetha«.
And he said, “Let us go into his garden and destroy the things of the garden there.” And the other said, “And how can I, being lame and unable to walk?” And the blind man said, “Can I myself do anything, not seeing where I am going? But let us contrive a plan.”
64.70.10Holl GCS 25/31:516
τίλας χόρτον τὸν πλησίον καὶ πλέξας σχοινίον ἠκόντισε τῷ τυφλῷ καὶ εἶπεν κράτει, καὶ δεῦρο πρὸς τὸ σχοινίον πρός με«. ὡς δὲ ἐποίησεν ὃ προετράπη, ὃτε ἔφθασε λλέγει δεῦρό μοι γενοῦ πόδες καὶ βάστασόν με, καὶ γίνομαί σοι ὀφθαλμοί.
tilas chorton ton plēsion kai plexas schoinion ēkontise tǭ typhlǭ kai eipen kratei, kai deuro pros to schoinion pros me«. hōs de epoiēsen ho proetrapē, hote ephthase llegei deuro moi genou podes kai bastason me, kai ginomai soi ophthalmoi.
Plucking the grass nearby and plaiting a rope, [the lame man] threw it to the blind man and said, “Take hold, and come along the rope to me.” When he had done as he was urged and arrived, he said, “Come, be feet for me and carry me, and I will be eyes for you,
64.70.11Holl GCS 25/31:516
ἄνωθεν ὸδηγῶν σε δεξιὰ καὶ εὐώνυμα«. τοῦτο δὲ ποιήσαντες κατέβησαν εἰς τὸν παράδεισον· εἶτα λοιπὸν εἴτε ἠδίκησαν εἴτε καὶ οὐκ ἠδίκησαν, ὃμως τὰ ἴχνη πέφηνεν ἐν τῷ παραδείσῳ.
anōthen odēgōn se dexia kai euōnyma«. touto de poiēsantes katebēsan eis ton paradeison; eita loipon eite ēdikēsan eite kai ouk ēdikēsan, homōs ta ichnē pephēnen en tǭ paradeisǭ.
guiding you from above, right and left.” Doing this, they went down into the garden; then, whether they did damage or not, their footprints were plain in the garden.
64.70.12Holl GCS 25/31:516
καταλύσαντες δὲ ἐκ τῶν γάμων οἱ φύφρανθέντες κταβάντες εἰς τὸν παράδεισον ἐξεπλάγησαν τὰ ἴχνη εὑρόντες ἐν τῷ παραδείσῳ καὶ ταῦτα ἀνήγγειλαν τῷ βασιλεῖ, λέγοντες ἅπαντες στρατιῶται ἐν τῇ βασιλείᾳ σου καὶ οὐδείς ἐστι παγανός. πόθεν τοίνυν ἴχνη παγανῶν ἐν τῷ παραδείσῳ«;
katalysantes de ek tōn gamōn hoi phyphranthentes ktabantes eis ton paradeison exeplagēsan ta ichnē heurontes en tǭ paradeisǭ kai tauta anēngeilan tǭ basilei, legontes hapantes stratiōtai en tę̄ basileią sou kai oudeis esti paganos. pothen toinyn ichnē paganōn en tǭ paradeisǭ«?
And when the guests who had feasted left the wedding and went down into the garden, they were astonished to find the footprints in the garden, and they reported it to the king, saying, “All in your kingdom are soldiers, and no one is a civilian. From where, then, are there footprints of civilians in the garden?”
64.70.13Holl GCS 25/31:516–517
ό δὲ ἐθαύμασε, καὶ] ὡς μὲν ἡ παραβολὴ δηλονότι τοῦ ἀποκρύφου λέγει ὡς πρὸς τὸν ανθρωπον αἰνιττομένη, ὁ θεὸς δὲ οὐδὲν ἀγνοεῖ. ἡ δὲ διήγησις λέγει ὡς μετεστείλατο τὸν χωλὸν καὶ τὸν τυφλὸν καὶ ἠρώτησε τὸν τυφλόν μὴ σὺ κατῆλθες εἰς τὸν παραδεισον«; ὁ δὲ ἴφη ἔφη κύριε· ὁρᾷς ἡμῶν τὴν ἀδυναμίαν, οἶδας ὃτι <οὐχ> ὁρῶ ποῦ βαδίζω«.
o de ethaumase, kai] hōs men hē parabolē dēlonoti tou apokryphou legei hōs pros ton anthrōpon ainittomenē, ho theos de ouden agnoei. hē de diēgēsis legei hōs metesteilato ton chōlon kai ton typhlon kai ērōtēse ton typhlon mē sy katēlthes eis ton paradeison«? ho de iphē ephē kyrie; horąs hēmōn tēn adynamian, oidas hoti <ouch> horō pou badizō«.
And he was amazed; so the parable of the apocryphon says, evidently speaking in a riddle as though of a man, but God is ignorant of nothing. The story says that he summoned the lame man and the blind man and asked the blind man, “Did you go down into the garden?” And he said, “Lord, you see our incapacity; you know that I do not see where I walk.”
64.70.14Holl GCS 25/31:517
εἶτα ἐλθὼν ἐπὶ τὸν χωλὸν καὶ αὐτὸν ἠρώτα σὺ κατῆλθες εἰς τὸν παράδεισόν μου«; ὁ δὲ ἀποκριθεὶς εἶπεν »ὠ κύριε, πικρᾶναί μου τὴν ψυχὴν ἐν τῷ μέρει τῆς ἀδυναμίας καὶ λοιπὸν ἡ κρίσις ἀργεῖ. τί οὐν ποιεῖ ὁ κριτὴς ὁ δίκαιος;
eita elthōn epi ton chōlon kai auton ērōta sy katēlthes eis ton paradeison mou«? ho de apokritheis eipen »ō kyrie, pikranai mou tēn psychēn en tǭ merei tēs adynamias kai loipon hē krisis argei. ti oun poiei ho kritēs ho dikaios?
Then coming to the lame man, he asked him too, “Did you go down into my garden?” And he answered, “O lord, [do you wish] to embitter my soul in the matter of my incapacity?” And at last the judgment is delayed. What then does the just judge do?
64.70.15Holl GCS 25/31:517
ἀναγνοὺς ποίῳ τρόπῳ ἀμφότεροι ἐζεύχθησαν ἐπιτίθησι τὸν χωλὸν τῷ πηρῷ καὶ τοὺς ἀμφοτέρους ἐτάζει μάστιξι, καὶ οὐ δύνανται ἀρνή- σασθαι. ἑκάτεροι ἀλλήλους ἐλέγχουσιν, ό μὲν χωλὸς λέγων τῷ τυ.
anagnous poiǭ tropǭ amphoteroi ezeuchthēsan epitithēsi ton chōlon tǭ pērǭ kai tous amphoterous etazei mastixi, kai ou dynantai arnē- sasthai. hekateroi allēlous elenchousin, o men chōlos legōn tǭ ty.
Recognizing how the two had been yoked together, he puts the lame man on the blind man and examines both with whips, and they cannot deny it. Each convicts the other, the lame man saying to the blind man,
64.70.16Holl GCS 25/31:517
φλῷ »ού σύ με ἐβάστασας καὶ άπήνεγκας«; καὶ ὁ τυφλὸς τῷ χωλῷ οὐκ αὐτὸς ὀφθαλμοί μου γέγονας‘;
phlǭ »ou sy me ebastasas kai apēnenkas«? kai ho typhlos tǭ chōlǭ ouk autos ophthalmoi mou gegonas‘?
“Did you not carry me and take me away?” and the blind man to the lame man, “Did you not become my eyes?”
64.70.17Holl GCS 25/31:517
οὕτως τὸ σῶμα τῇ ψυχῇ καὶ ἡ ψυχὴ τῷ σώματι εἰς ἔλεγχον τῆς κοινῆς ἐργασίας συνάπτεται, καὶ ἡ κρίσις τελεία γίνεται περὶ ἀμφοτέρων, σώματός τε καὶ ψυχῆς, * τῶν ἔργων τῶν] γεγενημένων εἴτε ἀγαθῶν εἴτε φαύλων.
houtōs to sōma tę̄ psychę̄ kai hē psychē tǭ sōmati eis elenchon tēs koinēs ergasias synaptetai, kai hē krisis teleia ginetai peri amphoterōn, sōmatos te kai psychēs, * tōn ergōn tōn] gegenēmenōn eite agathōn eite phaulōn.
So the body is joined to the soul and the soul to the body for the conviction of their common work, and the judgment becomes complete concerning both, body and soul, … for the works done, whether good or evil.
64.70.18Holl GCS 25/31:517
Καὶ ὁρᾶτε οἱ τῆς ἑαυτῶν ζωῆς ἐπιμελόμενοι ὅτι πάντες οἱ κατὰ τῆς ἀληθείας ἐνεχθέντες ἑαυτοῖς τὴν ἀδικίαν προσεπορίσαντο. ὡς καὶ ό ἅγιος προφήτης Δαυὶδ λέγει »συνέλαβε πόνον καὶ ἔτεκεν ἀνομίαν«.
Kai horate hoi tēs heautōn zōēs epimelomenoi hoti pantes hoi kata tēs alētheias enechthentes heautois tēn adikian proseporisanto. hōs kai o hagios prophētēs Dauid legei »synelabe ponon kai eteken anomian«.
And see, you who care for your own life, that all who have been carried against the truth have procured injustice for themselves, as the holy prophet David says: “He conceived trouble and gave birth to lawlessness.”
64.70.19Holl GCS 25/31:517
πᾶς γὰρ ὁ συνάγων συνάγων τὸν πόνον τῶν ἀλλοτρίων διανοημάτων ἑαυτῷ τίκτει τὴν ἀδικίαν καὶ τοῖς πειθομένοις· λάκκον ὤρυξε καὶ ἀνέσκαψεν αὐτόν, καὶ ἐμπεσεῖται εἰς βόθρον ὃν εἰργάσατο«.
pas gar ho synagōn synagōn ton ponon tōn allotriōn dianoēmatōn heautǭ tiktei tēn adikian kai tois peithomenois; lakkon ōryxe kai aneskapsen auton, kai empeseitai eis bothron hon eirgasato«.
For everyone who gathers the trouble of alien thoughts gives birth to injustice for himself and for those who are persuaded: “He dug a pit and hollowed it out, and he will fall into the hole he made.”
64.70.20Holl GCS 25/31:517
ἀλλὰ πρὸς ταῦτα πάντα εἴ τις ἔχει ἀντιλέγειν, ἡκέτω· εἴ τις <θέλει> ἀντιπράττειν, τολμάτω. θεὸς γὰρ ἰσχυρὸς »οὐ κοπιάσει οὐδὲ πεινάσει οὐδὲ διψήσει, οὐδὲ ἔστιν ἐξε΄λυρεσις τῆς φρονήσεως αὐτοῦ «, ἐν ᾗ τὰ λελυμένα σώματα ἐγείρει, ἐν ᾗ τὸ ἀπολλύμενον σῴζει,
alla pros tauta panta ei tis echei antilegein, hēketō; ei tis <thelei> antiprattein, tolmatō. theos gar ischyros »ou kopiasei oude peinasei oude dipsēsei, oude estin exe΄lyresis tēs phronēseōs autou «, en hę̄ ta lelymena sōmata egeirei, en hę̄ to apollymenon sǭzei,
But if anyone has anything to say against all this, let him come; if anyone wishes to oppose it, let him dare. For the mighty God “will not grow weary or hungry or thirsty, and there is no searching out of his understanding,” in which he raises the dissolved bodies, in which he saves what is perishing,
64.70.21Holl GCS 25/31:517
ἐν ᾗ τὸ τεθνηκὸς ζωογονεῖ, ἐν ᾗ τὸ φθαρτὸν ἀφθαρσίαν ἀμφιέννυσιν, ἐν τὸν κόκκον τὸν πεσόντα εἰς ἀνάστασιν φέρει, ἐν ᾗ τὸν σπαρέντα καὶ ἀποθανόντα εἰς περισσοτέραν φαιδρότητα ἄγει ἀνακαινίζων· ὡς ἐν πολλαῖς γραφαῖς ἐμφέρεται, αἰνιττομένης τῆς ἡμῶν ἀναστάσεως.
en hę̄ to tethnēkos zōogonei, en hę̄ to phtharton aphtharsian amphiennysin, en ton kokkon ton pesonta eis anastasin pherei, en hę̄ ton sparenta kai apothanonta eis perissoteran phaidrotēta agei anakainizōn; hōs en pollais graphais empheretai, ainittomenēs tēs hēmōn anastaseōs.
in which he gives life to the dead, in which he clothes the perishable with imperishability, in which he brings the fallen grain to resurrection, in which, renewing it, he leads what was sown and died to greater brightness; as is found in many Scriptures, where our resurrection is hinted at.
Haer. 64, chapter 71
64.71.1Holl GCS 25/31:517–518
71. Εν δὲ τῷ <τοῦ> Δαυὶδ περὶ τοῦ ἐγκαινισμοῦ τοῦ οἴκου Δαυὶδ ψαλμῷ ὡς καραδοκῶν ὁ προφήτης καὶ πνεύματι ἁγίῳ σκοπῶν τὸ μέλλον εὐλόγως περὶ ἀναστάσεως ἔφη· »ὑψώσω σε, κύριε, ὅτι ὑπέλαβές με, ἀνακανίζων μου τὸν οἶκον«, τουτέστιν τὸ σῶμα τὸ πεσόν, καὶ οὐκ ηὔφρανας τοὺς ἐχθρούς μου ἐπʼ ἐμέ«.
71. En de tǭ <tou> Dauid peri tou enkainismou tou oikou Dauid psalmǭ hōs karadokōn ho prophētēs kai pneumati hagiǭ skopōn to mellon eulogōs peri anastaseōs ephē; »hypsōsō se, kyrie, hoti hypelabes me, anakanizōn mou ton oikon«, toutestin to sōma to peson, kai ouk ēuphranas tous echthrous mou epʼ eme«.
In David’s psalm on the dedication of the house of David, the prophet, as one awaiting and foreseeing the future by the Holy Spirit, fittingly said about the resurrection: “I will exalt you, Lord, for you have taken me up, renewing my house,” that is, the fallen body, “and you have not made my enemies rejoice over me.”
64.71.2Holl GCS 25/31:518
καὶ ὁ Σολομῶν ἐν παροιμίαις ὼσαύτως εἰς τὴν ἐκεῖσε ἑτοιμασίαν τὰ πάντα τῆς ἐλπίδος παρασκευάζων προύτρεπε φάκων »ἑτοίμαζε εἰς τὴν ἔξοδον τὰ ἔργα σου. ἔξοδον λέγων τὴν ἀπʼ ἐντεῦθεν ἀπαλλαγήν) καὶ ἑτοιμάζου« φησίν εἰς τὸν ἀγρόν«, ὁμοῦ πᾶσι τὴν νουθεσίαν ἐπεκτεινόμενος κατὰ κατὰ ἀγρόν τε καὶ κατὰ ἄστυ, λογίοις τε καὶ τοῖς τὰς βαναύσους τέχνας ἐπιχειροῦσιν, οἶς ούδεμία ἐργασία κατὰ ἀγρὸν ἐπιζητουμένη·
kai ho Solomōn en paroimiais ōsautōs eis tēn ekeise hetoimasian ta panta tēs elpidos paraskeuazōn proutrepe phakōn »hetoimaze eis tēn exodon ta erga sou. exodon legōn tēn apʼ enteuthen apallagēn) kai hetoimazou« phēsin eis ton agron«, homou pasi tēn nouthesian epekteinomenos kata kata agron te kai kata asty, logiois te kai tois tas banausous technas epicheirousin, ois oudemia ergasia kata agron epizētoumenē;
And Solomon in Proverbs likewise, preparing all things of hope for the readiness there, urged, saying, “Prepare your works for the departure” (calling departure the release from here), “and make ready,” he says, “for the field,” extending the admonition to all alike, in country and in town, to the learned and to those who practise the mechanical crafts, for whom no work in the field is required;
64.71.3Holl GCS 25/31:518
πόθεν γὰρ λινουργοῖς καὶ ἀργυροχόοις, ποιηταῖς τε καὶ λογογράφοις ἡ κατὰ τὴν ἄρουραν ἑτοιμασία; συλλήβδην γὰρ ὁμοῦ ἡ φωνὴ ἀδιακρίτως τοὺς πάντας κέκληκεν ἐπειποῦσα »ἐτοιμάζου εἰς τὸν ἀγρόν«, <τί> ἀλλʼ τοῦτο αἰνιττομένη, ὃτι παντὶ ἀνθρώπῳ πολίτῃ τε καὶ ἀγροίκῳ ἀπόθεσις τοῦ σώματος ἀγρός, τὸ διὰ τὴν ταφὴν τέλος;
pothen gar linourgois kai argyrochoois, poiētais te kai logographois hē kata tēn arouran hetoimasia? syllēbdēn gar homou hē phōnē adiakritōs tous pantas keklēken epeipousa »etoimazou eis ton agron«, <ti> allʼ touto ainittomenē, hoti panti anthrōpǭ politę̄ te kai agroikǭ apothesis tou sōmatos agros, to dia tēn taphēn telos?
for what preparation of ploughland is there for linen-weavers and silversmiths, poets and prose-writers? For the saying called everyone together without distinction when it said, “Make ready for the field”; what does it hint at but this, that for every man, townsman or countryman, the field is the laying aside of the body, the end that comes through burial?
64.71.4Holl GCS 25/31:518
εἶτα μετέπειτα πειτα τὴν αὐτὴν τῆς ἄναστάσεως σημαίνων ἐλπίδα φάσκει φάσκει καὶ ἀνοικοδομήσεις τὸν οἶκόν σου.. οὐκ εἶπεν »οἰκοδομήσεις τὸν οἶκον«· ἃπαξ γὰρ ᾠκοδομήθη ὲν τῇ πλάσει τῇ κατὰ τὴν γαστέρα, ὃτε μητέρες ἐκύϊσκον ἓκαστον ἡμῶν ἐν τῇ πλάσει· ἀπὸ ἀπὸ τῆς γῆς ¨η ἀνάστασις ἢ ἀπὸ ἀγροῦ, οὐκέτι οίκοδομουμένῃ ἀλλὰ ἀνοικοδομουμένῃ, διὰ τὴν ἐπενεχθεῖσαν αὐτῇ καθαίρεσιν ἐν τῷ τῆς ταφῆς πτώ- ματι·
eita metepeita peita tēn autēn tēs anastaseōs sēmainōn elpida phaskei phaskei kai anoikodomēseis ton oikon sou.. ouk eipen »oikodomēseis ton oikon«; hapax gar ǭkodomēthē en tę̄ plasei tę̄ kata tēn gastera, hote mēteres ekyïskon hekaston hēmōn en tę̄ plasei; apo apo tēs gēs ¨ē anastasis ē apo agrou, ouketi oikodomoumenę̄ alla anoikodomoumenę̄, dia tēn epenechtheisan autę̄ kathairesin en tǭ tēs taphēs ptō- mati;
Then afterwards, signifying the same hope of resurrection, he says, “And you will rebuild your house.” He did not say “you will build the house,” for it was built once in the forming in the womb, when mothers conceived each of us in our forming; the resurrection is from the earth or from the field, no longer being built but rebuilt, because of the demolition brought on it in the fall of burial;
64.71.5Holl GCS 25/31:518–519
ὡς καὶ ὁ σωτὴρ ἴφη »λύδατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγείρω αὐτόν« ἢ οἰκοδομῶ αὐτόν, σοφία ὢν καὶ ἐν τοιαύτῃ »φρονήσει« *, ἡς οὐκ ἔστιν« ὑπὸ ἀνθρώπων ἐξεύρεσις‘, ἐν ᾗ ἐξ ἀπόρων τόπων διαχυθέντων ἡμῶν τῶν σωμάτων, τῶν μὲν τέφραν τῶν δὲ ἐν θαλάσσῃ τῶν δὲ ὑπὸ σαρκοβόρων οἰωνῶν τῶν δὲ ὑπὸ θηρίων τῶν δὲ ὑπὸ σκωλήκων φθαρέντων, * φέρει.
hōs kai ho sōtēr iphē »lydate ton naon touton, kai en trisin hēmerais egeirō auton« ē oikodomō auton, sophia ōn kai en toiautę̄ »phronēsei« *, hēs ouk estin« hypo anthrōpōn exeuresis‘, en hę̄ ex aporōn topōn diachythentōn hēmōn tōn sōmatōn, tōn men tephran tōn de en thalassę̄ tōn de hypo sarkoborōn oiōnōn tōn de hypo thēriōn tōn de hypo skōlēkōn phtharentōn, * pherei.
as the Saviour too said, “Destroy this temple, and in three days I will raise it,” or build it, being Wisdom and in such “understanding” …, “of which there is no searching out” by men; in which, though our bodies are scattered from impossible places, some to ashes, some in the sea, some destroyed by flesh-eating birds, some by beasts, some by worms, he … brings [them back].
64.71.6Holl GCS 25/31:519
Εἰ γὰρ τὰ <ὄντα> ἐξ οὐκ ὄντων ἐποίησεν εἰς τὸ εἶναι, πόσῳ δὴ μᾶλλον τὸ ὄν εἰς τὴν ἰδίαν κατάστασιν εὐχερῶς ἀποκαταστήσει; ἴνα δικαίαν ὁρίσῃ κρίσιν, ἴνα μὴ ἓτερον ἀνθʼ ἑτέρου κρίνῃ, ἵνα μὴ ἀπο- στερήσῃ τὸ καμόν.
Ei gar ta <onta> ex ouk ontōn epoiēsen eis to einai, posǭ dē mallon to on eis tēn idian katastasin eucherōs apokatastēsei? ina dikaian horisę̄ krisin, ina mē heteron anthʼ heterou krinę̄, hina mē apo- sterēsę̄ to kamon.
For if he made the things that are out of nothing into being, how much more easily will he restore what exists to its own state? So that he may appoint a just judgment, so that he may not judge one thing in place of another, so that he may not defraud what has toiled.
64.71.7Holl GCS 25/31:519
εἰ γὰρ ψυχῆς ἡ ἀπόλαυσις καὶ οὐρανῶν βασιλείας κληρονομία, μετασχέτω τὸ σῶμα ὡν βούλεται· τρυφάτωσαν οἱ περὶ τὸν Γεδεὼν καὶ μὴ κακουχείσθωσαν ἐν μηλωταῖς καὶ αἰγείοις δέρμασι«, μὴ μάτην καμνέτω Ἰωάννης ἐκ καμήλων ἔχων τὸ ἔνδυμα, μὴ ἐν ἀναχωρήσει τὴν σάρκα ὑπωπιάσωμεν, μὴ τὰ σώματα ἡμῶν δαμάσωμεν ἐν ἁγνείᾳ.
ei gar psychēs hē apolausis kai ouranōn basileias klēronomia, metaschetō to sōma hōn bouletai; tryphatōsan hoi peri ton Gedeōn kai mē kakoucheisthōsan en mēlōtais kai aigeiois dermasi«, mē matēn kamnetō Iōannēs ek kamēlōn echōn to endyma, mē en anachōrēsei tēn sarka hypōpiasōmen, mē ta sōmata hēmōn damasōmen en hagneią.
For if the enjoyment and the inheritance of the kingdom of heaven belong to the soul alone, let the body share in whatever it wishes: let Gideon and his like live in luxury and not be ill-treated “in sheepskins and goatskins”; let John not toil in vain with his clothing of camel’s hair; let us not subdue the flesh in solitude, nor tame our bodies in chastity.
64.71.8Holl GCS 25/31:519
εἰ δὲ ἄρα κοινωνεῖ σῶμα ψυχῇ ἐν πολιτείαις ἐν ἁγνείᾳ ἐν νηστείᾳ καὶ ταῖς ἄλλαις ἀρεταῖς, »οὐκ ἄδικος ὁ θεὸς. ἀποστερεῖν τὸν κάματον τοῦ κεκμηκότος καὶ μὴ ἀποτῖσαι τὴν μισθαποδοσίαν τῷ ἃμα τῇ ψυχῇ κεκμηκότι σώματι.
ei de ara koinōnei sōma psychę̄ en politeiais en hagneią en nēsteią kai tais allais aretais, »ouk adikos ho theos. aposterein ton kamaton tou kekmēkotos kai mē apotisai tēn misthapodosian tǭ hama tę̄ psychę̄ kekmēkoti sōmati.
But if the body shares with the soul in conduct, in chastity, in fasting, and in the other virtues, “God is not unjust” to defraud the toil of one who has toiled and not pay the reward to the body that has toiled together with the soul.
64.71.9Holl GCS 25/31:519
εὐθὺς γὰρ εὑρεθήσεται ἀργὴ ἡ κρίσις· εἰ γὰρ ἡ ψυχὴ μονωτάτη εὑρεθήσεται, ἀντιλέξειεν κρινομένη ὃτι οὐκ ἀπʼ ἐμοῦ τὸ αἴτιον τῆς ἁμαρτίας, ἀλλὰ ἀπʼ ἐκείνου τοῦ φθαρτοῦ καὶ γηίνου σώματος τὸ πορνεύειν τὸ μοιχεύειν τὸ ἀσελγαίνειν· ἐξότε γὰρ ἀπʼ ἐμοῦ ἀπέστη, οὐδέν μοι τού- των πέπρακται, καὶ ἔσται εὐαπολόγητος καὶ παραλύουσα τὴν τοῦ θεοῦ κρίσιν.
euthys gar heurethēsetai argē hē krisis; ei gar hē psychē monōtatē heurethēsetai, antilexeien krinomenē hoti ouk apʼ emou to aition tēs hamartias, alla apʼ ekeinou tou phthartou kai gēinou sōmatos to porneuein to moicheuein to aselgainein; exote gar apʼ emou apestē, ouden moi tou- tōn pepraktai, kai estai euapologētos kai paralyousa tēn tou theou krisin.
For at once the judgment would be found idle. For if the soul is found quite alone, when judged it might reply: “The cause of sin is not from me, but from that perishable and earthy body came sexual immorality, adultery, licentiousness; for since it departed from me, I have done none of these things”; and it would have an easy defence and would undo God’s judgment.
64.71.10Holl GCS 25/31:519
εἰ δὲ καὶ τὸ σῶμα καθʼ ἑαυτὸ ἀγάγοι ὁ θεός — δύναται γάρ, ὡς καὶ ἄνω μοι διὰ τοῦ Ιεζεκιὴλ δεδήλωται· εἰ καὶ διὰ παραβολῆς τὸ ἔργον γεγένηται, ἀλλὰ τὸ εἶδος εἰς ἀλληγορίαν τῆς τότε παραβολευθείσης ἀληθείας ἐτελειώθη, ὡς συνήχθη ὀστέον πρὸς ὀστέον καὶ ἁρμονία πρὸς ἁρμονίαν, καὶ ξηρῶν ὄντων τῶν ὀστέων καὶ οὺδέπω ψυχῆς οὐδὲ πνεύματος τοῦ κινοῦντος ἐν αὐτοῖς ὄντος, καὶ] εὐθὺς τὰ σώματα συνήχθη καὶ κατὰ τὸν τοῦ προφήτου λόγον ἐστερεώθη.
ei de kai to sōma kathʼ heauto agagoi ho theos — dynatai gar, hōs kai anō moi dia tou Iezekiēl dedēlōtai; ei kai dia parabolēs to ergon gegenētai, alla to eidos eis allēgorian tēs tote paraboleutheisēs alētheias eteleiōthē, hōs synēchthē osteon pros osteon kai harmonia pros harmonian, kai xērōn ontōn tōn osteōn kai oudepō psychēs oude pneumatos tou kinountos en autois ontos, kai] euthys ta sōmata synēchthē kai kata ton tou prophētou logon estereōthē.
And even if God should bring the body by itself (for he can, as has been shown above by me through Ezekiel; even if the event took place in a parable, yet its form was fulfilled as an allegory of the truth then expressed in parable, how bone was joined to bone and joint to joint, while the bones were dry and there was not yet soul or spirit moving in them, and at once the bodies were joined together and made firm, according to the prophet’s word;
64.71.11Holl GCS 25/31:519–520
ρεώθη. καὶ εἰ θέλει ὁ θεός, δυνατός ἐστι τοῦτο ποιῆσαι ἄνευ ψυχῆς παρεῖναί τε καὶ κινεῖσθαι, ὡς καὶ τὸ τοῦ Ἄβελ αἱμα σῶμα ὃν μετὰ θάνατον ἐφθέγγετο καὶ οὐ ψυχή· οὐ γὰρ ψυχή ἐστι τὸ αἷμα, ἀλλὰ σῶμά ἐστι τὸ φαινόμενον.
reōthē. kai ei thelei ho theos, dynatos esti touto poiēsai aneu psychēs pareinai te kai kineisthai, hōs kai to tou Abel haima sōma hon meta thanaton ephthengeto kai ou psychē; ou gar psychē esti to haima, alla sōma esti to phainomenon.
and if God wishes, he is able to make it be present and move without a soul, as the blood of Abel, which is body, spoke after death, and not the soul; for the blood is not the soul, but what appears is body),
64.71.12Holl GCS 25/31:520
ἀλλʼ οὐ δυνήσεται σῶμα ἄνευ ψυχῆς κριθῆναι. άντιλέξειε γὰρ καὶ αὐτό, λέγον ὃτι οὐκ ἐγὼ ἣμαρτον, ἀλλὰ ἡ ψυχή· μή, ἐξότε ἀπεκρίθη ἀπʼ ἐμοῦ, μὴ ἐμοίχευσα, μὴ ἐπόρνευσα, μὴ εἰδωλολάτρησα; καὶ ἔσται ἀντιλέγον τὸ σῶμα τῇ τοῦ θεοῦ δικαιοκρισίᾳ καὶ εὐλόγως ἀντιλέγον.
allʼ ou dynēsetai sōma aneu psychēs krithēnai. antilexeie gar kai auto, legon hoti ouk egō hēmarton, alla hē psychē; mē, exote apekrithē apʼ emou, mē emoicheusa, mē eporneusa, mē eidōlolatrēsa? kai estai antilegon to sōma tę̄ tou theou dikaiokrisią kai eulogōs antilegon.
yet the body cannot be judged without the soul. For it too would reply, saying, “It was not I who sinned, but the soul. Since it was separated from me, have I committed adultery, have I committed sexual immorality, have I worshipped idols?” And the body would object to God’s just judgment, and object reasonably.
64.71.13Holl GCS 25/31:520
τούτου τουτου τοίνυν καὶ διʼ ἄλλα πολλὰ καὶ ἀναγκαῖα ὁ θεὸς ἐν τῇ αὐτοῦ σοφίᾳ τεθνεῶτα ἡμῶν σώματα καὶ τὰς ψυχὰς εἰς παλιγγενεσίαν φέρει ἐν αὐτοῦ ὐποσχέσει τῆς φιλανθρωπίας, εἰς τὸ τὸν κεκμηκότα ἐν ὁσιότητι ἀπολαβεῖν τὴν πᾶσαν ἀπὸ θεοῦ καλὴν ἀνταπόδοσιν καὶ τοὺς τὰ μάταια πεποιηκότας ὡσαύτως κριθῆναι, σῶμα ἅμα ψυχῇ καὶ ψυχὴν αμα σωματι.
toutou toutou toinyn kai diʼ alla polla kai anankaia ho theos en tę̄ autou sophią tethneōta hēmōn sōmata kai tas psychas eis palingenesian pherei en autou yposchesei tēs philanthrōpias, eis to ton kekmēkota en hosiotēti apolabein tēn pasan apo theou kalēn antapodosin kai tous ta mataia pepoiēkotas hōsautōs krithēnai, sōma hama psychę̄ kai psychēn ama sōmati.
For this reason, then, and for many other necessary reasons, God in his wisdom brings our dead bodies and souls to regeneration by his promise of love for mankind, so that the one who has toiled in holiness may receive from God every good recompense, and those who have done vain things may likewise be judged, body together with soul and soul together with body.
64.71.14Holl GCS 25/31:520
Καὶ εἰς περισσοτέραν πληροφορίαν τῆς ἡμετέρας ζωῆς παραγενόμενος ἐν σαρκὶ καὶ ἐνανθρωπήσας τελειότατα * εἰς τὸ στηρίξαι τὴν αὐτοῦ πίστιν ἐν ἡμῖν, προγινώσκων τὴν μέλλουσαν ἐν σοί, Ὠρίγενες, ἀπιστίαν γίνεσθαι * τὸ ἀμφιβαλλόμενον μᾶλλον παρὰ σοὶ καὶ ἐν πολλαῖς αἱρέσεσι, ταῖς τῆς ἀπιστίας σου ὁμοίαις Μανιχαίων καὶ Μαρκιωνιστῶν, καὶ λοιπὸν τὰ πάντα ἐν ἑαυτῷ τελειώσας εἰς βεβαίωσιν καὶ στερέμνιον τῆς πίστεως αὐτοῦ καὶ ἀληθείας ἐναργῶς ἐποίησεν.
Kai eis perissoteran plērophorian tēs hēmeteras zōēs paragenomenos en sarki kai enanthrōpēsas teleiotata * eis to stērixai tēn autou pistin en hēmin, proginōskōn tēn mellousan en soi, Ōrigenes, apistian ginesthai * to amphiballomenon mallon para soi kai en pollais hairesesi, tais tēs apistias sou homoiais Manichaiōn kai Markiōnistōn, kai loipon ta panta en heautǭ teleiōsas eis bebaiōsin kai steremnion tēs pisteōs autou kai alētheias enargōs epoiēsen.
And for fuller assurance of our life, having come in the flesh and become man most perfectly … to establish faith in him among us, foreknowing the unbelief that would arise in you, Origen, … what is doubted especially by you and in many heresies like your unbelief, those of the Manichaeans and Marcionites, and then, having perfected all things in himself, he made it plain for the confirmation and firmness of faith in him and of the truth.
64.71.15Holl GCS 25/31:520
ἀναστὰς γὰρ ἐκ τῶν νεκρῶν ἤγειρε σὺν αὐτῷ πολλὰ σώματα τῶν ἁγίων καὶ εἰσῆλθον μετʼ αὐτοῦ εἰς τὴν ἁγίαν πόλιν, ὡς καὶ ἐν ἄλλοις τόποις διηγησάμην.
anastas gar ek tōn nekrōn ēgeire syn autǭ polla sōmata tōn hagiōn kai eisēlthon metʼ autou eis tēn hagian polin, hōs kai en allois topois diēgēsamēn.
For having risen from the dead, he raised with him many bodies of the saints, and they entered with him into the holy city, as I have related in other places too.
64.71.16Holl GCS 25/31:520
καὶ οὐκ εἶπεν· ἀνέστησαν ἃγιοι, ἳνα μὴ δῶ πρόφασιν τῇ μεθόδῳ τῆς κακοτροπίας, ἀλλὰ φύσει αὐτὸ τὸ παρὰ τοῖς ἀπίστοις ἀμφιβαλλόμενον ἐκεῖνο ἐσπούδασεν εἰς εἰς βεβαίωσιν τῆς ἡμῶν περὶ ζωῆς γνώσεως, σώματα εἰπὼν τῶν ἁγίων.
kai ouk eipen; anestēsan hagioi, hina mē dō prophasin tę̄ methodǭ tēs kakotropias, alla physei auto to para tois apistois amphiballomenon ekeino espoudasen eis eis bebaiōsin tēs hēmōn peri zōēs gnōseōs, sōmata eipōn tōn hagiōn.
And it did not say “saints rose,” so as not to give a pretext to the method of perversity; but it took care to state by nature the very thing doubted by unbelievers, for the confirmation of our knowledge about life, saying “bodies of the saints.”
64.71.17Holl GCS 25/31:520–521
καὶ οὐ μόνον ὃτι ἤγειρεν, ἀλλὰ καὶ ὃτι ἐνεφάνισαν > πολλοῖς ἐν τῇ πόλει, ἐφʼ οἶς ἐπληροῦτο διὰ τῆς αὐτοῦ δυνά- μεως τό ἐξάγων πεπεδημένους ἐν ἀνδρείᾳ‘, ἓνα εἴπηῃ τὰς ψυχὰς τῶν ἐγηγερμένων σωμάτων. οὑτοι γὰρ ἠσαν οἱ δέδμιοι τῆς οἱ ἐν Ἅιδῃ πεπεδημένοι·
kai ou monon hoti ēgeiren, alla kai hoti enephanisan > pollois en tę̄ polei, ephʼ ois eplērouto dia tēs autou dyna- meōs to exagōn pepedēmenous en andreią‘, hena eipēę̄ tas psychas tōn egēgermenōn sōmatōn. houtoi gar ēsan hoi dedmioi tēs hoi en Haidę̄ pepedēmenoi;
And not only that he raised them, but also that they appeared to many in the city; in which was fulfilled through his power the saying, “bringing out the prisoners with courage,” to mean the souls of the raised bodies. For these were the captives, those bound in Hades;
64.71.18Holl GCS 25/31:521
καί φησιν ὁμοίως τοὺς παραπικραίνοντας, τοὺς κατοικοῦντας ἐν τάφοις‘, ἳνα εἴπῃ τὰ σώματα τῶν άναστάντων, καὶ οὐκ εἶπεν· τοὺς παραπικρανθέντας ἢ παραπικραινομένους, ἀλλὰ τοὺς παραπικραίνοντας.
kai phēsin homoiōs tous parapikrainontas, tous katoikountas en taphois‘, hina eipę̄ ta sōmata tōn anastantōn, kai ouk eipen; tous parapikranthentas ē parapikrainomenous, alla tous parapikrainontas.
and it says likewise, “those who embitter, those who dwell in tombs,” to mean the bodies of those who rose; and it did not say “those who were embittered” or “are being embittered,” but “those who embitter.”
64.71.19Holl GCS 25/31:521
ὀφθέντες γὰρ ἐν τῇ πόλει πολλοῖς οἱπρόσφατον τελευτήσαντες μετὰ τῶν παλαιοτάτων — νομίζω γὰρ ὃτι ἀπὸ τοῦ Αδὰμ ἤρξατο τὴν ἀνάστασιν ποιεῖσθαι, οἱ δὲ πρόσφατοι * τῶν αὐτῶν σωμάων, * τεθαμμένους αὐτοὺς ἐν τῷ Γολγοθᾷ τόπῳ ἐπʼ αὐτὸν * σταυρωθεὶς καὶ πληρῶν τὸ γεγραμμένον »ἔγειρε ὁ καθεύδων καὶ ἀνάστα ἐκ τῶν νεκρῶν καὶ ἐπιφαύσει σοι ὁ Χριστός«, ὁ ἐπάνω σου ἐσταυρωμένος, — καὶ ἄλλων μετʼ αὐτῶν ἐκ τῶν ἰδίων <αὐτοὺς > ἐπιγινωσκόντων πρῶτον μὲν ἐξέπληττον τοὺς τας.
ophthentes gar en tę̄ polei pollois hoiprosphaton teleutēsantes meta tōn palaiotatōn — nomizō gar hoti apo tou Adam ērxato tēn anastasin poieisthai, hoi de prosphatoi * tōn autōn sōmaōn, * tethammenous autous en tǭ Golgothą topǭ epʼ auton * staurōtheis kai plērōn to gegrammenon »egeire ho katheudōn kai anasta ek tōn nekrōn kai epiphausei soi ho Christos«, ho epanō sou estaurōmenos, — kai allōn metʼ autōn ek tōn idiōn <autous > epiginōskontōn prōton men exeplētton tous tas.
For those who had recently died were seen by many in the city together with the most ancient (for I think he began to make the resurrection from Adam, … the recent ones … of the same bodies, … buried in the place of Golgotha, over whom he was crucified, fulfilling what is written, “Awake, sleeper, and rise from the dead, and Christ will shine on you,” Christ crucified above you); and since others of their own people recognized them, they first astonished …
64.71.20Holl GCS 25/31:521
εἰ γάρ τις συνέτυχε πατὴρ τέκνῳ ἀναστάνται ἢ ἀδελφὸς ἀδελφῷ ἢ <συγγενὴς> συγγενεῖ πρὸ ἐτῶν εἴκοσι ἢ δέκα τελευτήσαντι, καὶ τοῦ θαύματος ἐρωτῶντες· οὐκ εἶ σὺ ὁ δεῖνα ὁ ἐν τῷδε τῷ τόπῳ ὑφʼ ἡμῶν; πῶς ἀνέστης καὶ ἠλθες;
ei gar tis synetyche patēr teknǭ anastantai ē adelphos adelphǭ ē <syngenēs> syngenei pro etōn eikosi ē deka teleutēsanti, kai tou thaumatos erōtōntes; ouk ei sy ho deina ho en tǭde tǭ topǭ hyphʼ hēmōn? pōs anestēs kai ēlthes?
For if a father met his child risen, or a brother his brother, or a kinsman his kinsman who had died twenty or ten years before, they asked in wonder: “Are you not so-and-so, [buried] by us in such a place? How did you rise and come?”
64.71.21Holl GCS 25/31:521
ἀντερωτώμενοι δὲ ὑπὸ τοῦ τοῦ ἀναστάντος πάλιν ὅτι· τί ἐπράχθη ἐνταῦθα πρὸ τριῶν ἡμερῶν παρʼ ὑμῖν, ὃτε ἡ γῆ ἔκλονεῖτο, καὶ λέγοντες ὃτι πλάνον τινὰ ἀπατῶντα λαὸν Ἰησοῦν όνόματι κρατήσαντες ἐσταυρώσαμεν καὶ ἐπαύσατο ή πλάνη,
anterōtōmenoi de hypo tou tou anastantos palin hoti; ti eprachthē entautha pro triōn hēmerōn parʼ hymin, hote hē gē ekloneito, kai legontes hoti planon tina apatōnta laon Iēsoun onomati kratēsantes estaurōsamen kai epausato ē planē,
And when they were asked in turn by the one who had risen, “What was done here among you three days ago, when the earth was shaken?”, and said, “We seized a deceiver who was leading the people astray, Jesus by name, and crucified him, and the deception ceased,”
64.71.22Holl GCS 25/31:521
ἐκείνου δὲ λοιπὸν ὁμολογοῦντος τὴν χάριν τοῦ κυρίου καὶ τὴν ἀλήθειαν καὶ λέγοντος »οὐαὶ ὑμῖν ὅτι τὸν ἀρχηγὸν τοῦ κόσμου τῆς σωτηρίας ἠρνήσασθε καὶ ἐσταυρώσατε· ἀκεῖνος γὰρ ἤγειρεν ἡμᾶς ἐν τῇ αὐτοῦ ἰσχυρᾷ δυνάμει τῆς θεότητος καὶ ἐνανθρωπήσεως«, ἐκεῖ λοιπὸν ἐπληροῦτο ἡ θεία γραφή, τό ὁμοίως τοὺς τοὺς κατοικοῦντας ἐν τάφοις‘.
ekeinou de loipon homologountos tēn charin tou kyriou kai tēn alētheian kai legontos »ouai hymin hoti ton archēgon tou kosmou tēs sōtērias ērnēsasthe kai estaurōsate; akeinos gar ēgeiren hēmas en tę̄ autou ischyrą dynamei tēs theotētos kai enanthrōpēseōs«, ekei loipon eplērouto hē theia graphē, to homoiōs tous tous katoikountas en taphois‘.
and then he confessed the Lord’s grace and truth, saying, “Woe to you, for you have denied and crucified the author of the world’s salvation; for he raised us by his mighty power of Godhead and incarnation,” there the divine Scripture was fulfilled, “likewise those who dwell in tombs.”
64.71.23Holl GCS 25/31:521–522
ἀκούοντες γὰρ παρὰ τῶν ἐγηγερμένων ὃτι διὰ τοῦ κυρίου Ἰησοῦ ἀνέστησαν παρεπικραίνοντο, ἕως θανάτου ἐπιχειρήσαντες τὸν ἀρχηγὸν τῆς ζωῆς ἀρνήσασθαί τε καὶ σταυρῶσαι.
akouontes gar para tōn egēgermenōn hoti dia tou kyriou Iēsou anestēsan parepikrainonto, heōs thanatou epicheirēsantes ton archēgon tēs zōēs arnēsasthai te kai staurōsai.
For hearing from those who had been raised that they rose through the Lord Jesus, they were embittered, having undertaken to the point of death to deny and crucify the author of life.
64.71.24Holl GCS 25/31:522
τάχα δὲ καὶ τοῦτο εἰς ὠφέλειαν τῶν θεασαμένων τοὺς ἐγηγερμένους εἰργάσατο ὁ φιλάνθρωπος κύριος. νομίζομεν γὰρ ὅτι θεασάμενοι τοὺς ἐγηγερμένους καὶ κατανυγέντες ὠφελήθησάν τε καὶ ἐπίστευσαν πολλοί. διὸ καὶ ὑμεῖς, Ὠριγενιασταί, πείσθητε καὶ πιστεύσατε καὶ μὴ πολλοὺς ἀπολέσητε τῇ ὑμῶν πλάνῃ.
tacha de kai touto eis ōpheleian tōn theasamenōn tous egēgermenous eirgasato ho philanthrōpos kyrios. nomizomen gar hoti theasamenoi tous egēgermenous kai katanygentes ōphelēthēsan te kai episteusan polloi. dio kai hymeis, Ōrigeniastai, peisthēte kai pisteusate kai mē pollous apolesēte tę̄ hymōn planę̄.
And perhaps the Lord, who loves mankind, did this too for the benefit of those who saw the raised. For we think that many who saw the raised were pierced to the heart, benefited, and believed. Therefore you too, Origenists, be persuaded and believe, and do not destroy many by your error.
Haer. 64, chapter 72
64.72.1Holl GCS 25/31:522
72. Ἀλλὰ ἀρκέσει μοι ταῦτα πρὸς τὸν ἐθελόσοφον Ὠριγένην, τὸν ματαίως ἑαυτῷ ἐπιθέμενον ὄνομα Ἀδαμαντίου καὶ πρὸς τὴν αὐτοῦ ἀτοπίαν κατὰ τῆς ἀληθείας ἐν πολλοῖς μέρεσι τῆς πίστεως κακῶς ἐπινενοημένον ὀλεθρίαν διδασκαλίαν.
72. Alla arkesei moi tauta pros ton ethelosophon Ōrigenēn, ton mataiōs heautǭ epithemenon onoma Adamantiou kai pros tēn autou atopian kata tēs alētheias en pollois meresi tēs pisteōs kakōs epinenoēmenon olethrian didaskalian.
But this will suffice me against Origen, the would-be philosopher, who vainly gave himself the name Adamantius, and against his absurdity, the destructive teaching wickedly devised against the truth in many parts of the faith.
64.72.2Holl GCS 25/31:522
παρελθὼν δὲ καὶ τούτου τὴν αἕρεσιν καθεζῆς τὰς ἄλλας διαοκέψομαι, ἐπιπόθητοι, θεὸν συνήθως ἐπικαλούμενος ἀρωγὸν τῆς ἡμῶν ἰδιωτείας, πρὸς τὸ δυνηθῆναι ἀντισχεῖν πρὸς πᾶσαν κατὰ τῆς ἀληθείας ἐπεγειρομένην φωνὴν μάταιον καὶ ἡττῆσαι κατὰ τὰ ὑπὸ τοῦ ἁγίου Ἠσαΐου ῥηθέντα ὅτι »πᾶσα φωνὴ ἐπαναστήσεται ἐπὶ σέ, πάντας αὐτοὺς ἡττήσεις,
parelthōn de kai toutou tēn haeresin kathezēs tas allas diaokepsomai, epipothētoi, theon synēthōs epikaloumenos arōgon tēs hēmōn idiōteias, pros to dynēthēnai antischein pros pasan kata tēs alētheias epegeiromenēn phōnēn mataion kai hēttēsai kata ta hypo tou hagiou Ēsaïou rhēthenta hoti »pasa phōnē epanastēsetai epi se, pantas autous hēttēseis,
Passing over his heresy too, I will examine the others in order, beloved, calling on God as usual as helper of our lack of learning, so that we may be able to withstand every vain voice raised against the truth and defeat it, according to what was spoken by holy Isaiah: “Every voice that rises against you, you will defeat them all,
64.72.3Holl GCS 25/31:522
οἱ δὲ ἔνοχοι ἔσονται ἐν αὐτῇ«, ἵνʼ οὕτως ἐν θεῷ τὸ ἐπάγγελμα περαιωσάμενοι τοῖς βουλομένοις νουνεχῶς ἐντυγχάνειν εἰς γυμνάσιον ἀληθείας καὶ φάρμακον ἰάσεως περὶ ἑκάστου θηρὸς καὶ ἰοβόλου ἑρπετοῦ, τῶν προσώπων τῶν αἱρέσεών φημι, δίκην ἀντιδότου καὶ ταυτησὶ τῆς τῶν Ὠριγενιαστῶν, φρύνου δίκην μεμορφωμένης ἐκ νοτίδος πολλῆς κυκῶντος καὶ φωνῇ
hoi de enochoi esontai en autę̄«, hinʼ houtōs en theǭ to epangelma peraiōsamenoi tois boulomenois nounechōs entynchanein eis gymnasion alētheias kai pharmakon iaseōs peri hekastou thēros kai iobolou herpetou, tōn prosōpōn tōn haireseōn phēmi, dikēn antidotou kai tautēsi tēs tōn Ōrigeniastōn, phrynou dikēn memorphōmenēs ek notidos pollēs kykōntos kai phōnę̄
and they will be guilty by it”; so that, having thus in God completed our undertaking for those who wish to read with understanding, as a training in truth and a healing remedy for each beast and venomous reptile (I mean the figures of the heresies), like an antidote for this one too of the Origenists, shaped like a toad from much moisture, croaking and shouting with a louder
64.72.4Holl GCS 25/31:522–523
μείζονι ἐπικραυγάζοντος, λαβόμενοι τὴν τοῦ κυρίου ἀνάστασιν προπότιον ὡς εἰπεῖν, ἀποβλύσωμεν τὸ γλισχρῶδες τοῦ ἰοῦ τοῦ φρύνου καὶ ἑρπετώδους μοχθηροῦ τὴν ἀδικίαν.
meizoni epikraugazontos, labomenoi tēn tou kyriou anastasin propotion hōs eipein, apoblysōmen to glischrōdes tou iou tou phrynou kai herpetōdous mochthērou tēn adikian.
voice, taking the Lord’s resurrection as a preventive draught, so to speak, let us spit out the sticky venom of the toad and the wickedness of the evil reptile.
64.72.5Holl GCS 25/31:523
συμβέβηκε γὰρ αὐτῷ καὶ τοῦτο μετὰ πάντων τῶν πειθομένων αὐτῷ πάσχειν, διʼ ὃ καὶ στενάζω ὑπὲρ αὐτοῦ. ὃτι οἴμοι πῶς ἐβλάβης, πόσους δὲ ἄλλους ἔβλαψας, ὡς ὑπὸ δεινῆς ἐχίδνης δηχθείς, ὑπὸ τῆς κοσμικῆς προπαιδείας φημί, καὶ ἄλλοις δηλητήριον γέγονας.
symbebēke gar autǭ kai touto meta pantōn tōn peithomenōn autǭ paschein, diʼ ho kai stenazō hyper autou. hoti oimoi pōs eblabēs, posous de allous eblapsas, hōs hypo deinēs echidnēs dēchtheis, hypo tēs kosmikēs propaideias phēmi, kai allois dēlētērion gegonas.
For this happened to him and to all who were persuaded by him, and for this I groan over him: alas, how you were harmed, and how many others you harmed! As if bitten by a terrible viper, I mean by worldly preliminary education, you became a poison for others too.
64.72.6Holl GCS 25/31:523
Φασὶ γὰρ οἱ φυσιολόγοι τὸν μυωξὸν ἐμφωλεύειν κοὶ τὰ γεννήματα αὐτοῦ ἐπὶ τὸ αὐτὸ πολλὰ τίκτειν, ἕως πέντε καὶ ἔτι, τὰς δὲ ἐχίδνας τούτους θηρᾶσθαι.
Phasi gar hoi physiologoi ton myōxon emphōleuein koi ta gennēmata autou epi to auto polla tiktein, heōs pente kai eti, tas de echidnas toutous thērasthai.
For the naturalists say that the dormouse makes its home in a hole and bears many young in one place, up to five or more, and that vipers hunt them.
64.72.7Holl GCS 25/31:523
καὶ ἐὰν εὔρῃ ὅλον τὸν φωλεὸν ἡ ἔχιδνα, μὴ δυναμένη τοὺς ὅλους καταφαγεῖν, ὑπὸ ἓν ἐσθίει εἰς κόρον ἕνα ἢ δύο, τῶν δὲ λοιπῶν κατακεντήσασα τοὺς όφθαλμοὺς σιτία φέρει καὶ ἀνατρέφει τυφλὰ γεγονότα, ἕως ὅτε βούλεται ἕκαστον αὐτῶν προφέ- ρειν καὶ τοῦτον ἐσθίειν.
kai ean eurę̄ holon ton phōleon hē echidna, mē dynamenē tous holous kataphagein, hypo hen esthiei eis koron hena ē dyo, tōn de loipōn katakentēsasa tous ophthalmous sitia pherei kai anatrephei typhla gegonota, heōs hote bouletai hekaston autōn prophe- rein kai touton esthiein.
And if the viper finds the whole nest, unable to eat them all, it eats one or two at once to its fill, and pricking out the eyes of the rest brings them food and rears them blinded, until it wishes to bring out each of them and eat it.
64.72.8Holl GCS 25/31:523
ἐὰν δὲ συμβῇ τινὰς ἀπείρους περιτυχεῖν τοῖς τοιούτοις καὶ λάβωσιν αὐτὰ εἰς ἐδωδήν, δηλητήριον ἑαυτοῖς λαμβάνουσιν > ἀπὸ τοῦ τῆς τῆς ἔχίδνης ἀνατεθραμμένα.
ean de symbę̄ tinas apeirous peritychein tois toioutois kai labōsin auta eis edōdēn, dēlētērion heautois lambanousin > apo tou tēs tēs echidnēs anatethrammena.
And if it happens that inexperienced people come upon such creatures and take them for food, they take poison for themselves, since they have been reared by the viper.
64.72.9Holl GCS 25/31:523–524
οὓτω καὶ σύ, ὦ Ὠρίγενες, ἀπὸ τῆς προειρημένης ‘Ελληνικῆς παιδείας τυ- φλωθεὶς τὸν νοῦν ἐξήμεσας ἰὸν τοῖς πεισθεῖσί σοι καὶ γέγονας αὐτοῖς εὶς βρῶμα δηλητηρίου, διʼ ὦν αὐτὸς ἠδίκησαι ἀδικήσας τοὺς πλείους.
houtō kai sy, ō Ōrigenes, apo tēs proeirēmenēs ‘Ellēnikēs paideias ty- phlōtheis ton noun exēmesas ion tois peistheisi soi kai gegonas autois eis brōma dēlētēriou, diʼ ōn autos ēdikēsai adikēsas tous pleious.
So you too, Origen, blinded in mind by the aforementioned Greek education, have vomited venom for those persuaded by you and have become poisonous food for them, and by what you did you were yourself wronged while wronging the majority.