Refutation of All Heresies 10.12.1–10.32.5
Authorship disputed: The work names no author. Book 1 was long printed among Origen's works as the Philosophumena; after books 4–10 were found in a manuscript from Mount Athos (published 1851), it was assigned to Hippolytus, the usual view today, though some scholars ascribe it to another Roman writer of the same circle. Books 2 and 3 are lost, and book 4 lacks its beginning.
Greek text: Duncker–Schneidewin (Greek text: L. Duncker and F. G. Schneidewin, Refutationis omnium haeresium (Göttingen, 1859), digitized by the Perseus Digital Library; section divisions from P. Wendland (GCS 26, 1916), digitized by the First Thousand Years of Greek project (Open Greek and Latin); both CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Ante-Nicene Fathers, vol. 5 (1886).
item 10, chapter 12
10.12.1Duncker–Schneidewin, 510
Ὁ δὲ πάνσοφος Σίμων οὕτως λέγει· ἀπέραντον εἶναι δύναμιν, ταύτην ῥίζωμα τῶν ὅλων εἶναι. Ἔστι δὲ, φησίν, ἡ ἀπέραντος δύναμις, τὸ πῦρ, κατʼ αὐτὸν οὐδὲν ἁπλοῦν, καθάπερ οἱ πολλοὶ ἁπλᾶ λέγοντες εἶναι τὰ [δὲ] τέσσαρα στοιχεῖα καὶ τὸ πῦρ ἁπλοῦν εἶναι νενομίκασιν, ἀλλʼ εἶναι τοῦ πυρὸς τὴν φύσιν διπλῆν, καὶ τῆς διπλῆς ταύτης καλεῖ τὸ μέν τι κρυπτόν, τὸ δὲ φανερόν· κεκρύφθαι δὲ τὰ κρυπτὰ ἐν τοῖς φανεροῖς τοῦ πυρός, καὶ τὰ φανερὰ τοῦ πυρὸς ὑπὸ τῶν κρυπτῶν γεγονέναι.
Ho de pansophos Simōn houtōs legei; aperanton einai dynamin, tautēn rhizōma tōn holōn einai. Esti de, phēsin, hē aperantos dynamis, to pyr, katʼ auton ouden haploun, kathaper hoi polloi hapla legontes einai ta [de] tessara stoicheia kai to pyr haploun einai nenomikasin, allʼ einai tou pyros tēn physin diplēn, kai tēs diplēs tautēs kalei to men ti krypton, to de phaneron; kekryphthai de ta krypta en tois phanerois tou pyros, kai ta phanera tou pyros hypo tōn kryptōn gegonenai.
The all-wise Simon speaks thus: that there is an infinite power, and that this is the root of all things. And the infinite power, he says, is fire, according to him nothing simple, as the many, saying that the four elements are simple, have also supposed fire to be simple; but the nature of fire is double, and of this double nature he calls one part hidden and the other manifest; and the hidden things are hidden in the manifest things of the fire, and the manifest things of the fire have come to be from the hidden.
Notes and citation
Summary: Summary of Simon Magus: an infinite power, fire, is the root of all, with a hidden and a manifest nature.
- “All-wise” is ironic. Simon was treated in Book 6.
Notes on the original text
- Digital text corrected (misread letter: ἡ): ᾑ ἀπέραντος → ἡ ἀπέραντος.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.12.1 (Duncker–Schneidewin, 510; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-12-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-12-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.12.2Duncker–Schneidewin, 510
Πάντα δὲ, φησί, νενόμισται τὰ μέρη τοῦ πυρὸς ὁρατὰ καὶ ἀόρατα φρόνησιν ἔχειν. Γέγονεν οὖν, φασίν, ὁ κόσμος ὁ γεννητὸς ἀπὸ τοῦ ἀγεννήτου πυρός. Ἤρξατο δέ, φησίν, οὕτως γίνεσθαι· ἓξ ῥίζας τὰς πρώτας τῆς ἀρχῆς τῆς γενέσεως ὁ γεννητὸς ἀπὸ τῆς ἀρχῆς τοῦ πυρὸς ἐκείνου λαβών· ταύτας γὰρ ῥίζας γεγονέναι κατὰ συζυγίας ἀπὸ τοῦ πυρός, ἅστινας καλεῖ νοῦν καὶ ἐπίνοιαν, φωνὴν καὶ ὄνομα, λογισμὸν καὶ ἐνθύμησιν.
Panta de, phēsi, nenomistai ta merē tou pyros horata kai aorata phronēsin echein. Gegonen oun, phasin, ho kosmos ho gennētos apo tou agennētou pyros. Ērxato de, phēsin, houtōs ginesthai; hex rhizas tas prōtas tēs archēs tēs geneseōs ho gennētos apo tēs archēs tou pyros ekeinou labōn; tautas gar rhizas gegonenai kata syzygias apo tou pyros, hastinas kalei noun kai epinoian, phōnēn kai onoma, logismon kai enthymēsin.
And all the parts of the fire, he says, visible and invisible, are thought to have understanding. So, they say, the begotten world came into being from the unbegotten fire. And it began, he says, to come into being thus: the begotten one took from the principle of that fire six roots, the first of the principle of generation; for these roots came into being in pairs from the fire, which he calls Mind and Thought, Voice and Name, Reasoning and Reflection.
Notes and citation
Summary: The world came from the unbegotten fire through six roots in pairs: Mind and Thought, Voice and Name, Reasoning and Reflection.
Notes on the original text
- Digital text corrected (wrong accent: οὖν): Γέγονεν οὗν → Γέγονεν οὖν.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.12.2 (Duncker–Schneidewin, 510; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-12-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-12-2) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.12.3Duncker–Schneidewin, 510–512
Εἶναι δὲ ἐν ταῖς ἓξ ῥίζαις ὁμοῦ τὴν ἀπέραντον δύναμιν, [ἣν] εἶναι φησὶ τὸν ἑστῶτα, στάντα, στησόμενον, ὃς [ἐὰν] ἐξεικονισθῇ ἐν ταῖς ἓξ δυνάμεσιν, ἔσται οὐσίᾳ, δυνάμει, μεγέθει, ἀποτελέσματι μία καὶ [ἡ] αὐτὴ τῇ ἀγεννήτῳ καὶ ἀπεράντῳ δυνάμει, οὐδὲν ὅλως ἔχουσα ἐνδεέστερον ἐκείνης τῆς ἀγεννήτου καὶ ἀπαραλλάκτου καὶ ἀπεράντου δυνάμεως·
Einai de en tais hex rhizais homou tēn aperanton dynamin, [hēn] einai phēsi ton hestōta, stanta, stēsomenon, hos [ean] exeikonisthę̄ en tais hex dynamesin, estai ousią, dynamei, megethei, apotelesmati mia kai [hē] autē tę̄ agennētǭ kai aperantǭ dynamei, ouden holōs echousa endeesteron ekeinēs tēs agennētou kai aparallaktou kai aperantou dynameōs;
And the infinite power is in the six roots together, [which] he says is He who stands, stood, and will stand; who, [if] he is fully imaged in the six powers, will be in substance, power, magnitude, and result one and [the] same with the unbegotten and infinite power, having nothing at all less than that unbegotten, unchanging, and infinite power;
Notes and citation
Summary: The infinite power, “He who stands, stood, and will stand,” if fully formed in the six powers, becomes one with the unbegotten power.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.12.3 (Duncker–Schneidewin, 510–512; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-12-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-12-3) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.12.4Duncker–Schneidewin, 512
ἐὰν δὲ μείνῃ δυνάμει μόνον ἐν ταῖς ἓξ δυνάμεσι καὶ μὴ ἐξεικονισθῇ, ἀφανίζεται, φησί, καὶ ἀπόλλυται οὕτως ὡς ἡ δύναμις ἡ γραμματικὴ ἢ γεωμετρικὴ [ἐν] ἀνθρώπου ψυχῇ ὑπάρξασα μὴ προσλαβοῦσα τεχνίτην τὸν διδάξαντα. Αὑτὸν δὲ εἶναι ὁ Σίμων λέγει τὸν ἑστῶτα στάντα στησόμενον, ὄντα δύναμιν τὴν ὑπὲρ τὰ πάντα. Ταῦτα τοίνυν καὶ ὁ Σίμων.
ean de meinę̄ dynamei monon en tais hex dynamesi kai mē exeikonisthę̄, aphanizetai, phēsi, kai apollytai houtōs hōs hē dynamis hē grammatikē ē geōmetrikē [en] anthrōpou psychę̄ hyparxasa mē proslabousa technitēn ton didaxanta. Hauton de einai ho Simōn legei ton hestōta stanta stēsomenon, onta dynamin tēn hyper ta panta. Tauta toinyn kai ho Simōn.
but if it remains only in potential in the six powers and is not fully imaged, it disappears, he says, and perishes, like the power of grammar or geometry existing in a human soul that does not get a craftsman to teach it. And Simon says that he himself is He who stands, stood, and will stand, being the power that is above all things. These, then, are the teachings of Simon too.
Notes and citation
Summary: If not formed, the power perishes like an untaught talent; Simon claimed to be this highest power himself.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.12.4 (Duncker–Schneidewin, 512; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-12-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-12-4) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 10, chapter 13
10.13.1Duncker–Schneidewin, 512
Ὁ δὲ Οὐαλεντῖνος καὶ οἱ ἀπὸ τῆς τούτου σχολῆς εἶναι λέγουσι τὴν τοῦ παντὸς ἀρχὴν πατέρα, καὶ ἐναντίᾳ δὲ δόξῃ προσφέρονται. Οἱ μὲν γὰρ αὐτῶν μόνον εἶναι καὶ γεννητικόν, οἱ δὲ ἀδυνάτως ἔχειν γεννᾶν ἄνευ θηλείας καὶ τούτου σύζυγον προστιθέασι σιγήν, βυθὸν αὐτὸν ὀνομάσαντες.
Ho de Oualentinos kai hoi apo tēs toutou scholēs einai legousi tēn tou pantos archēn patera, kai enantią de doxę̄ prospherontai. Hoi men gar autōn monon einai kai gennētikon, hoi de adynatōs echein gennan aneu thēleias kai toutou syzygon prostitheasi sigēn, bython auton onomasantes.
Valentinus and those of his school say that the principle of the universe is the Father, but they hold contrary opinions. For some of them say that he is alone and generative, while others say it is impossible for him to beget without a female, and add Silence as his consort, naming him Depth.
Notes and citation
Summary: Summary of Valentinus: the first principle is the Father, called Depth, alone for some, with Silence as consort for others.
- Depth (Bythos) and Silence (Sige) are the first pair of the Valentinian Aeons.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.13.1 (Duncker–Schneidewin, 512; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-13-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-13-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.13.2Duncker–Schneidewin, 512
Ἐκ τούτου τινὲς καὶ τῆς συζύγου προβολὰς γεγονέναι ἕξ, νοῦν καὶ ἀλήθειαν, λόγον καὶ ζωήν, ἄνθρωπον καὶ ἐκκλησίαν, καὶ εἶναι ταύτην τὴν ὀγδοάδα πρωτογενέτειραν· τάς τε ἐντὸς τοῦ ὅρου προβολὰς γεγενημένας πάλιν καλεῖσθαι ἐντὸς πληρώματος, δεύτερα δὲ τὰ ἐκτὸς πληρώματος, καὶ τρίτα τὰ ἐκτὸς τοῦ ὅρου, ὧν ἡ γέννησις τὸ ὑστέρημα ὑπάρχει.
Ek toutou tines kai tēs syzygou probolas gegonenai hex, noun kai alētheian, logon kai zōēn, anthrōpon kai ekklēsian, kai einai tautēn tēn ogdoada prōtogeneteiran; tas te entos tou horou probolas gegenēmenas palin kaleisthai entos plērōmatos, deutera de ta ektos plērōmatos, kai trita ta ektos tou horou, hōn hē gennēsis to hysterēma hyparchei.
From him and his consort, some say, six emanations came into being, Mind and Truth, Word and Life, Man and Church; and this is the first-begetting Ogdoad. And the emanations that came into being within Limit are in turn called those within the Pleroma; second are those outside the Pleroma; and third those outside Limit, whose generation is the Deficiency.
Notes and citation
Summary: Six emanations complete the first Ogdoad; beings are ranked as within the Pleroma, outside it, and outside Limit in the Deficiency.
- Pleroma, “fullness,” is the realm of the Aeons; Limit (Horos) bounds it.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.13.2 (Duncker–Schneidewin, 512; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-13-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-13-2) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.13.3Duncker–Schneidewin, 512
Τὸ δὲ ἕκτου ἐν ὑστερήματι προβληθέντος αἰῶνος γεγονέναι, καὶ τοῦτον εἶναι δημιουργὸν λέγει, μὴ βουλόμενος αὐτὸν πρῶτον εἶναι θεόν, ἀλλὰ δυσφημῶν τε αὐτὸν καὶ τὰ ὑπʼ αὐτοῦ γεγενημένα, τὸν δὲ Χριστὸν ἐκ τοῦ ἐντὸς πληρώματος κατεληλυθέναι ἐπὶ σωτηρίᾳ τοῦ ἀποπλανηθέντος πνεύματος, ὃ κατοικεῖ ἐν τῷ ἔσω ἡμῶν ἀνθρώπῳ, ὃν σωζόμενον φασὶ τούτου χάριν τοῦ ἐνοικοῦντος.
To de hektou en hysterēmati problēthentos aiōnos gegonenai, kai touton einai dēmiourgon legei, mē boulomenos auton prōton einai theon, alla dysphēmōn te auton kai ta hypʼ autou gegenēmena, ton de Christon ek tou entos plērōmatos katelēlythenai epi sōtērią tou apoplanēthentos pneumatos, ho katoikei en tǭ esō hēmōn anthrōpǭ, hon sōzomenon phasi toutou charin tou enoikountos.
And from the Aeon that was projected sixth in the Deficiency … came into being, and he says that this is the Demiurge, not wishing him to be the first God, but reviling him and the things made by him; and that Christ came down from within the Pleroma for the salvation of the spirit that had gone astray, which dwells in our inner man, which they say is saved on account of this indwelling spirit.
Eph 3:16 (echo, low confidence)
Notes and citation
Summary: The Demiurge came from the Deficiency; Christ descended from the Pleroma to save the spirit dwelling in the inner man.
- The first clause is garbled in the Greek (τὸ δὲ ἕκτου … γεγονέναι); a word such as “the Demiurge” or “Sophia” seems to be missing. “Inner man” echoes Eph 3:16.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 10.13.3 (Duncker–Schneidewin, 512; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-13-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-13-3) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.13.4Duncker–Schneidewin, 512–514
Τὴν δὲ σάρκα μὴ σώζεσθαι θέλει, δερμάτινον χιτῶνα ἀποκαλῶν καὶ ἄνθρωπον φθειρόμενον. Ταῦτα ἐν ἐπιτομῇ ἐξεῖπον, πολλῆς ὕλης κατʼ αὐτοὺς τυγχανούσης καὶ διαφόρων γνωμῶν. Οὕτως οὖν δοκεῖ καὶ τῇ Οὐαλεντίνου σχολῇ.
Tēn de sarka mē sōzesthai thelei, dermatinon chitōna apokalōn kai anthrōpon phtheiromenon. Tauta en epitomę̄ exeipon, pollēs hylēs katʼ autous tynchanousēs kai diaphorōn gnōmōn. Houtōs oun dokei kai tę̄ Oualentinou scholę̄.
But he holds that the flesh is not saved, calling it a “garment of skin” and a corruptible man. These things I have told in summary, since there is much material in their teaching and differing opinions. This, then, is what the school of Valentinus too thinks.
Gen 3:21 (allusion, high confidence)
Notes and citation
Summary: The Valentinians deny the salvation of the flesh, calling it a “garment of skin.”
- “Garment of skin” alludes to Gen 3:21.
Notes on the original text
- Digital text corrected (wrong accent: οὖν): Οὕτως οὗν → Οὕτως οὖν.
Topics: Heresy, Eschatology
Cite (SBL): Hippolytus, Haer. 10.13.4 (Duncker–Schneidewin, 512–514; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-13-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-13-4) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 10, chapter 14
10.14.1Duncker–Schneidewin, 514
Βασιλείδης δὲ καὶ αὐτὸς λέγει εἶναι θεὸν οὐκ ὄντα, πεποιημένον κόσμον ἐξ οὐκ ὄντων οὐκ ὄντα, οὐκ ὂν καταβαλλόμενόν τι σπέρμα, ὡσεὶ κόκκον σινάπεως ἔχοντα ἐν ἑαυτῷ τὸ πρέμνον, τὰ φύλλα, τοὺς κλάδους, τὸν καρπόν, ἢ ὡς ὠὸν ταοῦ ἔχον ἐν ἑαυτῷ τὴν τῶν χρωμάτων ποικίλην πληθύν· καὶ τοῦτο εἶναι φασι τὸ τοῦ κόσμου σπέρμα, ἐξ οὗ τὰ πάντα γέγονεν.
Basileidēs de kai autos legei einai theon ouk onta, pepoiēmenon kosmon ex ouk ontōn ouk onta, ouk on kataballomenon ti sperma, hōsei kokkon sinapeōs echonta en heautǭ to premnon, ta phylla, tous kladous, ton karpon, ē hōs ōon taou echon en heautǭ tēn tōn chrōmatōn poikilēn plēthyn; kai touto einai phasi to tou kosmou sperma, ex hou ta panta gegonen.
Basilides too says that there is a non-existent God, who made a non-existent world out of things that are not, laying down some non-existent seed, like a grain of mustard seed that has in itself the trunk, the leaves, the branches, the fruit, or like a peacock's egg that has in itself the varied multitude of colors; and they say this is the seed of the world, from which all things came into being.
Matt 13:31 (allusion, medium confidence)
Notes and citation
Summary: Summary of Basilides: a non-existent God laid down a seed containing the whole world, like a mustard seed or peacock's egg.
- See 7.20–27 above. The mustard seed recalls Matt 13:31.
Notes on the original text
- Digital text corrected (wrong accent: ὂν): οὐκ ὄν καταβαλλόμενόν → οὐκ ὂν καταβαλλόμενόν.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.14.1 (Duncker–Schneidewin, 514; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-14-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-14-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.14.2Duncker–Schneidewin, 514
Ἔχειν γὰρ ἐν ἑαυτῷ τὰ πάντα οἷον οὐκ ὄντα ὑπό [τε] τοῦ οὐκ ὄντος θεοῦ γενέσθαι προβεβουλευμένα. Ἦν οὖν, φασίν, ἐν αὐτῷ τῷ σπέρματι υἱότης τριμερής, κατὰ πάντα τῷ οὐκ ὄντι θεῷ ὁμοούσιος, γεννητὴ ἐξ οὐκ ὄντων. Ταύτης τῆς υἱότητος τριχῆ διῃρημένης τὸ μέν τι ἦν λεπτομερές, τὸ δὲ παχυμερές, τὸ δὲ ἀποκαθάρσεως δεόμενον.
Echein gar en heautǭ ta panta hoion ouk onta hypo [te] tou ouk ontos theou genesthai probebouleumena. Ēn oun, phasin, en autǭ tǭ spermati huiotēs trimerēs, kata panta tǭ ouk onti theǭ homoousios, gennētē ex ouk ontōn. Tautēs tēs huiotētos trichē dię̄rēmenēs to men ti ēn leptomeres, to de pachymeres, to de apokatharseōs deomenon.
For it had in itself all things, as non-existent, planned beforehand to come into being by the non-existent God. There was, then, they say, in the seed itself a threefold Sonship, in every way of the same substance as the non-existent God, generated from things that are not. Of this Sonship divided threefold, one part was fine, another coarse, another in need of purification.
Notes and citation
Summary: The seed contained a threefold Sonship of the same substance as God: fine, coarse, and needing purification.
Notes on the original text
- Digital text corrected (wrong accent: ἦν; wrong breathing: οἷον): οἶον → οἷον; ἤν λεπτομερές → ἦν λεπτομερές.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.14.2 (Duncker–Schneidewin, 514; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-14-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-14-2) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.14.3Duncker–Schneidewin, 514
Τὸ μὲν οὖν λεπτομερὲς εὐθέως πρῶτον ἅμα τῷ γενέσθαι τοῦ σπέρματος τὴν πρώτην καταβολὴν ὑπὸ τοῦ οὐκ ὄντος διέσφυξε καὶ ἀνῆλθεν ἄνω, καὶ ἐγένετο πρὸς τὸν οὐκ ὄντα· ἐκείνου γὰρ πᾶσα φύσις ὀρέγεται διʼ ὑπερβολὴν κάλλους, ἄλλη δὲ ἄλλως.
To men oun leptomeres eutheōs prōton hama tǭ genesthai tou spermatos tēn prōtēn katabolēn hypo tou ouk ontos diesphyxe kai anēlthen anō, kai egeneto pros ton ouk onta; ekeinou gar pasa physis oregetai diʼ hyperbolēn kallous, allē de allōs.
The fine part, then, immediately, first, as soon as the first deposit of the seed was made by the non-existent one, burst forth and went up and came to the non-existent one; for every nature longs for him because of his surpassing beauty, one in one way, another in another.
Notes and citation
Summary: The fine Sonship rose at once to the non-existent God.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.14.3 (Duncker–Schneidewin, 514; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-14-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-14-3) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.14.4Duncker–Schneidewin, 514
Ἡ δὲ παχυμερεστέρα ἔτι μένουσα ἐν τῷ σπέρματι, μιμητική τις οὖσα, ἀναδραμεῖν μὲν οὐκ ἠδυνήθη (πολὺ γὰρ ἐνδεεστέρα ἦν τῆς λεπτομεροῦς), ἀνεπτέρωσε δὲ αὐτὴν τῷ πνεύματι τῷ ἁγίῳ· τοῦτο γὰρ εὐεργετεῖ ἡ υἱότης ἐνδυσαμένη καὶ εὐεργετεῖται.
Hē de pachymerestera eti menousa en tǭ spermati, mimētikē tis ousa, anadramein men ouk ēdynēthē (poly gar endeestera ēn tēs leptomerous), anepterōse de autēn tǭ pneumati tǭ hagiǭ; touto gar euergetei hē huiotēs endysamenē kai euergeteitai.
The coarser, still remaining in the seed, being a kind of imitator, could not run up (for it was far more lacking than the fine), but it gave itself wings with the Holy Spirit; for the Sonship, having put this on, benefits it and is benefited.
Notes and citation
Summary: The coarser Sonship rose using the Holy Spirit as wings.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.14.4 (Duncker–Schneidewin, 514; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-14-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-14-4) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.14.5Duncker–Schneidewin, 514
Ἡ δὲ τρίτη υἱότης ἀποκαθάρσεως δεῖται· αὕτη μεμένηκεν ἐν τῷ τῆς πανσπερμίας σωρῷ, καὶ αὐτὴ εὐεργετοῦσα καὶ εὐεργετουμένη. Εἶναι δέ τι καλούμενον κόσμον, τὸ δὲ ὑπερκόσμια· διαιρεῖται γὰρ ὑπʼ αὐτοῦ [τὰ ὄντα] εἰς δύο τὰς πρώτας διαιρέσεις. Τὸ δὲ τούτων μέσον καλεῖ μεθόριον πνεῦμα ἅγιον, ἔχον τὴν ὀσμὴν τῆς υἱότητος.
Hē de tritē huiotēs apokatharseōs deitai; hautē memenēken en tǭ tēs panspermias sōrǭ, kai autē euergetousa kai euergetoumenē. Einai de ti kaloumenon kosmon, to de hyperkosmia; diaireitai gar hypʼ autou [ta onta] eis dyo tas prōtas diaireseis. To de toutōn meson kalei methorion pneuma hagion, echon tēn osmēn tēs huiotētos.
The third Sonship needs purification; it has remained in the heap of the seed-mass, itself too benefiting and being benefited. And there is something called the world, and the other the supramundane things; for [the things that exist] are divided by him into two first divisions. And what is between these he calls the boundary Spirit, holy, having the scent of the Sonship.
Notes and citation
Summary: The third Sonship stayed in the seed-mass; the world and what is above it are divided by the boundary Spirit.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.14.5 (Duncker–Schneidewin, 514; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-14-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-14-5) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.14.6Duncker–Schneidewin, 514–516
Ἀπὸ τῆς πανσπερμίας τοῦ σωροῦ τοῦ κοσμικοῦ σπέρματος διέσφυξε καὶ ἐγεννήθη ὁ μέγας ἄρχων, ἡ κεφαλὴ τοῦ κόσμου, κάλλει καὶ μεγέθει ἀνεκλαλήτῳ. Οὗτος ὑψώσας ἑαυτὸν ἄχρι τοῦ στερεώματος ᾠήθη μὴ εἶναι ἑαυτοῦ ἐπάνω ἕτερον, καὶ ἐγένετο πάντων τῶν ὑποκειμένων φωτεινότερος καὶ δυνατώτερος πλὴν τῆς ὑπολελειμμένης υἱότητος, ἣν ἠγνόει οὖσαν αὐτοῦ σοφωτέραν.
Apo tēs panspermias tou sōrou tou kosmikou spermatos diesphyxe kai egennēthē ho megas archōn, hē kephalē tou kosmou, kallei kai megethei aneklalētǭ. Houtos hypsōsas heauton achri tou stereōmatos ǭēthē mē einai heautou epanō heteron, kai egeneto pantōn tōn hypokeimenōn phōteinoteros kai dynatōteros plēn tēs hypoleleimmenēs huiotētos, hēn ēgnoei ousan autou sophōteran.
From the seed-mass of the heap of the cosmic seed there burst forth and was born the great Archon, the head of the world, in unspeakable beauty and greatness. He, raising himself up to the firmament, thought that there was no other above him, and became more luminous and more powerful than all the things beneath, except the Sonship left behind, which he did not know was wiser than he.
Notes and citation
Summary: The great Archon rose to the firmament and thought himself supreme, ignorant of the wiser Sonship left below.
Notes on the original text
- Digital text corrected (wrong accent: ἣν): ἥν ἠγνόει → ἣν ἠγνόει.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.14.6 (Duncker–Schneidewin, 514–516; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-14-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-14-6) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.14.7Duncker–Schneidewin, 516
Οὗτος οὖν τραπεὶς ἐπὶ τὴν τοῦ κόσμου δημιουργίαν πρῶτον γεννᾷ υἱὸν αὐτῷ αὐτοῦ κρείττονα, καὶ τοῦτον ἐκ δεξιῶν αὐτοῦ ἐκάθισε· καὶ ταύτην οὗτοι φάσκουσι τὴν ὀγδοάδα. Αὐτὸς οὖν τὴν οὐράνιον κτίσιν ἅπασαν ἐργάζεται.
Houtos oun trapeis epi tēn tou kosmou dēmiourgian prōton genną huion autǭ autou kreittona, kai touton ek dexiōn autou ekathise; kai tautēn houtoi phaskousi tēn ogdoada. Autos oun tēn ouranion ktisin hapasan ergazetai.
He, then, turning to the creation of the world, first begets for himself a son better than himself, and seated him at his right hand; and this is what these men call the Ogdoad. He himself, then, makes the whole heavenly creation.
Ps 110:1 (109:1 LXX) (echo, medium confidence)
Notes and citation
Summary: The Archon begot a son greater than himself, seated him at his right hand in the Ogdoad, and made the heavens.
- The seating at the right hand echoes Ps 110:1 (109:1 LXX).
Notes on the original text
- Digital text corrected (wrong accent: οὖν): Αὐτὸς οὗν → Αὐτὸς οὖν.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.14.7 (Duncker–Schneidewin, 516; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-14-7). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-14-7) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.14.8Duncker–Schneidewin, 516
Ἕτερος δὲ ἄρχων ἀπὸ τῆς πανσπερμίας ἀνέβη, μείζων μὲν πάντων τῶν ὑποκειμένων χωρὶς τῆς ἐγκαταλελειμμένης υἱότητος, πολὺ δὲ ἐλάττων τοῦ προτέρου, ὃν καλοῦσιν ἑβδομάδα. Αὐτός ἐστι πάντων τῶν ὑφʼ αὑτὸν ποιητὴς καὶ δημιουργὸς καὶ διοικητής· καὶ οὗτος ἑαυτῷ ἐποίησεν υἱὸν φρονιμώτερον καὶ σοφώτερον.
Heteros de archōn apo tēs panspermias anebē, meizōn men pantōn tōn hypokeimenōn chōris tēs enkataleleimmenēs huiotētos, poly de elattōn tou proterou, hon kalousin hebdomada. Autos esti pantōn tōn hyphʼ hauton poiētēs kai dēmiourgos kai dioikētēs; kai houtos heautǭ epoiēsen huion phronimōteron kai sophōteron.
Another Archon went up from the seed-mass, greater than all the things beneath except the Sonship left behind, but much less than the former, whom they call the Hebdomad. He is the maker, Demiurge, and governor of all things beneath him; and he too made for himself a son more prudent and wiser.
Notes and citation
Summary: A second, lesser Archon, the Hebdomad, rules the lower world and also begot a wiser son.
Notes on the original text
- Digital text corrected (missing full stop): ἑβδομάδα Αὐτός → ἑβδομάδα. Αὐτός.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.14.8 (Duncker–Schneidewin, 516; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-14-8). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-14-8) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.14.9Duncker–Schneidewin, 516
Ταῦτα δὲ πάντα κατὰ προλογισμὸν εἶναι ἐκείνου τοῦ οὐκ ὄντος λέγουσιν, εἶναι δὲ κόσμους καὶ διαστήματα ἄπειρα. [Ἐπὶ] τὸν δὲ Ἰησοῦν τὸν ἐκ Μαρίας κεχωρηκέναι τὴν εὐαγγελίου δύναμιν, τὴν κατελθοῦσαν καὶ φωτίσασαν τόν τε τῆς ὀγδοάδος υἱὸν καὶ [τὸν] τῆς ἑβδομάδος, ἐπὶ τῷ φωτίσαι καὶ φυλοκρινῆσαι καὶ καθαρίσαι τὴν καταλελειμμένην υἱότητα εἰς τὸ εὐεργετεῖν τὰς ψυχὰς καὶ εὐεργετεῖσθαι.
Tauta de panta kata prologismon einai ekeinou tou ouk ontos legousin, einai de kosmous kai diastēmata apeira. [Epi] ton de Iēsoun ton ek Marias kechōrēkenai tēn euangeliou dynamin, tēn katelthousan kai phōtisasan ton te tēs ogdoados huion kai [ton] tēs hebdomados, epi tǭ phōtisai kai phylokrinēsai kai katharisai tēn kataleleimmenēn huiotēta eis to euergetein tas psychas kai euergeteisthai.
And they say that all these things are according to the foreknowledge of that non-existent one, and that there are infinite worlds and intervals. And that the power of the gospel came [upon] Jesus, the son of Mary, the power which came down and enlightened both the son of the Ogdoad and [the son] of the Hebdomad, in order to enlighten, sort out, and purify the Sonship left behind to benefit the souls and be benefited.
Notes and citation
Summary: The power of the gospel came down through the sons of both Archons onto Jesus, son of Mary, to purify the Sonship left behind.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 10.14.9 (Duncker–Schneidewin, 516; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-14-9). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-14-9) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.14.10Duncker–Schneidewin, 516
Καὶ αὐτοὺς εἶναι υἱούς φασιν, οἳ τούτου χάριν εἰσὶν ἐν κόσμῳ, ἵνα διδάξαντες τὰς ψυχὰς καθαρίσωσι καὶ ἅμα τῇ υἱότητι ἀνέλθωσι πρὸς τὸν ἄνω πατέρα, οὗ ἡ πρώτη ἐχώρησεν υἱότης· καὶ ἕως τούτου συνεστάναι φάσκουσι τὸν κόσμον, ἕως πᾶσαι αἱ ψυχαὶ ἅμα τῇ υἱότητι χωρήσωσι. Ταῦτα δὲ καὶ Βασιλείδης τερατολογῶν οὐκ αἰσχύνεται.
Kai autous einai huious phasin, hoi toutou charin eisin en kosmǭ, hina didaxantes tas psychas katharisōsi kai hama tę̄ huiotēti anelthōsi pros ton anō patera, hou hē prōtē echōrēsen huiotēs; kai heōs toutou synestanai phaskousi ton kosmon, heōs pasai hai psychai hama tę̄ huiotēti chōrēsōsi. Tauta de kai Basileidēs teratologōn ouk aischynetai.
And they say that they themselves are sons, who are in the world for this reason, that by teaching the souls they may purify them and go up together with the Sonship to the Father above, to whom the first Sonship went; and they claim that the world holds together until all the souls go up together with the Sonship. Basilides too is not ashamed to tell these marvels.
Notes and citation
Summary: Basilides' followers claim to be the sons who purify souls and will rise with the Sonship; the world lasts until all souls ascend.
Topics: Heresy, Eschatology
Cite (SBL): Hippolytus, Haer. 10.14.10 (Duncker–Schneidewin, 516; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-14-10). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-14-10) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 10, chapter 15
10.15.1Duncker–Schneidewin, 516
Ἰουστῖνος δὲ καὶ αὐτὸς ὅμοια τούτοις τολμῶν οὕτως λέγει· τρεῖς εἶναι ἀρχὰς τῶν ὅλων ἀγεννήτους, ἀρρενικὰς δύο, θηλυκὴν μίαν. Τῶν δὲ ἀρρενικῶν ἡ μέν τις ἀρχὴ καλεῖται ἀγαθός, αὐτὸ μόνον οὕτω λεγόμενος, προγνώστης τῶν ὅλων· ἡ δὲ ἑτέρα πατὴρ πάντων τῶν γεννητῶν, ἀπρόγνωστος καὶ ἄγνωστος καὶ ἀόρατος, Ἐλωεὶμ δὲ καλεῖται, φησίν.
Ioustinos de kai autos homoia toutois tolmōn houtōs legei; treis einai archas tōn holōn agennētous, arrenikas dyo, thēlykēn mian. Tōn de arrenikōn hē men tis archē kaleitai agathos, auto monon houtō legomenos, prognōstēs tōn holōn; hē de hetera patēr pantōn tōn gennētōn, aprognōstos kai agnōstos kai aoratos, Elōeim de kaleitai, phēsin.
Justin too, daring things like these, speaks thus: that there are three unbegotten principles of all things, two male and one female. Of the male, one principle is called Good, being called this alone, foreknowing all things; the other is Father of all begotten things, without foreknowledge, unknown, and invisible, and he is called Elohim, he says.
Notes and citation
Summary: Summary of the Gnostic Justin: three principles, the Good, the Father Elohim, and a female principle.
- This Justin is a Gnostic teacher treated in Book 5, not Justin Martyr.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.15.1 (Duncker–Schneidewin, 516; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-15-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-15-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.15.2Duncker–Schneidewin, 516–518
Ἡ [δὲ] θήλεια ἀπρόγνωστος, ὀργίλη, δίγνωμος, δισώματος, καθὼς ἐν τοῖς περὶ αὐτοῦ λόγοις λεπτομερῶς διηγησάμεθα, τὰ μὲν ἄνω αὐτῆς μέχρι βουβῶνος εἶναι παρθένον, ἀπὸ δὲ βουβῶνος τὰ κάτω ἔχιδναν. Καλεῖται δὲ ἡ τοιαύτη Ἐδὲμ καὶ Ἰσραήλ. Ταύτας φάσκει ἀρχὰς εἶναι τῶν ὅλων, ἀφʼ ὧν τὰ πάντα ἐγένετο.
Hē [de] thēleia aprognōstos, orgilē, dignōmos, disōmatos, kathōs en tois peri autou logois leptomerōs diēgēsametha, ta men anō autēs mechri boubōnos einai parthenon, apo de boubōnos ta katō echidnan. Kaleitai de hē toiautē Edem kai Israēl. Tautas phaskei archas einai tōn holōn, aphʼ hōn ta panta egeneto.
And the female is without foreknowledge, wrathful, double-minded, double-bodied, as we related in detail in the discussion of him: her upper parts as far as the groin are a virgin, and from the groin down a viper. And such a one is called Edem and Israel. These he claims are the principles of all things, from which all things came into being.
Notes and citation
Summary: The female principle, Edem or Israel, is half virgin and half viper.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.15.2 (Duncker–Schneidewin, 516–518; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-15-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-15-2) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.15.3Duncker–Schneidewin, 518
Τὸν Ἐλωεὶμ δὲ ἀπρογνώστως ἐλθεῖν εἰς ἐπιθυμίαν τῆς μιξοπαρθένου, καὶ ἐπιμιγέντα γεννῆσαι ἀγγέλους δώδεκα. Τούτων τὰ ὀνόματα... καὶ οἱ μὲν πατρικοὶ [τῷ πατρὶ] συναίρονται, οἱ δὲ μητρικοὶ τῇ μητρί. Τούτους εἶναι τοῦ... ἀλληγορικῶς εἰρηκότος Μωσέως τὰ ἐν τῷ νόμῳ γεγραμμένα.
Ton Elōeim de aprognōstōs elthein eis epithymian tēs mixoparthenou, kai epimigenta gennēsai angelous dōdeka. Toutōn ta onomata... kai hoi men patrikoi [tǭ patri] synairontai, hoi de mētrikoi tę̄ mētri. Toutous einai tou... allēgorikōs eirēkotos Mōseōs ta en tǭ nomǭ gegrammena.
And Elohim, without foreknowledge, came into desire for the half-virgin, and having united with her begot twelve angels. Their names … and the paternal ones side with [the Father], the maternal with the Mother. These are … of Moses, who spoke allegorically the things written in the law.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Elohim and Edem produced twelve angels, some siding with the father and some with the mother.
- The printed text marks two gaps.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.15.3 (Duncker–Schneidewin, 518; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-15-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-15-3) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.15.4Duncker–Schneidewin, 518
Πεποιῆσθαι δὲ τὰ πάντα ὑπὸ τοῦ Ἐλωεὶμ καὶ τῆς Ἐδέμ, καὶ τὰ μὲν ζῷα ἅμα τοῖς λοιποῖς ἀπὸ τοῦ θηριώδους μέρους, τὸν δὲ ἄνθρωπον ἀπὸ τῶν ἄνωθεν τοῦ βουβῶνος. Καὶ ἡ μὲν Ἐδὲμ κατατεθεῖσθαι ἐν αὐτῷ τὴν ψυχήν, ἥτις αὐτῆς δύναμις ἦν, [Ἐλωεὶμ δὲ τὸ πνεῦμα].
Pepoiēsthai de ta panta hypo tou Elōeim kai tēs Edem, kai ta men zǭa hama tois loipois apo tou thēriōdous merous, ton de anthrōpon apo tōn anōthen tou boubōnos. Kai hē men Edem katatetheisthai en autǭ tēn psychēn, hētis autēs dynamis ēn, [Elōeim de to pneuma].
And all things were made by Elohim and Edem, the animals together with the rest from the beastly part, and man from the parts above the groin. And Edem placed in him the soul, which was her power, [and Elohim the spirit].
Notes and citation
Summary: Animals came from Edem's beastly half and man from her upper half; Edem gave him a soul and Elohim a spirit.
- The bracketed words are an editorial supplement.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.15.4 (Duncker–Schneidewin, 518; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-15-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-15-4) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.15.5Duncker–Schneidewin, 518
Τοῦτον δὲ φάσκει μαθόντα ἀνεληλυθέναι πρὸς τὸν ἀγαθὸν καὶ καταλελοιπέναι τὴν Ἐδέμ· ἐφʼ ᾧ ὀργισθεῖσαν ταύτην πᾶσαν τὴν ἐπιβουλὴν ποιεῖσθαι κατὰ τοῦ πνεύματος τοῦ Ἐλωείμ, ὅπερ κατέθετο ἐν τῷ ἀνθρώπῳ. Καὶ τούτου χάριν ἀπεσταλκέναι τὸν πατέρα τὸν Βαροὺχ διαταττόμενον τοῖς προφήταις, ἵνα ῥυσθῇ τὸ πνεῦμα τοῦ Ἐλωείμ, καὶ πάντας ὑποσεσύρθαι ὑπὸ τῆς Ἐδέμ.
Touton de phaskei mathonta anelēlythenai pros ton agathon kai kataleloipenai tēn Edem; ephʼ hǭ orgistheisan tautēn pasan tēn epiboulēn poieisthai kata tou pneumatos tou Elōeim, hoper katetheto en tǭ anthrōpǭ. Kai toutou charin apestalkenai ton patera ton Barouch diatattomenon tois prophētais, hina rhysthę̄ to pneuma tou Elōeim, kai pantas hyposesyrthai hypo tēs Edem.
And he claims that Elohim, having learned, went up to the Good and left Edem behind; at which she, enraged, makes every plot against the spirit of Elohim, which he placed in man. And for this reason the Father sent Baruch, giving orders to the prophets, so that the spirit of Elohim might be rescued, and that all were drawn aside by Edem.
Notes and citation
Summary: Elohim ascended to the Good and left Edem, who in anger plots against his spirit in humans; Baruch was sent through the prophets to rescue it.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.15.5 (Duncker–Schneidewin, 518; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-15-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-15-5) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.15.6Duncker–Schneidewin, 518
Ἀλλὰ καὶ τὸν Ἡρακλέα φάσκει προφήτην γεγονέναι, ἡττῆσθαι δὲ αὐτὸν ὑπὸ τῆς Ὀμφάλης, τουτέστιν ὑπὸ τῆς Βάβελ, ἣν Ἀφροδίτην ὀνομάζουσιν.
Alla kai ton Hēraklea phaskei prophētēn gegonenai, hēttēsthai de auton hypo tēs Omphalēs, toutestin hypo tēs Babel, hēn Aphroditēn onomazousin.
But he also claims that Heracles became a prophet, but was defeated by Omphale, that is, by Babel, whom they name Aphrodite.
Notes and citation
Summary: Justin makes Heracles a prophet overcome by Omphale, who is Babel or Aphrodite.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.15.6 (Duncker–Schneidewin, 518; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-15-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-15-6) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.15.7Duncker–Schneidewin, 518
Ὕστερον δὲ ἐν ταῖς ἡμέραις Ἡρώδου γεγονέναι τὸν [δὲ] Ἰησοῦν υἱὸν Μαρίας καὶ Ἰωσήφ, ᾧ τὸν Βαροὺχ φάσκει λελαληκέναι· καὶ τούτῳ δὲ ἐπιβεβουλευκέναι τὴν Ἐδέμ, μὴ δεδυνῆσθαι δὲ αὐτὸν ἀπατῆσαι, καὶ τούτου χάριν πεποιηκέναι σταυρωθῆναι· οὗ τὸ πνεῦμα ἀνεληλυθέναι πρὸς τὸν ἀγαθὸν λέγει. Καὶ πάντων δὲ τῶν οὕτως τοῖς μωροῖς καὶ ἀδρανέσι λόγοις πειθομένων [τὸ μὲν πνεῦμα] σωθήσεσθαι, τὸ δὲ σῶμα καὶ τὴν ψυχὴν τῆς Ἐδὲμ καταλείπεσθαι, ἣν καὶ γῆν Ἰουστῖνος ὁ ἄφρων καλεῖ.
Hysteron de en tais hēmerais Hērōdou gegonenai ton [de] Iēsoun huion Marias kai Iōsēph, hǭ ton Barouch phaskei lelalēkenai; kai toutǭ de epibebouleukenai tēn Edem, mē dedynēsthai de auton apatēsai, kai toutou charin pepoiēkenai staurōthēnai; hou to pneuma anelēlythenai pros ton agathon legei. Kai pantōn de tōn houtōs tois mōrois kai adranesi logois peithomenōn [to men pneuma] sōthēsesthai, to de sōma kai tēn psychēn tēs Edem kataleipesthai, hēn kai gēn Ioustinos ho aphrōn kalei.
And later, in the days of Herod, Jesus came into being, the son of Mary and Joseph, to whom he says Baruch spoke; and Edem plotted against him too, but could not deceive him, and for this reason she caused him to be crucified; and he says his spirit went up to the Good. And of all who are persuaded by such foolish and feeble words, [the spirit] will be saved, but the body and soul are left to Edem, whom foolish Justin also calls earth.
Matt 2:1 (echo, medium confidence)
Notes and citation
Summary: Jesus, son of Mary and Joseph, resisted Edem, who had him crucified; his spirit rose to the Good, and so will the spirits of Justin's followers.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 10.15.7 (Duncker–Schneidewin, 518; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-15-7). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-15-7) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 10, chapter 16
10.16.1Duncker–Schneidewin, 518–520
Οἱ δὲ Δοκηταὶ τοιαῦτα λέγουσιν· εἶναι τὸν πρῶτον θεὸν ὡς σπέρμα συκῆς, ἐκ δὲ τούτου ἐληλυθέναι τρεῖς αἰῶνας, ὡς τὸ πρέμνον καὶ τὰ φύλλα καὶ τὸν καρπόν· τούτους δὲ προβεβληκέναι (??) αἰῶνας, ἕκαστον (??)· ἡνῶσθαι δὲ αὐτοὺς κατὰ δέκα πάντας, μόνον δὲ διαθέσεσι διαφέρειν τινὰς τινῶν πρώτους. Προβεβλῆσθαι δὲ ἀπειράκις ἀπείρους αἰῶνας, καὶ εἶναι τοὺς πάντας ἀρρενοθήλεας.
Hoi de Dokētai toiauta legousin; einai ton prōton theon hōs sperma sykēs, ek de toutou elēlythenai treis aiōnas, hōs to premnon kai ta phylla kai ton karpon; toutous de probeblēkenai (??) aiōnas, hekaston (??); hēnōsthai de autous kata deka pantas, monon de diathesesi diapherein tinas tinōn prōtous. Probeblēsthai de apeirakis apeirous aiōnas, kai einai tous pantas arrenothēleas.
The Docetae say things like this: that the first God is like a fig seed, and from it came three Aeons, like the trunk, the leaves, and the fruit; and that these projected … Aeons, each …; and that they are all united by tens, and differ from one another only in their dispositions, some being first. And infinitely infinite Aeons were projected, and all are male-female.
Notes and citation
Summary: Summary of the Docetae: God is like a fig seed from which came three Aeons and then countless others.
- See 8.8–11. Numerals are unreadable in the digital text (probably thirty and ten).
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.16.1 (Duncker–Schneidewin, 518–520; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-16-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-16-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.16.2Duncker–Schneidewin, 520
Τούτους δὲ βουλευσαμένους ὁμοῦ συνελθόντας ἐκ τοῦ μέσου αἰῶνος γεννῆσαι ἐκ παρθένου Μαρίας σωτῆρα τῶν πάντων, κατὰ πάντα ὅμοιον τῷ πρώτῳ σώματι ἐν σπέρματι συκίνῳ, ἐν τούτῳ δὲ ἥττονα, τῷ γεννητὸν εἶναι, τὸ γὰρ σπέρμα, ὅθεν ἡ συκῆ, ἀγέννητον.
Toutous de bouleusamenous homou synelthontas ek tou mesou aiōnos gennēsai ek parthenou Marias sōtēra tōn pantōn, kata panta homoion tǭ prōtǭ sōmati en spermati sykinǭ, en toutǭ de hēttona, tǭ gennēton einai, to gar sperma, hothen hē sykē, agennēton.
And these, having taken counsel and come together from the middle Aeon, begot from the virgin Mary the Savior of all, like in all things to the first body in the fig seed, but inferior in this, that he is begotten; for the seed from which the fig tree comes is unbegotten.
Notes and citation
Summary: Together the Aeons begot from the virgin Mary the Savior, equal to the first seed except that he is begotten.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 10.16.2 (Duncker–Schneidewin, 520; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-16-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-16-2) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.16.3Duncker–Schneidewin, 520
Ἦν οὖν τὸ μέγα τῶν αἰώνων φῶς ὅλον, οὐδεμίαν ἐπιδεχόμενον κόσμησιν, ἔχον ἐν ἑαυτῷ πάντων τῶν ζῴων ἰδέας· τοῦτο ἐπιφοιτῆσαν εἰς τὸ ὑποκείμενον χάος παρεσχηκέναι αἰτίαν τοῖς γεγονόσι καὶ οὖσι, καταβάν τε ἄνωθεν ἰδεῶν αἰωνίων ἀπεμάξατο κάτω [εἰς]τὸ χάος τὰς μορφάς.
Ēn oun to mega tōn aiōnōn phōs holon, oudemian epidechomenon kosmēsin, echon en heautǭ pantōn tōn zǭōn ideas; touto epiphoitēsan eis to hypokeimenon chaos pareschēkenai aitian tois gegonosi kai ousi, kataban te anōthen ideōn aiōniōn apemaxato katō [eis]to chaos tas morphas.
The great light of the Aeons, then, was whole, admitting no adornment, having in itself the forms of all living beings. This, coming upon the chaos beneath, provided the cause for the things that have come to be and are; and coming down from above, it impressed the shapes of the eternal forms below [into] the chaos.
Notes and citation
Summary: The great light of the Aeons, full of forms, came down on the chaos and impressed the shapes of all things on it.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.16.3 (Duncker–Schneidewin, 520; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-16-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-16-3) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.16.4Duncker–Schneidewin, 520
Ὁ γὰρ τρίτος αἰών, ὁ ἑαυτὸν τριπλασιάσας, ὁρῶν τοὺς χαρακτῆρας αὐτοῦ πάντας κατασπωμένους εἰς τὸ κάτω σκότος, οὐκ ἀγνοῶν τήν τε τοῦ σκότους δεινότητα καὶ τὴν τοῦ φωτὸς ἀφελότητα, ἐποίησεν οὐρανὸν καὶ μέσον πήξας διεχώρισεν ἀναμέσον τοῦ σκότους καὶ ἀναμέσον τοῦ φωτός.
Ho gar tritos aiōn, ho heauton triplasiasas, horōn tous charaktēras autou pantas kataspōmenous eis to katō skotos, ouk agnoōn tēn te tou skotous deinotēta kai tēn tou phōtos aphelotēta, epoiēsen ouranon kai meson pēxas diechōrisen anameson tou skotous kai anameson tou phōtos.
For the third Aeon, which had tripled itself, seeing all its characters being dragged down into the darkness below, and not ignorant of the terribleness of the darkness and the simplicity of the light, made heaven and, fixing it in the middle, separated between the darkness and the light.
Gen 1:6–7 (allusion, high confidence)
Notes and citation
Summary: The third Aeon made heaven to separate light from darkness.
- The allusion is Gen 1:4, 6–7.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.16.4 (Duncker–Schneidewin, 520; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-16-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-16-4) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.16.5Duncker–Schneidewin, 520
Πασῶν οὖν τῶν ἰδεῶν τοῦ τρίτου αἰῶνος... καὶ αὐτοῦ τὸ ἐκτύπωμα κρατεῖσθαί φησιν ὑπὸ τοῦ σκότους, πῦρ ὢν αὖθις ζῶν ὑπὸ τοῦ φωτὸς γενόμενον ὑπῆρξεν, ἐξ ἧς φάσκουσι τὸν μέγαν ἄρχοντα γεγονέναι, περὶ οὗ Μωϋσῆς ὁμιλεῖ, λέγων εἶναι τοῦτον θεὸν πύρινον καὶ δημιουργόν, ὃς καὶ τὰς ἰδέας πάντων μεταβάλλει ἀεὶ εἰς σῶμα.
Pasōn oun tōn ideōn tou tritou aiōnos... kai autou to ektypōma krateisthai phēsin hypo tou skotous, pyr ōn authis zōn hypo tou phōtos genomenon hypērxen, ex hēs phaskousi ton megan archonta gegonenai, peri hou Mōÿsēs homilei, legōn einai touton theon pyrinon kai dēmiourgon, hos kai tas ideas pantōn metaballei aei eis sōma.
All the forms of the third Aeon, then, … and he says its impression too is held by the darkness, being living fire, come into being again from the light, from which they claim the great Archon came into being, of whom Moses speaks, saying that he is a fiery God and Demiurge, who also always changes the forms of all things into body.
Textual problem in this passage: see the notes.
Deut 4:24 (allusion, medium confidence)
Notes and citation
Summary: The impress of the third Aeon, living fire, became the great Archon, Moses' fiery God, who keeps putting forms into bodies.
- The printed text marks a gap; the sentence is confused. “Fiery God” alludes to Deut 4:24.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.16.5 (Duncker–Schneidewin, 520; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-16-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-16-5) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.16.6Duncker–Schneidewin, 520–522
Ταύτας τὰς ψυχάς, οὗ χάριν φάσκουσι τὸν σωτῆρα παραγεννηθῆναι, ἐπιδεικνύντα τὴν ὁδόν, διʼ ἧς φεύξονται αἱ κρατούμεναι ψυχαί, ἐνδεδύσθαι δὲ τὸν Ἰησοῦν τὴν δύναμιν ἐκείνην τὴν μονογενῆ· διὸ μὴ δύνασθαι θεαθῆναι ὑπό τινος διὰ τὸ μεθαλλόμενον μέγεθος τῆς δόξης. Πάντα δὲ συμβεβηκέναι αὐτῷ φασὶ καθὰ ἐν τοῖς εὐαγγελίοις γέγραπται.
Tautas tas psychas, hou charin phaskousi ton sōtēra paragennēthēnai, epideiknynta tēn hodon, diʼ hēs pheuxontai hai kratoumenai psychai, endedysthai de ton Iēsoun tēn dynamin ekeinēn tēn monogenē; dio mē dynasthai theathēnai hypo tinos dia to methallomenon megethos tēs doxēs. Panta de symbebēkenai autǭ phasi katha en tois euangeliois gegraptai.
These souls it is, they claim, for whose sake the Savior was born, showing the way by which the souls held captive will escape; and that Jesus put on that only-begotten power; for which reason he cannot be seen by anyone because of the overwhelming greatness of his glory. And they say that everything happened to him as it is written in the Gospels.
Notes and citation
Summary: The Savior was born to show the captive souls the way of escape; clothed in the only-begotten power, he could not be seen in his glory.
- The meaning of μεθαλλόμενον (“overwhelming”) is uncertain.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 10.16.6 (Duncker–Schneidewin, 520–522; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-16-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-16-6) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 10, chapter 17
10.17.1Duncker–Schneidewin, 522
Οἱ δὲ κατὰ Μονόϊμον τὸν Ἄραβά φασιν εἶναι τὴν τοῦ παντὸς ἀρχὴν πρῶτον ἄνθρωπον καὶ υἱὸν ἀνθρώπου, καὶ τὰ γενόμενα, καθὼς Μωϋσῆς λέγει, μὴ ὑπὸ τοῦ πρώτου ἀνθρώπου γεγονέναι, ἀλλὰ ὑπὸ τοῦ υἱοῦ τοῦ ἀνθρώπου, οὐχ ὅλου, ἀλλʼ ἐκ μέρους αὐτοῦ.
Hoi de kata Monoïmon ton Araba phasin einai tēn tou pantos archēn prōton anthrōpon kai huion anthrōpou, kai ta genomena, kathōs Mōÿsēs legei, mē hypo tou prōtou anthrōpou gegonenai, alla hypo tou huiou tou anthrōpou, ouch holou, allʼ ek merous autou.
Those who follow Monoimus the Arab say that the principle of the universe is the first Man and Son of Man; and that the things that came into being, as Moses says, were made not by the first Man but by the Son of Man, and not by the whole of him but by a part of him.
Notes and citation
Summary: Summary of Monoimus: the first principle is Man and Son of Man, and the world came from a part of the Son of Man.
- See 8.12–15.
Notes on the original text
- Digital text corrected (wrong breathing/accent: εἶναι): εἷναι → εἶναι.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.17.1 (Duncker–Schneidewin, 522; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-17-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-17-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.17.2Duncker–Schneidewin, 522
Εἶναι δὲ τὸν υἱὸν τοῦ ἀνθρώπου ἰῶτα, ὅ ἐστι δεκάς, κύριος ἀριθμός, ἐν ᾧ ἐστὶν ἡ τοῦ παντὸς ἀριθμοῦ ὑπόστασις, διʼ οὗ πᾶς ἀριθμὸς συνέστηκε, καὶ ἡ τοῦ παντὸς γένεσις, πῦρ, ἀήρ, ὕδωρ, γῆ.
Einai de ton huion tou anthrōpou iōta, ho esti dekas, kyrios arithmos, en hǭ estin hē tou pantos arithmou hypostasis, diʼ hou pas arithmos synestēke, kai hē tou pantos genesis, pyr, aēr, hydōr, gē.
And that the Son of Man is an iota, which is ten, the principal number, in which is the subsistence of all number, through which every number is constituted, and the generation of the universe, fire, air, water, earth.
Notes and citation
Summary: The Son of Man is the iota, the number ten, source of all numbers and of the elements.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.17.2 (Duncker–Schneidewin, 522; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-17-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-17-2) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.17.3Duncker–Schneidewin, 522
Τούτου δὲ ὄντος ἰῶτα ἓν καὶ κεραία μία, τέλειον ἐκ τελείου, ῥυεῖσα κεραία ἄνωθεν, πάντα ἔχουσα ὅσα καὶ αὐτή, ὅσα καὶ ὁ ἄνθρωπος ἔχει, ὁ πατὴρ τοῦ υἱοῦ τοῦ ἀνθρώπου, — γεγονέναι οὖν φησὶ τὸν κόσμον Μωϋσῆς ἐν ἓξ ἡμέραις, τουτέστιν ἐν ἓξ δυνάμεσιν, ἐξ ὧν ὁ κόσμος ἀπὸ τῆς κεραίας γέγονε τῆς μιᾶς. Οἵ τε γὰρ κύβοι καὶ τὰ ὀκτάεδρα καὶ αἱ πυραμίδες καὶ πάντα τὰ τούτοις παραπλήσια σχήματα ἰσεπιφανῆ, ἐξ ὧν συνέστηκε πῦρ, ἀήρ, ὕδωρ, γῆ, ἀπὸ τῶν ἀριθμῶν γεγόνασι τῶν κατειλημμένων ἐν ἐκείνῃ τῇ ἁπλῇ τοῦ ἰῶτα κεραίᾳ, ἥτις ἐστὶν υἱὸς ἀνθρώπου.
Toutou de ontos iōta hen kai keraia mia, teleion ek teleiou, rhyeisa keraia anōthen, panta echousa hosa kai autē, hosa kai ho anthrōpos echei, ho patēr tou huiou tou anthrōpou, — gegonenai oun phēsi ton kosmon Mōÿsēs en hex hēmerais, toutestin en hex dynamesin, ex hōn ho kosmos apo tēs keraias gegone tēs mias. Hoi te gar kyboi kai ta oktaedra kai hai pyramides kai panta ta toutois paraplēsia schēmata isepiphanē, ex hōn synestēke pyr, aēr, hydōr, gē, apo tōn arithmōn gegonasi tōn kateilēmmenōn en ekeinę̄ tę̄ haplę̄ tou iōta keraią, hētis estin huios anthrōpou.
And since this is one iota and one stroke, perfect from perfect, a stroke flowing from above, having all that it has itself, all that the Man too has, the Father of the Son of Man, Moses, he says, says that the world came into being in six days, that is, in six powers, from which the world came into being from the one stroke. For the cubes and octahedra and pyramids and all the figures like these with equal faces, of which fire, air, water, and earth are composed, have come into being from the numbers contained in that simple stroke of the iota, which is the Son of Man.
Matt 5:18 (allusion, medium confidence)
Notes and citation
Summary: The iota contains all; the six days of creation are six powers, and the geometric solids of the elements come from its numbers.
- The iota and stroke recall Matt 5:18. The sentence is an anacoluthon in the Greek.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.17.3 (Duncker–Schneidewin, 522; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-17-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-17-3) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.17.4Duncker–Schneidewin, 522
Ὅταν οὖν, φησί, ῥάβδον λέγῃ Μωϋσῆς στρεφομένην εἰς Αἴγυπτον τὰ πάθη, καταλέγει τὸν κόσμον τοῦ ἰῶτα ἀλληγορουμένως, οὐδὲ πλείονα τῶν δέκα παθῶν ἐσχημάτισεν.
Hotan oun, phēsi, rhabdon legę̄ Mōÿsēs strephomenēn eis Aigypton ta pathē, katalegei ton kosmon tou iōta allēgoroumenōs, oude pleiona tōn deka pathōn eschēmatisen.
When, then, he says, Moses speaks of the rod turned toward Egypt for the plagues, he is allegorically listing the world of the iota, and he did not form more than ten plagues.
Exod 7:19–20 (allusion, medium confidence)
Notes and citation
Summary: Moses' rod and the ten plagues allegorize the iota.
Notes on the original text
- Digital text corrected (wrong accent: οὖν): Ὅταν οὗν → Ὅταν οὖν.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.17.4 (Duncker–Schneidewin, 522; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-17-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-17-4) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.17.5Duncker–Schneidewin, 522
Εἰ δὲ, φησί, θέλεις ἐπιγνῶναι τὸ πᾶν, ἐν σεαυτῷ ζήτησον τίς ὁ λέγων· ἡ ψυχή μου, ἡ σάρξ μου, ὁ νοῦς μου, καὶ ἓν ἕκαστον κατιδιοποιούμενος ὡς ἕτερος αὐτῷ· τοῦτον νόει τέλειον ἐκ τελείου, πάντα ἴδια ἡγούμενον οὐκ ὄντα τὰ καλούμενα καὶ τὰ πάντα ὄντα. Ταῦτα μὲν οὖν καὶ Μονοΐμῳ δοκεῖ.
Ei de, phēsi, theleis epignōnai to pan, en seautǭ zētēson tis ho legōn; hē psychē mou, hē sarx mou, ho nous mou, kai hen hekaston katidiopoioumenos hōs heteros autǭ; touton noei teleion ek teleiou, panta idia hēgoumenon ouk onta ta kaloumena kai ta panta onta. Tauta men oun kai Monoïmǭ dokei.
But if, he says, you wish to know the whole, seek in yourself who it is who says, “My soul, my flesh, my mind,” and who makes each single thing his own as though another; understand this one as perfect from perfect, considering all things his own, the things called non-existent and all things existing. These, then, are the views of Monoimus too.
Notes and citation
Summary: To know the whole, one must seek within oneself the one who says “my soul, my flesh, my mind.”
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.17.5 (Duncker–Schneidewin, 522; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-17-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-17-5) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 10, chapter 18
10.18.1Duncker–Schneidewin, 522–524
Τατιανὸς δὲ παραπλησίως τῷ Οὐαλεντίνῳ καὶ τοῖς ἑτέροις φησὶν αἰῶνας εἶναι τινὰς ἀοράτους, ἐξ ὧν ὑπό τινος κάτω τὸν κόσμον δεδημιουργῆσθαι καὶ τὰ ὄντα. Κυνικωτέρῳ δὲ βίῳ ἀσκεῖται καὶ σχεδὸν οὐδὲν Μαρκίωνος ἀπεμφαίνει πρός τε τὰς δυσφημίας καὶ τὰς περὶ γάμων νομοθεσίας.
Tatianos de paraplēsiōs tǭ Oualentinǭ kai tois heterois phēsin aiōnas einai tinas aoratous, ex hōn hypo tinos katō ton kosmon dedēmiourgēsthai kai ta onta. Kynikōterǭ de biǭ askeitai kai schedon ouden Markiōnos apemphainei pros te tas dysphēmias kai tas peri gamōn nomothesias.
Tatian, like Valentinus and the others, says that there are certain invisible Aeons, from whom the world and the things that exist were fashioned below by someone. He practices a rather Cynic way of life and hardly differs at all from Marcion in his blasphemies and in his rules about marriages.
Notes and citation
Summary: Summary of Tatian: invisible Aeons, a Cynic life, and Marcion-like blasphemy and rules against marriage.
Notes on the original text
- Digital text corrected (wrong breathing/accent: εἶναι): εἷναι → εἶναι.
Cite (SBL): Hippolytus, Haer. 10.18.1 (Duncker–Schneidewin, 522–524; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-18-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-18-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 10, chapter 19
10.19.1Duncker–Schneidewin, 524
Μαρκίων δὲ ὁ Ποντικὸς καὶ Κέρδων ὁ τούτου διδάσκαλος καὶ αὐτοὶ ὁρίζουσιν εἶναι τρεῖς τὰς τοῦ παντὸς ἀρχάς ἀγαθόν, δίκαιον, ὕλην· τινὲς δὲ τούτων μαθηταὶ προστιθέασι (??) λέγοντες ἀγαθόν, δίκαιον, πονηρόν, ὕλην.
Markiōn de ho Pontikos kai Kerdōn ho toutou didaskalos kai autoi horizousin einai treis tas tou pantos archas agathon, dikaion, hylēn; tines de toutōn mathētai prostitheasi (??) legontes agathon, dikaion, ponēron, hylēn.
Marcion of Pontus and Cerdo his teacher also define that there are three principles of the universe: good, just, matter; and some of their disciples add …, saying: good, just, evil, matter.
Notes and citation
Summary: Summary of Marcion and Cerdo: three principles, good, just, and matter; some add a fourth, evil.
- A numeral is unreadable in the digital text (probably “a fourth”).
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.19.1 (Duncker–Schneidewin, 524; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-19-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-19-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.19.2Duncker–Schneidewin, 524
Οἱ δὲ πάντες τὸν μὲν ἀγαθὸν οὐδὲν ὅλως πεποιηκέναι, τὸν δὲ δίκαιον οἱ μὲν τὸν πονηρόν, οἱ δὲ μόνον δίκαιον ὀνομάζουσι, πεποιηκέναι δὲ τὰ πάντα φάσκουσιν ἐκ τῆς ὑποκειμένης ὕλης· πεποιηκέναι γὰρ οὐ καλῶς, ἀλλʼ ἀλόγως·
Hoi de pantes ton men agathon ouden holōs pepoiēkenai, ton de dikaion hoi men ton ponēron, hoi de monon dikaion onomazousi, pepoiēkenai de ta panta phaskousin ek tēs hypokeimenēs hylēs; pepoiēkenai gar ou kalōs, allʼ alogōs;
And all say that the Good made nothing at all; the Just some call the evil, others only just; and they say he made all things out of the underlying matter; for he made them not well but irrationally;
Notes and citation
Summary: The Good made nothing; the Just (or evil) god made the world badly from matter.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.19.2 (Duncker–Schneidewin, 524; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-19-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-19-2) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.19.3Duncker–Schneidewin, 524
ἀνάγκη γὰρ τὰ γενόμενα ὅμοια εἶναι τῷ πεποιηκότι. Διὸ καὶ ταῖς παραβολαῖς ταῖς εὐαγγελικαῖς οὕτως χρῶνται λέγοντες· Οὐ δύναται δένδρον καλὸν καρποὺς πονηροὺς ποιεῖν καὶ τὰ ἑξῆς, εἰς τοῦτο φάσκων εἰρῆσθαι τὰ ὑπʼ αὐτοῦ κακῶς νομιζόμενα. Τὸν δὲ Χριστὸν υἱὸν εἶναι τοῦ ἀγαθοῦ καὶ ὑπʼ αὐτοῦ πεπέμφθαι ἐπὶ σωτηρίᾳ τῶν ψυχῶν, ὃν ἔσω ἄνθρωπον καλεῖ, ὡς ἄνθρωπον φανέντα λέγων οὐκ ὄντα ἄνθρωπον, καὶ ὡς ἔνσαρκον οὐκ ἔνσαρκον, δοκήσει πεφηνότα, οὔτε γένεσιν ὑπομείναντα οὔτε πάθος, ἀλλὰ τῷ δοκεῖν.
anankē gar ta genomena homoia einai tǭ pepoiēkoti. Dio kai tais parabolais tais euangelikais houtōs chrōntai legontes; Ou dynatai dendron kalon karpous ponērous poiein kai ta hexēs, eis touto phaskōn eirēsthai ta hypʼ autou kakōs nomizomena. Ton de Christon huion einai tou agathou kai hypʼ autou pepemphthai epi sōtērią tōn psychōn, hon esō anthrōpon kalei, hōs anthrōpon phanenta legōn ouk onta anthrōpon, kai hōs ensarkon ouk ensarkon, dokēsei pephēnota, oute genesin hypomeinanta oute pathos, alla tǭ dokein.
for what comes into being must be like the one who made it. Therefore they also use the Gospel parables thus, saying: “A good tree cannot bear bad fruit,” and so on, claiming that it was said about the things he thought were badly made. And that Christ is the son of the Good and was sent by him for the salvation of souls, whom he calls the inner man, saying that he appeared as a man though he was not a man, and as in the flesh though not in the flesh, having appeared in semblance, undergoing neither birth nor passion, except in appearance.
Matt 7:18 (quotation, high confidence)
Notes and citation
Summary: Marcion cites “a good tree cannot bear bad fruit” against the Creator and holds that Christ, son of the Good, only seemed to have flesh, birth, and suffering.
- The quotation is Matt 7:18.
Notes on the original text
- Digital text corrected (wrong breathing/accent: εἶναι): εἷναι → εἶναι.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 10.19.3 (Duncker–Schneidewin, 524; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-19-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-19-3) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.19.4Duncker–Schneidewin, 524
Σάρκα δὲ οὐ θέλει ἀνίστασθαι, γάμον δὲ φθορὰν εἶναι λέγων κυνικωτέρῳ βίῳ προσάγει τοὺς μαθητάς, ἐν τούτοις νομίζων λυπεῖν τὸν δημιουργόν, εἰ τῶν ὑπʼ αὐτοῦ γεγονότων ἢ ὡρισμένων ἀπέχοιτο.
Sarka de ou thelei anistasthai, gamon de phthoran einai legōn kynikōterǭ biǭ prosagei tous mathētas, en toutois nomizōn lypein ton dēmiourgon, ei tōn hypʼ autou gegonotōn ē hōrismenōn apechoito.
He holds that the flesh does not rise; and saying that marriage is corruption, he leads his disciples to a rather Cynic life, thinking by these things to grieve the Demiurge, if one abstains from the things made or ordained by him.
Notes and citation
Summary: Marcion denies the resurrection of the flesh and calls marriage corruption, to spite the Creator.
Topics: Heresy, Marriage, Eschatology
Cite (SBL): Hippolytus, Haer. 10.19.4 (Duncker–Schneidewin, 524; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-19-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-19-4) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 10, chapter 20
10.20.1Duncker–Schneidewin, 524
Ἀπελλῆς δὲ ὁ τούτου μαθητὴς ἀπαρεσθεὶς τοῖς ὑπὸ τοῦ διδασκάλου εἰρημένοις, καθὰ προείπομεν, ἄλλῳ λόγῳ ὑπέθετο τέσσαρας εἶναι θεούς, ὧν ἕνα φάσκει [ἀγαθόν], ὃν οὔτε οἱ προφῆται ἔγνωσαν, οὗ εἶναι υἱὸν τὸν Χριστόν· ἕτερον δὲ τὸν δημιουργὸν τοῦ παντός, ὃν οὐ θεὸν εἶναι θέλει, ἕτερον δὲ πύρινον τὸν φανέντα, ἕτερον δὲ πονηρόν, οὓς ἀγγέλους καλεῖ, προσθεὶς δὲ τὸν Χριστὸν καὶ πέμπτον ἐρεῖ.
Apellēs de ho toutou mathētēs aparestheis tois hypo tou didaskalou eirēmenois, katha proeipomen, allǭ logǭ hypetheto tessaras einai theous, hōn hena phaskei [agathon], hon oute hoi prophētai egnōsan, hou einai huion ton Christon; heteron de ton dēmiourgon tou pantos, hon ou theon einai thelei, heteron de pyrinon ton phanenta, heteron de ponēron, hous angelous kalei, prostheis de ton Christon kai pempton erei.
Apelles, his disciple, displeased with what his teacher said, as we said before, supposed on another account that there are four gods: one of whom he claims is [good], whom not even the prophets knew, whose son is Christ; another the Demiurge of the universe, whom he holds not to be God; another the fiery one who appeared; and another evil; these he calls angels; and adding Christ, he will speak of a fifth.
Notes and citation
Summary: Summary of Apelles: four gods, the good God, the creator, the fiery one, and an evil one, with Christ as a fifth.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.20.1 (Duncker–Schneidewin, 524; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-20-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-20-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.20.2Duncker–Schneidewin, 524–526
Προσέχει δὲ βίβλῳ, ἣν Φανερώσεις καλεῖ Φιλουμένης τινός, ἣν προφῆτιν νομίζει. Τὴν δὲ σάρκα τὸν Χριστὸν οὐκ ἐκ τῆς παρθένου λέγει προσειληφέναι, ἀλλʼ ἐκ τῆς παρακειμένης τοῦ κόσμου οὐσίας. Οὕτως κατὰ τοῦ νόμου καὶ τῶν προφητῶν συντάγματα ἐποίησε, καταλύειν αὐτοὺς ἐπιχειρῶν ὡς ψευδῆ λελαληκότας καὶ θεὸν μὴ ἐγνωκότας· σάρκας τε ἀπόλλυσθαι ὁμοίως Μαρκίωνι λέγει.
Prosechei de biblǭ, hēn Phanerōseis kalei Philoumenēs tinos, hēn prophētin nomizei. Tēn de sarka ton Christon ouk ek tēs parthenou legei proseilēphenai, allʼ ek tēs parakeimenēs tou kosmou ousias. Houtōs kata tou nomou kai tōn prophētōn syntagmata epoiēse, katalyein autous epicheirōn hōs pseudē lelalēkotas kai theon mē egnōkotas; sarkas te apollysthai homoiōs Markiōni legei.
He gives heed to a book which he calls the Revelations of a certain Philumene, whom he considers a prophetess. And he says that Christ took flesh not from the virgin but from the substance of the world lying near. So he composed treatises against the Law and the Prophets, trying to overthrow them as having spoken falsely and not having known God; and he says, like Marcion, that flesh perishes.
Notes and citation
Summary: Apelles followed Philumene's Revelations, said Christ's flesh came from the world's elements, attacked the Law and Prophets, and denied the resurrection of the flesh.
Topics: Heresy, Christology, Scripture and canon
Cite (SBL): Hippolytus, Haer. 10.20.2 (Duncker–Schneidewin, 524–526; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-20-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-20-2) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 10, chapter 21
10.21.1Duncker–Schneidewin, 526
Κήρινθος δέ, ὁ ἐν τῇ Αἰγύπτῳ ἀσκηθεὶς αὐτός, οὐχ ὑπὸ τοῦ πρώτου θεοῦ τὸν κόσμον γεγονέναι ἠθέλησεν, ἀλλʼ ὑπὸ δυνάμεώς τινος ἀγγελικῆς, πολὺ κεχωρισμένης καὶ διεστώσης τῆς ὑπὲρ τὰ ὅλα αὐθεντίας καὶ ἀγνοούσης τὸν ὑπὲρ πάντα θεόν.
Kērinthos de, ho en tę̄ Aigyptǭ askētheis autos, ouch hypo tou prōtou theou ton kosmon gegonenai ēthelēsen, allʼ hypo dynameōs tinos angelikēs, poly kechōrismenēs kai diestōsēs tēs hyper ta hola authentias kai agnoousēs ton hyper panta theon.
Cerinthus, himself trained in Egypt, held that the world was made not by the first God but by some angelic power, far separated and removed from the supreme Authority above all things, and ignorant of the God who is above all.
Notes and citation
Summary: Summary of Cerinthus: an angelic power, ignorant of the highest God, made the world.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.21.1 (Duncker–Schneidewin, 526; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-21-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-21-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.21.2Duncker–Schneidewin, 526
Τὸν δὲ Ἰησοῦν λέγει μὴ ἐκ παρθένου γεγεννῆσθαι, γεγονέναι δὲ αὐτὸν ἐξ Ἰωσὴφ καὶ Μαρίας υἱὸν ὁμοίως τοῖς λοιποῖς ἀνθρώποις, καὶ διενηνοχέναι ἐν δικαιοσύνῃ καὶ σωφροσύνῃ καὶ συνέσει ὑπὲρ πάντας τοὺς λοιπούς.
Ton de Iēsoun legei mē ek parthenou gegennēsthai, gegonenai de auton ex Iōsēph kai Marias huion homoiōs tois loipois anthrōpois, kai dienēnochenai en dikaiosynę̄ kai sōphrosynę̄ kai synesei hyper pantas tous loipous.
And he says that Jesus was not born of a virgin, but was the son of Joseph and Mary like the rest of human beings, and excelled all the rest in righteousness, temperance, and understanding.
Notes and citation
Summary: For Cerinthus, Jesus was the natural son of Joseph and Mary, excelling in virtue.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 10.21.2 (Duncker–Schneidewin, 526; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-21-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-21-2) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.21.3Duncker–Schneidewin, 526
Καὶ μετὰ τὸ βάπτισμα κατεληλυθέναι εἰς αὐτὸν ἐκ τῆς ὑπὲρ τὰ ὅλα αὐθεντίας τὸν Χριστὸν ἐν εἴδει περιστερᾶς, καὶ τότε κηρῦξαι τὸν ἄγνωστον πατέρα καὶ δυνάμεις ἐπιτελέσαι, πρὸς δὲ τῷ τέλει τοῦ πάθους ἀποπτῆναι τὸν Χριστὸν ἀπὸ τοῦ Ἰησοῦ· πεπονθέναι τὸν Ἰησοῦν, τὸν δὲ Χριστὸν ἀπαθῆ μεμενηκέναι, πνεῦμα κυρίου ὑπάρχοντα.
Kai meta to baptisma katelēlythenai eis auton ek tēs hyper ta hola authentias ton Christon en eidei peristeras, kai tote kēryxai ton agnōston patera kai dynameis epitelesai, pros de tǭ telei tou pathous apoptēnai ton Christon apo tou Iēsou; peponthenai ton Iēsoun, ton de Christon apathē memenēkenai, pneuma kyriou hyparchonta.
And that after the baptism the Christ came down upon him from the supreme Authority above all things in the form of a dove, and then he proclaimed the unknown Father and performed mighty works; but at the end of the passion the Christ flew away from Jesus; Jesus suffered, but the Christ remained impassible, being the Spirit of the Lord.
Matt 3:16 (allusion, high confidence)
Notes and citation
Summary: The Christ descended on Jesus at baptism and left him at the passion.
- Compare 7.33.2; the allusion is Matt 3:16.
Topics: Heresy, Christology, Baptism
Cite (SBL): Hippolytus, Haer. 10.21.3 (Duncker–Schneidewin, 526; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-21-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-21-3) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 10, chapter 22
10.22.1Duncker–Schneidewin, 526
Ἐβιωναῖοι δὲ τὸν μὲν κόσμον ὑπὸ τοῦ ὄντως θεοῦ γεγονέναι λέγουσι, τὸν δὲ Χριστὸν ὁμοίως Κηρίνθῳ. Ζῶσι δὲ πάντα κατὰ νόμον Μωϋσοῦ, οὕτω φάσκοντες δικαιοῦσθαι.
Ebiōnaioi de ton men kosmon hypo tou ontōs theou gegonenai legousi, ton de Christon homoiōs Kērinthǭ. Zōsi de panta kata nomon Mōÿsou, houtō phaskontes dikaiousthai.
The Ebionites say that the world was made by the true God, but about Christ they hold as Cerinthus does. They live in everything according to the law of Moses, claiming that in this way they are justified.
Notes and citation
Summary: Summary of the Ebionites: the true God made the world; they keep the law of Moses to be justified.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.22.1 (Duncker–Schneidewin, 526; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-22-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-22-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 10, chapter 23
10.23.1Duncker–Schneidewin, 526
Θεόδοτος δὲ ὁ Βυζάντιος εἰσηγήσατο αἵρεσιν τοιάνδε, φάσκων τὰ μὲν ὅλα ὑπὸ τοῦ ὄντως θεοῦ γεγονέναι, τὸν δὲ Χριστὸν ὁμοίως τοῖς προειρημένοις γνωστικοῖς φάσκει τοιούτῳ τινὶ τρόπῳ πεφηνέναι· εἶναι δὲ τὸν Χριστὸν κ[οιν]ὸν ἄνθρωπον πᾶσιν, ἐν δὲ τούτῳ διαφέρειν, ὅτι κατὰ βουλὴν θεοῦ γεγένηται ἐκ παρθένου, ἐπισκιάσαντος τοῦ ἁγίου πνεύματος, οὐκ ἐν τῇ παρθένῳ σαρκωθέντα· ὕστερον
Theodotos de ho Byzantios eisēgēsato hairesin toiande, phaskōn ta men hola hypo tou ontōs theou gegonenai, ton de Christon homoiōs tois proeirēmenois gnōstikois phaskei toioutǭ tini tropǭ pephēnenai; einai de ton Christon k[oin]on anthrōpon pasin, en de toutǭ diapherein, hoti kata boulēn theou gegenētai ek parthenou, episkiasantos tou hagiou pneumatos, ouk en tę̄ parthenǭ sarkōthenta; hysteron
Theodotus of Byzantium introduced a heresy of this kind, saying that all things were made by the true God, but he claims that Christ appeared in some such way as the Gnostics mentioned before: that Christ is a man common to all, but differs in this, that by the will of God he was born of a virgin, the Holy Spirit overshadowing, not incarnate in the virgin; and later,
Luke 1:35 (allusion, high confidence)
Notes and citation
Summary: Summary of Theodotus: God made all things; Christ was an ordinary man born of a virgin by God's will.
- “Overshadowing” alludes to Luke 1:35.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 10.23.1 (Duncker–Schneidewin, 526; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-23-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-23-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.23.2Duncker–Schneidewin, 526
δὲ ἐπὶ τοῦ βαπτίσματος κατεληλυθέναι τὸν Χριστὸν ἐπὶ τὸν Ἰησοῦν ἐν εἴδει περιστερᾶς, ὅθεν φασὶ μὴ πρότερον τὰς δυνάμεις αὐτῷ ἐνεργηθῆναι. Θεὸν δὲ οὐκ εἶναι τὸν Χριστὸν θέλει. Καὶ τοιαῦτα Θεόδοτος.
de epi tou baptismatos katelēlythenai ton Christon epi ton Iēsoun en eidei peristeras, hothen phasi mē proteron tas dynameis autǭ energēthēnai. Theon de ouk einai ton Christon thelei. Kai toiauta Theodotos.
at the baptism, the Christ came down upon Jesus in the form of a dove; for which reason they say the powers were not at work in him before. And he holds that the Christ is not God. Such are the teachings of Theodotus.
Matt 3:16 (allusion, high confidence)
Notes and citation
Summary: Theodotus held that the Christ descended at baptism and that Christ is not God.
Topics: Heresy, Christology, Baptism
Cite (SBL): Hippolytus, Haer. 10.23.2 (Duncker–Schneidewin, 526; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-23-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-23-2) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 10, chapter 24
10.24.1Duncker–Schneidewin, 526–528
Ἕτεροι δὲ καὶ ὡσαύτως πάντα τοῖς προειρημένοις λέγουσιν, ἓν μόνον ἐνδιαλλάξαντες ἐν τῷ τὸν Μελχισεδὲκ ὡς δύναμίν τινα ὑπειληφέναι, φάσκοντες αὐτὸν ὑπὲρ πᾶσαν δύναμιν ὑπάρχειν, οὗ κατʼ εἰκόνα [δὲ] εἶναι τὸν Χριστὸν θέλουσιν.
Heteroi de kai hōsautōs panta tois proeirēmenois legousin, hen monon endiallaxantes en tǭ ton Melchisedek hōs dynamin tina hypeilēphenai, phaskontes auton hyper pasan dynamin hyparchein, hou katʼ eikona [de] einai ton Christon thelousin.
Others say everything in the same way as those mentioned before, differing in one thing only, in taking Melchizedek to be a certain power, claiming that he is above every power, after whose image they hold Christ to be.
Heb 7:3 (allusion, medium confidence)
Notes and citation
Summary: The Melchizedekians agree with Theodotus but make Melchizedek a supreme power and Christ his image.
- Compare 7.36.1.
Notes on the original text
- Digital text corrected (stray space): Μελχι σεδὲκ → Μελχισεδὲκ.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 10.24.1 (Duncker–Schneidewin, 526–528; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-24-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-24-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 10, chapter 25
10.25.1Duncker–Schneidewin, 528
Οἱ δὲ Φρύγες ἐκ Μοντανοῦ τινος καὶ Πρισκίλλης καὶ Μαξιμίλλης τὰς ἀρχὰς τῆς αἱρέσεως λαβόντες, προφήτιδας τὰ γύναια νομίζοντες καὶ προφήτην τὸν Μοντᾶνον, τὰ δὲ περὶ τῆς τοῦ παντὸς ἀρχῆς καὶ δημιουργίας ὀρθῶς λέγειν νομίζουσι, καὶ τὰ περὶ τὸν Χριστὸν οὐκ ἀλλοτρίως προσειλήφασιν, σὺν δὲ τοῖς προειρημένοις σφάλλονται, ὧν τοῖς λόγοις ὑπὲρ τὰ εὐαγγέλια προσέχοντες πλανῶνται, νηστείας καινὰς καὶ παραδόξους ὁρίζοντες.
Hoi de Phryges ek Montanou tinos kai Priskillēs kai Maximillēs tas archas tēs haireseōs labontes, prophētidas ta gynaia nomizontes kai prophētēn ton Montanon, ta de peri tēs tou pantos archēs kai dēmiourgias orthōs legein nomizousi, kai ta peri ton Christon ouk allotriōs proseilēphasin, syn de tois proeirēmenois sphallontai, hōn tois logois hyper ta euangelia prosechontes planōntai, nēsteias kainas kai paradoxous horizontes.
The Phrygians, having taken the beginnings of their heresy from a certain Montanus and Priscilla and Maximilla, consider the women prophetesses and Montanus a prophet. They think they speak rightly about the origin and creation of the universe, and have received the teaching about Christ not wrongly; but they err along with those mentioned before, going astray by giving heed to their words above the Gospels, prescribing new and strange fasts.
Notes and citation
Summary: Summary of the Montanists: orthodox on creation and Christ, but they prefer their prophets to the Gospels and impose new fasts.
Cite (SBL): Hippolytus, Haer. 10.25.1 (Duncker–Schneidewin, 528; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-25-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-25-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 10, chapter 26
10.26.1Duncker–Schneidewin, 528
Ἕτεροι δὲ αὐτῶν τῇ τῶν Νοητιανῶν αἱρέσει προσκείμενοι τὰ μὲν περὶ τὰ γύναια καὶ Μοντᾶνον ὁμοίως δοκοῦσι, τὰ δὲ περὶ [τὸν] τῶν ὅλων πατέρα δυσφημοῦσιν, αὐτὸν εἶναι υἱὸν καὶ πατέρα λέγοντες, ὁρατὸν καὶ ἀόρατον, γεννητὸν καὶ ἀγέννητον, θνητὸν καὶ ἀθάνατον· οὗτοι τὰς ἀφορμὰς ἀπὸ Νοητοῦ τινος λαβόντες.
Heteroi de autōn tę̄ tōn Noētianōn hairesei proskeimenoi ta men peri ta gynaia kai Montanon homoiōs dokousi, ta de peri [ton] tōn holōn patera dysphēmousin, auton einai huion kai patera legontes, horaton kai aoraton, gennēton kai agennēton, thnēton kai athanaton; houtoi tas aphormas apo Noētou tinos labontes.
Others of them, attached to the heresy of the Noetians, think the same about the women and Montanus, but blaspheme about the Father of all things, saying that he himself is Son and Father, visible and invisible, begotten and unbegotten, mortal and immortal. These took their starting points from a certain Noetus.
Notes and citation
Summary: Some Montanists follow Noetus, saying the Father of all is himself the Son, visible and invisible, mortal and immortal.
Cite (SBL): Hippolytus, Haer. 10.26.1 (Duncker–Schneidewin, 528; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-26-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-26-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 10, chapter 27
10.27.1Duncker–Schneidewin, 528
Ὁμοίως δὲ καὶ Νοητός, τῷ μὲν γένει ὢν Σμυρναῖος, ἀνὴρ ἀκριτόμυθος καὶ ποικίλος, εἰσηγήσατο τοιάνδε αἵρεσιν, ἐξ Ἐπιγόνου τινὸς εἰς Κλεομένην χωρήσασαν, καὶ οὕτως ἕως νῦν ἐπὶ τοὺς διαδόχους διαμείνασαν, λέγων ἕνα τὸν πατέρα καὶ θεὸν τῶν ὅλων· τοῦτον πάντα πεποιηκότα ἀφανῆ μὲν τοῖς οὖσι γεγονέναι ὅτε ἠβούλετο, φανῆναι δὲ τότε ὅτε ἠθέλησε·
Homoiōs de kai Noētos, tǭ men genei ōn Smyrnaios, anēr akritomythos kai poikilos, eisēgēsato toiande hairesin, ex Epigonou tinos eis Kleomenēn chōrēsasan, kai houtōs heōs nyn epi tous diadochous diameinasan, legōn hena ton patera kai theon tōn holōn; touton panta pepoiēkota aphanē men tois ousi gegonenai hote ēbouleto, phanēnai de tote hote ēthelēse;
Likewise Noetus too, a Smyrnaean by birth, a reckless talker and shifty man, introduced a heresy of this kind, which passed from a certain Epigonus to Cleomenes and so has remained until now with his successors. He says that the Father and God of all things is one; that he, having made all things, became invisible to the things that exist when he wished, and appeared at the time when he willed;
Notes and citation
Summary: Summary of Noetus: the one Father and God of all made everything and was invisible or visible as he willed.
- See 9.7–10.
Cite (SBL): Hippolytus, Haer. 10.27.1 (Duncker–Schneidewin, 528; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-27-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-27-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.27.2Duncker–Schneidewin, 528
καὶ τοῦτον εἶναι ἀόρατον, ὅτε μὴ ὁρᾶται, ὁρατὸν δέ, ὅταν ὁρᾶται· ἀγέννητον δέ, ὅταν μὴ γεννᾶται, γεννητὸν δέ, ὅταν γεννᾶται ἐκ παρθένου· ἀπαθῆ καὶ ἀθάνατον, ὅτε μὴ πάσχῃ μήτε θνήσκῃ, ἐπὰν δὲ πάθη προσέλθῃ, πάσχειν καὶ θνήσκειν. Τοῦτον τὸν πατέρα αὐτὸν υἱὸν νομίζουσι κατὰ καιροὺς καλούμενον πρὸς τὰ συμβαίνοντα.
kai touton einai aoraton, hote mē horatai, horaton de, hotan horatai; agennēton de, hotan mē gennatai, gennēton de, hotan gennatai ek parthenou; apathē kai athanaton, hote mē paschę̄ mēte thnēskę̄, epan de pathē proselthę̄, paschein kai thnēskein. Touton ton patera auton huion nomizousi kata kairous kaloumenon pros ta symbainonta.
and that he is invisible when he is not seen, but visible when he is seen; unbegotten when he is not begotten, but begotten when he is begotten of a virgin; impassible and immortal when he does not suffer or die, but when sufferings come upon him, he suffers and dies. They think that this Father himself is called Son at different times according to what happens.
Notes and citation
Summary: For Noetus the one God is invisible or visible, unbegotten or born, impassible or suffering, and is called Son at different times.
Topics: Heresy, Trinity, Christology
Cite (SBL): Hippolytus, Haer. 10.27.2 (Duncker–Schneidewin, 528; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-27-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-27-2) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.27.3Duncker–Schneidewin, 528–530
Τούτων τὴν αἵρεσιν ἐκράτυνε Κάλλιστος, οὗ τὸν βίον ἐκτεθείμεθα ἀσφαλῶς, ὃς καὶ αὐτὸς αἵρεσιν ἀπεγέννησεν· ἐξ ὧν ἀφορμὰς λαβὼν καὶ αὐτὸς ὁμολογῶν ἕνα εἶναι τὸν πατέρα καὶ θεὸν τοῦτον δημιουργὸν τοῦ παντός, τοῦτον δὲ εἶναι υἱὸν ὀνόματι μὲν λεγόμενον καὶ ὀνομαζόμενον, οὐσίᾳ δὲ [ἓν] εἶναι [πνεῦμα], πνεῦμα γάρ, φησίν, ὁ θεὸς οὐχ ἕτερον ἐστι παρὰ τὸν λόγον ἢ ὁ λόγος παρὰ τὸν θεόν.
Toutōn tēn hairesin ekratyne Kallistos, hou ton bion ektetheimetha asphalōs, hos kai autos hairesin apegennēsen; ex hōn aphormas labōn kai autos homologōn hena einai ton patera kai theon touton dēmiourgon tou pantos, touton de einai huion onomati men legomenon kai onomazomenon, ousią de [hen] einai [pneuma], pneuma gar, phēsin, ho theos ouch heteron esti para ton logon ē ho logos para ton theon.
Callistus strengthened their heresy, whose life we have set out accurately; he too brought forth a heresy. Taking his starting points from them, he too confesses that the Father is one, and that this God is the Demiurge of the universe, and that he is Son, spoken of and named so by name, but in substance [one Spirit]. For God, he says, is Spirit, not other than the Word, nor is the Word other than God.
John 4:24 (echo, medium confidence)
Notes and citation
Summary: Summary of Callistus: one God, Father and Son by name, one Spirit in substance; God is not other than the Word.
- “God is Spirit” echoes John 4:24. The bracketed words are editorial supplements. See 9.11–12 for Hippolytus's hostile account of Callistus.
Cite (SBL): Hippolytus, Haer. 10.27.3 (Duncker–Schneidewin, 528–530; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-27-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-27-3) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.27.4Duncker–Schneidewin, 530
Ἓν οὖν τοῦτο πρόσωπον, ὀνόματι μὲν μεριζόμενον, οὐσίᾳ δὲ οὔ. Τοῦτον τὸν λόγον ἕνα εἶναι θεὸν ὀνομάζει καὶ σεσαρκῶσθαι λέγει. Καὶ τὸν μὲν κατὰ σάρκα ὁρώμενον καὶ κρατούμενον υἱὸν εἶναι θέλει, τὸν δὲ ἐνοικοῦντα πατέρα, ποτὲ μὲν τῷ Νοητοῦ δόγματι περιρρηγνύμενος, ποτὲ δὲ τῷ Θεοδότου, μηδὲν ἀσφαλὲς κρατῶν. Ταῦτα τοίνυν Κάλλιστος.
Hen oun touto prosōpon, onomati men merizomenon, ousią de ou. Touton ton logon hena einai theon onomazei kai sesarkōsthai legei. Kai ton men kata sarka horōmenon kai kratoumenon huion einai thelei, ton de enoikounta patera, pote men tǭ Noētou dogmati perirrēgnymenos, pote de tǭ Theodotou, mēden asphales kratōn. Tauta toinyn Kallistos.
This, then, is one person, divided by name but not in substance. This Word he names one God and says that he became flesh. And he holds that what is seen according to the flesh and held fast is the Son, and what dwells within is the Father, bursting out now into the doctrine of Noetus, now into that of Theodotus, holding nothing firmly. These, then, are the teachings of Callistus.
John 1:14 (echo, medium confidence)
Notes and citation
Summary: Callistus called the Word one God who became flesh, the visible flesh being the Son and the indwelling God the Father.
- πρόσωπον is rendered “person.”
Topics: Heresy, Trinity, Christology
Cite (SBL): Hippolytus, Haer. 10.27.4 (Duncker–Schneidewin, 530; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-27-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-27-4) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 10, chapter 28
10.28.1Duncker–Schneidewin, 530
Ἑρμογένης δέ τις καὶ αὐτὸς θελήσας τί λέγειν, ἔφη τὸν θεὸν ἐξ ὕλης συγχρόνου καὶ ὑποκειμένης τὰ πάντα πεποιηκέναι· ἀδυνάτως γὰρ ἔχειν τὸν θεὸν μὴ οὐχὶ ἐξ ὄντων τὰ γενόμενα ποιεῖν.
Hermogenēs de tis kai autos thelēsas ti legein, ephē ton theon ex hylēs synchronou kai hypokeimenēs ta panta pepoiēkenai; adynatōs gar echein ton theon mē ouchi ex ontōn ta genomena poiein.
A certain Hermogenes, himself too wishing to say something, said that God made all things from matter coeval with him and underlying; for it was impossible for God to make the things that come into being except from things that exist.
Notes and citation
Summary: Summary of Hermogenes: God made everything from eternal matter.
- See 8.17.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.28.1 (Duncker–Schneidewin, 530; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-28-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-28-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 10, chapter 29
10.29.1Duncker–Schneidewin, 530
Ἕτεροι δέ τινες ὡς καινόν τι παρεισάγοντες ἐκ πασῶν αἱρέσεων ἐρανισάμενοι, ξένην βίβλον σκευάσαντες Ἠλχασαί τινος ἐπονομαζομένην, οὗτοι τὰς μὲν ἀρχὰς τοῦ παντὸς ὁμοίως ὁμολογοῦσιν ὑπὸ τοῦ θεοῦ
Heteroi de tines hōs kainon ti pareisagontes ek pasōn haireseōn eranisamenoi, xenēn biblon skeuasantes Ēlchasai tinos eponomazomenēn, houtoi tas men archas tou pantos homoiōs homologousin hypo tou theou
Certain others, as if introducing something new, having collected from all heresies and prepared a strange book named after a certain Elchasai, confess likewise that the principles of the universe came into being by God;
Notes and citation
Summary: Summary of the Elchasaites, who compiled a strange book from all the heresies.
- See 9.13–17.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.29.1 (Duncker–Schneidewin, 530; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-29-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-29-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.29.2Duncker–Schneidewin, 530
γεγονέναι, Χριστὸν δὲ ἕνα οὐχ ὁμολογοῦσιν, ἀλλʼ εἶναι τὸν μὲν ἄνω ἕνα, αὐτὸν δὲ μεταγγιζόμενον ἐν σώμασι πολλοῖς πολλάκις, καὶ νῦν δὲ ἐν τῷ Ἰησοῦ, ὁμοίως [π]οτὲ μὲν ἐκ τοῦ θεοῦ γεγενῆσθαι, ποτὲ δὲ πνεῦμα γεγονέναι, ποτὲ δὲ ἐκ παρθένου, ποτὲ δὲ οὔ· καὶ τοῦτον δὲ μετέπειτα ἀεὶ ἐν σώμασι μεταγγίζεσθαι καὶ ἐν πολλοῖς κατὰ καιροὺς δείκνυσθαι.
gegonenai, Christon de hena ouch homologousin, allʼ einai ton men anō hena, auton de metangizomenon en sōmasi pollois pollakis, kai nyn de en tǭ Iēsou, homoiōs [p]ote men ek tou theou gegenēsthai, pote de pneuma gegonenai, pote de ek parthenou, pote de ou; kai touton de metepeita aei en sōmasi metangizesthai kai en pollois kata kairous deiknysthai.
but they do not confess one Christ; rather, that there is one above, but he is poured from vessel to vessel in many bodies many times, and now in Jesus; likewise at one time born of God, at another having become spirit, at one time from a virgin, at another not; and that he afterward is always transferred into bodies and shown in many at different times.
Notes and citation
Summary: They teach that the Christ above passes from body to body, now in Jesus, and will keep reappearing.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 10.29.2 (Duncker–Schneidewin, 530; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-29-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-29-2) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.29.3Duncker–Schneidewin, 530
Χρῶνται δὲ ἐπα[οι]δαῖς καὶ βαπτίσμασιν ἐπὶ τῇ τῶν στοιχείων ὁμολογίᾳ. Σεσόβηνται δὲ περὶ ἀστρολογίαν καὶ μαθηματικὴν καὶ μαγικοῖς. Προγνωστικοὺς δὲ ἑαυτοὺς λέγουσιν....
Chrōntai de epa[oi]dais kai baptismasin epi tę̄ tōn stoicheiōn homologią. Sesobēntai de peri astrologian kai mathēmatikēn kai magikois. Prognōstikous de heautous legousin....
They use incantations and baptisms with a confession of the elements. They are excited about astrology, mathematics, and magic. And they call themselves foreknowers …
Textual problem in this passage: see the notes.
Notes and citation
Summary: The Elchasaites use incantations, baptisms invoking the elements, astrology, and magic.
- A gap follows; the beginning of Hippolytus's own account (Abraham's migration) is lost.
Cite (SBL): Hippolytus, Haer. 10.29.3 (Duncker–Schneidewin, 530; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-29-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-29-3) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 10, chapter 30
10.30.1Duncker–Schneidewin, 530–532
τοῦ θεοῦ μετοικεῖ ἐκ Μεσοποταμίας πόλεως Χαρρὰν εἰς τὴν νῦν μὲν Παλαιστίνην καὶ Ἰουδαίαν προσαγορευομένην χώραν, τότε δὲ Χαναανῖτιν, περὶ ἧς καὶ κατὰ τοῦτο τὸ μέρος τὸν λόγον οὐκ ἀμελῶς παρεδώκαμεν ἐν ἑτέροις λόγοις.
tou theou metoikei ek Mesopotamias poleōs Charran eis tēn nyn men Palaistinēn kai Ioudaian prosagoreuomenēn chōran, tote de Chanaanitin, peri hēs kai kata touto to meros ton logon ouk amelōs paredōkamen en heterois logois.
… of God, he migrates from the city of Haran in Mesopotamia into the country now called Palestine and Judea, but then Canaan, about which we have also handed down an account in this respect, not carelessly, in other works.
Gen 12:1–5 (allusion, high confidence)
Notes and citation
Summary: Abraham, at God's call, moves from Haran to Canaan, later called Palestine and Judea.
- The subject, Abraham, is in the lost preceding text. The allusion is Gen 11:31–12:5.
Cite (SBL): Hippolytus, Haer. 10.30.1 (Duncker–Schneidewin, 530–532; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-30-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-30-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.30.2Duncker–Schneidewin, 532
Διὰ τοῦτο τοίνυν γίνεται ἡ καταρχὴ τῆς κατὰ τὴν Ἰουδαίαν αὐξήσεως, ἥτις τὴν προσηγορίαν μετέσχεν [τοῦ ὀνόματος] ἐξ Ἰούδα, παιδὸς τοῦ Ἰακὼβ τοῦ τετάρτου, οὗ καὶ... κέκληται, διὰ τὸ ἐξ αὐτοῦ τὸ βασιλικὸν γένος [εἶναι.
Dia touto toinyn ginetai hē katarchē tēs kata tēn Ioudaian auxēseōs, hētis tēn prosēgorian meteschen [tou onomatos] ex Iouda, paidos tou Iakōb tou tetartou, hou kai... keklētai, dia to ex autou to basilikon genos [einai.
From this, then, comes the beginning of the growth of Judea, which took its designation [of the name] from Judah, the fourth son of Jacob, of whom also … it has been called, because the royal line [is] from him.
Textual problem in this passage: see the notes.
Gen 29:35 (allusion, high confidence) · Gen 49:10 (allusion, medium confidence)
Notes and citation
Summary: Judea is named after Judah, Jacob's fourth son, from whom came the royal line.
- The allusions are Gen 29:35 and 49:10. A gap is marked; the bracket opened at the end continues into 10.30.3.
Cite (SBL): Hippolytus, Haer. 10.30.2 (Duncker–Schneidewin, 532; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-30-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-30-2) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.30.3Duncker–Schneidewin, 532
Ἁβραὰμ] μετοικεῖ τῆς Μεσοποταμίας...... ἑκατοντούτης γενόμενος [γεννᾷ τὸν Ἰσαάκ· ὁ δὲ Ἰσαὰκ ἐτῶν] γενόμενος (??) γεννᾷ τὸν Ἰακώβ· ὁ δὲ Ἰακὼβ ἐτῶν (??) γεννᾷ τὸν Λευΐ· ὁ δὲ Λευῒ ἐτῶν (??) γεννᾷ τὸν Καάθ· ὁ δὲ Καὰθ ἐτῶν [ἐγένετο (??)], ἡνίκα συγκατῆλθε τῷ Ἰακὼβ εἰς Αἴγυπτον.
Habraam] metoikei tēs Mesopotamias...... hekatontoutēs genomenos [genną ton Isaak; ho de Isaak etōn] genomenos (??) genną ton Iakōb; ho de Iakōb etōn (??) genną ton Leuï; ho de Leuï etōn (??) genną ton Kaath; ho de Kaath etōn [egeneto (??)], hēnika synkatēlthe tǭ Iakōb eis Aigypton.
[Abraham] migrates from Mesopotamia …; when he was a hundred years old [he begets Isaac; and Isaac], at the age of …, begets Jacob; and Jacob at … years begets Levi; and Levi at … years begets Kohath; and Kohath was [… years old] when he went down with Jacob into Egypt.
Gen 21:5 (allusion, high confidence) · Gen 25:26 (allusion, high confidence) · Gen 46:11 (allusion, high confidence)
Notes and citation
Summary: A chronology from Abraham through Isaac, Jacob, and Levi to Kohath, who went down to Egypt with Jacob.
- Several numerals are unreadable in the digital text and are marked “…”. The allusions are Gen 21:5, 25:26, and 46:11.
Cite (SBL): Hippolytus, Haer. 10.30.3 (Duncker–Schneidewin, 532; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-30-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-30-3) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.30.4Duncker–Schneidewin, 532
Γίνεται τοίνυν πᾶς ὁ χρόνος, ὃν παρῴκησεν Ἁβραὰμ καὶ πᾶν τὸ αὐτοῦ γένος κατὰ τὸν Ἰσαὰκ [τῇ] ἐν τῇ τότε καλουμένῃ Χαναανίτιδι γῇ, ἔτη (??). Τούτου δὲ γίνεται [πατὴρ] Θάρρα, τούτου Ναχώρ, τούτου Σερούχ, [τούτου Ῥαγαῦ, τούτου Φαλέγ, τούτου Ἕβερ], ὅθεν καὶ τὸ Ἑβραίους καλεῖσθαι...
Ginetai toinyn pas ho chronos, hon parǭkēsen Habraam kai pan to autou genos kata ton Isaak [tę̄] en tę̄ tote kaloumenę̄ Chanaanitidi gę̄, etē (??). Toutou de ginetai [patēr] Tharra, toutou Nachōr, toutou Serouch, [toutou Rhagau, toutou Phaleg, toutou Heber], hothen kai to Hebraious kaleisthai...
The whole time, then, that Abraham and all his descendants through Isaac sojourned in the land then called Canaan comes to … years. His [father] is Terah, his father Nahor, his Serug, [his Reu, his Peleg, his Eber], from whom the Hebrews too are named …
Gen 11:14–26 (allusion, high confidence)
Notes and citation
Summary: Abraham's line in Canaan and his ancestors back to Eber, from whom the Hebrews are named.
- The numeral is unreadable; the bracketed names are editorial supplements. The allusion is Gen 11:14–26.
Cite (SBL): Hippolytus, Haer. 10.30.4 (Duncker–Schneidewin, 532; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-30-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-30-4) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.30.5Duncker–Schneidewin, 532
ἦσαν δὲ οὗτοι (??) ἔθνη, ὧν καὶ τὰ ὀνόματα ἐκτεθείμεθα ἐν ἑτέραις βίβλοις, μηδὲ τοῦτο παραλιπόντες κατὰ τόπον, βουλόμενοι τοῖς φιλομαθέσιν ἐπιδεικνύναι ἣν ἔχομεν στοργὴν περὶ τὸ θεῖον τήν τε ἀδίστακτον γνῶσιν, ἣν ἐν πόνοις κεκτήμεθα περὶ τὴν ἀλήθειαν.
ēsan de houtoi (??) ethnē, hōn kai ta onomata ektetheimetha en heterais biblois, mēde touto paralipontes kata topon, boulomenoi tois philomathesin epideiknynai hēn echomen storgēn peri to theion tēn te adistakton gnōsin, hēn en ponois kektēmetha peri tēn alētheian.
and these were … nations, whose names we have also set out in other books, not leaving this out either in its place, wishing to show the studious the affection we have for the divine and the undoubting knowledge we have acquired with labor concerning the truth.
Notes and citation
Summary: Hippolytus refers to his other works where he listed the nations.
- The numeral is unreadable. The other books are probably Hippolytus's Chronicle.
Cite (SBL): Hippolytus, Haer. 10.30.5 (Duncker–Schneidewin, 532; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-30-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-30-5) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.30.6Duncker–Schneidewin, 532
Τούτου δὲ τοῦ Ἕβερ γίνεται πατὴρ Σαλά, τούτου δὲ Καϊνᾶν, τούτου δὲ Ἀρφαξάδ, οὗ γίνεται Σήμ, τούτου δὲ Νῶε, ἐφʼ οὗ ὁ κατὰ πάντα κόσμον γίνεται κατακλυσμός, οὗ οὔτε Αἰγύπτιοι οὔτε Χαλδαῖοι οὔτε Ἕλληνες μέμνηνται, οἷς κατὰ τόπους οἵ τε ἐπὶ τοῦ Ὠγύγου καὶ Δευκαλίωνος γεγένηνται κατακλυσμοί. Εἰσὶν οὖν καὶ ἐπὶ τούτων γενεαὶ (??), ἔτη (??).
Toutou de tou Heber ginetai patēr Sala, toutou de Kaïnan, toutou de Arphaxad, hou ginetai Sēm, toutou de Nōe, ephʼ hou ho kata panta kosmon ginetai kataklysmos, hou oute Aigyptioi oute Chaldaioi oute Hellēnes memnēntai, hois kata topous hoi te epi tou Ōgygou kai Deukaliōnos gegenēntai kataklysmoi. Eisin oun kai epi toutōn geneai (??), etē (??).
And the father of this Eber is Shelah, his Cainan, his Arphaxad, whose father is Shem, his Noah, in whose time came the flood over the whole world, which neither Egyptians nor Chaldeans nor Greeks remember, among whom the local floods of Ogyges and Deucalion occurred. There are, then, in these … generations, … years.
Gen 11:10–15 (allusion, high confidence) · Luke 3:36 (allusion, medium confidence)
Notes and citation
Summary: The line runs back through Eber, Shelah, Cainan, and Arphaxad to Shem and Noah, in whose time came the worldwide flood unknown to other nations.
- Cainan between Arphaxad and Shelah follows the Greek text (Gen 11:12–13 LXX; Luke 3:36). Numerals are unreadable.
Cite (SBL): Hippolytus, Haer. 10.30.6 (Duncker–Schneidewin, 532; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-30-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-30-6) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.30.7Duncker–Schneidewin, 532–534
Οὗτος εὐσεβέστατος γενόμενος καὶ θεοφιλὴς μόνος ἅμα γυναικὶ καὶ τέκνοις καὶ ταῖς τούτων τρισὶ γυναιξὶ διέφυγε τὸν γενόμενον κατακλυσμὸν ἐν κιβωτῷ διασωθείς, ἧς καὶ τὰ μέτρα καὶ τὰ λείψανα, καθὼς ἐκτεθείμεθα, ἕως νῦν ἀποδείκνυται ἐν ὄρεσιν Ἀραρὰδ καλουμένοις, οὖσι πρὸς τὴν τῶν Ἀδιαβηνῶν χώραν. Ἐνιδεῖν οὖν ἔστι τοῖς φιλοπόνως ἱστορεῖν βουλομένοις, ὡς φανερῶς ἐπιδέδεικται τὸ τῶν θεοσεβῶν γένος ἀρχαιότερον [ὂν] πάντων Χαλδαίων, Αἰγυπτίων, Ἑλλήνων. Τί δὲ καὶ τοὺς ἐπάνω τοῦ Νῶε καὶ θεοσεβεῖς καὶ θεοῦ ὁμιλητὰς ὀνομάζειν νῦν χρή, ἱκανῆς οὔσης πρὸς τὸ προκείμενον ταύτης τῆς περὶ ἀρχαιότητος μαρτυρίας;
Houtos eusebestatos genomenos kai theophilēs monos hama gynaiki kai teknois kai tais toutōn trisi gynaixi diephyge ton genomenon kataklysmon en kibōtǭ diasōtheis, hēs kai ta metra kai ta leipsana, kathōs ektetheimetha, heōs nyn apodeiknytai en oresin Ararad kaloumenois, ousi pros tēn tōn Adiabēnōn chōran. Enidein oun esti tois philoponōs historein boulomenois, hōs phanerōs epidedeiktai to tōn theosebōn genos archaioteron [on] pantōn Chaldaiōn, Aigyptiōn, Hellēnōn. Ti de kai tous epanō tou Nōe kai theosebeis kai theou homilētas onomazein nyn chrē, hikanēs ousēs pros to prokeimenon tautēs tēs peri archaiotētos martyrias?
He, being most devout and dear to God, alone with his wife and children and their three wives escaped the flood that came, being saved in an ark, whose measurements and remains, as we have set out, are shown until now in the mountains called Ararat, which are toward the country of the Adiabenians. Those who wish to inquire diligently can see, then, how plainly it has been shown that the race of the God-fearing is older than all the Chaldeans, Egyptians, and Greeks. And why should we now name those before Noah who were God-fearing and companions of God, when this testimony to antiquity is sufficient for the purpose?
Gen 7:7 (allusion, high confidence) · Gen 8:4 (allusion, high confidence)
Notes and citation
Summary: Noah alone with his family survived the flood in the ark, whose remains are shown in Ararat; so the God-fearing race is older than all others.
- The allusions are Gen 6:9, 7:7, and 8:4.
Notes on the original text
- Digital text corrected (wrong accent: οὖν): Ἐνιδεῖν οὗν → Ἐνιδεῖν οὖν.
Cite (SBL): Hippolytus, Haer. 10.30.7 (Duncker–Schneidewin, 532–534; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-30-7). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-30-7) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 10, chapter 31
10.31.1Duncker–Schneidewin, 534
Ἀλλʼ ἐπεὶ οὐκ ἄλογον δοκεῖ ἐπιδεῖξαι ταῦτα τὰ περὶ σοφίαν ἠσχολημένα ἔθνη μεταγενέστερα ὄντα τῶν θεὸν σεβασάντων, εὔλογον εἰπεῖν καὶ πόθεν τὸ γένος αὐτοῖς καὶ πότε μετοικήσαντες ταύταις ταῖς χώραις, οὐ τὸ ὄνομα ἐξ αὐτῶν τῶν χωρῶν μετέσχον, ἀλλʼ αὐτοὶ προσεποίησαν ἐκ τῶν πρώτως ἀρξάντων καὶ κατοικησάντων.
Allʼ epei ouk alogon dokei epideixai tauta ta peri sophian ēscholēmena ethnē metagenestera onta tōn theon sebasantōn, eulogon eipein kai pothen to genos autois kai pote metoikēsantes tautais tais chōrais, ou to onoma ex autōn tōn chōrōn meteschon, allʼ autoi prosepoiēsan ek tōn prōtōs arxantōn kai katoikēsantōn.
But since it seems not unreasonable to show that these nations occupied with wisdom are later than those who worshipped God, it is reasonable to say also from where their race came and when they migrated to these lands, not taking their name from the lands themselves, but having themselves given names from those who first ruled and settled there.
Notes and citation
Summary: Hippolytus will show that the nations devoted to philosophy descend from later settlers.
Cite (SBL): Hippolytus, Haer. 10.31.1 (Duncker–Schneidewin, 534; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-31-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-31-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.31.2Duncker–Schneidewin, 534
Γίνονται τῷ Νῶε τρεῖς παῖδες Σήμ, Χάμ, Ἰάφεθ· ἐκ τούτων πᾶν γένος ἀνθρώπων πεπλήθυνται καὶ πᾶσα χώρα κατοικεῖται· ῥῆμα γὰρ θεοῦ ἐπʼ αὐτοὺς ἴσχυσεν εἰπόντος· αὐξάνεσθε καὶ πληθύνεσθε καὶ πληρώσατε τὴν γῆν. Τοσοῦτον δυνηθέντος ἑνὸς ῥήματος γεννῶνται ἐκ τῶν τριῶν παῖδες κατὰ γένος (??), ἐκ μὲν τοῦ Σὴμ (??), ἐκ δὲ τοῦ Ἰάφεθ (??), ἐκ δὲ τοῦ Χὰμ (??).
Ginontai tǭ Nōe treis paides Sēm, Cham, Iapheth; ek toutōn pan genos anthrōpōn peplēthyntai kai pasa chōra katoikeitai; rhēma gar theou epʼ autous ischysen eipontos; auxanesthe kai plēthynesthe kai plērōsate tēn gēn. Tosouton dynēthentos henos rhēmatos gennōntai ek tōn triōn paides kata genos (??), ek men tou Sēm (??), ek de tou Iapheth (??), ek de tou Cham (??).
Three sons are born to Noah, Shem, Ham, and Japheth; from these the whole human race has multiplied and every land is inhabited; for the word of God prevailed over them, when he said, “Increase and multiply and fill the earth.” One word having such power, there are born from the three children by race …: from Shem …, from Japheth …, and from Ham ….
Gen 9:1 (quotation, high confidence) · Gen 10:1 (allusion, high confidence)
Notes and citation
Summary: From Noah's three sons all nations descend, by the power of God's word “increase and multiply.”
- The quotation is Gen 9:1 (compare 1:28). The numbers of descendants are unreadable in the digital text.
Cite (SBL): Hippolytus, Haer. 10.31.2 (Duncker–Schneidewin, 534; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-31-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-31-2) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.31.3Duncker–Schneidewin, 534
Τῷ δὲ Χὰμ γίνονται παῖδες ἐκ τῶν προειρημένων (??) οὗτοι· Χαναάν, ἐξ οὗ Χαναναῖοι, Μεσραΐμ, ἐξ οὗ Αἰγύπτιοι, Χοῦς, ἐξ οὗ Αἰθίοπες, Φούδ, ἐξ οὗ Λίβυες. Οὗτοι τῇ κατʼ αὐτοὺς φωνῇ ἕως νῦν τῇ τῶν προγόνων προσηγορίᾳ καλοῦνται· εἰς δὲ τὸ Ἑλληνικὸν οἷς νῦν ὀνόμασι κέκληνται ὀνομάζονται.
Tǭ de Cham ginontai paides ek tōn proeirēmenōn (??) houtoi; Chanaan, ex hou Chananaioi, Mesraïm, ex hou Aigyptioi, Chous, ex hou Aithiopes, Phoud, ex hou Libyes. Houtoi tę̄ katʼ autous phōnę̄ heōs nyn tę̄ tōn progonōn prosēgorią kalountai; eis de to Hellēnikon hois nyn onomasi keklēntai onomazontai.
And to Ham are born these children of the aforementioned …: Canaan, from whom the Canaanites; Mizraim, from whom the Egyptians; Cush, from whom the Ethiopians; Put, from whom the Libyans. These in their own language are called until now by the designation of their forefathers; but in Greek they are named by the names by which they are now called.
Gen 10:6 (allusion, high confidence)
Notes and citation
Summary: Ham's sons are the ancestors of the Canaanites, Egyptians, Ethiopians, and Libyans.
- The allusion is Gen 10:6. A numeral is unreadable.
Notes on the original text
- Digital text corrected (missing rough breathing): τὸ Ελληνικὸν → τὸ Ἑλληνικὸν.
Cite (SBL): Hippolytus, Haer. 10.31.3 (Duncker–Schneidewin, 534; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-31-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-31-3) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.31.4Duncker–Schneidewin, 534
Εἰ δὲ μηδὲ τὸ οἰκεῖσθαι τὰς τούτων χώρας πρότερον ἦν, μηδὲ ἀρχὴν γένος ἀνθρώπων δείκνυται, οὗτοι δὲ υἱοὶ τοῦ Νῶε ἀνδρὸς γίνονται θεοσεβοῦς, ὃς καὶ αὐτὸς μαθητὴς γεγένηται ἀνδρῶν θεοσεβῶν, οὗ χάριν διέφυγε πολλὴν ὕδατος πρόσκαιρον ἀπειλήν· πῶς οὐ προγενέστεροι ἦσαν θεοσεβεῖς πάντων Χαλδαίων, Αἰγυπτίων, Ἑλλήνων, ὧν πατὴρ ἐκ τούτου Ἰάφεθ γεννᾶται, ὄνομα Ἰωύαν, ἐξ οὗ Ἕλληνες καὶ Ἴωνες;
Ei de mēde to oikeisthai tas toutōn chōras proteron ēn, mēde archēn genos anthrōpōn deiknytai, houtoi de huioi tou Nōe andros ginontai theosebous, hos kai autos mathētēs gegenētai andrōn theosebōn, hou charin diephyge pollēn hydatos proskairon apeilēn; pōs ou progenesteroi ēsan theosebeis pantōn Chaldaiōn, Aigyptiōn, Hellēnōn, hōn patēr ek toutou Iapheth gennatai, onoma Iōyan, ex hou Hellēnes kai Iōnes?
But if their lands were not inhabited before, nor is a human race shown at the beginning, and these are sons of Noah, a God-fearing man, who himself became a disciple of God-fearing men, for whose sake he escaped the great temporary threat of water, how were the God-fearing not older than all Chaldeans, Egyptians, and Greeks, whose father is born from this Japheth, by name Javan, from whom come the Greeks and Ionians?
Gen 10:2 (allusion, high confidence)
Notes and citation
Summary: Since these nations descend from Noah, the God-fearing are older than all; the Greeks come from Javan, son of Japheth.
- The allusion is Gen 10:2.
Cite (SBL): Hippolytus, Haer. 10.31.4 (Duncker–Schneidewin, 534; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-31-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-31-4) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.31.5Duncker–Schneidewin, 534–536
Εἰ δὲ τὰ περὶ φιλοσοφίας ἐναποσχοληθέντα ἔθνη πολλῷ μεταγενέστερα τοῦ τῶν θεοσεβῶν γένους καὶ κατακλυσμοῦ πάντως δείκνυται, πῶς οὐχὶ καὶ βάρβαρα καὶ ὅσα ἐν κόσμῳ γνωστά τε καὶ ἄγνωστα νεώτερα τούτων φανήσεται;
Ei de ta peri philosophias enaposcholēthenta ethnē pollǭ metagenestera tou tōn theosebōn genous kai kataklysmou pantōs deiknytai, pōs ouchi kai barbara kai hosa en kosmǭ gnōsta te kai agnōsta neōtera toutōn phanēsetai?
And if the nations occupied with philosophy are shown to be much later than the race of the God-fearing and the flood, how will not the barbarians too, and all the nations in the world, known and unknown, appear younger than these?
Notes and citation
Summary: If the philosophical nations are later than the God-fearing, all other nations are too.
Cite (SBL): Hippolytus, Haer. 10.31.5 (Duncker–Schneidewin, 534–536; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-31-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-31-5) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.31.6Duncker–Schneidewin, 536
Τούτου τοίνυν τοῦ λόγου κρατήσαντες μάθετε Ἕλληνες, Αἰγύπτιοι, Χαλδαῖοι καὶ πᾶν γένος ἀνθρώπων, τί τὸ θεῖον καὶ [τίς] ἡ τούτου εὔτακτος δημιουργία, παρʼ ἡμῶν τῶν φίλων τοῦ θεοῦ, καὶ μὴ κομπολόγῳ τοῦτο ἠσκηκότων, ἀλλʼ ἐν ἀληθείας γνώσει καὶ ἀσκήσει σωφροσύνης εἰς ἀπόδειξιν αὐτοῦ λόγους ποιουμένων.
Toutou toinyn tou logou kratēsantes mathete Hellēnes, Aigyptioi, Chaldaioi kai pan genos anthrōpōn, ti to theion kai [tis] hē toutou eutaktos dēmiourgia, parʼ hēmōn tōn philōn tou theou, kai mē kompologǭ touto ēskēkotōn, allʼ en alētheias gnōsei kai askēsei sōphrosynēs eis apodeixin autou logous poioumenōn.
Grasping this account, then, learn, Greeks, Egyptians, Chaldeans, and the whole human race, what the divine is and [what] its well-ordered creation is, from us, the friends of God, who have not practiced this with boastful talk, but make our account in demonstration of it in the knowledge of truth and the practice of self-control.
Notes and citation
Summary: Hippolytus calls all nations to learn the truth about God and creation from the friends of God.
Cite (SBL): Hippolytus, Haer. 10.31.6 (Duncker–Schneidewin, 536; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-31-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-31-6) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 10, chapter 32
10.32.1Duncker–Schneidewin, 536
Θεὸς εἷς, ὁ πρῶτος καὶ μόνος καὶ ἁπάντων ποιητὴς καὶ κύριος, σύγχρονον ἔσχεν οὐδέν, οὐ χάος ἄπειρον, οὐχ ὕδωρ ἀμέτρητον ἢ γῆν στερράν, οὐχὶ ἀέρα πυκνόν, οὐ πῦρ θερμόν, οὐ πνεῦμα λεπτόν, οὐκ οὐρανοῦ μεγάλου κυανέαν ὀροφήν· ἀλλʼ ἦν εἷς μόνος ἑαυτῷ, ὃς θελήσας ἐποίησε τὰ ὄντα οὐκ ὄντα πρότερον, πλὴν ὅτι ἠθέλησε ποιεῖν ὡς ἔμπειρος ὢν τῶν ἐσομένων· πάρεστι γὰρ αὐτῷ καὶ πρόγνωσις.
Theos heis, ho prōtos kai monos kai hapantōn poiētēs kai kyrios, synchronon eschen ouden, ou chaos apeiron, ouch hydōr ametrēton ē gēn sterran, ouchi aera pyknon, ou pyr thermon, ou pneuma lepton, ouk ouranou megalou kyanean orophēn; allʼ ēn heis monos heautǭ, hos thelēsas epoiēse ta onta ouk onta proteron, plēn hoti ēthelēse poiein hōs empeiros ōn tōn esomenōn; paresti gar autǭ kai prognōsis.
God, one, the first and only, Maker and Lord of all things, had nothing coeval with him: not infinite chaos, not measureless water or solid earth, not dense air, not hot fire, not subtle spirit, not the dark-blue roof of the great heaven; but he was one, alone by himself, who, by willing, made the things that exist, which did not exist before, except that he willed to make them, as one who knows what is to be; for foreknowledge too is present to him.
Notes and citation
Summary: The one God, alone from eternity with nothing beside him, made all things from nothing by his will, foreknowing all.
Cite (SBL): Hippolytus, Haer. 10.32.1 (Duncker–Schneidewin, 536; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-32-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-32-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.32.2Duncker–Schneidewin, 536
Διαφόρους δὲ τοῖς ἐσομένοις ἀρχὰς πρότερον ἐδημιούργει, πῦρ καὶ πνεῦμα, ὕδωρ καὶ γῆν, ἐξ ὧν διαφόρων τὴν ἑαυτοῦ κτίσιν ἐποίει, καὶ τὰ μὲν μονοούσια, τὰ δὲ ἐκ δύο, τὰ δὲ ἐκ τριῶν, τὰ δὲ ἐκ τεσσάρων συνεδέσμει.
Diaphorous de tois esomenois archas proteron edēmiourgei, pyr kai pneuma, hydōr kai gēn, ex hōn diaphorōn tēn heautou ktisin epoiei, kai ta men monoousia, ta de ek dyo, ta de ek triōn, ta de ek tessarōn synedesmei.
And he first fashioned different principles for the things that were to be: fire and spirit, water and earth; from these different ones he made his own creation, binding some things of one substance, others of two, others of three, others of four.
Notes and citation
Summary: God first made the elements, fire, air, water, earth, and composed creatures from one or more of them.
- πνεῦμα here means “air” or “wind” as an element.
Cite (SBL): Hippolytus, Haer. 10.32.2 (Duncker–Schneidewin, 536; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-32-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-32-2) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.32.3Duncker–Schneidewin, 536
Καὶ τὰ μὲν ἐξ ἑνὸς ἀθάνατα ἦν· λύσις γὰρ οὐ παρακολουθεῖ· τὸ γὰρ ἓν οὐ λυθήσεται πώποτε· τὰ δὲ ἐκ δύο ἢ τριῶν ἢ τεσσάρων λυτά, διὸ καὶ θνητὰ ὀνομάζεται· θάνατος γὰρ τοῦτο κέκληται, ἡ τῶν δεδεμένων λύσις.
Kai ta men ex henos athanata ēn; lysis gar ou parakolouthei; to gar hen ou lythēsetai pōpote; ta de ek dyo ē triōn ē tessarōn lyta, dio kai thnēta onomazetai; thanatos gar touto keklētai, hē tōn dedemenōn lysis.
And the things from one were immortal, for dissolution does not follow; for the one will never be dissolved. But those from two or three or four are dissolvable, and therefore they are called mortal; for death is the name given to this, the dissolution of things bound together.
Notes and citation
Summary: Things made of one element are immortal; composites dissolve, and that dissolution is death.
Cite (SBL): Hippolytus, Haer. 10.32.3 (Duncker–Schneidewin, 536; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-32-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-32-3) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.32.4Duncker–Schneidewin, 536
Ἱκανὸν οὖν [οἶμαι] νῦν τοῖς εὖ φρονοῦσιν ἀποκεκρίσθαι, οἵ, εἰ φιλομαθήσουσι καὶ τὰς τούτων οὐσίας καὶ τὰς αἰτίας τῆς κατὰ πάντα δημιουργίας ἐπιζητήσουσιν, εἴσονται ἐντυχόντες ἡμῶν βίβλῳ περιεχούσῃ Περὶ τῆς τοῦ παντὸς οὐσίας·
Hikanon oun [oimai] nyn tois eu phronousin apokekristhai, hoi, ei philomathēsousi kai tas toutōn ousias kai tas aitias tēs kata panta dēmiourgias epizētēsousin, eisontai entychontes hēmōn biblǭ periechousę̄ Peri tēs tou pantos ousias;
This, [I think], is a sufficient answer now to people of good sense, who, if they are eager to learn and seek the substances of these things and the causes of creation in every respect, will know them by reading our book On the Substance of the Universe;
Notes and citation
Summary: Hippolytus refers readers to his book On the Substance of the Universe for more.
- This work (Περὶ τῆς τοῦ παντὸς οὐσίας) survives only in fragments.
Notes on the original text
- Digital text corrected (wrong breathing/accent: εὖ): εὗ φρονοῦσιν → εὖ φρονοῦσιν.
Cite (SBL): Hippolytus, Haer. 10.32.4 (Duncker–Schneidewin, 536; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-32-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-32-4) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.32.5Duncker–Schneidewin, 536–538
τὸ δὲ νῦν ἱκανὸν εἶναι ἐκθέσθαι τὰς αἰτίας, ἃς οὐ γνόντες Ἕλληνες κομψῷ τῷ λόγῳ τὰ μέρη τῆς κτίσεως ἐδόξασαν τὸν κτίσαντα ἀγνοήσαντες· ὧν ἀφορμὰς σχόντες οἱ αἱρεσιάρχαι ὁμοίοις λόγοις τὰ ὑπʼ ἐκείνων προειρημένα μετασχηματίσαντες, αἱρέσεις καταγελάστους συνεστήσαντο.
to de nyn hikanon einai ekthesthai tas aitias, has ou gnontes Hellēnes kompsǭ tǭ logǭ ta merē tēs ktiseōs edoxasan ton ktisanta agnoēsantes; hōn aphormas schontes hoi hairesiarchai homoiois logois ta hypʼ ekeinōn proeirēmena metaschēmatisantes, haireseis katagelastous synestēsanto.
but for now it is sufficient to set out the causes which the Greeks did not know, and so, with elegant speech, glorified the parts of creation while ignorant of the Creator; taking their starting points from these, the heresiarchs, reshaping in similar words what those had said before, put together ridiculous heresies.
Rom 1:25 (echo, medium confidence)
Notes and citation
Summary: Not knowing these causes, the Greeks worshipped parts of creation instead of the Creator, and the heresiarchs built on their errors.
- The thought recalls Rom 1:25.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.32.5 (Duncker–Schneidewin, 536–538; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-12-1/#p-10-32-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-32-5) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.