Refutation of All Heresies 10.33.1–10.34.5
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 33
10.33.1Duncker–Schneidewin, 538
Οὗτος οὖν μόνος καὶ κατὰ πάντων θεὸς λόγον πρῶτον ἐννοηθεὶς ἀπογεννᾷ, οὐ λόγον ὡς φωνήν, ἀλλʼ ἐνδιάθετον τοῦ παντὸς λογισμόν. Τοῦτον μόνον ἐξ ὄντων ἐγέννα· τὸ γὰρ ὂν αὐτὸς ὁ πατὴρ ἦν, ἐξ οὗ τὸ γεννηθέν.
Houtos oun monos kai kata pantōn theos logon prōton ennoētheis apogenną, ou logon hōs phōnēn, allʼ endiatheton tou pantos logismon. Touton monon ex ontōn egenna; to gar on autos ho patēr ēn, ex hou to gennēthen.
This one God, then, who is over all, first, by thinking, begets the Word; not a word as speech, but the indwelling reason of the universe. Him alone he begot from what exists; for the Father himself was what exists, from whom came what was begotten.
John 1:1 (echo, medium confidence)
Notes and citation
Summary: The one God first begot the Word, not a spoken word but the inner reason of all things, from his own being.
- λόγος is rendered “Word” (Christ) and λογισμός “reason.” The distinction between the inner (ἐνδιάθετος) and uttered word is traditional in early apologetic theology.
Topics: Trinity, Christology
Cite (SBL): Hippolytus, Haer. 10.33.1 (Duncker–Schneidewin, 538; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-33-1/#p-10-33-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-33-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.33.2Duncker–Schneidewin, 538
Αἴτιον τοῖς γινομένοις λόγος ἦν, ἐν ἑαυτῷ φέρων τὸ θέλειν τοῦ γεγεννηκότος, οὐκ ἄπειρος τῆς τοῦ πατρὸς ἐννοίας· ἅμα γὰρ τῷ ἐκ τοῦ γεννήσαντος προελθεῖν, πρωτότοκος τούτου γενόμενος φωνή, ἔχει ἐν ἑαυτῷ τὰς ἐν τῷ πατρὶ προεννοηθείσας ἰδέας, ὅθεν κελεύοντος πατρὸς γίνεσθαι κόσμον τὸ κατὰ ἓν λόγος ἀπετελεῖτο ἀρέσκων θεῷ.
Aition tois ginomenois logos ēn, en heautǭ pherōn to thelein tou gegennēkotos, ouk apeiros tēs tou patros ennoias; hama gar tǭ ek tou gennēsantos proelthein, prōtotokos toutou genomenos phōnē, echei en heautǭ tas en tǭ patri proennoētheisas ideas, hothen keleuontos patros ginesthai kosmon to kata hen logos apeteleito areskōn theǭ.
The Word was the cause of the things that came into being, bearing in himself the will of the one who begot him, not without experience of the Father's thought. For at the same time as coming forth from the one who begot him, having become his firstborn voice, he has in himself the forms conceived beforehand in the Father; whence, when the Father commanded the world to come into being, the Word accomplished it item by item, pleasing God.
Col 1:15–16 (allusion, medium confidence) · John 1:3 (allusion, medium confidence)
Notes and citation
Summary: The Word, the Father's firstborn, carried the Father's will and ideas and made the world at his command.
- The allusions are Col 1:15–16 and John 1:3.
Topics: Trinity, Christology
Cite (SBL): Hippolytus, Haer. 10.33.2 (Duncker–Schneidewin, 538; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-33-1/#p-10-33-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-33-2) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.33.3Duncker–Schneidewin, 538
Καὶ τὰ μὲν ἐπὶ γενέσει πληθύνοντα ἄρσενα καὶ θήλεα εἰργάζετο· ὅσα δὲ πρὸς ὑπηρεσίαν καὶ λειτουργίαν, ἢ ἄρσενα θηλειῶν μὴ προσδεόμενα, ἢ οὔτε ἄρσενα οὔτε θήλεα.
Kai ta men epi genesei plēthynonta arsena kai thēlea eirgazeto; hosa de pros hypēresian kai leitourgian, ē arsena thēleiōn mē prosdeomena, ē oute arsena oute thēlea.
And the beings that multiply by generation he made male and female; but those made for service and ministry, either male without need of females, or neither male nor female.
Gen 1:27 (allusion, medium confidence)
Notes and citation
Summary: Creatures that reproduce were made male and female; those made for service were male only or neither.
- The allusion is Gen 1:27.
Cite (SBL): Hippolytus, Haer. 10.33.3 (Duncker–Schneidewin, 538; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-33-1/#p-10-33-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-33-3) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.33.4Duncker–Schneidewin, 538
Καὶ γὰρ αἱ τούτων πρῶται οὐσίαι ἐξ οὐκ ὄντων γενόμεναι, πῦρ καὶ πνεῦμα, ὕδωρ καὶ γῆ, οὔτε ἄρσενα οὔτε θήλεα ὑπάρχουσιν, [οὔτʼ ἐξ] ἑκάστης τούτων δύναται προελθεῖν ἄρσενα καὶ θήλεα, πλὴν εἰ βούλοιτο ὁ κελεύων θεὸς ἵνα λόγος ὑπουργῇ.
Kai gar hai toutōn prōtai ousiai ex ouk ontōn genomenai, pyr kai pneuma, hydōr kai gē, oute arsena oute thēlea hyparchousin, [outʼ ex] hekastēs toutōn dynatai proelthein arsena kai thēlea, plēn ei bouloito ho keleuōn theos hina logos hypourgę̄.
For the first substances of these too, which came into being from things that were not, fire and spirit, water and earth, are neither male nor female, [nor] can male and female come forth [from] each of them, unless God who commands should wish that the Word should serve.
Notes and citation
Summary: The elements themselves are neither male nor female and produce offspring only as God commands through the Word.
Notes on the original text
- Digital text corrected (wrong breathing: ἵνα): ἴνα λόγος → ἵνα λόγος.
Cite (SBL): Hippolytus, Haer. 10.33.4 (Duncker–Schneidewin, 538; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-33-1/#p-10-33-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-33-4) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.33.5Duncker–Schneidewin, 538
Ἐκ πυρὸς εἶναι ἀγγέλους ὁμολογῶ, καὶ οὐ τούτοις παρεῖναι θηλείας λέγω.
Ek pyros einai angelous homologō, kai ou toutois pareinai thēleias legō.
I confess that angels are from fire, and I say that there are no females with them.
Ps 104:4 (103:4 LXX) (echo, medium confidence) · Heb 1:7 (echo, medium confidence)
Notes and citation
Summary: Angels are made of fire and are not female.
- Compare Ps 104:4 (103:4 LXX) and Heb 1:7.
Cite (SBL): Hippolytus, Haer. 10.33.5 (Duncker–Schneidewin, 538; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-33-1/#p-10-33-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-33-5) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.33.6Duncker–Schneidewin, 538
Ἥλιον δὲ καὶ σελήνην καὶ ἀστέρας ὁμοίως ἐκ πυρὸς καὶ πνεύματος, καὶ οὔτε ἄρσενας οὔτε θηλείας νενόμικα, ἐξ ὕδατος δὲ ζῷα νηκτὰ εἶναι θέλω καὶ πτηνά, ἄρσενα καὶ θήλεα· οὕτω γὰρ ἐκέλευσεν ὁ θελήσας θεὸς γόνιμον εἶναι τὴν ὑγρὰν οὐσίαν. Ὁμοίως ἐκ γῆς ἑρπετὰ καὶ θηρία καὶ παντοδαπῶν ζῴων ἄρσενα καὶ θήλεα· οὕτως γὰρ ἐνεδέχετο ἡ τῶν γεγονότων φύσις. Ὅσα γὰρ ἠθέλησεν, ἐποίει ὁ θεός. Ταῦτα λόγῳ ἐδημιούργει, ἑτέρως γενέσθαι μὴ δυνάμενα, ἢ ὡς ἐγένετο.
Hēlion de kai selēnēn kai asteras homoiōs ek pyros kai pneumatos, kai oute arsenas oute thēleias nenomika, ex hydatos de zǭa nēkta einai thelō kai ptēna, arsena kai thēlea; houtō gar ekeleusen ho thelēsas theos gonimon einai tēn hygran ousian. Homoiōs ek gēs herpeta kai thēria kai pantodapōn zǭōn arsena kai thēlea; houtōs gar enedecheto hē tōn gegonotōn physis. Hosa gar ēthelēsen, epoiei ho theos. Tauta logǭ edēmiourgei, heterōs genesthai mē dynamena, ē hōs egeneto.
And the sun, moon, and stars likewise from fire and spirit, and I have held them to be neither male nor female; but from water I hold that the swimming and flying creatures come, male and female; for so God, who willed it, commanded the moist substance to be fruitful. Likewise from earth creeping things and beasts and males and females of animals of every kind; for so the nature of the things that came into being admitted. For whatever God willed, he made. These he fashioned by the Word, since they could not come into being otherwise than as they came into being.
Gen 1:20–25 (allusion, high confidence) · Ps 115:3 (113:11 LXX) (echo, medium confidence)
Notes and citation
Summary: Sun and stars are from fire and air; water and earth brought forth male and female creatures as God willed through the Word.
- The allusions are Gen 1:20–25 and Ps 115:3 (113:11 LXX).
Cite (SBL): Hippolytus, Haer. 10.33.6 (Duncker–Schneidewin, 538; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-33-1/#p-10-33-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-33-6) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.33.7Duncker–Schneidewin, 538–540
Ὅτε δὲ ὡς ἠθέλησε καὶ ἐποίησεν, ὀνόματι καλέσας ἐσήμηνεν. Ἐπὶ τούτοις τὸν πάντων ἄρχοντα δημιουργῶν ἐκ πασῶν συνθέτων οὐσιῶν ἐσκεύασεν· οὐ θεὸν θέλων ποιεῖν ἔσφηλεν, οὐδὲ ἄγγελον (μὴ πλανῶ), ἀλλʼ ἄνθρωπον. Εἰ γὰρ θεόν σε ἠθέλησε ποιῆσαι, ἐδύνατο· ἔχεις τοῦ λόγου τὸ παράδειγμα· ἄνθρωπον θέλων, ἄνθρωπόν σε ἐποίησεν· εἰ δὲ θέλεις καὶ θεὸς γενέσθαι, ὑπάκουε τῷ πεποιηκότι, καὶ μὴ ἀντίβαινε νῦν, ἵνα ἐπὶ τῷ μικρῷ πιστὸς εὑρεθεὶς καὶ τὸ μέγα πιστευθῆναι δυνηθῇς.
Hote de hōs ēthelēse kai epoiēsen, onomati kalesas esēmēnen. Epi toutois ton pantōn archonta dēmiourgōn ek pasōn synthetōn ousiōn eskeuasen; ou theon thelōn poiein esphēlen, oude angelon (mē planō), allʼ anthrōpon. Ei gar theon se ēthelēse poiēsai, edynato; echeis tou logou to paradeigma; anthrōpon thelōn, anthrōpon se epoiēsen; ei de theleis kai theos genesthai, hypakoue tǭ pepoiēkoti, kai mē antibaine nyn, hina epi tǭ mikrǭ pistos heuretheis kai to mega pisteuthēnai dynēthę̄s.
And when he had made them as he willed, he designated them by calling them by name. After these, fashioning the ruler of all, he prepared him from all the compound substances. It was not that he wished to make a god and failed, nor an angel (do not be misled); he wished to make a human being. For if he had wished to make you a god, he could have; you have the example of the Word. Wishing a human being, he made you a human being. But if you wish to become a god too, obey the one who made you, and do not resist now, so that, being found faithful in the small, you may be entrusted with the great as well.
Gen 1:26–28 (allusion, high confidence) · Luke 16:10 (allusion, high confidence) · Matt 25:21 (echo, medium confidence)
Notes and citation
Summary: God made the human being from all the elements to rule creation; he made a man, not a god, but one who obeys him may become a god and be entrusted with greater things.
- The allusions are Gen 1:26–28 and Luke 16:10 (compare Matt 25:21). The phrase “become a god” refers to deification by grace, as the following sections explain.
Topics: Ethics, Eschatology
Cite (SBL): Hippolytus, Haer. 10.33.7 (Duncker–Schneidewin, 538–540; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-33-1/#p-10-33-7). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-33-7) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.33.8Duncker–Schneidewin, 540
Τούτου ὁ λόγος μόνος ἐξ αὐτοῦ· διὸ καὶ θεός, οὐσία ὑπάρχων θεοῦ· ὁ δὲ κόσμος ἐξ οὐδενός· διὸ οὐ θεός· οὗτος ἐπιδέχεται καὶ λύσιν, ὅτε βούλεται ὁ κτίσας. Ὁ δὲ κτίσας θεὸς κακὸν οὐκ ἐποίει οὐδὲ ποιεῖ· [ποιεῖ] καλὸν καὶ ἀγαθόν, ἀγαθὸς γὰρ ὁ ποιῶν.
Toutou ho logos monos ex autou; dio kai theos, ousia hyparchōn theou; ho de kosmos ex oudenos; dio ou theos; houtos epidechetai kai lysin, hote bouletai ho ktisas. Ho de ktisas theos kakon ouk epoiei oude poiei; [poiei] kalon kai agathon, agathos gar ho poiōn.
His Word alone is from himself; therefore he is also God, being the substance of God. But the world is from nothing; therefore it is not God. It is also subject to dissolution, when the Creator wills. And God the Creator did not make evil, nor does he make it; he makes what is beautiful and good, for the one who makes is good.
Gen 1:31 (echo, medium confidence)
Notes and citation
Summary: The Word alone is from God himself and so is God; the world, made from nothing, is not God, and God made nothing evil.
- οὐσία is rendered “substance.”
Topics: Trinity, Christology
Cite (SBL): Hippolytus, Haer. 10.33.8 (Duncker–Schneidewin, 540; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-33-1/#p-10-33-8). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-33-8) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.33.9Duncker–Schneidewin, 540
Ὁ δὲ γενόμενος ἄνθρωπος ζῷον αὐτεξούσιον ἦν, οὐκ ἄρχοντα νοῦν ἔχον, οὐκ ἐπινοίᾳ καὶ ἐξουσίᾳ καὶ δυνάμει πάντων κρατοῦν, ἀλλὰ δοῦλον καὶ πάντα ἔχον τὰ ἐναντία· ὃς τῷ αὐτεξούσιον ὑπάρχειν τὸ κακὸν ἐπιγεννᾷ, ἐκ συμβεβηκότος ἀποτελούμενον, [ὂν] μὲν οὐδέν, ἐὰν μὴ ποιῇς· ἐν γὰρ τῷ θέλειν καὶ νομίζειν τι κακὸν τὸ κακὸν ὀνομάζεται, οὐκ ὂν ἀπʼ ἀρχῆς, ἀλλʼ ἐπιγινόμενον.
Ho de genomenos anthrōpos zǭon autexousion ēn, ouk archonta noun echon, ouk epinoią kai exousią kai dynamei pantōn kratoun, alla doulon kai panta echon ta enantia; hos tǭ autexousion hyparchein to kakon epigenną, ek symbebēkotos apoteloumenon, [on] men ouden, ean mē poię̄s; en gar tǭ thelein kai nomizein ti kakon to kakon onomazetai, ouk on apʼ archēs, allʼ epiginomenon.
And the human being who came into being was a living being with free will, not having a ruling mind, not mastering all things by thought and authority and power, but a servant, and having all the opposites; who, by being free, brings evil into being, which is produced as an accident, being nothing if you do not do it. For evil is named in the willing and considering of something evil; it was not from the beginning, but comes into being afterward.
Notes and citation
Summary: Humans were made with free will; evil is not a created thing but arises when a free being chooses it.
- αὐτεξούσιος is rendered “having free will.”
Topics: Ethics
Cite (SBL): Hippolytus, Haer. 10.33.9 (Duncker–Schneidewin, 540; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-33-1/#p-10-33-9). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-33-9) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.33.10Duncker–Schneidewin, 540
Οὗ αὐτεξουσίου ὄντος νόμος ὑπὸ θεοῦ ὡρίζετο οὐ μάτην· εἰ γὰρ μὴ εἶχεν ὁ ἄνθρωπος τὸ θέλειν καὶ τὸ μὴ θέλειν, τί καὶ νόμος ὡρίζετο; Ὁ νόμος γὰρ ἀλόγῳ ζῴῳ οὐχ ὁρισθήσεται, ἀλλὰ χαλινὸς καὶ μάστιξ, ἀνθρώπῳ δὲ ἐντολὴ καὶ πρόστιμον τοῦ ποιεῖν τὸ προστεταγμένον καὶ μὴ ποιεῖν. Τούτῳ νόμος ὡρίσθη διὰ δικαίων ἀνδρῶν ἐπάνωθεν, ἔγγιον ἡμῶν διὰ τοῦ προειρημένου Μωϋσέως, ἀνδρὸς εὐλαβοῦς καὶ θεοφιλοῦς, νόμος ὡρίζετο πλήρης σεμνότητος καὶ δικαιοσύνης.
Hou autexousiou ontos nomos hypo theou hōrizeto ou matēn; ei gar mē eichen ho anthrōpos to thelein kai to mē thelein, ti kai nomos hōrizeto? Ho nomos gar alogǭ zǭǭ ouch horisthēsetai, alla chalinos kai mastix, anthrōpǭ de entolē kai prostimon tou poiein to prostetagmenon kai mē poiein. Toutǭ nomos hōristhē dia dikaiōn andrōn epanōthen, engion hēmōn dia tou proeirēmenou Mōÿseōs, andros eulabous kai theophilous, nomos hōrizeto plērēs semnotētos kai dikaiosynēs.
Since he was free, a law was laid down by God, not in vain. For if the human being did not have the power to will and not to will, why was a law laid down? For a law will not be laid down for an irrational animal, but a bridle and a whip; but for a human being a commandment and a penalty for doing and not doing what is commanded. For him a law was laid down through righteous men from of old, and nearer to us through Moses, mentioned before, a devout man and dear to God; a law was laid down full of dignity and justice.
Notes and citation
Summary: The giving of the law proves human free will; God gave it through righteous men and finally through Moses.
Topics: Ethics, Scripture and canon
Cite (SBL): Hippolytus, Haer. 10.33.10 (Duncker–Schneidewin, 540; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-33-1/#p-10-33-10). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-33-10) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.33.11Duncker–Schneidewin, 540–542
Τὰ δὲ πάντα διοικεῖ ὁ λόγος ὁ θεοῦ, ὁ πρωτόγονος πατρὸς παῖς, ἡ πρὸ ἑωσφόρου φωσφόρος φωνή. Ἔπειτα δίκαιοι ἄνδρες γεγένηνται φίλοι θεοῦ· οὗτοι προφῆται κέκληνται διὰ τὸ προφαίνειν τὰ μέλλοντα.
Ta de panta dioikei ho logos ho theou, ho prōtogonos patros pais, hē pro heōsphorou phōsphoros phōnē. Epeita dikaioi andres gegenēntai philoi theou; houtoi prophētai keklēntai dia to prophainein ta mellonta.
And the Word of God governs all things, the Father's first-born child, the light-bearing voice before the morning star. Then righteous men became friends of God; these have been called prophets because they show forth the things to come.
Ps 110:3 (109:3 LXX) (echo, high confidence) · Jas 2:23 (echo, low confidence)
Notes and citation
Summary: The Word, the Father's first-born, governs all things; righteous friends of God became prophets foretelling the future.
- “Before the morning star” echoes Ps 110:3 (109:3 LXX). “Friends of God” recalls Jas 2:23 and Wis 7:27.
Topics: Christology, Scripture and canon
Cite (SBL): Hippolytus, Haer. 10.33.11 (Duncker–Schneidewin, 540–542; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-33-1/#p-10-33-11). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-33-11) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.33.12Duncker–Schneidewin, 542
Οἷς οὐχ ἑνὸς καιροῦ λόγος ἐγένετο, ἀλλὰ διὰ πασῶν γενεῶν αἱ τῶν προλεγομένων φωναὶ εὐαπόδεικτοι παρίσταντο· οὐκ ἐκεῖ μόνον, ἡνίκα τοῖς παροῦσιν ἀπεκρίναντο, ἀλλὰ καὶ διὰ πασῶν γενεῶν τὰ ἐσόμενα προεφήναντο· ὁτὲ μὲν τὰ παρῳχημένα λέγοντες ὑπεμίμνησκον τὴν ἀνθρωπότητα· τὰ δὲ ἐνεστῶτα δεικνύντες, μὴ ῥᾳθυμεῖν ἔπειθον· τὰ δὲ μέλλοντα προλέγοντες, τὸν κατὰ ἕνα ἡμῶν ὁρῶντας πρὸ πολλοῦ προειρημένα ἐμφόβους καθίστων, προσδοκῶντας καὶ τὰ μέλλοντα.
Hois ouch henos kairou logos egeneto, alla dia pasōn geneōn hai tōn prolegomenōn phōnai euapodeiktoi paristanto; ouk ekei monon, hēnika tois parousin apekrinanto, alla kai dia pasōn geneōn ta esomena proephēnanto; hote men ta parǭchēmena legontes hypemimnēskon tēn anthrōpotēta; ta de enestōta deiknyntes, mē rhąthymein epeithon; ta de mellonta prolegontes, ton kata hena hēmōn horōntas pro pollou proeirēmena emphobous kathistōn, prosdokōntas kai ta mellonta.
To them the word came not for one occasion only, but through all generations the utterances of what was foretold stood forth, easy to prove; not only then, when they answered those present, but through all generations they foretold what was to be. Sometimes, speaking of things past, they reminded humanity; showing things present, they persuaded them not to be careless; foretelling things to come, they made each of us afraid, seeing things foretold long before, and expecting the things to come as well.
Notes and citation
Summary: The prophets spoke to all generations, recalling the past, rousing the present, and foretelling the future.
Topics: Scripture and canon
Cite (SBL): Hippolytus, Haer. 10.33.12 (Duncker–Schneidewin, 542; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-33-1/#p-10-33-12). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-33-12) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.33.13Duncker–Schneidewin, 542
Τοιαύτη ἡ καθʼ ἡμᾶς πίστις, ὦ πάντες ἄνθρωποι, οὐ κενοῖς ῥήμασι πειθομένων, οὐδὲ σχεδιάσμασι καρδίας συναρπαζομένων, οὐδὲ πιθανότητι εὐεπείας λόγων θελγομένων, ἀλλὰ δυνάμει θείᾳ λόγοις λελαλημένοις οὐκ ἀπειθούντων. Καὶ ταῦτα θεὸς ἐκέλευε λόγῳ. Ὁ δὲ λόγος ἐφθέγγετο λέγων, διʼ αὐτῶν ἐπιστρέφων τὸν ἄνθρωπον ἐκ παρακοῆς, οὐ βίᾳ ἀνάγκης δουλαγωγῶν, ἀλλʼ ἐπʼ ἐλευθερίαν ἑκουσίῳ προαιρέσει καλῶν.
Toiautē hē kathʼ hēmas pistis, ō pantes anthrōpoi, ou kenois rhēmasi peithomenōn, oude schediasmasi kardias synarpazomenōn, oude pithanotēti euepeias logōn thelgomenōn, alla dynamei theią logois lelalēmenois ouk apeithountōn. Kai tauta theos ekeleue logǭ. Ho de logos ephthengeto legōn, diʼ autōn epistrephōn ton anthrōpon ek parakoēs, ou bią anankēs doulagōgōn, allʼ epʼ eleutherian hekousiǭ proairesei kalōn.
Such is our faith, all you people: we are not persuaded by empty words, nor carried away by the improvisations of the heart, nor charmed by the persuasiveness of eloquent words, but we do not disobey words spoken by divine power. And these things God commanded by the Word. And the Word spoke them, through them turning the human being back from disobedience, not enslaving him by force of necessity, but calling him to freedom by his own willing choice.
1 Cor 2:4 (echo, medium confidence)
Notes and citation
Summary: Christian faith rests not on eloquence but on words spoken by divine power, through which the Word calls humans freely back from disobedience.
- The contrast with persuasive words recalls 1 Cor 2:4.
Notes on the original text
- Digital text corrected (wrong breathing: ὦ): ὧ πάντες → ὦ πάντες.
Topics: Ethics
Cite (SBL): Hippolytus, Haer. 10.33.13 (Duncker–Schneidewin, 542; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-33-1/#p-10-33-13). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-33-13) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.33.14Duncker–Schneidewin, 542
Τοῦτον τὸν λόγον ἐν ὑστέροις ἀπέστελλεν ὁ πατήρ, οὐκέτι διὰ προφήτου λαλεῖν, οὐ σκοτεινῶς κηρυσσόμενον ὑπονοεῖσθαι θέλων, ἀλλʼ αὐτοψεὶ φανερωθῆναι τοῦτον λέγων, ἵνα κόσμος ὁρῶν δυσωπηθῇ οὐκ ἐντελλόμενον διὰ προσώπου προφητῶν, οὐδὲ διʼ ἀγγέλου φοβοῦντα ψυχήν, ἀλλʼ αὐτὸν παρόντα τὸν λελαληκότα.
Touton ton logon en hysterois apestellen ho patēr, ouketi dia prophētou lalein, ou skoteinōs kēryssomenon hyponoeisthai thelōn, allʼ autopsei phanerōthēnai touton legōn, hina kosmos horōn dysōpēthę̄ ouk entellomenon dia prosōpou prophētōn, oude diʼ angelou phobounta psychēn, allʼ auton paronta ton lelalēkota.
This Word the Father sent in the last times, no longer to speak through a prophet, not wishing him to be guessed at as proclaimed obscurely, but saying that he was to be made manifest in person, so that the world, seeing him, might be put to shame, not by one giving commands through the persons of prophets, nor frightening the soul through an angel, but by the very one who had spoken, present himself.
Heb 1:1–2 (allusion, high confidence)
Notes and citation
Summary: In the last times the Father sent the Word himself, no longer through prophets or angels but visibly present.
- The allusion is Heb 1:1–2.
Topics: Christology
Cite (SBL): Hippolytus, Haer. 10.33.14 (Duncker–Schneidewin, 542; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-33-1/#p-10-33-14). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-33-14) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.33.15Duncker–Schneidewin, 542
Τοῦτον ἔγνωμεν ἐκ παρθένου σῶμα ἀνειληφότα καὶ τὸν παλαιὸν ἄνθρωπον διὰ καινῆς πλάσεως πεφορηκότα, ἐν βίῳ διὰ πάσης ἡλικίας ἐληλυθότα, ἵνα πάσῃ ἡλικίᾳ αὐτὸς νόμος γενηθῇ καὶ σκοπὸν τὸν ἴδιον ἄνθρωπον πᾶσιν ἀνθρώποις ἐπιδείξῃ παρών, καὶ διʼ αὐτοῦ ἐλέγξῃ, ὅτι μηδὲν ἐποίησεν ὁ θεὸς πονηρόν, καὶ ὡς αὐτεξούσιος ὁ ἄνθρωπος ἔχων τὸ θέλειν καὶ τὸ μὴ θέλειν, δυνατὸς ὢν ἐν ἀμφοτέροις·
Touton egnōmen ek parthenou sōma aneilēphota kai ton palaion anthrōpon dia kainēs plaseōs pephorēkota, en biǭ dia pasēs hēlikias elēlythota, hina pasę̄ hēlikią autos nomos genēthę̄ kai skopon ton idion anthrōpon pasin anthrōpois epideixę̄ parōn, kai diʼ autou elenxę̄, hoti mēden epoiēsen ho theos ponēron, kai hōs autexousios ho anthrōpos echōn to thelein kai to mē thelein, dynatos ōn en amphoterois;
We know that he took a body from a virgin and bore the old man through a new formation, having passed through every age in life, so that he himself might become a law for every age, and, being present, might show his own humanity as a goal for all people, and through it might prove that God made nothing evil, and that the human being is free, having the power to will and not to will, being capable of both.
Eph 4:22–24 (echo, medium confidence) · Col 3:9–10 (echo, medium confidence)
Notes and citation
Summary: The Word took a body from the virgin and lived through every age of life, showing in his humanity that God made nothing evil and that humans are free.
- “Old man” and “new formation” recall Eph 4:22–24 and Col 3:9–10. The idea that Christ passed through every age of life is also in Irenaeus, Against Heresies 2.22.4.
Topics: Christology, Ethics
Cite (SBL): Hippolytus, Haer. 10.33.15 (Duncker–Schneidewin, 542; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-33-1/#p-10-33-15). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-33-15) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.33.16Duncker–Schneidewin, 542
τοῦτον ἄνθρωπον ἴσμεν [ἐκ] τοῦ καθʼ ἡμᾶς φυράματος γεγονέναι. Εἰ γὰρ μὴ ἐκ τοῦ αὐτοῦ ὑπῆρξε, μάτην νομοθετεῖ μιμεῖσθαι τὸν διδάσκαλον. Εἰ γὰρ ἐκεῖνος ὁ ἄνθρωπος ἑτέρας ἐτύγχανεν οὐσίας, τί τὰ ὅμοια κελεύει ἐμοὶ τῷ ἀσθενεῖ πεφυκότι, καὶ πῶς οὗτος ἀγαθὸς καὶ δίκαιος;
touton anthrōpon ismen [ek] tou kathʼ hēmas phyramatos gegonenai. Ei gar mē ek tou autou hypērxe, matēn nomothetei mimeisthai ton didaskalon. Ei gar ekeinos ho anthrōpos heteras etynchanen ousias, ti ta homoia keleuei emoi tǭ asthenei pephykoti, kai pōs houtos agathos kai dikaios?
We know that this man came into being [from] the same lump as ours. For if he were not of the same, he gives a law in vain that we should imitate the Teacher. For if that man happened to be of another substance, why does he command the same things of me, who am weak by nature? And how is he good and just?
Rom 9:21 (echo, low confidence)
Notes and citation
Summary: Christ's humanity is of the same stuff as ours; otherwise his command to imitate him would be unjust.
- “Lump” (φύραμα) recalls Rom 9:21.
Topics: Christology
Cite (SBL): Hippolytus, Haer. 10.33.16 (Duncker–Schneidewin, 542; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-33-1/#p-10-33-16). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-33-16) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.33.17Duncker–Schneidewin, 542–544
ἵνα δὲ μὴ ἕτερος παρʼ ἡμᾶς νομισθῇ, καὶ κάματον ὑπέμεινε, καὶ πεινῆν ἠθέλησε, καὶ διψῆν οὐκ ἠρνήσατο, καὶ ὕπνῳ ἠρέμησε, καὶ πάθει οὐκ ἀντεῖπε, καὶ θανάτῳ ὑπήκουσε, καὶ ἀνάστασιν ἐφανέρωσεν, ἀπαρξάμενος ἐν πᾶσι τούτοις τὸν ἴδιον ἄνθρωπον, ἵνα σὺ πάσχων μὴ ἀθυμῇς, ἀλλʼ ἄνθρωπον σεαυτὸν ὁμολογῶν, προσδοκᾷς καὶ σὺ ὃ τούτῳ παρέσχες.
hina de mē heteros parʼ hēmas nomisthę̄, kai kamaton hypemeine, kai peinēn ēthelēse, kai dipsēn ouk ērnēsato, kai hypnǭ ēremēse, kai pathei ouk anteipe, kai thanatǭ hypēkouse, kai anastasin ephanerōsen, aparxamenos en pasi toutois ton idion anthrōpon, hina sy paschōn mē athymę̄s, allʼ anthrōpon seauton homologōn, prosdokąs kai sy ho toutǭ paresches.
And so that he might not be thought other than we are, he endured toil, he was willing to be hungry, he did not refuse to thirst, he rested in sleep, he did not speak against suffering, he obeyed death, and he made the resurrection manifest, offering his own humanity as first fruits in all these things, so that you, when you suffer, may not lose heart, but, confessing yourself a human being, may yourself too expect what you gave to him.
John 4:6 (allusion, medium confidence) · Matt 4:2 (allusion, medium confidence) · John 19:28 (allusion, medium confidence) · Mark 4:38 (allusion, medium confidence) · Phil 2:8 (allusion, high confidence) · 1 Cor 15:20 (allusion, high confidence)
Notes and citation
Summary: Christ endured weariness, hunger, thirst, sleep, suffering, and death, and rose as the first fruits, so that suffering humans may hope for the same resurrection.
- The allusions are John 4:6; Matt 4:2; John 19:28; Mark 4:38; Phil 2:8; 1 Cor 15:20. The last clause is difficult (“what you gave to him,” perhaps “what the Father gave him”).
Topics: Christology, Eschatology
Cite (SBL): Hippolytus, Haer. 10.33.17 (Duncker–Schneidewin, 542–544; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-33-1/#p-10-33-17). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-33-17) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 10, chapter 34
10.34.1Duncker–Schneidewin, 544
Τοιοῦτος ὁ περὶ τὸ θεῖον ἀληθὴς λόγος, ὦ ἄνθρωποι Ἕλληνές τε καὶ βάρβαροι, Χαλδαῖοί τε καὶ Ἀσσύριοι, Αἰγύπτιοί τε καὶ Λίβυες, Ἰνδοί τε καὶ Αἰθίοπες, Κελτοί τε καὶ οἱ στρατηγοῦντες Λατῖνοι, πάντες τε οἱ τὴν Εὐρώπην Ἀσίαν τε καὶ Λιβύην κατοικοῦντες, οἷς σύμβουλος ἐγὼ γίνομαι, φιλανθρώπου λόγου ὑπάρχων μαθητὴς καὶ φιλάνθρωπος, ὅπως προσδραμόντες διδαχθῆτε παρʼ ἡμῶν,
Toioutos ho peri to theion alēthēs logos, ō anthrōpoi Hellēnes te kai barbaroi, Chaldaioi te kai Assyrioi, Aigyptioi te kai Libyes, Indoi te kai Aithiopes, Keltoi te kai hoi stratēgountes Latinoi, pantes te hoi tēn Eurōpēn Asian te kai Libyēn katoikountes, hois symboulos egō ginomai, philanthrōpou logou hyparchōn mathētēs kai philanthrōpos, hopōs prosdramontes didachthēte parʼ hēmōn,
Such is the true doctrine about the divine, you people, Greeks and barbarians, Chaldeans and Assyrians, Egyptians and Libyans, Indians and Ethiopians, Celts and the Latins who lead armies, and all who inhabit Europe, Asia, and Libya, to whom I become an adviser, being a disciple of the Word who loves humankind, and myself a lover of humankind, so that you may run to us and be taught by us
Notes and citation
Summary: Hippolytus appeals to all the nations of the world to come and learn the true doctrine.
Cite (SBL): Hippolytus, Haer. 10.34.1 (Duncker–Schneidewin, 544; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-33-1/#p-10-34-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-34-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.34.2Duncker–Schneidewin, 544
τίς ὁ ὄντως θεὸς καὶ ἡ τούτου εὔτακτος δημιουργία, μὴ προσέχοντες σοφίσμασιν ἐντέχνων λόγων, μηδὲ ματαίοις ἐπαγγελίαις κλεψιλόγων αἱρετικῶν, ἀλλʼ ἀληθείας ἀκόμπου ἁπλότητι σεμνῇ, διʼ ἧς ἐπιγνώσεως ἐκφεύξεσθε ἐπερχομένην πυρὸς κρίσεως ἀπειλὴν καὶ ταρτάρου ζοφεροῦ ὄμμα ἀφώτιστον, ὑπὸ λόγου φωνῆς μὴ καταλαμφθέν, καὶ βρασμὸν ἀεννάου λίμνης γεέννης φλογός, καὶ ταρταρούχων ἀγγέλων κολαστῶν ὄμμα ἀεὶ μένον ἐν ἀπειλῇ, καὶ σκώληκα σώματος ἀπουσίαν ἐπιστρεφόμενον, ἐπὶ τὸ ἐκβράσαν σῶμα ὡς ἐπιστρέφων.
tis ho ontōs theos kai hē toutou eutaktos dēmiourgia, mē prosechontes sophismasin entechnōn logōn, mēde mataiois epangeliais klepsilogōn hairetikōn, allʼ alētheias akompou haplotēti semnę̄, diʼ hēs epignōseōs ekpheuxesthe eperchomenēn pyros kriseōs apeilēn kai tartarou zopherou omma aphōtiston, hypo logou phōnēs mē katalamphthen, kai brasmon aennaou limnēs geennēs phlogos, kai tartarouchōn angelōn kolastōn omma aei menon en apeilę̄, kai skōlēka sōmatos apousian epistrephomenon, epi to ekbrasan sōma hōs epistrephōn.
who the true God is and what his well-ordered creation is, not giving heed to the sophisms of artful words, nor to the vain promises of word-stealing heretics, but to the dignified simplicity of unboastful truth; through the knowledge of which you will escape the coming threat of the judgment of fire, and the unlit eye of gloomy Tartarus, never illumined by the voice of the Word, and the seething of the ever-flowing lake of the flame of Gehenna, and the eye of the punishing angels who keep Tartarus, ever fixed in threat, and the worm that turns toward the body's corruption, as though returning to the body that spawned it.
Textual problem in this passage: see the notes.
Mark 9:48 (allusion, high confidence) · Isa 66:24 (allusion, medium confidence) · Rev 20:14–15 (allusion, medium confidence) · 2 Pet 2:4 (echo, medium confidence)
Notes and citation
Summary: Knowing the true God, the hearers will escape the fire of judgment, dark Tartarus, the lake of Gehenna, the punishing angels, and the undying worm.
- The imagery draws on Mark 9:48 (Isa 66:24), Rev 20:14–15, and 2 Pet 2:4 (Tartarus). The last clause about the worm is obscure; ἀπουσία is taken as the body's discharge or corruption (ANF: “the body whose scum has bred it”), and τὸ ἐκβράσαν σῶμα as the body that cast the worm forth.
Topics: Eschatology
Cite (SBL): Hippolytus, Haer. 10.34.2 (Duncker–Schneidewin, 544; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-33-1/#p-10-34-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-34-2) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.34.3Duncker–Schneidewin, 544
Καὶ ταῦτα μὲν ἐκφεύξῃ θεὸν τὸν ὄντα διδαχθείς, ἕξεις δὲ ἀθάνατον τὸ σῶμα καὶ ἄφθαρτον ἅμα ψυχῇ, [καὶ] βασιλείαν οὐρανῶν ἀπολήψῃ, ὁ ἐν γῇ βιοὺς καὶ ἐπουράνιον βασιλέα ἐπιγνούς, ἔσῃ δὲ ὁμιλητὴς θεοῦ καὶ συγκληρονόμος Χριστοῦ, οὐκ ἐπιθυμίαις ἢ πάθεσι καὶ νόσοις δουλούμενος.
Kai tauta men ekpheuxę̄ theon ton onta didachtheis, hexeis de athanaton to sōma kai aphtharton hama psychę̄, [kai] basileian ouranōn apolēpsę̄, ho en gę̄ bious kai epouranion basilea epignous, esę̄ de homilētēs theou kai synklēronomos Christou, ouk epithymiais ē pathesi kai nosois douloumenos.
And you will escape these things, having been taught the God who is; and you will have an immortal body, incorruptible together with the soul, [and] you will receive the kingdom of heaven, you who lived on earth and came to know the heavenly King; and you will be a companion of God and a co-heir with Christ, not enslaved by desires or passions or diseases.
Rom 8:17 (allusion, high confidence) · 1 Cor 15:53 (allusion, high confidence)
Notes and citation
Summary: Those who know God will receive an immortal body and soul, the kingdom of heaven, and a share as co-heirs with Christ.
- The allusions are Rom 8:17 and 1 Cor 15:53.
Notes on the original text
- Digital text corrected (stray space): ἄφθαρτ ον → ἄφθαρτον.
Topics: Eschatology
Cite (SBL): Hippolytus, Haer. 10.34.3 (Duncker–Schneidewin, 544; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-33-1/#p-10-34-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-34-3) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.34.4Duncker–Schneidewin, 544–546
Γέγονας γὰρ θεός· ὅσα γὰρ ὑπέμεινας πάθη ἄνθρωπος ὤν, ταῦτα ἐδίδου, ὅτι ἄνθρωπος εἶς, ὅσα δὲ παρακολουθεῖ θεῷ, ταῦτα παρέχειν ἐπήγγελται θεός, ὅτι ἐθεοποιήθης, ἀθάνατος γεννηθείς. Τουτέστι τὸ Γνῶθι σεαυτόν, ἐπιγνοὺς τὸν πεποιηκότα θεόν. Τὸ γὰρ ἐπιγνῶναι ἑαυτὸν ἐπιγνωσθῆναι συμβέβηκε τῷ καλουμένῳ ὑπʼ αὐτοῦ.
Gegonas gar theos; hosa gar hypemeinas pathē anthrōpos ōn, tauta edidou, hoti anthrōpos eis, hosa de parakolouthei theǭ, tauta parechein epēngeltai theos, hoti etheopoiēthēs, athanatos gennētheis. Toutesti to Gnōthi seauton, epignous ton pepoiēkota theon. To gar epignōnai heauton epignōsthēnai symbebēke tǭ kaloumenǭ hypʼ autou.
For you have become a god. For whatever sufferings you endured as a human being, these he gave because you are a human being; but whatever belongs to God, these God has promised to supply, because you have been deified, born immortal. This is the “Know yourself”: recognizing the God who made you. For to the one who is called by him, knowing oneself turns out to be being known.
1 Cor 13:12 (echo, medium confidence) · Gal 4:9 (echo, medium confidence)
Notes and citation
Summary: Hippolytus says the believer will be made divine, born immortal; truly knowing oneself means knowing one's Maker and being known by him.
- “You have become a god” and “deified” (ἐθεοποιήθης) describe deification by grace, not a change of nature into God. “Know yourself” is the Delphic maxim. “To be known” echoes 1 Cor 13:12 and Gal 4:9.
Notes on the original text
- Digital text corrected (wrong breathing/accent: εἶς (“you are”)): ἄνθρωπος εἷς → ἄνθρωπος εἶς.
Topics: Eschatology
Cite (SBL): Hippolytus, Haer. 10.34.4 (Duncker–Schneidewin, 544–546; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-33-1/#p-10-34-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-34-4) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.34.5Duncker–Schneidewin, 546–548
Μὴ φιλεχθρήσητε τοίνυν ἑαυτοῖς, ἄνθρωποι, μηδὲ τὸ παλινδρομεῖν διστάσητε· Χριστὸς γάρ ἐστιν ὁ κατὰ πάντων θεός, ὃς τὴν ἁμαρτίαν ἐξ ἀνθρώπων ἀποπλύνειν προσέταξε, νέον τὸν παλαιὸν ἄνθρωπον ἀποτελῶν, εἰκόνα τοῦτον καλέσας ἀπʼ ἀρχῆς, διὰ τύπου τὴν εἰς σὲ ἐπιδεικνύμενος στοργήν, οὗ προστάγμασιν ὑπακούσας σεμνοῖς, καὶ ἀγαθοῦ ἀγαθὸς γενόμενος μιμητής, ἔσῃ ὅμοιος ὑπʼ αὐτοῦ τιμηθείς. Οὐ γὰρ πτωχεύει θεὸς καὶ σὲ θεὸν ποιήσας εἰς δόξαν αὐτοῦ.
Mē philechthrēsēte toinyn heautois, anthrōpoi, mēde to palindromein distasēte; Christos gar estin ho kata pantōn theos, hos tēn hamartian ex anthrōpōn apoplynein prosetaxe, neon ton palaion anthrōpon apotelōn, eikona touton kalesas apʼ archēs, dia typou tēn eis se epideiknymenos storgēn, hou prostagmasin hypakousas semnois, kai agathou agathos genomenos mimētēs, esę̄ homoios hypʼ autou timētheis. Ou gar ptōcheuei theos kai se theon poiēsas eis doxan autou.
Do not, then, be hostile to yourselves, you people, nor hesitate to turn back. For Christ is the God over all, who commanded that sin be washed away from humans, making the old man new, having called him an image from the beginning, showing through the type his love for you. If you obey his holy commandments and become a good imitator of him who is good, you will be like him, honored by him. For God is not beggared when he makes you too a god for his glory.
Rom 9:5 (echo, medium confidence) · Acts 22:16 (echo, medium confidence) · Gen 1:26 (allusion, medium confidence) · Col 3:10 (echo, medium confidence)
Notes and citation
Summary: Hippolytus closes: Christ, the God over all, washes away sin and renews humanity; whoever obeys and imitates him will be made like him, a god by grace for his glory.
- “God over all” echoes Rom 9:5; “washed away” recalls baptism (Acts 22:16); “image from the beginning” alludes to Gen 1:26; “new man” to Col 3:10.
Topics: Christology, Baptism, Eschatology
Cite (SBL): Hippolytus, Haer. 10.34.5 (Duncker–Schneidewin, 546–548; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/10-33-1/#p-10-34-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-10-34-5) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.