Refutation of All Heresies 5.26.1–6.13.1
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 5, chapter 26
5.26.1Duncker–Schneidewin, 218
Οὗτος φησίν· Ἦσαν τρεῖς ἀρχαὶ τῶν ὅλων ἀγέννητοι, ἀρρενικαὶ δύο, θηλυκὴ μία. Τῶν δὲ ἀρρενικῶν ἡ μέν τις καλεῖται ἀγαθός, αὐτὸ μόνον οὕτως λεγόμενος, προγνωστικὸς τῶν ὅλων. Ἡ δὲ ἑτέρα πατὴρ πάντων τῶν γεννητῶν, ἀπρόγνωστος [καὶ ἄγνωστος] καὶ ἀόρατος. Ἡ δὲ θήλεια ἀπρόγνωστος, ὀργίλη, δίγνωμος, δίσωμος, κατὰ πάντα τῇ κατὰ τὸν Ἡροδότου μῦθον ἐμφερής, μέχρι βουβῶνος παρθένος, ἔχιδνα δὲ τὰ κάτω, ὥς φησιν Ἰουστῖνος.
Houtos phēsin; Ēsan treis archai tōn holōn agennētoi, arrenikai dyo, thēlykē mia. Tōn de arrenikōn hē men tis kaleitai agathos, auto monon houtōs legomenos, prognōstikos tōn holōn. Hē de hetera patēr pantōn tōn gennētōn, aprognōstos [kai agnōstos] kai aoratos. Hē de thēleia aprognōstos, orgilē, dignōmos, disōmos, kata panta tę̄ kata ton Hērodotou mython empherēs, mechri boubōnos parthenos, echidna de ta katō, hōs phēsin Ioustinos.
He says: “There were three unbegotten principles of all things, two male and one female. Of the male ones, one is called Good, being called by this name alone, and he foreknows all things. The other is the Father of all begotten things, without foreknowledge, [unknown,] and invisible. The female is without foreknowledge, wrathful, double-minded, double-bodied, in every way like the girl in Herodotus's myth, a maiden to the groin and a viper below,” as Justin says.
Notes and citation
Summary: Justin teaches three principles: the Good, the Father, and a female half-maiden, half-viper.
- The bracketed word is the editor's supplement.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.26.1 (Duncker–Schneidewin, 218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-26-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.26.2Duncker–Schneidewin, 218
Καλεῖται δὲ Ἐδὲμ αὕτη ἡ κόρη καὶ Ἰσραήλ. Αὗται, φησίν, αἱ ἀρχαὶ τῶν ὅλων, ῥίζαι καὶ πηγαί, ἀφʼ ὧν τὰ πάντα ἐγένετο· ἄλλο δὲ ἦν οὐδέν. Ἰδὼν οὖν ὁ πατὴρ τὴν μιξοπάρθενον ἐκείνην ἀπρόγνωστος ὢν τὴν Ἐδέμ, ἦλθεν εἰς ἐπιθυμίαν αὐτῆς· Ἐλωεὶμ δὲ, φησίν, καλεῖται οὗτος ὁ πατήρ· οὐδὲν δʼ ἧττον ἐπεθύμησε καὶ ἡ Ἐδὲμ τοῦ Ἐλωείμ, καὶ συνήγαγεν αὐτοὺς ἡ ἐπιθυμία εἰς μίαν φιλίας εὔνοιαν.
Kaleitai de Edem hautē hē korē kai Israēl. Hautai, phēsin, hai archai tōn holōn, rhizai kai pēgai, aphʼ hōn ta panta egeneto; allo de ēn ouden. Idōn oun ho patēr tēn mixoparthenon ekeinēn aprognōstos ōn tēn Edem, ēlthen eis epithymian autēs; Elōeim de, phēsin, kaleitai houtos ho patēr; ouden dʼ hētton epethymēse kai hē Edem tou Elōeim, kai synēgagen autous hē epithymia eis mian philias eunoian.
This girl is called Eden and Israel. “These,” he says, “are the principles of all things, roots and springs, from which all things came to be; and there was nothing else. The Father, then, being without foreknowledge, saw that half-maiden Eden and came to desire her; this Father,” he says, “is called Elohim. And no less did Eden desire Elohim, and desire brought them together into one affection of love.”
Notes and citation
Summary: The Father, named Elohim, and the female Eden desire each other and unite.
- Elohim is the Hebrew word for God.
Notes on the original text
- Digital text corrected (wrong diacritic in the digital text): ῥϊζαι → ῥίζαι.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.26.2 (Duncker–Schneidewin, 218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-26-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.26.3Duncker–Schneidewin, 218
Γεννᾷ δὲ ἀπὸ τῆς συνόδου τῆς τοιαύτης ὁ πατὴρ ἐκ τῆς Ἐδὲμ ἑαυτῷ ἀγγέλους δώδεκα. Ὀνόματα δέ ἐστι τῶν πατρικῶν ἀγγέλων τάδε· Μιχαήλ, Ἀμήν, Βαρούχ, Γαβριήλ, Ἠσαδδαῖος....
Genną de apo tēs synodou tēs toiautēs ho patēr ek tēs Edem heautǭ angelous dōdeka. Onomata de esti tōn patrikōn angelōn tade; Michaēl, Amēn, Barouch, Gabriēl, Ēsaddaios....
From such a union the Father begets for himself twelve angels from Eden. The names of the paternal angels are these: Michael, Amen, Baruch, Gabriel, Esaddaeus, …
Notes and citation
Summary: From Elohim and Eden come twelve paternal angels, among them Baruch.
- The list is incomplete; seven names are lost.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.26.3 (Duncker–Schneidewin, 218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-26-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.26.4Duncker–Schneidewin, 218
Καὶ τῶν μητρικῶν ἀγγέλων, ὧν ἐποίησεν ἡ Ἐδέμ, ὁμοίως ὑποτέτακται τὰ ὀνόματα· ἔστι δὲ ταῦτα, Βάβελ, Ἀχαμῶθ, Νάας, Βήλ, Βελίας, Σατάν, Σαήλ, Ἀδωναῖος, Καυΐθαν, Φαραώ, Καρκαμενώς, Λάθεν.
Kai tōn mētrikōn angelōn, hōn epoiēsen hē Edem, homoiōs hypotetaktai ta onomata; esti de tauta, Babel, Achamōth, Naas, Bēl, Belias, Satan, Saēl, Adōnaios, Kauïthan, Pharaō, Karkamenōs, Lathen.
And the names of the maternal angels, whom Eden made, are likewise listed; they are these: Babel, Achamoth, Naas, Bel, Belias, Satan, Sael, Adonaeus, Kavithan, Pharaoh, Karkamenos, Lathen.
Notes and citation
Summary: Eden makes twelve maternal angels, among them Babel and Naas.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.26.4 (Duncker–Schneidewin, 218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-26-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.26.5Duncker–Schneidewin, 218–220
Τούτων τῶν εἰκοσιτεσσάρων ἀγγέλων οἱ μὲν πατρικοὶ τῷ πατρὶ συναίρονται καὶ πάντα ποιοῦσι κατὰ τὸ θέλημα αὐτοῦ· οἱ δὲ μητρικοὶ τῇ μητρὶ Ἐδέμ· τούτων δὲ τῶν ἀγγέλων ὁμοῦ πάντων τὸ πλῆθος ὁ παράδεισος, φησίν, ἐστί, περὶ οὗ λέγει Μωσῆς· Ἐφύτευσεν ὁ θεὸς παράδεισον ἐν Ἐδὲμ κατὰ ἀνατολάς, τουτέστι κατὰ πρόσωπον τῆς Ἐδέμ, ἵνα βλέπῃ τὸν παράδεισον ἡ Ἐδέμ, τουτέστι τοὺς ἀγγέλους, διὰ παντός.
Toutōn tōn eikositessarōn angelōn hoi men patrikoi tǭ patri synairontai kai panta poiousi kata to thelēma autou; hoi de mētrikoi tę̄ mētri Edem; toutōn de tōn angelōn homou pantōn to plēthos ho paradeisos, phēsin, esti, peri hou legei Mōsēs; Ephyteusen ho theos paradeison en Edem kata anatolas, toutesti kata prosōpon tēs Edem, hina blepę̄ ton paradeison hē Edem, toutesti tous angelous, dia pantos.
Of these twenty-four angels, the paternal ones side with the Father and do everything according to his will, and the maternal ones with the mother, Eden. And the multitude of all these angels together,” he says, “is paradise, of which Moses says: ‘God planted a paradise in Eden toward the east,’ that is, before the face of Eden, so that Eden might always see the paradise, that is, the angels.”
Gen 2:8 (quotation, high confidence)
Notes and citation
Summary: The twenty-four angels together are the paradise “planted in Eden.”
Notes on the original text
- Digital text corrected (wrong breathing and accent in the digital text): περὶ οὖ λέγει → περὶ οὗ λέγει.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.26.5 (Duncker–Schneidewin, 218–220; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-26-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.26.6Duncker–Schneidewin, 220
Τούτου τοῦ παραδείσου ἀλληγορικῶς οἱ ἄγγελοι κέκληνται ξύλα, καὶ ἔστι τὸ ξύλον τῆς ζωῆς ὁ τρίτος τῶν πατρικῶν ἀγγέλων Βαρούχ, τὸ δὲ ξύλον τοῦ εἰδέναι γνῶσιν καλοῦ καὶ πονηροῦ ὁ τρίτος τῶν μητρικῶν ἀγγέλων, ὁ Νάας. Οὕτως γὰρ λέγει δεῖν τὰ Μωσέως ἑρμηνεύειν, λέγων· περιεσταλμένως αὐτὰ εἶπεν ὁ Μωϋσῆς διὰ τὸ μὴ πάντας χωρεῖν τὴν ἀλήθειαν.
Toutou tou paradeisou allēgorikōs hoi angeloi keklēntai xyla, kai esti to xylon tēs zōēs ho tritos tōn patrikōn angelōn Barouch, to de xylon tou eidenai gnōsin kalou kai ponērou ho tritos tōn mētrikōn angelōn, ho Naas. Houtōs gar legei dein ta Mōseōs hermēneuein, legōn; periestalmenōs auta eipen ho Mōÿsēs dia to mē pantas chōrein tēn alētheian.
The angels of this paradise are allegorically called trees; and the tree of life is the third of the paternal angels, Baruch, and the tree of knowing the knowledge of good and evil is the third of the maternal angels, Naas. For so he says the writings of Moses must be interpreted, saying: “Moses spoke them in veiled form because not all can receive the truth.”
Gen 2:9 (allusion, high confidence)
Notes and citation
Summary: The tree of life is the angel Baruch and the tree of knowledge is the angel Naas.
- Naas represents the Hebrew nachash, “serpent.”
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.26.6 (Duncker–Schneidewin, 220; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-26-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.26.7Duncker–Schneidewin, 220
Γενομένου δέ, φησί, τοῦ παραδείσου ἐξ εὐαρεστήσεως κοινῆς Ἐλωεὶμ καὶ Ἐδέμ, οἱ τοῦ Ἐλωεὶμ ἄγγελοι λαβόντες ἀπὸ τῆς καλλίστης γῆς, τουτέστιν οὐκ ἀπὸ τοῦ θηριώδους μέρους τῆς Ἐδέμ, ἀλλὰ ἀπὸ τῶν ὑπὲρ βουβῶνα ἀνθρωποειδῶν καὶ ἡμέρων χωρίων τῆς γῆς ποιοῦσι τὸν ἄνθρωπον. Ἐκ δὲ τῶν θηριωδῶν μερῶν, φησί, γίνονται τὰ θηρία καὶ τὰ λοιπὰ ζῷα.
Genomenou de, phēsi, tou paradeisou ex euarestēseōs koinēs Elōeim kai Edem, hoi tou Elōeim angeloi labontes apo tēs kallistēs gēs, toutestin ouk apo tou thēriōdous merous tēs Edem, alla apo tōn hyper boubōna anthrōpoeidōn kai hēmerōn chōriōn tēs gēs poiousi ton anthrōpon. Ek de tōn thēriōdōn merōn, phēsi, ginontai ta thēria kai ta loipa zǭa.
“When paradise had come to be,” he says, “from the common good pleasure of Elohim and Eden, the angels of Elohim took from the finest earth, that is, not from the beastly part of Eden but from the human-shaped and gentle regions of the earth above the groin, and they made man. And from the beastly parts,” he says, “came the wild beasts and the other animals.”
Gen 2:7 (allusion, high confidence)
Notes and citation
Summary: Elohim's angels made man from Eden's human upper part, and the beasts came from her lower part.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.26.7 (Duncker–Schneidewin, 220; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-26-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.26.8Duncker–Schneidewin, 220
Τὸν ἄνθρωπον οὖν ἐποίησαν σύμβολον τῆς ἑνότητος αὐτῶν καὶ εὐνοίας, καὶ κατατίθενται τὰς ἑαυτῶν δυνάμεις εἰς αὐτόν, Ἐδὲμ μὲν τὴν ψυχήν, Ἐλωεὶμ δὲ τὸ πνεῦμα. Καὶ γίνεται οἱονεὶ σφραγίς τις αὕτη καὶ φιλίας ὑπόμνημα καὶ σύμβολον αἰώνιον τοῦ γάμου τῆς Ἐδὲμ καὶ τοῦ Ἐλωεὶμ ἄνθρωπος, ὁ Ἀδάμ.
Ton anthrōpon oun epoiēsan symbolon tēs henotētos autōn kai eunoias, kai katatithentai tas heautōn dynameis eis auton, Edem men tēn psychēn, Elōeim de to pneuma. Kai ginetai hoionei sphragis tis hautē kai philias hypomnēma kai symbolon aiōnion tou gamou tēs Edem kai tou Elōeim anthrōpos, ho Adam.
They made man, then, as a symbol of their unity and affection, and they deposit their own powers in him, Eden the soul and Elohim the spirit. And man, Adam, becomes as it were a seal and memorial of love and an eternal symbol of the marriage of Eden and Elohim.
Notes and citation
Summary: Adam receives soul from Eden and spirit from Elohim, a symbol of their marriage.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.26.8 (Duncker–Schneidewin, 220; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-26-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.26.9Duncker–Schneidewin, 220
Ὁμοίως δὲ καὶ ἡ Εὔα γέγονε, φησίν, ὥσπερ Μωσεῖ γέγραπται, εἰκὼν καὶ σύμβολον, σφραγὶς εἰς αἰῶνα φυλαχθησομένη τῆς Ἐδέμ· κατετέθη τε ὁμοίως καὶ ἐν τῇ Εὔᾳ τῇ εἰκόνι ψυχὴ μὲν ἀπὸ τῆς Ἐδέμ, πνεῦμα δὲ ἀπὸ τοῦ Ἐλωείμ. Καὶ ἐδόθησαν ἐντολαὶ αὐτοῖς· Αὐξάνεσθε καὶ πληθύνεσθε καὶ κατακληρονομήσατε τὴν γῆν, τουτέστι τὴν Ἐδέμ, οὕτω γὰρ θέλει γεγράφθαι.
Homoiōs de kai hē Eua gegone, phēsin, hōsper Mōsei gegraptai, eikōn kai symbolon, sphragis eis aiōna phylachthēsomenē tēs Edem; katetethē te homoiōs kai en tę̄ Euą tę̄ eikoni psychē men apo tēs Edem, pneuma de apo tou Elōeim. Kai edothēsan entolai autois; Auxanesthe kai plēthynesthe kai kataklēronomēsate tēn gēn, toutesti tēn Edem, houtō gar thelei gegraphthai.
“Likewise Eve also came to be,” he says, “as it is written in Moses, an image and symbol, a seal of Eden to be kept forever; and likewise in Eve, the image, soul was deposited from Eden and spirit from Elohim. And commands were given them: ‘Increase and multiply and inherit the earth,’ that is, Eden”; for so he would have it written.
Gen 1:28 (quotation, high confidence)
Notes and citation
Summary: Eve likewise has soul from Eden and spirit from Elohim, and the first couple is told to inherit “the earth,” meaning Eden.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.26.9 (Duncker–Schneidewin, 220; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-26-9). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.26.10Duncker–Schneidewin, 220
Πᾶσαν γὰρ τὴν ἑαυτῆς δύναμιν οἱονεί τινα οὐσίαν ἐν γάμῳ ἡ Ἐδὲμ προσήνεγκε τῷ Ἐλωείμ. Ὅθεν, φησί, κατὰ μίμησιν ἐκείνου τοῦ πρώτου γάμου προῖκα προσφέρουσι μέχρι σήμερον αἱ γυναῖκες τοῖς ἀνδράσι, θείῳ τινὶ καὶ πατρικῷ νόμῳ πειθόμεναι τῷ γενομένῳ πρὸς Ἐλωεὶμ τῆς Ἐδέμ.
Pasan gar tēn heautēs dynamin hoionei tina ousian en gamǭ hē Edem prosēnenke tǭ Elōeim. Hothen, phēsi, kata mimēsin ekeinou tou prōtou gamou proika prospherousi mechri sēmeron hai gynaikes tois andrasi, theiǭ tini kai patrikǭ nomǭ peithomenai tǭ genomenǭ pros Elōeim tēs Edem.
For Eden brought all her own power to Elohim in marriage, as a kind of property. “Hence,” he says, “in imitation of that first marriage, women to this day bring a dowry to their husbands, obeying a divine and ancestral law that arose from Eden's dealing with Elohim.”
Notes and citation
Summary: Justin explains the dowry as an imitation of Eden's gift to Elohim.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.26.10 (Duncker–Schneidewin, 220; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-26-10). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.26.11Duncker–Schneidewin, 220–222
Κτισθέντων δὲ πάντων, ὡς γέγραπται παρὰ τῷ Μωϋσῇ, οὐρανοῦ τε καὶ γῆς καὶ τῶν ἐν αὐτῇ, εἰς τέτταρας ἀρχὰς διῃρέθησαν οἱ δώδεκα τῆς μητρὸς ἄγγελοι, καὶ καλεῖται τούτων ἕκαστον τεταρτημόριον ποταμός, Φεισὼν καὶ Γεὼν καὶ Τίγρις καὶ Εὐφράτης, ὡς, φησί, λέγει Μωϋσῆς· οὗτοι ἐμπεριέρχονται οἱ δώδεκα ἄγγελοι εἰς τέτταρα μέρη συμπεριπεπλεγμένοι καὶ διέπουσι τὸν κόσμον, σατραπικήν τινα ἔχοντες κατὰ τοῦ κόσμου παρὰ τῆς Ἐδὲμ ἐξουσίαν.
Ktisthentōn de pantōn, hōs gegraptai para tǭ Mōÿsę̄, ouranou te kai gēs kai tōn en autę̄, eis tettaras archas dię̄rethēsan hoi dōdeka tēs mētros angeloi, kai kaleitai toutōn hekaston tetartēmorion potamos, Pheisōn kai Geōn kai Tigris kai Euphratēs, hōs, phēsi, legei Mōÿsēs; houtoi emperierchontai hoi dōdeka angeloi eis tettara merē symperipeplegmenoi kai diepousi ton kosmon, satrapikēn tina echontes kata tou kosmou para tēs Edem exousian.
“When all things had been created, as it is written in Moses, heaven and earth and what is in it, the twelve angels of the mother were divided into four principalities, and each of these quarters is called a river, Pishon, Gihon, Tigris, and Euphrates, as,” he says, “Moses says. These twelve angels, intertwined in four parts, go around and govern the world, holding from Eden a kind of satrap's authority over the world.”
Gen 2:10–14 (allusion, high confidence)
Notes and citation
Summary: Eden's twelve angels form four groups, the four rivers of paradise, and rule the world.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.26.11 (Duncker–Schneidewin, 220–222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-26-11). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.26.12Duncker–Schneidewin, 222
Μένουσι δὲ οὐκ ἀεὶ ἐπὶ τῶν τόπων τῶν αὐτῶν, ἀλλʼ οἱονεὶ ἐν χορῷ κυκλικῷ ἐμπεριέρχονται, ἀλλάσσοντες τόπον ἐκ τόπου καὶ παραχωροῦντες ἐν χρόνοις καὶ διαστήμασι τοὺς τόπους τεταγμένους ἑαυτοῖς.
Menousi de ouk aei epi tōn topōn tōn autōn, allʼ hoionei en chorǭ kyklikǭ emperierchontai, allassontes topon ek topou kai parachōrountes en chronois kai diastēmasi tous topous tetagmenous heautois.
They do not always stay in the same places but go around as in a circular dance, changing from place to place and at set times and intervals yielding the places assigned to them.
Notes and citation
Summary: The angelic groups rotate around the world in turn.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.26.12 (Duncker–Schneidewin, 222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-26-12). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.26.13Duncker–Schneidewin, 222
Ὅταν δὲ ἐπικρατῇ τῶν τόπων ὁ Φεισών, λιμός, στενοχωρία, θλῖψις ἐν ἐκείνῳ τῷ μέρει τῆς γῆς γίνεται· φειδωλὸν γὰρ τὸ παράταγμα τῶν ἀγγέλων τούτων· ὁμοίως καὶ ἑκάστου μέρους τῶν τεσσάρων, κατὰ τὴν ἑκάστου δύναμιν καὶ φύσιν, κακοὶ καιροὶ καὶ νόσων στάσεις. Καὶ τοῦτο εἰσαεὶ κατὰ τὴν ἐπικράτησιν τῶν τεταρτημορίων ὡσπερεὶ ποταμῶν ῥεῦμα κακίας κατὰ θέλησιν τῆς Ἐδὲμ ἀδιαλείπτως τὸν κόσμον περιέρχεται.
Hotan de epikratę̄ tōn topōn ho Pheisōn, limos, stenochōria, thlipsis en ekeinǭ tǭ merei tēs gēs ginetai; pheidōlon gar to paratagma tōn angelōn toutōn; homoiōs kai hekastou merous tōn tessarōn, kata tēn hekastou dynamin kai physin, kakoi kairoi kai nosōn staseis. Kai touto eisaei kata tēn epikratēsin tōn tetartēmoriōn hōsperei potamōn rheuma kakias kata thelēsin tēs Edem adialeiptōs ton kosmon perierchetai.
When Pishon prevails over the places, famine, distress, and affliction occur in that part of the earth, for the array of these angels is stingy; and likewise with each of the four parts, according to the power and nature of each, come evil times and outbreaks of disease. And this flood of evil, according to the dominance of the quarters, like the stream of rivers, continually goes around the world without ceasing, according to the will of Eden.
Notes and citation
Summary: Wherever each group of Eden's angels rules, famine and disease follow in turn.
- There is a play on Pishon (Φεισών) and “stingy” (φειδωλόν).
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.26.13 (Duncker–Schneidewin, 222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-26-13). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.26.14Duncker–Schneidewin, 222
Γέγονε δὲ ἡ τῆς κακίας ἀνάγκη ἐκ τοιαύτης τινὸς αἰτίας· κατασκευάσας καὶ δημιουργήσας Ἐλωεὶμ ἐκ κοινῆς εὐαρεστήσεως τὸν κόσμον, ἀναβῆναι ἠθέλησεν εἰς τὰ ὑψηλὰ μέρη τοῦ οὐρανοῦ καὶ θεάσασθαι, μή τι γέγονε τῶν κατὰ τὴν κτίσιν ἐνδεῶς, συμπαραλαβὼν τοὺς ἰδίους ἀγγέλους μετʼ αὐτοῦ, ἦν γὰρ ἀνωφερής, καταλιπὼν τὴν Ἐδὲμ κάτω, γῆ γὰρ οὖσα ἐπακολουθεῖν ἄνω τῷ συζύγῳ οὐκ ἠθέλησεν.
Gegone de hē tēs kakias anankē ek toiautēs tinos aitias; kataskeuasas kai dēmiourgēsas Elōeim ek koinēs euarestēseōs ton kosmon, anabēnai ēthelēsen eis ta hypsēla merē tou ouranou kai theasasthai, mē ti gegone tōn kata tēn ktisin endeōs, symparalabōn tous idious angelous metʼ autou, ēn gar anōpherēs, katalipōn tēn Edem katō, gē gar ousa epakolouthein anō tǭ syzygǭ ouk ēthelēsen.
The necessity of evil arose from some such cause as this. Elohim, having furnished and fashioned the world out of their common good pleasure, wished to go up to the high parts of heaven and see whether anything in the creation had turned out deficient. He took his own angels with him, for he tended upward, and left Eden below; for she, being earth, was unwilling to follow her consort upward.
Notes and citation
Summary: Evil began when Elohim rose to the heights of heaven, leaving the earthly Eden below.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.26.14 (Duncker–Schneidewin, 222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-26-14). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.26.15Duncker–Schneidewin, 222
Ἐλθὼν οὖν ὁ Ἐλωεὶμ ἐπὶ τὸ πέρας ἄνω τοῦ οὐρανοῦ, καὶ θεασάμενος φῶς κρεῖττον ὑπὲρ ὃ αὐτὸς ἐδημιούργησεν εἶπεν· Ἀνοίξατέ μοι πύλας, ἵνα εἰσελθὼν ἐξομολογήσωμαι τῷ κυρίῳ· ἐδόκουν γὰρ ἐγὼ κύριος εἶναι.
Elthōn oun ho Elōeim epi to peras anō tou ouranou, kai theasamenos phōs kreitton hyper ho autos edēmiourgēsen eipen; Anoixate moi pylas, hina eiselthōn exomologēsōmai tǭ kyriǭ; edokoun gar egō kyrios einai.
Elohim, then, came to the upper limit of heaven, and seeing a light better than what he himself had fashioned, he said: “Open to me the gates, that I may enter and give thanks to the Lord; for I thought that I was lord.”
Ps 118:19 (117:19 LXX) (quotation, high confidence)
Notes and citation
Summary: Seeing a higher light, Elohim asks to enter, realizing he is not the supreme Lord.
- The quotation is Ps 118:19 (117:19 LXX), with an addition.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.26.15 (Duncker–Schneidewin, 222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-26-15). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.26.16Duncker–Schneidewin, 222
Φωνὴ αὐτῷ ἀπὸ τοῦ φωτὸς ἐδόθη λέγουσα· Αὕτη ἡ πύλη τοῦ κυρίου, δίκαιοι εἰσέρχονται διʼ αὐτῆς· καὶ ἀνεῴχθη παραχρῆμα ἡ πύλη, καὶ εἰσῆλθεν ὁ πατὴρ δίχα τῶν ἀγγέλων πρὸς τὸν ἀγαθὸν καὶ εἶδεν, ἃ ὀφθαλμὸς οὐκ εἶδε καὶ οὖς οὐκ ἤκουσε καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη. Τότε λέγει αὐτῷ ὁ ἀγαθός· Κάθου ἐκ δεξιῶν μου.
Phōnē autǭ apo tou phōtos edothē legousa; Hautē hē pylē tou kyriou, dikaioi eiserchontai diʼ autēs; kai aneǭchthē parachrēma hē pylē, kai eisēlthen ho patēr dicha tōn angelōn pros ton agathon kai eiden, ha ophthalmos ouk eide kai ous ouk ēkouse kai epi kardian anthrōpou ouk anebē. Tote legei autǭ ho agathos; Kathou ek dexiōn mou.
A voice was given him from the light, saying: “This is the gate of the Lord; the righteous enter through it.” And at once the gate was opened, and the Father entered without the angels to the Good one, and saw what eye has not seen and ear has not heard and has not entered into the heart of man. Then the Good one says to him: “Sit at my right hand.”
Ps 118:20 (117:20 LXX) (quotation, high confidence) · 1 Cor 2:9 (quotation, high confidence) · Ps 110:1 (109:1 LXX) (quotation, high confidence)
Notes and citation
Summary: Elohim enters to the Good one, sees what no eye has seen, and is seated at his right hand.
- The quotations are Ps 118:20 (117:20 LXX), 1 Cor 2:9, and Ps 110:1 (109:1 LXX).
Notes on the original text
- Digital text corrected (misread letter in the digital text): ἀπὸ τοῖ φωτὸς → ἀπὸ τοῦ φωτὸς.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.26.16 (Duncker–Schneidewin, 222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-26-16). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.26.17Duncker–Schneidewin, 222
Ὁ δὲ πατὴρ λέγει πρὸς τὸν ἀγαθόν· Ἔασόν με κύριε καταστρέψαι τὸν κόσμον, ὃν πεποίηκα· τὸ πνεῦμα γάρ μου ἐνδέδεται εἰς τοὺς ἀνθρώπους, καὶ θέλω αὐτὸ ἀπολαβεῖν.
Ho de patēr legei pros ton agathon; Eason me kyrie katastrepsai ton kosmon, hon pepoiēka; to pneuma gar mou endedetai eis tous anthrōpous, kai thelō auto apolabein.
And the Father says to the Good one: “Allow me, Lord, to overturn the world that I have made; for my spirit is bound up in human beings, and I want to take it back.”
Notes and citation
Summary: Elohim asks leave to destroy the world in order to recover his spirit from humankind.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.26.17 (Duncker–Schneidewin, 222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-26-17). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.26.18Duncker–Schneidewin, 222–224
Τότε λέγει αὐτῷ ὁ ἀγαθός· Οὐδὲν δύνασαι κακοποιῆσαι παρʼ ἐμοὶ γενόμενος, ἐκ κοινῆς γὰρ εὐαρεστήσεως ἐποιήσατε τὸν κόσμον σύ τε καὶ ἡ Ἐδέμ. ἔασον οὖν τὴν Ἐδὲμ ἔχειν τὴν κτίσιν μέχρις οὗ βούλεται· σὺ δὲ μένε παρʼ ἐμοί.
Tote legei autǭ ho agathos; Ouden dynasai kakopoiēsai parʼ emoi genomenos, ek koinēs gar euarestēseōs epoiēsate ton kosmon sy te kai hē Edem. eason oun tēn Edem echein tēn ktisin mechris hou bouletai; sy de mene parʼ emoi.
Then the Good one says to him: “You can do no evil now that you are with me; for you and Eden made the world out of common good pleasure. Let Eden, then, have the creation as long as she wishes; but you, remain with me.”
Notes and citation
Summary: The Good one refuses and bids Elohim stay with him, leaving creation to Eden.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.26.18 (Duncker–Schneidewin, 222–224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-26-18). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.26.19Duncker–Schneidewin, 224
Τότε γνοῦσα ἡ Ἐδὲμ ὅτι καταλέλειπται ὑπὸ τοῦ Ἐλωείμ, λυπηθεῖσα παρέστησεν αὐτῇ τοὺς ἰδίους ἀγγέλους καὶ εὐπρεπῶς ἐκόσμησεν ἑαυτήν, εἴ πως εἰς ἐπιθυμίαν ἐλθὼν ὁ Ἐλωεὶμ κατέλθῃ πρὸς αὐτήν.
Tote gnousa hē Edem hoti kataleleiptai hypo tou Elōeim, lypētheisa parestēsen autę̄ tous idious angelous kai euprepōs ekosmēsen heautēn, ei pōs eis epithymian elthōn ho Elōeim katelthę̄ pros autēn.
Then Eden, knowing that she had been abandoned by Elohim, grieved, set her own angels beside her, and adorned herself becomingly, in case Elohim might come to desire her and come down to her.
Notes and citation
Summary: Abandoned, Eden adorns herself hoping to win Elohim back.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.26.19 (Duncker–Schneidewin, 224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-26-19). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.26.20Duncker–Schneidewin, 224
Ὡς δὲ κρατηθεὶς τῷ ἀγαθῷ ὁ Ἐλωεὶμ οὐκέτι κατῆλθε πρὸς τὴν Ἐδέμ, προσέταξεν ἡ Ἐδὲμ τῇ Βάβελ, ἥτις ἐστὶν Ἀφροδίτη, μοιχείας καὶ χωρισμοὺς γάμων κατασκευάσαι ἐν ἀνθρώποις, ἵνα ὡς αὐτὴ κεχώρισται ἀπὸ τοῦ Ἐλωείμ, οὕτω καὶ τὸ πνεῦμα τοῦ Ἐλωεὶμ τὸ ὄν ἐν τοῖς ἀνθρώποις τοῖς χωρισμοῖς τοῖς τοιούτοις βασανίζηται λυπούμενον, καὶ πάσχῃ τὰ αὐτὰ ὁποῖα καὶ ἡ Ἐδὲμ καταλελειμμένη.
Hōs de kratētheis tǭ agathǭ ho Elōeim ouketi katēlthe pros tēn Edem, prosetaxen hē Edem tę̄ Babel, hētis estin Aphroditē, moicheias kai chōrismous gamōn kataskeuasai en anthrōpois, hina hōs autē kechōristai apo tou Elōeim, houtō kai to pneuma tou Elōeim to on en tois anthrōpois tois chōrismois tois toioutois basanizētai lypoumenon, kai paschę̄ ta auta hopoia kai hē Edem kataleleimmenē.
But when Elohim, held fast by the Good one, no longer came down to Eden, Eden commanded Babel, who is Aphrodite, to bring about adulteries and separations of marriages among human beings, so that, as she herself had been separated from Elohim, so too the spirit of Elohim that is in human beings might be tormented and grieved by such separations, and suffer the same things as Eden, abandoned.
Notes and citation
Summary: In Justin's myth, the abandoned Eden has Babel (Aphrodite) cause adultery and the breakup of marriages to torment Elohim's spirit in humans.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.26.20 (Duncker–Schneidewin, 224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-26-20). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.26.21Duncker–Schneidewin, 224
Καὶ δίδωσιν ἐξουσίαν ἡ Ἐδὲμ μεγάλην τῷ τρίτῳ ἀγγέλῳ αὐτῆς τῷ Νάας, ἵνα πάσαις κολάσεσι κολάζῃ τὸ πνεῦμα τοῦ Ἐλωεὶμ τὸ ὂν ἐν τοῖς ἀνθρώποις, ἵνα διὰ τοῦ πνεύματος ᾖ κολαζόμενος ὁ Ἐλωεὶμ ὁ καταλιπὼν παρὰ τὰς συνθήκας τὰς γενομένας αὐτῶν τὴν σύζυγον. Ἰδὼν ταῦτα ὁ πατὴρ Ἐλωεὶμ ἐκπέμπει τὸν Βαρούχ, τὸν τρίτον ἄγγελον τῶν ἑαυτοῦ, εἰς βοήθειαν τῷ πνεύματι τῷ ὄντι ἐν τοῖς ἀνθρώποις.
Kai didōsin exousian hē Edem megalēn tǭ tritǭ angelǭ autēs tǭ Naas, hina pasais kolasesi kolazę̄ to pneuma tou Elōeim to on en tois anthrōpois, hina dia tou pneumatos ę̄ kolazomenos ho Elōeim ho katalipōn para tas synthēkas tas genomenas autōn tēn syzygon. Idōn tauta ho patēr Elōeim ekpempei ton Barouch, ton triton angelon tōn heautou, eis boētheian tǭ pneumati tǭ onti en tois anthrōpois.
And Eden gives great authority to her third angel, Naas, to punish with every punishment the spirit of Elohim that is in human beings, so that through the spirit Elohim himself might be punished, who had abandoned his consort contrary to the compacts made between them. Seeing this, the Father Elohim sends out Baruch, the third of his own angels, to help the spirit that is in human beings.
Notes and citation
Summary: Eden sets the angel Naas to torment Elohim's spirit in humans, and Elohim sends Baruch to help.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): ἐν τοῖς ἄνθρώποις → ἐν τοῖς ἀνθρώποις.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.26.21 (Duncker–Schneidewin, 224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-26-21). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.26.22Duncker–Schneidewin, 224
Πάλιν ἐλθὼν οὖν ὁ Βαροὺχ ἔστη ἐν μέσῳ τῶν ἀγγέλων τῆς Ἐδέμ, τουτέστιν ἐν μέσῳ τοῦ παραδείσου (παράδεισος γὰρ οἱ ἄγγελοι, ὧν μέσος ἔστη), καὶ παρήγγειλε τῷ ἀνθρώπῳ, ἀπὸ παντὸς ξύλου τοῦ ἐν τῷ παραδείσῳ βρώσει φαγεῖν, ἀπὸ δὲ τοῦ [ξύλου τοῦ] γινώσκειν τὸ καλὸν καὶ τὸ πονηρὸν μὴ φαγεῖν, ὅπερ ἐστὶν ὁ Νάας, τουτέστι τοῖς μὲν ἄλλοις ἀγγέλοις πείθεσθαι τοῖς ἕνδεκα τῆς Ἐδέμ, πάθη μὲν γὰρ ἔχουσιν οἱ ἕνδεκα, παρανομίαν δὲ οὐκ ἔχουσιν· ὁ δὲ Νάας παρανομίαν ἔσχε· προσῆλθε γὰρ τῇ
Palin elthōn oun ho Barouch estē en mesǭ tōn angelōn tēs Edem, toutestin en mesǭ tou paradeisou (paradeisos gar hoi angeloi, hōn mesos estē), kai parēngeile tǭ anthrōpǭ, apo pantos xylou tou en tǭ paradeisǭ brōsei phagein, apo de tou [xylou tou] ginōskein to kalon kai to ponēron mē phagein, hoper estin ho Naas, toutesti tois men allois angelois peithesthai tois hendeka tēs Edem, pathē men gar echousin hoi hendeka, paranomian de ouk echousin; ho de Naas paranomian esche; prosēlthe gar tę̄
Baruch, then, came and stood in the middle of the angels of Eden, that is, in the middle of paradise (for the angels, in the middle of whom he stood, are paradise), and commanded the man to eat for food of every tree in paradise, but not to eat of the [tree of] knowing good and evil, which is Naas; that is, to obey the other eleven angels of Eden, for the eleven have passions but not lawlessness, whereas Naas had lawlessness. For he approached
Gen 2:16–17 (allusion, high confidence)
Notes and citation
Summary: Baruch tells Adam to obey Eden's angels except Naas, the lawless tree of knowledge.
- The bracketed words are the editor's supplement.
Notes on the original text
- Digital text corrected (missing accent in the digital text): καὶ το πονηρὸν → καὶ τὸ πονηρὸν.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.26.22 (Duncker–Schneidewin, 224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-26-22). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.26.23Duncker–Schneidewin, 224
Εὔᾳ ἐξαπατήσας αὐτὴν καὶ ἐμοίχευσεν αὐτήν, ὅπερ ἐστὶ παράνομον· προσῆλθε δὲ καὶ τῷ Ἀδὰμ καὶ ἔσχεν αὐτὸν ὡς παῖδα, ὅπερ ἐστὶ καὶ αὐτὸ παράνομον· ἔνθεν γέγονε μοιχεία καὶ ἀρσενοκοιτία. Ἀπὸ τότε ἐπεκράτησε τὰ κακὰ τοῖς ἀνθρώποις καὶ τὰ ἀγαθὰ ἐκ μιᾶς ἀρχῆς γενόμενα τῆς τοῦ πατρός. Ἀναβὰς γὰρ πρὸς τὸν ἀγαθὸν ὁ πατὴρ ὁδὸν ἔδειξε τοῖς ἀναβαίνειν θέλουσιν.
Euą exapatēsas autēn kai emoicheusen autēn, hoper esti paranomon; prosēlthe de kai tǭ Adam kai eschen auton hōs paida, hoper esti kai auto paranomon; enthen gegone moicheia kai arsenokoitia. Apo tote epekratēse ta kaka tois anthrōpois kai ta agatha ek mias archēs genomena tēs tou patros. Anabas gar pros ton agathon ho patēr hodon edeixe tois anabainein thelousin.
Eve, deceiving her, and committed adultery with her, which is lawless; and he approached Adam too and had him as a boy, which is itself also lawless. From this came adultery and sexual relations between males. From then on evil things prevailed among human beings, and good things too, which came from one principle, that of the Father. For the Father, by going up to the Good one, showed a way for those who wish to go up.
Gen 3:13 (allusion, medium confidence)
Notes and citation
Summary: In Justin's myth Naas seduces Eve and abuses Adam, the origin of adultery and of sex between males, while Elohim's ascent shows the way up.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.26.23 (Duncker–Schneidewin, 224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-26-23). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.26.24Duncker–Schneidewin, 224–226
Ἀποστὰς δὲ τῆς Ἐδέμ ἀρχὴν κακῶν ἐποίησε τῷ πνεύματι τῷ ἐν τοῖς ἀνθρώποις. Ἐπέμφθη οὖν ὁ Βαροὺχ πρὸς τὸν Μωσέα, καὶ διʼ αὐτοῦ ἐλάλησε τοῖς υἱοῖς Ἰσραήλ, ὅπως ἐπιστραφῶσι πρὸς τὸν ἀγαθόν.
Apostas de tēs Edem archēn kakōn epoiēse tǭ pneumati tǭ en tois anthrōpois. Epemphthē oun ho Barouch pros ton Mōsea, kai diʼ autou elalēse tois huiois Israēl, hopōs epistraphōsi pros ton agathon.
But by departing from Eden he made a beginning of evils for the spirit that is in human beings. Baruch, then, was sent to Moses, and through him spoke to the children of Israel, that they might turn to the Good one.
Notes and citation
Summary: Baruch was sent to Moses to turn Israel to the Good one.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.26.24 (Duncker–Schneidewin, 224–226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-26-24). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.26.25Duncker–Schneidewin, 226
Ὁ δὲ τρίτος ὁ..... διὰ τῆς ψυχῆς ἀπὸ τῆς Ἐδὲμ οἰκούσης εἰς τὸν Μωσέα, ὥσπερ καὶ εἰς πάντας ἀνθρώπους, τὰς ἐντολὰς τοῦ Βαροὺχ ἐπεσκίασε καὶ τὰς ἰδίας ἐποίησεν ἀκούεσθαι· διὰ τοῦτο ἡ ψυχὴ κατὰ τοῦ πνεύματος τέτακται, καὶ τὸ πνεῦμα κατὰ τῆς ψυχῆς. Ἡ μὲν γὰρ ψυχή ἐστιν Ἐδέμ, τὸ δὲ πνεῦμα Ἐλωείμ, ἑκάτερα ὄντα ἐν πᾶσιν ἀνθρώποις καὶ θήλεσι καὶ ἄρρεσι.
Ho de tritos ho..... dia tēs psychēs apo tēs Edem oikousēs eis ton Mōsea, hōsper kai eis pantas anthrōpous, tas entolas tou Barouch epeskiase kai tas idias epoiēsen akouesthai; dia touto hē psychē kata tou pneumatos tetaktai, kai to pneuma kata tēs psychēs. Hē men gar psychē estin Edem, to de pneuma Elōeim, hekatera onta en pasin anthrōpois kai thēlesi kai arresi.
But the third [angel, Naas], … through the soul from Eden that dwells in Moses, as in all human beings, overshadowed the commands of Baruch and made his own heard. For this reason the soul is ranged against the spirit and the spirit against the soul. For the soul is Eden and the spirit Elohim, both being in all human beings, female and male.
Textual problem in this passage: see the notes.
Gal 5:17 (echo, medium confidence)
Notes and citation
Summary: Naas, working through the soul, obscured Baruch's commands to Moses; so soul and spirit war in everyone.
- The text is damaged at the beginning; “Naas” is supplied from the context.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): κατὰ τὴς ψυχῆς → κατὰ τῆς ψυχῆς.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.26.25 (Duncker–Schneidewin, 226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-26-25). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.26.26Duncker–Schneidewin, 226
Πάλιν μετὰ ταῦτα ἐπέμφθη ἐπὶ τοὺς προφήτας ὁ Βαρούχ, ἵνα διὰ τῶν προφητῶν ἀκούσῃ τὸ πνεῦμα τὸ ἐν τοῖς ἀνθρώποις κατοικοῦν καὶ φύγῃ τὴν Ἐδὲμ καὶ τὴν πλάσιν τὴν πονηράν, ὥσπερ ἔφυγεν ὁ πατὴρ Ἐλωείμ· ὁμοίως καὶ [διὰ τῶν προφητῶν] τῇ αὐτῇ ἐπινοίᾳ ὁ Νάας διὰ τῆς ψυχῆς τῆς ἐνοικούσης ἐν τῷ ἀνθρώπῳ σὺν τῷ πνεύματι τοῦ πατρὸς ὑπέσυρε τοὺς προφήτας, καὶ ὑπεσύρησαν πάντες, καὶ οὐκ ἠκολούθησαν τοῖς λόγοις τοῦ Βαρούχ, οὓς ἐνετείλατο Ἐλωείμ.
Palin meta tauta epemphthē epi tous prophētas ho Barouch, hina dia tōn prophētōn akousę̄ to pneuma to en tois anthrōpois katoikoun kai phygę̄ tēn Edem kai tēn plasin tēn ponēran, hōsper ephygen ho patēr Elōeim; homoiōs kai [dia tōn prophētōn] tę̄ autę̄ epinoią ho Naas dia tēs psychēs tēs enoikousēs en tǭ anthrōpǭ syn tǭ pneumati tou patros hypesyre tous prophētas, kai hypesyrēsan pantes, kai ouk ēkolouthēsan tois logois tou Barouch, hous eneteilato Elōeim.
Again after this Baruch was sent to the prophets, so that through the prophets the spirit dwelling in human beings might hear and flee Eden and the wicked creation, as the Father Elohim fled. And likewise, [through the prophets,] by the same device, Naas, through the soul that dwells in man together with the Father's spirit, drew the prophets aside; and all were drawn aside and did not follow the words of Baruch which Elohim commanded.
Notes and citation
Summary: Baruch was sent to the prophets, but Naas led them all astray.
- The bracketed words are probably an intrusion in the text.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.26.26 (Duncker–Schneidewin, 226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-26-26). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.26.27Duncker–Schneidewin, 226
Τὸ τελευταῖον ἐξ ἀκροβυστίας προφήτην ἐπελέξατο Ἐλωεὶμ τὸν Ἡρακλέα καὶ ἔπεμψεν, ἵνα τοὺς δώδεκα ἀγγέλους τῆς Ἐδὲμ καταγωνίσηται καὶ ἐλευθερώσῃ τὸν πατέρα ἀπὸ τῶν δώδεκα ἀγγέλων τῆς κτίσεως τῶν πονηρῶν. Ταῦτά ἐστι τὰ δώδεκα ἆθλα τοῦ Ἡρακλέους, ἃ κατηγωνίσατο ὁ Ἡρακλῆς τῇ τάξει, ἀπὸ τοῦ πρώτου ἕως ἐσχάτου, λέοντα καὶ ὕδραν καὶ κάπρον καὶ τὰ ἑξῆς.
To teleutaion ex akrobystias prophētēn epelexato Elōeim ton Hēraklea kai epempsen, hina tous dōdeka angelous tēs Edem katagōnisētai kai eleutherōsę̄ ton patera apo tōn dōdeka angelōn tēs ktiseōs tōn ponērōn. Tauta esti ta dōdeka athla tou Hērakleous, ha katēgōnisato ho Hēraklēs tę̄ taxei, apo tou prōtou heōs eschatou, leonta kai hydran kai kapron kai ta hexēs.
Last of all, Elohim chose from the uncircumcision a prophet, Heracles, and sent him to overcome the twelve angels of Eden and to free the Father from the twelve wicked angels of the creation. These are the twelve labors of Heracles, which Heracles accomplished in order, from the first to the last: the lion, the hydra, the boar, and the rest.
Notes and citation
Summary: Elohim sent Heracles, a Gentile prophet, whose twelve labors were victories over Eden's twelve angels.
Notes on the original text
- Digital text corrected (missing accent in the digital text): τα δώδεκα ἆθλα → τὰ δώδεκα ἆθλα.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.26.27 (Duncker–Schneidewin, 226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-26-27). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.26.28Duncker–Schneidewin, 226
Τῶν ἐθνῶν γὰρ εἶναι ταῦτα τὰ ὀνόματα, ἃ μετωνόμασται, φασίν, ἀπὸ τῆς ἐνεργείας τῶν μητρικῶν ἀγγέλων. Ὡς δʼ ἐδόκει κατηγωνίσθαι, προσπλέκεται αὐτῷ ἡ Ὀμφάλη, ἥτις ἐστὶ Βάβελ ἢ Ἀφροδίτη, καὶ ὑποσύρει τὸν Ἡρακλέα καὶ ἀποδιδύσκει τὴν δύναμιν αὐτοῦ, τὰς ἐντολὰς τοῦ Βαρούχ, ἃς ἐνετείλατο Ἐλωείμ, καὶ μετενδιδύσκει τὴν ἰδίαν αὐτῆς στολήν, τουτέστι τὴν δύναμιν τῆς Ἐδὲμ τῆς κάτω δυνάμεως, καὶ οὕτως ἀτελὴς ἐγένετο τοῦ Ἡρακλέους ἡ προφητεία καὶ τὰ ἔργα αὐτοῦ.
Tōn ethnōn gar einai tauta ta onomata, ha metōnomastai, phasin, apo tēs energeias tōn mētrikōn angelōn. Hōs dʼ edokei katēgōnisthai, prospleketai autǭ hē Omphalē, hētis esti Babel ē Aphroditē, kai hyposyrei ton Hēraklea kai apodidyskei tēn dynamin autou, tas entolas tou Barouch, has eneteilato Elōeim, kai metendidyskei tēn idian autēs stolēn, toutesti tēn dynamin tēs Edem tēs katō dynameōs, kai houtōs atelēs egeneto tou Hērakleous hē prophēteia kai ta erga autou.
“For these are the names given by the Gentiles,” they say, “which were renamed from the activity of the maternal angels. But when he seemed to have prevailed, Omphale, who is Babel or Aphrodite, entwines herself with him, draws Heracles aside, and strips him of his power, the commands of Baruch which Elohim commanded, and clothes him instead in her own robe, that is, the power of Eden, the power below; and so the prophecy of Heracles and his works were left incomplete.”
Notes and citation
Summary: Omphale (Babel) seduced Heracles and stripped him of his power, so his mission failed.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.26.28 (Duncker–Schneidewin, 226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-26-28). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.26.29Duncker–Schneidewin, 226–228
Τὸ δὲ τελευταῖον ἐν ταῖς ἡμέραις Ἡρώδου τοῦ βασιλέως πέμπεται ὁ Βαρούχ, καταπεμφθεὶς πάλιν ὑπὸ τοῦ Ἐλωείμ, καὶ ἐλθὼν εἰς Ναζαρὲτ εὗρε τὸν Ἰησοῦν, υἱὸν τοῦ Ἰωσὴφ καὶ Μαρίας, βόσκοντα πρόβατα, παιδάριον δυωδεκαετές, καὶ ἀναγγέλλει αὐτῷ ἀπʼ ἀρχῆς πάντα ὅσα ἐγένετο ἀπὸ τῆς Ἐδὲμ καὶ τοῦ Ἐλωεὶμ καὶ τὰ μετὰ ταῦτα ἐσόμενα, καὶ εἶπε· Πάντες οἱ πρὸ σοῦ προφῆται ὑπεσύρησαν.
To de teleutaion en tais hēmerais Hērōdou tou basileōs pempetai ho Barouch, katapemphtheis palin hypo tou Elōeim, kai elthōn eis Nazaret heure ton Iēsoun, huion tou Iōsēph kai Marias, boskonta probata, paidarion dyōdekaetes, kai anangellei autǭ apʼ archēs panta hosa egeneto apo tēs Edem kai tou Elōeim kai ta meta tauta esomena, kai eipe; Pantes hoi pro sou prophētai hypesyrēsan.
Last of all, in the days of Herod the king, Baruch is sent, sent down once more by Elohim; and coming to Nazareth he found Jesus, son of Joseph and Mary, a boy of twelve years, feeding sheep, and he announces to him from the beginning everything that had happened from Eden and Elohim and what would be after this, and he said: “All the prophets before you were drawn aside.
Luke 1:26–27 (echo, medium confidence) · Luke 2:42 (echo, medium confidence)
Notes and citation
Summary: Baruch comes to the twelve-year-old Jesus, a shepherd boy in Nazareth, and tells him the whole story.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 5.26.29 (Duncker–Schneidewin, 226–228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-26-29). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.26.30Duncker–Schneidewin, 228
Πειράθητι οὖν, Ἰησοῦ, υἱὲ ἀνθρώπου, μὴ ὑποσυρῆναι, ἀλλὰ κήρυξον τοῦτον τὸν λόγον τοῖς ἀνθρώποις καὶ ἀνάγγειλον αὐτοῖς τὰ περὶ τοῦ πατρὸς καὶ τὰ περὶ τοῦ ἀγαθοῦ, καὶ ἀνάβαινε πρὸς τὸν ἀγαθὸν καὶ κάθου ἐκεῖ μετὰ τοῦ πάντων ἡμῶν πατρὸς Ἐλωείμ.
Peirathēti oun, Iēsou, huie anthrōpou, mē hyposyrēnai, alla kēryxon touton ton logon tois anthrōpois kai anangeilon autois ta peri tou patros kai ta peri tou agathou, kai anabaine pros ton agathon kai kathou ekei meta tou pantōn hēmōn patros Elōeim.
Try, then, Jesus, son of man, not to be drawn aside, but proclaim this word to human beings and announce to them the things concerning the Father and the things concerning the Good one; and go up to the Good one and sit there with Elohim, the Father of us all.”
Notes and citation
Summary: Baruch charges Jesus to proclaim the Good one and ascend to him.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 5.26.30 (Duncker–Schneidewin, 228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-26-30). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.26.31Duncker–Schneidewin, 228
Καὶ ὑπήκουσε τῷ ἀγγέλῳ ὁ Ἰησοῦς εἰπών, ὅτι κύριε ποιήσω πάντα, καὶ ἐκήρυξεν. Ὑποσῦραι οὖν ὁ Νάας καὶ τοῦτον ἠθέλησε... πιστὸς γὰρ ἔμεινε τῷ Βαρούχ. Ὀργισθεὶς οὖν ὁ Νάας, ὅτι αὐτὸν ὑποσῦραι οὐκ ἠδυνήθη, ἐποίησεν αὐτὸν σταυρωθῆναι. Ὁ δὲ καταλιπὼν τὸ σῶμα τῆς Ἐδὲμ πρὸς τὸ ξύλον, ἀνέβη πρὸς τὸν ἀγαθόν.
Kai hypēkouse tǭ angelǭ ho Iēsous eipōn, hoti kyrie poiēsō panta, kai ekēryxen. Hyposyrai oun ho Naas kai touton ēthelēse... pistos gar emeine tǭ Barouch. Orgistheis oun ho Naas, hoti auton hyposyrai ouk ēdynēthē, epoiēsen auton staurōthēnai. Ho de katalipōn to sōma tēs Edem pros to xylon, anebē pros ton agathon.
And Jesus obeyed the angel, saying, “Lord, I will do all things,” and he preached. Naas, then, wished to draw him aside too, … for he remained faithful to Baruch. So Naas, angered that he could not draw him aside, had him crucified. But he, leaving the body of Eden on the tree, went up to the Good one.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Jesus stayed faithful; Naas had him crucified, but he left Eden's body on the cross and ascended.
- There is a small gap in the text.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 5.26.31 (Duncker–Schneidewin, 228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-26-31). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.26.32Duncker–Schneidewin, 228
Εἰπὼν δὲ τῇ Ἐδέμ· Γύναι, ἀπέχεις σου τὸν υἱόν, τουτέστι τὸν ψυχικὸν ἄνθρωπον καὶ τὸν χοϊκόν, αὐτὸς δὲ εἰς χεῖρας παραθέμενος τὸ πνεῦμα τοῦ πατρός, ἀνῆλθε πρὸς τὸν ἀγαθόν.
Eipōn de tę̄ Edem; Gynai, apecheis sou ton huion, toutesti ton psychikon anthrōpon kai ton choïkon, autos de eis cheiras parathemenos to pneuma tou patros, anēlthe pros ton agathon.
And having said to Eden, “Woman, you have your son back,” that is, the soul-endowed man and the earthly man, and himself committing the spirit of the Father into [his] hands, he went up to the Good one.
John 19:26 (allusion, high confidence) · Luke 23:46 (allusion, high confidence)
Notes and citation
Summary: From the cross Jesus gave the soul and body back to Eden and committed the spirit to the Father.
- The words echo John 19:26 and Luke 23:46. “Soul-endowed” renders ψυχικός, the middle class of humanity in Gnostic schemes.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): τόν ψυχικὸν → τὸν ψυχικὸν.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 5.26.32 (Duncker–Schneidewin, 228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-26-32). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.26.33Duncker–Schneidewin, 228
Ὁ δὲ ἀγαθός ἐστι Πρίαπος, ὁ πρίν τι εἶναι ποιήσας· διὰ τοῦτο καλεῖται Πρίαπος, ὅτι ἐπριοποίησε τὰ πάντα. Διὰ τοῦτο, φησίν, εἰς πάντα ναὸν ἵσταται, ὑπὸ πάσης τῆς κτίσεως τιμώμενος καὶ ἐν ταῖς ὁδοῖς βαστάζων τὰς ὀπώρας ἐπάνω αὐτοῦ, τουτέστι τοὺς καρποὺς τῆς κτίσεως, ὧν αἴτιος ἐγένετο, πριοποιήσας τὴν κτίσιν πρότερον οὐκ οὖσαν.
Ho de agathos esti Priapos, ho prin ti einai poiēsas; dia touto kaleitai Priapos, hoti epriopoiēse ta panta. Dia touto, phēsin, eis panta naon histatai, hypo pasēs tēs ktiseōs timōmenos kai en tais hodois bastazōn tas opōras epanō autou, toutesti tous karpous tēs ktiseōs, hōn aitios egeneto, priopoiēsas tēn ktisin proteron ouk ousan.
The Good one is Priapus, who made before anything was; he is called Priapus for this reason, because he pre-made all things. For this reason,” he says, “he stands in every temple, honored by the whole creation, and on the roads carrying the ripe fruits upon him, that is, the fruits of creation, of which he became the cause, having pre-made the creation, which did not exist before.
Notes and citation
Summary: Justin identifies the Good one with Priapus, “maker before” all things.
- The etymology plays on πρίν (“before”) and ποιέω (“make”).
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.26.33 (Duncker–Schneidewin, 228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-26-33). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.26.34Duncker–Schneidewin, 228
Ὅταν οὖν, φησίν, ἀκούσητε λεγόντων ἀνθρώπων, ὅτι κύκνος ἐπὶ τὴν Λήδαν ἦλθε καὶ ἐτεκνοποίησεν ἐξ αὐτῆς, ὁ κύκνος ἐστὶν ὁ Ἐλωείμ, καὶ ἡ Λήδα ἡ Ἐδέμ.
Hotan oun, phēsin, akousēte legontōn anthrōpōn, hoti kyknos epi tēn Lēdan ēlthe kai eteknopoiēsen ex autēs, ho kyknos estin ho Elōeim, kai hē Lēda hē Edem.
When, then,” he says, “you hear people saying that a swan came upon Leda and begot children from her, the swan is Elohim, and Leda is Eden.
Notes and citation
Summary: In the myth of Leda and the swan, the swan is Elohim and Leda is Eden.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.26.34 (Duncker–Schneidewin, 228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-26-34). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.26.35Duncker–Schneidewin, 228
Καὶ ὅταν λέγωσιν οἱ ἄνθρωποι, ὅτι ἀετὸς ἦλθεν ἐπὶ τὸν Γανυμήδην, ὁ ἀετός ἐστιν ὁ Νάας, ὁ δὲ Γανυμήδης ὁ Ἀδάμ· καὶ ὅταν λέγωσιν, ὅτι ὁ χρυσὸς ἦλθεν ἐπὶ τὴν Δανάην καὶ ἐπαιδοποίησεν ἐξ αὐτῆς, ὁ χρυσός ἐστιν ὁ Ἐλωείμ, Δανάη δὲ ἐστιν ἡ Ἐδέμ. Ὁμοίως δὲ κατὰ τὸν αὐτὸν τρόπον πάντας τοὺς τοιούτους λόγους μύθους ἐμφερεῖς ὄντας παρατιθέμενοι διδάσκουσιν.
Kai hotan legōsin hoi anthrōpoi, hoti aetos ēlthen epi ton Ganymēdēn, ho aetos estin ho Naas, ho de Ganymēdēs ho Adam; kai hotan legōsin, hoti ho chrysos ēlthen epi tēn Danaēn kai epaidopoiēsen ex autēs, ho chrysos estin ho Elōeim, Danaē de estin hē Edem. Homoiōs de kata ton auton tropon pantas tous toioutous logous mythous emphereis ontas paratithemenoi didaskousin.
And when people say that an eagle came upon Ganymede, the eagle is Naas and Ganymede is Adam; and when they say that gold came upon Danae and begot a child from her, the gold is Elohim and Danae is Eden.” In the same way they teach by adducing all such accounts that resemble myths.
Notes and citation
Summary: Justin reads other Greek myths, Ganymede and Danae, as his own story.
Notes on the original text
- Digital text corrected (stray period in the digital text): ἐμφερεῖς. ὄντας → ἐμφερεῖς ὄντας.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.26.35 (Duncker–Schneidewin, 228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-26-35). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.26.36Duncker–Schneidewin, 228
Ὅταν οὖν προφῆται λέγωσιν· Ἄκουε οὐρανὲ καὶ ἐνωτίζου ἡ γῆ, κύριος ἐλάλησεν, οὐρανὸν λέγει, φησί, τὸ πνεῦμα τὸ ἐν τῷ ἀνθρώπῳ, τὸ τοῦ Ἐλωείμ, γῆν δὲ τὴν ψυχὴν τὴν ἐν τῷ ἀνθρώπῳ σὺν τῷ πνεύματι, κύριον δὲ τὸν Βαρούχ, Ἰσραὴλ δὲ τὴν Ἐδέμ· Ἐδὲμ γὰρ λέγεται καὶ Ἰσραὴλ ἡ σύζυγος τοῦ Ἐλωείμ.
Hotan oun prophētai legōsin; Akoue ourane kai enōtizou hē gē, kyrios elalēsen, ouranon legei, phēsi, to pneuma to en tǭ anthrōpǭ, to tou Elōeim, gēn de tēn psychēn tēn en tǭ anthrōpǭ syn tǭ pneumati, kyrion de ton Barouch, Israēl de tēn Edem; Edem gar legetai kai Israēl hē syzygos tou Elōeim.
When, then, the prophets say, “Hear, O heaven, and give ear, O earth; the Lord has spoken,” by heaven, he says, he means the spirit in man, that of Elohim; by earth the soul in man together with the spirit; by Lord, Baruch; and by Israel, Eden; for the consort of Elohim is called Eden and also Israel.
Isa 1:2 (quotation, high confidence)
Notes and citation
Summary: Justin reads Isaiah's “Hear, O heaven” as addressed to spirit and soul, with Israel meaning Eden.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.26.36 (Duncker–Schneidewin, 228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-26-36). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.26.37Duncker–Schneidewin, 228–230
Οὐκ ἔγνω με, φησίν, Ἰσραήλ, εἰ γὰρ ἐγνώκει, ὅτι πρὸς τῷ ἀγαθῷ εἰμί, οὐκ ἂν ἐκόλαζε τὸ πνεῦμα τὸ ἐν τοῖς ἀνθρώποις διὰ τὴν πατρικὴν ἄγνοιαν.
Ouk egnō me, phēsin, Israēl, ei gar egnōkei, hoti pros tǭ agathǭ eimi, ouk an ekolaze to pneuma to en tois anthrōpois dia tēn patrikēn agnoian.
“Israel did not know me,” he says; “for if she had known that I am with the Good one, she would not have punished the spirit that is in human beings on account of the Father's ignorance.”
Isa 1:3 (quotation, high confidence)
Notes and citation
Summary: Israel (Eden) did not know that Elohim was with the Good one, and so she torments the spirit in humans.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.26.37 (Duncker–Schneidewin, 228–230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-26-37). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 5, chapter 27
5.27.1Duncker–Schneidewin, 230
Ἐντεῦθεν γέγραπται δὲ καὶ ὅρκος ἐν τῷ πρώτῳ βιβλίῳ τῷ ἐπιγραφομένῳ Βαρούχ, ὃν ὁρκίζουσι τοὺς κατακούειν μέλλοντας τούτων τῶν μυστηρίων καὶ τελεῖσθαι παρὰ τῷ ἀγαθῷ· ὃν ὅρκον, φησίν, ὤμοσεν ὁ πατὴρ ἡμῶν Ἐλωεὶμ παρὰ τῷ ἀγαθῷ γενόμενος, καὶ οὐ μετεμελήθη ὀμόσας, περὶ οὗ γέγραπται, φησίν, Ὤμοσε κύριος καὶ οὐ μεταμεληθήσεται.
Enteuthen gegraptai de kai horkos en tǭ prōtǭ bibliǭ tǭ epigraphomenǭ Barouch, hon horkizousi tous katakouein mellontas toutōn tōn mystēriōn kai teleisthai para tǭ agathǭ; hon horkon, phēsin, ōmosen ho patēr hēmōn Elōeim para tǭ agathǭ genomenos, kai ou metemelēthē omosas, peri hou gegraptai, phēsin, Ōmose kyrios kai ou metamelēthēsetai.
From this also an oath is written in the first book, entitled Baruch, which they administer to those who are about to hear these mysteries and be initiated with the Good one; this oath, he says, our father Elohim swore when he came to be with the Good one, and he did not repent of having sworn; about which it is written, he says, “The Lord swore and will not repent.”
Ps 110:4 (109:4 LXX) (quotation, high confidence)
Notes and citation
Summary: Justin's initiates swear the oath Elohim swore before the Good one.
- The quotation is Ps 110:4 (109:4 LXX).
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.27.1 (Duncker–Schneidewin, 230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-27-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.27.2Duncker–Schneidewin, 230
Ἔστι δὲ ὁ ὅρκος οὗτος· Ὀμνύω τὸν ἐπάνω πάντων, τὸν ἀγαθὸν, τηρῆσαι τὰ μυστήρια ταῦτα καὶ ἐξειπεῖν μηδενί, μηδὲ ἀνακάμψαι ἀπὸ τοῦ ἀγαθοῦ ἐπὶ τὴν κτίσιν. Ἐπειδὰν δὲ ὀμόσῃ τοῦτον τὸν ὅρκον, εἰσέρχεται πρὸς τὸν ἀγαθὸν καὶ βλέπει, ὅσα ὀφθαλμὸς οὐκ εἶδε καὶ οὖς οὐκ ἤκουσε καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, καὶ πίνει ἀπὸ τοῦ ζῶντος ὕδατος, ὅπερ ἐστὶ λουτρὸν αὐτοῖς, ὡς νομίζουσι, πηγὴ ζῶντος ὕδατος ἁλλομένου.
Esti de ho horkos houtos; Omnyō ton epanō pantōn, ton agathon, tērēsai ta mystēria tauta kai exeipein mēdeni, mēde anakampsai apo tou agathou epi tēn ktisin. Epeidan de omosę̄ touton ton horkon, eiserchetai pros ton agathon kai blepei, hosa ophthalmos ouk eide kai ous ouk ēkouse kai epi kardian anthrōpou ouk anebē, kai pinei apo tou zōntos hydatos, hoper esti loutron autois, hōs nomizousi, pēgē zōntos hydatos hallomenou.
This is the oath: “I swear by the one who is above all, the Good, to keep these mysteries and to divulge them to no one, and not to turn back from the Good to the creation.” When he has sworn this oath, he enters to the Good one and sees what eye has not seen and ear has not heard and has not entered into the heart of man, and he drinks from the living water, which for them, as they think, is a washing, a spring of living water springing up.
1 Cor 2:9 (quotation, high confidence) · John 4:14 (allusion, high confidence)
Notes and citation
Summary: The initiate swears secrecy, enters to the Good one, and drinks living water as a ritual washing.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.27.2 (Duncker–Schneidewin, 230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-27-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.27.3Duncker–Schneidewin, 230
Διακεχώρισται γὰρ, φησίν, ἀνὰ μέσον ὕδατος καὶ ὕδατος, καὶ ἔστιν ὕδωρ τὸ ὑποκάτω τοῦ στερεώματος τῆς πονηρᾶς κτίσεως, ἐν ᾧ λούονται οἱ χοϊκοὶ καὶ ψυχικοὶ ἄνθρωποι, καὶ ὕδωρ ἐστὶν ὑπεράνω τοῦ στερεώματος τοῦ ἀγαθοῦ ζῶν, ἐν ᾧ λούονται οἱ πνευματικοὶ ζῶντες ἄνθρωποι, ἐν ᾧ ἐλούσατο Ἐλωεὶμ καὶ λουσάμενος οὐ μετεμελήθη.
Diakechōristai gar, phēsin, ana meson hydatos kai hydatos, kai estin hydōr to hypokatō tou stereōmatos tēs ponēras ktiseōs, en hǭ louontai hoi choïkoi kai psychikoi anthrōpoi, kai hydōr estin hyperanō tou stereōmatos tou agathou zōn, en hǭ louontai hoi pneumatikoi zōntes anthrōpoi, en hǭ elousato Elōeim kai lousamenos ou metemelēthē.
“For there has been a separation,” he says, “between water and water: there is the water below the firmament of the wicked creation, in which earthly and soul-endowed people wash, and there is living water above the firmament of the Good, in which spiritual, living people wash; in it Elohim washed, and having washed he did not repent.”
Gen 1:6–7 (allusion, high confidence)
Notes and citation
Summary: Justin distinguishes the lower water of creation from the living water above, in which the spiritual are washed.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.27.3 (Duncker–Schneidewin, 230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-27-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.27.4Duncker–Schneidewin, 230
Καὶ ὅταν λέγῃ, φησίν, ὁ προφήτης λαβεῖν ἑαυτῷ γυναῖκα πορνείας, διότι πορνεύουσα ἐκπορνεύσει ἡ γῆ ἀπὸ ὄπισθε τοῦ κυρίου, τουτέστιν ἡ Ἐδὲμ ἀπὸ τοῦ Ἐλωείμ, ἐν τούτοις, φησίν, ὁ προφήτης σαφῶς λαλεῖ τὸ ὅλον μυστήριον, καὶ οὐκ ἀκούεται διὰ τὴν κακίαν τοῦ Νάας.
Kai hotan legę̄, phēsin, ho prophētēs labein heautǭ gynaika porneias, dioti porneuousa ekporneusei hē gē apo opisthe tou kyriou, toutestin hē Edem apo tou Elōeim, en toutois, phēsin, ho prophētēs saphōs lalei to holon mystērion, kai ouk akouetai dia tēn kakian tou Naas.
“And when the prophet,” he says, “is told to take for himself a wife of sexual immorality, because the land will go whoring after sexual immorality away from following the Lord, that is, Eden away from Elohim, in these words,” he says, “the prophet speaks the whole mystery clearly, and he is not heard because of the wickedness of Naas.”
Hos 1:2 (quotation, high confidence)
Notes and citation
Summary: Justin reads Hosea's command to marry an unfaithful wife as the mystery of Eden's departure from Elohim.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.27.4 (Duncker–Schneidewin, 230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-27-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.27.5Duncker–Schneidewin, 230
Κατὰ τὸν αὐτὸν ἐκεῖνον τρόπον καὶ τὰς ἄλλας λαλιὰς προφητικὰς ὁμοίως παρᾴδουσι διὰ πλειόνων βιβλίων, ἔστι δὲ αὐτοῖς προηγουμένως βιβλίον ἐπιγραφόμενον Βαρούχ, ἐν ᾧ ὅλην τὴν τοῦ μύθου αὐτῶν διαγωγὴν ὁ ἐντυχὼν γνώσεται. Πολλαῖς μὲν οὖν αἱρέσεσιν ἐντυχών, ἀγαπητοί, οὐδενὶ τούτου κακῷ χείρονι ἐνέτυχον.
Kata ton auton ekeinon tropon kai tas allas lalias prophētikas homoiōs parądousi dia pleionōn bibliōn, esti de autois proēgoumenōs biblion epigraphomenon Barouch, en hǭ holēn tēn tou mythou autōn diagōgēn ho entychōn gnōsetai. Pollais men oun hairesesin entychōn, agapētoi, oudeni toutou kakǭ cheironi enetychon.
In that same way they likewise misinterpret the other prophetic sayings through many books; but above all they have a book entitled Baruch, in which the reader will learn the whole course of their myth. I have met with many heresies, beloved, but with no evil worse than this.
Notes and citation
Summary: Justin's followers twist the prophets in many books, chiefly Baruch; Hippolytus calls this the worst heresy he has met.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.27.5 (Duncker–Schneidewin, 230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-27-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.27.6Duncker–Schneidewin, 230–232
Ἀληθῶς δέ, ὥσπερ λέγεται, κατὰ τὸν αὐτοῦ Ἡρακλέα δεῖ μιμησαμένους ἐκκαθᾶραι τὴν Αὐγείου κόπρον, μᾶλλον δὲ ἀμάραν, εἰς ἣν ἐμπεσόντες οἱ τούτου ἐχόμενοι οὐ πώποτε ἀποπλυθήσονται, ἀλλʼ οὐδὲ ἀνακύψαι δυνήσονται.
Alēthōs de, hōsper legetai, kata ton autou Hēraklea dei mimēsamenous ekkatharai tēn Augeiou kopron, mallon de amaran, eis hēn empesontes hoi toutou echomenoi ou pōpote apoplythēsontai, allʼ oude anakypsai dynēsontai.
Truly, as the saying goes, we must imitate his own Heracles and clean out the dung of Augeas, or rather the ditch, into which those who hold to him have fallen and will never be washed clean, nor even be able to lift their heads.
Notes and citation
Summary: Hippolytus compares refuting Justin to Heracles cleaning the Augean stables.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.27.6 (Duncker–Schneidewin, 230–232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-27-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 5, chapter 28
5.28.1Duncker–Schneidewin, 232
Ἐπεὶ γοῦν καὶ τὰ Ἰουστίνου τοῦ ψευδογνωστικοῦ ἐπιχειρήματα ἐξεθέμεθα, δοκεῖ καὶ τὰς τῶν ἀκολούθων αἱρέσεων δόξας ἐν ταῖς ἑξῆς βίβλοις ἐκθέσθαι, μηδένα δὲ καταλιπεῖν ἀνέλεγκτον αὐτῶν, τῶν ὑπʼ αὐτῶν λεγομένων παρατιθεμένων, ὄντων ἱκανῶν πρὸς παραδειγματισμόν, εἰ καὶ μόνον ἐκρηθείη τὰ ἀπόκρυφα παρʼ αὐτοῖς καὶ ἄρρητα, ἃ μόλις μετὰ πολλοῦ πόνου μυοῦνται οἱ ἄφρονες. Ἴδωμεν οὖν τί καὶ Σίμων λέγει.
Epei goun kai ta Ioustinou tou pseudognōstikou epicheirēmata exethemetha, dokei kai tas tōn akolouthōn haireseōn doxas en tais hexēs biblois ekthesthai, mēdena de katalipein anelenkton autōn, tōn hypʼ autōn legomenōn paratithemenōn, ontōn hikanōn pros paradeigmatismon, ei kai monon ekrētheiē ta apokrypha parʼ autois kai arrēta, ha molis meta pollou ponou myountai hoi aphrones. Idōmen oun ti kai Simōn legei.
Since, then, we have set out the arguments of Justin the pseudo-Gnostic as well, it seems good to set out in the following books the opinions of the heresies that follow, and to leave none of them unrefuted, setting out the things they say, which are sufficient to make an example of them, if only their hidden and unspeakable things are spoken out, into which the senseless are initiated with difficulty and much toil. Let us see, then, what Simon too says.
Notes and citation
Summary: Hippolytus closes Book 5 and announces that he will expose the following heresies, beginning with Simon.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): γοὔν → γοῦν.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.28.1 (Duncker–Schneidewin, 232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-5-28-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 6, chapter 1
6.1.1Duncker–Schneidewin, 232
Τάδε ἔνεστιν ἐν τῇ ἕκτῃ τοῦ κατὰ πασῶν αἱρέσεων ἐλέγχου.
Tade enestin en tę̄ hektę̄ tou kata pasōn haireseōn elenchou.
The following is contained in the sixth book of the Refutation of All Heresies.
Notes and citation
Summary: Heading of the table of contents of Book 6.
Cite (SBL): Hippolytus, Haer. 6.1.1 (Duncker–Schneidewin, 232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-6-1-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 6, chapter 2
6.2.1Duncker–Schneidewin, 232
Τίνα τὰ Σίμωνι τετολμημένα, καὶ ὅτι ἐκ μαγικῶν καὶ ποιητικῶν τὸ δόγμα κρατύνει.
Tina ta Simōni tetolmēmena, kai hoti ek magikōn kai poiētikōn to dogma kratynei.
What Simon dared, and that he strengthens his doctrine from magical and poetic sources.
Notes and citation
Summary: Contents: Simon's doctrine, drawn from magic and poetry.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.2.1 (Duncker–Schneidewin, 232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-6-2-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 6, chapter 3
6.3.1Duncker–Schneidewin, 232
Τίνα ὁ Οὐαλεντῖνος δογματίζει, καὶ ὅτι ἐκ γραφῶν οὐ συνίσταται αὐτοῦ τὸ δόγμα, ἀλλὰ ἐκ τῶν Πλατωνικῶν καὶ Πυθαγορικῶν δογμάτων.
Tina ho Oualentinos dogmatizei, kai hoti ek graphōn ou synistatai autou to dogma, alla ek tōn Platōnikōn kai Pythagorikōn dogmatōn.
What Valentinus teaches, and that his doctrine is not built on the Scriptures but on Platonic and Pythagorean doctrines.
Notes and citation
Summary: Contents: Valentinus, whose doctrine comes from Plato and Pythagoras rather than Scripture.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.3.1 (Duncker–Schneidewin, 232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-6-3-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 6, chapter 4
6.4.1Duncker–Schneidewin, 232
Καὶ τίνα τὰ Σεκούνδῳ καὶ Πτολεμαίῳ καὶ Ἡρακλέωνι δοκοῦντα, ὡς καὶ αὐτοὶ τοῖς αὐτοῖς, οἷς οἱ Ἕλληνες σοφοί, ἐχρήσαντο ἄλλοις ῥήμασι.
Kai tina ta Sekoundǭ kai Ptolemaiǭ kai Hērakleōni dokounta, hōs kai autoi tois autois, hois hoi Hellēnes sophoi, echrēsanto allois rhēmasi.
And what the views of Secundus, Ptolemy, and Heracleon are, and that they too used, in other words, the same doctrines as the wise men of the Greeks.
Notes and citation
Summary: Contents: the Valentinians Secundus, Ptolemy, and Heracleon, who restated Greek philosophy.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.4.1 (Duncker–Schneidewin, 232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-6-4-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 6, chapter 5
6.5.1Duncker–Schneidewin, 232
Τίνα τὰ Μάρκῳ καὶ Κολαρβάσῳ νομισθέντα, καὶ ὅτι τινὲς αὐτῶν μαγείαις καὶ ἀριθμοῖς Πυθαγορείοις ἔσχον.
Tina ta Markǭ kai Kolarbasǭ nomisthenta, kai hoti tines autōn mageiais kai arithmois Pythagoreiois eschon.
What Marcus and Colarbasus held, and that some of them engaged in magic and Pythagorean numbers.
Notes and citation
Summary: Contents: Marcus and Colarbasus, given to magic and number lore.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.5.1 (Duncker–Schneidewin, 232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-6-5-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 6, chapter 6
6.6.1Duncker–Schneidewin, 232–234
Ὅσα μὲν οὖν ἐδόκει τοῖς ἀπὸ τοῦ ὄφεως τὰς ἀρχὰς παρειληφόσι καὶ κατὰ τελείωσιν τῶν χρόνων εἰς φανερὸν τὰς δόξας ἑκουσίως προενεγκαμένοις, ἐν τῇ πρὸ ταύτης βίβλῳ οὔσῃ πέμπτῃ τοῦ ἐλέγχου τῶν αἱρέσεων ἐξεθέμην. Νυνὶ δὲ καὶ τῶν ἀκολούθων τὰς γνώμας οὐ σιωπήσω, ἀλλʼ οὐδὲ μίαν ἀνέλεγκτον καταλείψω, εἴγε δυνατὸν πάσας ἀπομνημονεῦσαι καὶ τὰ τούτων ἀπόρρητα ὄργια, ἃ δικαίως ὄργια κλητέον· οὐ γὰρ μακρὰν ἀπέχουσιν ὀργῆς τοιαῦτα τετολμηκότες, ἵνα καὶ τῇ ἐτυμολογίᾳ χρήσωμαι.
Hosa men oun edokei tois apo tou opheōs tas archas pareilēphosi kai kata teleiōsin tōn chronōn eis phaneron tas doxas hekousiōs proenenkamenois, en tę̄ pro tautēs biblǭ ousę̄ pemptę̄ tou elenchou tōn haireseōn exethemēn. Nyni de kai tōn akolouthōn tas gnōmas ou siōpēsō, allʼ oude mian anelenkton kataleipsō, eige dynaton pasas apomnēmoneusai kai ta toutōn aporrēta orgia, ha dikaiōs orgia klēteon; ou gar makran apechousin orgēs toiauta tetolmēkotes, hina kai tę̄ etymologią chrēsōmai.
In the book before this one, the fifth of the Refutation of Heresies, I set out the views of those who received their principles from the serpent and who, at the fulfillment of the times, willingly brought their opinions into the open. Now I will not keep silent about the opinions of those who follow them either, but will leave not one unrefuted, if indeed it is possible to recall them all and their secret orgies, which are rightly to be called orgies; for those who have dared such things are not far from wrath, if I may also use the etymology.
Notes and citation
Summary: Hippolytus recalls the serpent sects of Book 5 and promises to refute all the heresies that follow.
- The wordplay is on ὄργια (“secret rites, orgies”) and ὀργή (“wrath”).
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.6.1 (Duncker–Schneidewin, 232–234; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-6-6-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 6, chapter 7
6.7.1Duncker–Schneidewin, 234
Δοκεῖ οὖν καὶ τὰ Σίμωνος τοῦ Γιττηνοῦ, κώμης τῆς Σαμαρείας, νῦν ἐκθέσθαι, παρʼ οὗ καὶ τοὺς ἀκολούθους δείξομεν ἀφορμὰς λαβόντας ἑτέροις ὀνόμασιν ὅμοια τετολμηκέναι. Οὗτος ὁ Σίμων μαγείας ἔμπειρος ὢν καὶ τὰ μὲν παίξας πολλοὺς κατὰ τὴν Θρασυμήδους τέχνην, ᾧ τρόπῳ ἄνωθεν ἐξεθέμεθα, τὰ δὲ καὶ διὰ δαιμόνων κακουργήσας, θεοποιῆσαι ἑαυτὸν ἐπεχείρησεν, ἄνθρωπος γόης καὶ μεστὸς ἀπονοίας, ὃν ἐν ταῖς Πράξεσιν οἱ ἀπόστολοι ἤλεγξαν·
Dokei oun kai ta Simōnos tou Gittēnou, kōmēs tēs Samareias, nyn ekthesthai, parʼ hou kai tous akolouthous deixomen aphormas labontas heterois onomasin homoia tetolmēkenai. Houtos ho Simōn mageias empeiros ōn kai ta men paixas pollous kata tēn Thrasymēdous technēn, hǭ tropǭ anōthen exethemetha, ta de kai dia daimonōn kakourgēsas, theopoiēsai heauton epecheirēsen, anthrōpos goēs kai mestos aponoias, hon en tais Praxesin hoi apostoloi ēlenxan;
It seems good, then, now to set out the doctrines of Simon of Gitta, a village of Samaria, from whom we will show that his followers took their starting points and dared similar things under other names. This Simon, being skilled in magic, both made sport of many by the art of Thrasymedes, in the way we set out above, and also did mischief through demons, and tried to make himself a god: a sorcerer full of madness, whom the apostles refuted in the Acts;
Acts 8:9–24 (allusion, high confidence)
Notes and citation
Summary: Simon of Gitta, a magician refuted by the apostles in Acts, tried to make himself a god, and later sects took their start from him.
- The tricks of Thrasymedes were described in Book 4.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.7.1 (Duncker–Schneidewin, 234; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-6-7-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.7.2Duncker–Schneidewin, 234
οὗ πολλῷ σοφώτερον καὶ μετριώτερον Ἄψεθος ὁ Λίβυς ὀρεχθεὶς θεὸς νομισθῆναι ἐν Λιβύῃ ἐπεχείρησεν, οὗ τὸν μῦθον οὐ πολύ τι ἀπεμφαίνοντα τῆς Σίμωνος τοῦ ματαίου ἐπιθυμίας, δοκεῖ διηγήσασθαι ὄντα ἄξιον τῆς τούτου ἐπιχειρήσεως.
hou pollǭ sophōteron kai metriōteron Apsethos ho Libys orechtheis theos nomisthēnai en Libyę̄ epecheirēsen, hou ton mython ou poly ti apemphainonta tēs Simōnos tou mataiou epithymias, dokei diēgēsasthai onta axion tēs toutou epicheirēseōs.
far more wisely and more moderately than he, Apsethus the Libyan, longing to be thought a god, made the attempt in Libya. His story, which is not very different from the desire of the vain Simon, it seems good to relate, since it is a fit match for Simon's attempt.
Notes and citation
Summary: Hippolytus introduces the story of Apsethus the Libyan, who also wished to be thought a god.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.7.2 (Duncker–Schneidewin, 234; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-6-7-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 6, chapter 8
6.8.1Duncker–Schneidewin, 234
Ἄψεθος ὁ Λίβυς ἐπεθύμησε θεὸς γενέσθαι· ὡς δὲ πολυπραγμονῶν πάνυ ἀπετύγχανε τῆς ἐπιθυμίας, ἠθέλησε κἂν δοκεῖν γεγονέναι, καὶ ἔδοξέ γε ὡς ἀληθῶς χρόνῳ πλείονι γεγονέναι θεός. Ἔθυον γὰρ οἱ ἀνόητοι Λίβυες αὐτῷ ὡς θείᾳ τινὶ δυνάμει, νομίζοντες ἄνωθεν ἐξ οὐρανοῦ πεπιστευκέναι φωνῇ.
Apsethos ho Libys epethymēse theos genesthai; hōs de polypragmonōn pany apetynchane tēs epithymias, ēthelēse kan dokein gegonenai, kai edoxe ge hōs alēthōs chronǭ pleioni gegonenai theos. Ethyon gar hoi anoētoi Libyes autǭ hōs theią tini dynamei, nomizontes anōthen ex ouranou pepisteukenai phōnę̄.
Apsethus the Libyan desired to become a god; but when, for all his efforts, he completely failed in his desire, he wished at least to seem to have become one; and indeed for a long time he did seem to have become a god. For the foolish Libyans sacrificed to him as to some divine power, thinking that they were trusting a voice from heaven above.
Notes and citation
Summary: Apsethus, unable to become a god, contrived to be worshiped as one by the Libyans.
Notes on the original text
- Digital text corrected (misread letter in the digital text): Ἄψεθος ὁ Αίβυς → Ἄψεθος ὁ Λίβυς; ἀνόητοι Αίβυες → ἀνόητοι Λίβυες.
Cite (SBL): Hippolytus, Haer. 6.8.1 (Duncker–Schneidewin, 234; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-6-8-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.8.2Duncker–Schneidewin, 234
Συναθροίσας γὰρ εἰς ἔνα καὶ τὸν αὐτὸν οἰκίσκον ὄρνιθας πλείστους ψιττακοὺς κατέκλεισεν· εἰσὶ δὲ πλεῖστοι κατὰ τὴν Λιβύην ψιττακοί, καὶ ἐναργῶς μιμούμενοι πάνυ τὴν ἀνθρωπίνην φωνήν. Οὗτος χρόνῳ διαθρέψας τοὺς ὄρνεις ἐδίδαξε λέγειν· Ἄψεθος θεός ἐστιν. Ὡς δὲ ἤσκησαν οἱ ὄρνιθες χρόνῳ πολλῷ καὶ τοῦτο ἔλεγον, ὅπερ ᾤετο λεχθὲν θεὸν εἶναι ποιήσειν νομίζεσθαι τὸν Ἄψεθον, τότε ἀνοίξας τὸ οἴκημα εἴασεν ἄλλον ἀλλαχόσε τοὺς ψιττακούς.
Synathroisas gar eis ena kai ton auton oikiskon ornithas pleistous psittakous katekleisen; eisi de pleistoi kata tēn Libyēn psittakoi, kai enargōs mimoumenoi pany tēn anthrōpinēn phōnēn. Houtos chronǭ diathrepsas tous orneis edidaxe legein; Apsethos theos estin. Hōs de ēskēsan hoi ornithes chronǭ pollǭ kai touto elegon, hoper ǭeto lechthen theon einai poiēsein nomizesthai ton Apsethon, tote anoixas to oikēma eiasen allon allachose tous psittakous.
For he gathered a great many birds, parrots, and shut them up in one little house; there are very many parrots in Libya, and they imitate the human voice very clearly. Having reared the birds for some time, he taught them to say, “Apsethus is a god.” And when the birds had practiced for a long time and were saying this, which he thought, once said, would make Apsethus be thought a god, he then opened the house and let the parrots go, one here and another there.
Notes and citation
Summary: Apsethus taught parrots to say “Apsethus is a god” and set them free.
Cite (SBL): Hippolytus, Haer. 6.8.2 (Duncker–Schneidewin, 234; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-6-8-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.8.3Duncker–Schneidewin, 234
Πετομένων δὲ τῶν ὀρνίθων ἐξῆλθεν ὁ φθόγγος εἰς πᾶσαν τὴν Λιβύην, καὶ τὰ ῥήματα αὐτῶν διῆλθε μέχρι τῆς Ἑλληνικῆς γῆς, καὶ οὕτως οἱ Λίβυες καταπλαγέντες ἐπὶ τῇ τῶν ὀρνίθων φωνῇ τό τε πραχθὲν ὑπὸ τοῦ Ἀψέθου πανούργευμα μὴ ἐννοήσαντες, θεὸν εἶχον τὸν Ἄψεθον.
Petomenōn de tōn ornithōn exēlthen ho phthongos eis pasan tēn Libyēn, kai ta rhēmata autōn diēlthe mechri tēs Hellēnikēs gēs, kai houtōs hoi Libyes kataplagentes epi tę̄ tōn ornithōn phōnę̄ to te prachthen hypo tou Apsethou panourgeuma mē ennoēsantes, theon eichon ton Apsethon.
As the birds flew, their voice went out into all Libya, and their words passed through as far as the land of the Greeks; and so the Libyans, amazed at the voice of the birds and not perceiving the trick played by Apsethus, held Apsethus to be a god.
Ps 19:4 (18:5 LXX) (echo, medium confidence)
Notes and citation
Summary: The parrots' cry spread through Libya, and the Libyans took Apsethus for a god.
- The phrasing echoes Ps 19:4 (18:5 LXX).
Cite (SBL): Hippolytus, Haer. 6.8.3 (Duncker–Schneidewin, 234; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-6-8-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.8.4Duncker–Schneidewin, 234–236
Τῶν δὲ Ἑλλήνων τις ἀκριβῶς ἐννοήσας τὸ σόφισμα τοῦ νενομισμένου θεοῦ διὰ τῶν αὐτῶν ἐκείνων ψιττακῶν οὐκ ἐλέγχει μόνον, ἀλλὰ καὶ ἀφανίζει τὸν ἀλαζόνα καὶ φορτικὸν ἐκεῖνον ἄνθρωπον. Μετεδίδαξε δὲ ὁ Ἕλλην καθείρξας πολλοὺς ἀπὸ τῶν ψιττακῶν λέγειν· Ἄψεθος ἡμᾶς κατακλείσας ἠνάγκασε λέγειν, Ἄψεθος θεός ἐστιν. Ἀκούσαντες δὲ οἱ Λίβυες τῆς παλινῳδίας τῶν ψιττακῶν, πάντες ὁμοθυμαδὸν συνελθόντες κατέκαυσαν τὸν Ἄψεθον.
Tōn de Hellēnōn tis akribōs ennoēsas to sophisma tou nenomismenou theou dia tōn autōn ekeinōn psittakōn ouk elenchei monon, alla kai aphanizei ton alazona kai phortikon ekeinon anthrōpon. Metedidaxe de ho Hellēn katheirxas pollous apo tōn psittakōn legein; Apsethos hēmas katakleisas ēnankase legein, Apsethos theos estin. Akousantes de hoi Libyes tēs palinǭdias tōn psittakōn, pantes homothymadon synelthontes katekausan ton Apsethon.
But one of the Greeks, perceiving exactly the trick of the supposed god, not only refutes but also destroys that boastful and vulgar man by means of those same parrots. The Greek shut up many of the parrots and retaught them to say: “Apsethus shut us up and forced us to say, ‘Apsethus is a god.’” When the Libyans heard the parrots' recantation, they all came together with one accord and burned Apsethus.
Notes and citation
Summary: A Greek retaught the parrots to expose the trick, and the Libyans burned Apsethus.
Cite (SBL): Hippolytus, Haer. 6.8.4 (Duncker–Schneidewin, 234–236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-6-8-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 6, chapter 9
6.9.1Duncker–Schneidewin, 236
Οὕτως ἡγητέον Σίμωνα τὸν μάγον ἀπεικάζοντας τῷ Λίβυϊ τάχιον ἀνθρώπῳ γενομένῳ οὕτως θεῷ.
Houtōs hēgēteon Simōna ton magon apeikazontas tǭ Libyï tachion anthrōpǭ genomenǭ houtōs theǭ.
So one must regard Simon the magician, likening him to the Libyan, a man who became a god so quickly in this way.
Notes and citation
Summary: Simon is to be seen as another Apsethus, a man who made himself a god by a trick.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.9.1 (Duncker–Schneidewin, 236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-6-9-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.9.2Duncker–Schneidewin, 236
Εἰ δὲ ἔχει τὰ τῆς εἰκόνος ἀκριβῶς, καὶ πέπονθεν ὁ μάγος πάθος τι παραπλήσιον Ἀψέθῳ, ἐπιχειρήσωμεν μεταδιδάσκειν τοῦ Σίμωνος τοὺς ψιττακούς, ὅτι Χριστὸς οὐκ ἦν Σίμων ὁ ἑστώς, στάς, στησόμενος· ἀλλʼ ἄνθρωπος ἦν ἐκ σπέρματος, γέννημα γυναικός, ἐξ αἱμάτων καὶ ἐπιθυμίας σαρκικῆς καθάπερ καὶ οἱ λοιποὶ γεγεννημένος· καὶ ὅτι ταῦθʼ οὕτως ἔχει, προϊόντος τοῦ λόγου ῥᾳδίως ἐπιδείξομεν.
Ei de echei ta tēs eikonos akribōs, kai peponthen ho magos pathos ti paraplēsion Apsethǭ, epicheirēsōmen metadidaskein tou Simōnos tous psittakous, hoti Christos ouk ēn Simōn ho hestōs, stas, stēsomenos; allʼ anthrōpos ēn ek spermatos, gennēma gynaikos, ex haimatōn kai epithymias sarkikēs kathaper kai hoi loipoi gegennēmenos; kai hoti tauthʼ houtōs echei, proïontos tou logou rhądiōs epideixomen.
And if the comparison holds exactly, and the magician has suffered something like Apsethus, let us try to reteach Simon's parrots that Simon was not the Christ, “he who stands, stood, and will stand,” but a man from seed, offspring of a woman, born of blood and fleshly desire like the rest; and that this is so we will easily show as the argument proceeds.
John 1:13 (echo, medium confidence)
Notes and citation
Summary: Hippolytus will “reteach Simon's parrots” that Simon was no Christ but an ordinary man.
- “He who stands, stood, and will stand” is Simon's title for the infinite power (see 6.12.3).
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.9.2 (Duncker–Schneidewin, 236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-6-9-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.9.3Duncker–Schneidewin, 236
Λέγει δὲ ὁ Σίμων μεταφράζων τὸν νόμον Μωϋσέως ἀνοήτως τε καὶ κακοτέχνως· Μωσέως γὰρ λέγοντος, ὅτι ὁ θεὸς πῦρ φλέγον ἐστὶ καὶ καταναλίσκον, δεξάμενος τὸ λεχθὲν ὑπὸ Μωσέως οὐκ ὀρθῶς, πῦρ εἶναι τῶν ὅλων λέγει τὴν ἀρχήν, οὐ νοήσας τὸ εἰρημένον, ὅτι θεὸς οὐ πῦρ, ἀλλὰ πῦρ φλέγον καὶ καταναλίσκον, οὐκ αὐτὸν διασπῶν μόνον τὸν νόμον Μωσέως, ἀλλὰ καὶ τὸν σκοτεινὸν Ἡράκλειτον συλαγωγῶν.
Legei de ho Simōn metaphrazōn ton nomon Mōÿseōs anoētōs te kai kakotechnōs; Mōseōs gar legontos, hoti ho theos pyr phlegon esti kai katanaliskon, dexamenos to lechthen hypo Mōseōs ouk orthōs, pyr einai tōn holōn legei tēn archēn, ou noēsas to eirēmenon, hoti theos ou pyr, alla pyr phlegon kai katanaliskon, ouk auton diaspōn monon ton nomon Mōseōs, alla kai ton skoteinon Hērakleiton sylagōgōn.
Simon, paraphrasing the law of Moses senselessly and with bad craft, says this: since Moses says that God is a burning and consuming fire, Simon, taking what Moses said wrongly, says that fire is the principle of all things. He did not understand what was said, that God is not fire, but a burning and consuming fire; and so he not only tears apart the law of Moses itself but also plunders Heraclitus the Obscure.
Deut 4:24 (allusion, high confidence)
Notes and citation
Summary: Simon misread Moses' “God is a consuming fire” to make fire the principle of all things, borrowing from Heraclitus.
Extrabiblical texts: Heraclitus (Heraclitus (fragments); allusion)
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.9.3 (Duncker–Schneidewin, 236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-6-9-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.9.4Duncker–Schneidewin, 236
Ἀπέραντον δὲ εἶναι δύναμιν ὁ Σίμων προσαγορεύει τῶν ὅλων τὴν ἀρχήν, λέγων οὕτως· Τοῦτο τὸ γράμμα ἀποφάσεως φωνῆς καὶ ὀνόματος ἐξ ἐπινοίας τῆς μεγάλης δυνάμεως τῆς ἀπεράντου. Διὸ ἔσται ἐσφραγισμένον, κεκρυμμένον, κεκαλυμμένον, κείμενον ἐν τῷ οἰκητηρίῳ, οὗ ἡ ῥίζα τῶν ὅλων τεθεμελίωται.
Aperanton de einai dynamin ho Simōn prosagoreuei tōn holōn tēn archēn, legōn houtōs; Touto to gramma apophaseōs phōnēs kai onomatos ex epinoias tēs megalēs dynameōs tēs aperantou. Dio estai esphragismenon, kekrymmenon, kekalymmenon, keimenon en tǭ oikētēriǭ, hou hē rhiza tōn holōn tethemeliōtai.
Simon calls the principle of all things infinite power, speaking thus: “This is the writing of the declaration of voice and name from the thought of the great, infinite power. Therefore it will be sealed, hidden, veiled, lying in the dwelling in which the root of all things has been founded.”
Notes and citation
Summary: Simon's book, the Great Declaration, opens by calling the first principle the infinite power.
- The quotation is from the Great Declaration (Apophasis Megale), a Simonian work known only from Hippolytus.
Notes on the original text
- Digital text corrected (wrong breathing and accent in the digital text): οὖ ἡ ῥίζα → οὗ ἡ ῥίζα.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.9.4 (Duncker–Schneidewin, 236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-6-9-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.9.5Duncker–Schneidewin, 236–238
Οἰκητήριον δὲ λέγει εἶναι τὸν ἄνθρωπον τοῦτον τὸν ἐξ αἱμάτων γεγεννημένον, καὶ κατοικεῖν ἐν αὐτῷ τὴν ἀπέραντον δύναμιν, ἣν ῥίζαν εἶναι τῶν ὅλων φησίν. Ἔστι δὲ ἡ ἀπέραντος δύναμις, τὸ πῦρ, κατὰ τὸν Σίμωνα οὐδὲν ἁπλοῦν, καθάπερ οἱ πολλοὶ ἁπλᾶ λέγοντες εἶναι τὰ τέσσαρα στοιχεῖα καὶ τὸ πῦρ ἁπλοῦν εἶναι νενομίκασιν, ἀλλὰ γὰρ εἶναι τὴν τοῦ πυρὸς διπλῆν τινὰ τὴν φύσιν, καὶ τῆς διπλῆς ταύτης καλεῖ τὸ μέν τι κρυπτόν, τὸ δέ τι φανερόν·
Oikētērion de legei einai ton anthrōpon touton ton ex haimatōn gegennēmenon, kai katoikein en autǭ tēn aperanton dynamin, hēn rhizan einai tōn holōn phēsin. Esti de hē aperantos dynamis, to pyr, kata ton Simōna ouden haploun, kathaper hoi polloi hapla legontes einai ta tessara stoicheia kai to pyr haploun einai nenomikasin, alla gar einai tēn tou pyros diplēn tina tēn physin, kai tēs diplēs tautēs kalei to men ti krypton, to de ti phaneron;
He says that the dwelling is this man who is born of blood, and that the infinite power, which he says is the root of all things, dwells in him. According to Simon, the infinite power, the fire, is nothing simple (as most people, saying that the four elements are simple, have thought fire to be simple); rather the nature of fire is a kind of double one, and of this double nature he calls one part hidden and the other manifest;
Notes and citation
Summary: The infinite power dwells in man; it is a fire with a hidden and a manifest nature.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.9.5 (Duncker–Schneidewin, 236–238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-6-9-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.9.6Duncker–Schneidewin, 238
κεκρύφθαι δὲ τὰ κρυπτὰ ἐν τοῖς φανεροῖς τοῦ πυρός, καὶ τὰ φανερὰ τοῦ πυρὸς ὑπὸ τῶν κρυπτῶν γεγονέναι. Ἔστι δὲ τοῦτο, ὅπερ Ἀριστοτέλης δυνάμει καὶ ἐνεργείᾳ καλεῖ ἢ Πλάτων νοητὸν καὶ αἰσθητόν.
kekryphthai de ta krypta en tois phanerois tou pyros, kai ta phanera tou pyros hypo tōn kryptōn gegonenai. Esti de touto, hoper Aristotelēs dynamei kai energeią kalei ē Platōn noēton kai aisthēton.
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. This is what Aristotle calls potentiality and actuality, or Plato intelligible and sensible.
Notes and citation
Summary: The hidden and manifest parts of fire correspond to Aristotle's potency and act or Plato's intelligible and sensible.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.9.6 (Duncker–Schneidewin, 238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-6-9-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.9.7Duncker–Schneidewin, 238
Καὶ τὸ μὲν φανερὸν τοῦ πυρὸς πάντα ἔχει ἐν ἑαυτῷ ὅσα ἄν τις ἐπινοήσῃ ἢ καὶ λάθῃ παραλιπὼν τῶν ὁρατῶν. Τὸ δὲ κρυπτὸν πᾶν ὅ, τι ἐννοήσει τις νοητὸν καὶ πεφευγὸς τὴν αἴσθησιν ἢ καὶ παραλείπει μὴ διανοηθείς.
Kai to men phaneron tou pyros panta echei en heautǭ hosa an tis epinoēsę̄ ē kai lathę̄ paralipōn tōn horatōn. To de krypton pan ho, ti ennoēsei tis noēton kai pepheugos tēn aisthēsin ē kai paraleipei mē dianoētheis.
And the manifest part of the fire has in itself all the visible things that anyone might conceive or even overlook unawares; and the hidden part, everything that anyone might conceive as intelligible and escaping sense, or even pass over without thinking of it.
Notes and citation
Summary: The manifest fire holds all visible things, the hidden fire all intelligible things.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.9.7 (Duncker–Schneidewin, 238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-6-9-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.9.8Duncker–Schneidewin, 238
Καθόλου δέ ἐστιν εἰπεῖν, πάντων τῶν ὄντων αἰσθητῶν τε καὶ νοητῶν, ὧν ἐκεῖνος κρυφίων καὶ φανερῶν προσαγορεύει, ἔστι θησαυρὸς τὸ πῦρ τὸ ὑπερουράνιον, οἱονεὶ δένδρον μέγα ὡς τὸ διʼ ὀνείρου βλεπόμενον τῷ Ναβουχοδονόσορ, ἐξ οὗ πᾶσα σὰρξ τρέφεται.
Katholou de estin eipein, pantōn tōn ontōn aisthētōn te kai noētōn, hōn ekeinos kryphiōn kai phanerōn prosagoreuei, esti thēsauros to pyr to hyperouranion, hoionei dendron mega hōs to diʼ oneirou blepomenon tǭ Nabouchodonosor, ex hou pasa sarx trephetai.
In general one may say that of all the things that are, both sensible and intelligible, which he calls hidden and manifest, the supercelestial fire is the treasury, like a great tree, such as the one seen in a dream by Nebuchadnezzar, from which all flesh is fed.
Dan 4:10–12 (allusion, high confidence)
Notes and citation
Summary: Simon likens the heavenly fire to Nebuchadnezzar's great tree, which feeds all flesh.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.9.8 (Duncker–Schneidewin, 238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-6-9-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.9.9Duncker–Schneidewin, 238
Καὶ τὸ μὲν φανερὸν εἶναι τοῦ πυρὸς νομίζει τὸ πρέμνον, τοὺς κλάδους, τὰ φύλλα, τὸν ἔξωθεν αὐτῷ περικείμενον φλοιόν. Ἅπαντα, φησί, ταῦτα τοῦ μεγάλου δένδρου ἀναφθέντα ἀπὸ τῆς παμφάγου τοῦ πυρὸς ἀφανίζεται φλογός.
Kai to men phaneron einai tou pyros nomizei to premnon, tous kladous, ta phylla, ton exōthen autǭ perikeimenon phloion. Hapanta, phēsi, tauta tou megalou dendrou anaphthenta apo tēs pamphagou tou pyros aphanizetai phlogos.
And he thinks the manifest part of the fire is the trunk, the branches, the leaves, and the bark that surrounds it outside. “All these parts of the great tree,” he says, “are kindled by the all-devouring flame of the fire and vanish.
Notes and citation
Summary: The visible parts of the tree are consumed by the fire.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.9.9 (Duncker–Schneidewin, 238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-6-9-9). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.9.10Duncker–Schneidewin, 238
Ὁ δὲ καρπὸς τοῦ δένδρου ἐὰν ἐξεικονισθῇ καὶ τὴν ἑαυτοῦ μορφὴν ἀπολάβῃ, εἰς ἀποθήκην τίθεται, οὐκ εἰς τὸ πῦρ. Γέγονε μὲν γὰρ, φησίν, ὁ καρπός, ἵνα εἰς τὴν ἀποθήκην τεθῇ, τὸ δὲ ἄχυρον, ἵνα παραδοθῇ τῷ πυρί, ὅπερ ἐστὶ πρέμνον, οὐκ αὐτοῦ χάριν ἀλλὰ τοῦ καρποῦ γεγενημένον.
Ho de karpos tou dendrou ean exeikonisthę̄ kai tēn heautou morphēn apolabę̄, eis apothēkēn tithetai, ouk eis to pyr. Gegone men gar, phēsin, ho karpos, hina eis tēn apothēkēn tethę̄, to de achyron, hina paradothę̄ tǭ pyri, hoper esti premnon, ouk autou charin alla tou karpou gegenēmenon.
But the fruit of the tree, if it is brought to its full image and receives its own form, is put into the storehouse, not into the fire. For the fruit came to be,” he says, “in order to be put into the storehouse, and the chaff in order to be handed over to the fire; the chaff is the trunk, which came to be not for its own sake but for the fruit's.”
Matt 3:12 (allusion, high confidence)
Notes and citation
Summary: The fruit, if fully formed, is stored, while the chaff is burned.
- “Brought to its full image” renders ἐξεικονίζομαι, a key term of the Great Declaration for a potential power becoming fully actual.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.9.10 (Duncker–Schneidewin, 238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-6-9-10). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 6, chapter 10
6.10.1Duncker–Schneidewin, 238
Καὶ τοῦτό ἐστι, φησί, τὸ γεγραμμένον ἐν τῇ γραφῇ· Ὁ γὰρ ἀμπελὼν κυρίου σαβαὼθ οἶκος τοῦ Ἰσραήλ ἐστι, καὶ ἄνθρωπος τοῦ Ἰούδα νεόφυτον ἠγαπημένον. Εἰ δὲ ἄνθρωπος τοῦ Ἰούδα νεόφυτον ἠγαπημένον, δέδεικται, φησίν, ὅτι ξύλον οὐκ ἄλλο τι ἀλλʼ ἢ ἄνθρωπος ἐστίν.
Kai touto esti, phēsi, to gegrammenon en tę̄ graphę̄; Ho gar ampelōn kyriou sabaōth oikos tou Israēl esti, kai anthrōpos tou Iouda neophyton ēgapēmenon. Ei de anthrōpos tou Iouda neophyton ēgapēmenon, dedeiktai, phēsin, hoti xylon ouk allo ti allʼ ē anthrōpos estin.
“And this is,” he says, “what is written in Scripture: ‘For the vineyard of the Lord of hosts is the house of Israel, and the man of Judah a beloved new plant.’ And if the man of Judah is a beloved new plant, it has been shown,” he says, “that the tree is nothing other than man.”
Isa 5:7 (quotation, high confidence)
Notes and citation
Summary: Simon uses Isaiah's vineyard to show that the tree is man.
Notes on the original text
- Digital text corrected (wrong breathing and accent in the digital text): ἀλλʼ ἣ ἄνθρωπος → ἀλλʼ ἢ ἄνθρωπος.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.10.1 (Duncker–Schneidewin, 238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-6-10-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.10.2Duncker–Schneidewin, 238
Ἀλλὰ περὶ τῆς ἐκκρίσεως αὐτοῦ καὶ διακρίσεως ἱκανῶς, φησίν, εἴρηκεν ἡ γραφή, καὶ πρὸς διδασκαλίαν ἀρκεῖ τοῖς ἐξεικονισμένοις τὸ λεχθέν· ὅτι πᾶσα σὰρξ χόρτος, καὶ πᾶσα δόξα σαρκὸς ὡς ἄνθος χόρτου. Ἐξηράνθη ὁ χόρτος, καὶ τὸ ἄνθος αὐτοῦ ἐξέπεσε· τὸ δὲ ῥῆμα κυρίου μένει εἰς τὸν αἰῶνα. Ῥῆμα δέ, φησίν, ἐστὶ κυρίου τὸ ἐν στόματι γεννώμενον ῥῆμα καὶ λόγος, ἄλλῃ δὲ χωρίον γενέσεως οὐκ ἔστι.
Alla peri tēs ekkriseōs autou kai diakriseōs hikanōs, phēsin, eirēken hē graphē, kai pros didaskalian arkei tois exeikonismenois to lechthen; hoti pasa sarx chortos, kai pasa doxa sarkos hōs anthos chortou. Exēranthē ho chortos, kai to anthos autou exepese; to de rhēma kyriou menei eis ton aiōna. Rhēma de, phēsin, esti kyriou to en stomati gennōmenon rhēma kai logos, allę̄ de chōrion geneseōs ouk esti.
“But about its secretion and separation,” he says, “Scripture has said enough, and for the teaching of those who have been brought to their full image what was said suffices: that ‘all flesh is grass, and all the glory of flesh like the flower of grass. The grass withered, and its flower fell off; but the word of the Lord remains forever.’ The word of the Lord,” he says, “is the word and speech born in the mouth; and there is no other place of its generation.”
Isa 40:6–8 (quotation, high confidence) · 1 Pet 1:24–25 (quotation, medium confidence)
Notes and citation
Summary: Simon cites “all flesh is grass” and makes the enduring word of the Lord the word born in the mouth.
- The quotation is Isa 40:6–8 in the form found in 1 Pet 1:24–25.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.10.2 (Duncker–Schneidewin, 238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-6-10-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 6, chapter 11
6.11.1Duncker–Schneidewin, 238–240
Τοιούτου δὲ ὄντος, ὡς διʼ ὀλίγων εἰπεῖν, κατὰ τὸν Σίμωνα τοῦ πυρός, καὶ πάντων τῶν ὄντων ὁρατῶν καὶ ἀοράτων, ὡσαύτως ἐνήχων καὶ ἀνήχων, ἀριθμητῶν καὶ ἀριθμῶν, ἐν τῇ Ἀποφάσει τῇ μεγάλῃ καλεῖ τέλειον νοερόν, οὕτως ὡς ἕκαστον τῶν ἀπειράκις ἀπείρως ἐπινοηθῆναι δυναμένων καὶ λαλεῖν καὶ διανοεῖσθαι καὶ ἐνεργεῖν, οὕτως ὡς φησὶν Ἐμπεδοκλῆς· Γαίῃ μὲν γὰρ γαῖαν ὀπώπαμεν, ὕδατι δʼ ὕδωρ, αἰθέρι δʼ αἰθέρα [δῖον], ἀτὰρ πυρὶ πῦρ ἀΐδηλον, καὶ [στοργῇ] στοργήν, νεῖκος δέ τε νείκεϊ λυγρῷ.
Toioutou de ontos, hōs diʼ oligōn eipein, kata ton Simōna tou pyros, kai pantōn tōn ontōn horatōn kai aoratōn, hōsautōs enēchōn kai anēchōn, arithmētōn kai arithmōn, en tę̄ Apophasei tę̄ megalę̄ kalei teleion noeron, houtōs hōs hekaston tōn apeirakis apeirōs epinoēthēnai dynamenōn kai lalein kai dianoeisthai kai energein, houtōs hōs phēsin Empedoklēs; Gaię̄ men gar gaian opōpamen, hydati dʼ hydōr, aitheri dʼ aithera [dion], atar pyri pyr aïdēlon, kai [storgę̄] storgēn, neikos de te neikeï lygrǭ.
Such being the fire according to Simon, to put it briefly, and such all things that are, visible and invisible, likewise sounding and soundless, numerable and numbers, he calls it in the Great Declaration a perfect intelligent being, so that each of the things that can be conceived infinitely many times infinitely speaks, thinks, and acts, as Empedocles says: “For by earth we see earth, by water water, by air [bright] air, and by fire destructive fire, and [by love] love, and strife by baleful strife.”
Notes and citation
Summary: Simon calls the fire perfect and intelligent, so that everything in it thinks and acts, and cites Empedocles on like knowing like.
- The quotation is Empedocles, fragment 109 (Diels–Kranz); the bracketed words are the editor's supplements.
Extrabiblical texts: Empedocles, fragment 109 (Empedocles (fragments); quotation)
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.11.1 (Duncker–Schneidewin, 238–240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-6-11-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 6, chapter 12
6.12.1Duncker–Schneidewin, 240
Πάντα γὰρ, φησίν, ἐνόμιζε τὰ μέρη τοῦ πυρὸς τὰ ὁρατὰ καὶ τὰ ἀόρατα φρόνησιν ἔχειν καὶ νώματος αἶσαν. Γέγονεν οὖν ὁ κόσμος ὁ γεννητὸς ἀπὸ τοῦ ἀγεννήτου πυρός. Ἤρξατο δὲ, φησί, γενέσθαι τοῦτον τὸν τρόπον.
Panta gar, phēsin, enomize ta merē tou pyros ta horata kai ta aorata phronēsin echein kai nōmatos aisan. Gegonen oun ho kosmos ho gennētos apo tou agennētou pyros. Ērxato de, phēsi, genesthai touton ton tropon.
For he held, he says, that all the parts of the fire, visible and invisible, have intelligence and a share of thought. The begotten world, then, came to be from the unbegotten fire. “And it began to come to be,” he says, “in this way.”
Notes and citation
Summary: All parts of the fire are intelligent, and the world arose from this unbegotten fire.
- “A share of thought” (νώματος αἶσαν) echoes Empedocles, fragment 110.
Extrabiblical texts: Empedocles, fragment 110 (Empedocles (fragments); allusion)
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.12.1 (Duncker–Schneidewin, 240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-6-12-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.12.2Duncker–Schneidewin, 240
Ἓξ ῥίζας τὰς πρώτας τῆς ἀρχῆς τῆς γεννήσεως λαβὼν ὁ γεννητὸς ἀπὸ τῆς ἀρχῆς τοῦ πυρὸς ἐκείνου· γεγονέναι δὲ τὰς ῥίζας φησὶ κατὰ συζυγίας ἀπὸ τοῦ πυρός, ἅστινας ῥίζας καλεῖ νοῦν καὶ ἐπίνοιαν, φωνὴν καὶ ὄνομα, λογισμὸν καὶ ἐνθύμησιν· εἶναι δὲ ἐν ταῖς ἓξ ῥίζαις ταύταις πᾶσαν ὁμοῦ τὴν ἀπέραντον δύναμιν δυνάμει, οὐκ ἐνεργείᾳ.
Hex rhizas tas prōtas tēs archēs tēs gennēseōs labōn ho gennētos apo tēs archēs tou pyros ekeinou; gegonenai de tas rhizas phēsi kata syzygias apo tou pyros, hastinas rhizas kalei noun kai epinoian, phōnēn kai onoma, logismon kai enthymēsin; einai de en tais hex rhizais tautais pasan homou tēn aperanton dynamin dynamei, ouk energeią.
The begotten world took the first six roots of the principle of generation from the principle of that fire; and he says that the roots came to be in pairs from the fire, and he calls these roots Mind and Thought, Voice and Name, Reasoning and Reflection; and in these six roots the whole infinite power is present together, in potentiality, not in actuality.
Notes and citation
Summary: From the fire came six roots in pairs, Mind and Thought, Voice and Name, Reasoning and Reflection, holding the infinite power potentially.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.12.2 (Duncker–Schneidewin, 240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-6-12-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.12.3Duncker–Schneidewin, 240
Ἥντινα ἀπέραντον δύναμιν φησὶ τὸν ἑστῶτα, στάντα, στησόμενον. Ὃς ἐὰν μὲν ἐξεικονισθῇ ὢν ἐν ταῖς ἓξ δυνάμεσιν, ἔσται οὐσίᾳ, δυνάμει, μεγέθει, ἀποτελέσματι μία καὶ ἡ αὐτὴ τῇ ἀγεννήτῳ καὶ ἀπεράντῳ δυνάμει, καὶ οὐδὲν ὅλως ἔχουσα ἐνδεέστερον ἐκείνης τῆς ἀγεννήτου καὶ ἀπαραλλάκτου καὶ ἀπεράντου δυνάμεως· ἐὰν
Hēntina aperanton dynamin phēsi ton hestōta, stanta, stēsomenon. Hos ean men exeikonisthę̄ ōn en tais hex dynamesin, estai ousią, dynamei, megethei, apotelesmati mia kai hē autē tę̄ agennētǭ kai aperantǭ dynamei, kai ouden holōs echousa endeesteron ekeinēs tēs agennētou kai aparallaktou kai aperantou dynameōs; ean
This infinite power he calls “he who stands, stood, and will stand.” If, being in the six powers, it is brought to its full image, it will be in substance, power, magnitude, and completion one and the same with the unbegotten and infinite power, and will lack nothing at all in comparison with that unbegotten, unchanging, and infinite power; but if
Notes and citation
Summary: The infinite power, “he who stands,” if fully realized in the six roots, becomes equal to the unbegotten power.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.12.3 (Duncker–Schneidewin, 240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-6-12-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.12.4Duncker–Schneidewin, 240
δὲ μείνῃ τῇ δυνάμει μόνον ἐν ταῖς ἓξ δυνάμεσι καὶ μὴ ἐξεικονισθῇ, ἀφανίζεται, φησί, καὶ ἀπόλλυται οὕτως ὡς ἡ δύναμις ἡ γραμματικὴ ἢ γεωμετρικὴ ἐν ἀνθρώπου ψυχῇ. Προσλαβοῦσα γὰρ ἡ δύναμις τέχνην φῶς τῶν γινομένων γίνεται, μὴ προσλαβοῦσα δὲ ἀτεχνία καὶ σκότος, καὶ ὡς ὅτε οὐκ ἦν, ἀποθνήσκοντι τῷ ἀνθρώπῳ συνδιαφθείρεται.
de meinę̄ tę̄ dynamei monon en tais hex dynamesi kai mē exeikonisthę̄, aphanizetai, phēsi, kai apollytai houtōs hōs hē dynamis hē grammatikē ē geōmetrikē en anthrōpou psychę̄. Proslabousa gar hē dynamis technēn phōs tōn ginomenōn ginetai, mē proslabousa de atechnia kai skotos, kai hōs hote ouk ēn, apothnēskonti tǭ anthrōpǭ syndiaphtheiretai.
it remains only in potentiality in the six powers and is not brought to its full image, it vanishes,” he says, “and perishes, just as the capacity for grammar or geometry in a human soul. For the capacity, when it acquires the art, becomes a light of the things that come to be; but when it does not acquire it, it is lack of art and darkness, and, as if it had never been, it perishes with the man when he dies.”
Notes and citation
Summary: If left unrealized, the power perishes like an untrained talent that dies with its owner.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): ὅτε οὐκ ᾖν → ὅτε οὐκ ἦν.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.12.4 (Duncker–Schneidewin, 240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-6-12-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 6, chapter 13
6.13.1Duncker–Schneidewin, 240–242
Τῶν δὲ ἓξ δυνάμεων τούτων καὶ τῆς ἑβδόμης τῆς μετὰ τῶν ἓξ καλεῖ τὴν πρώτην συζυγίαν νοῦν καὶ ἐπίνοιαν, οὐρανὸν καὶ γῆν· καὶ τὸν μὲν ἄρσενα ἄνωθεν ἐπιβλέπειν καὶ προνοεῖν τῆς συζύγου, τὴν δὲ γῆν ὑποδέχεσθαι κάτω τοὺς ἀπὸ τοῦ οὐρανοῦ νοεροὺς καταφερομένους τῇ γῇ συγγενεῖς καρπούς. Διὰ τοῦτο, φησίν, ἀποβλέπων πολλάκις ὁ λόγος πρὸς τὰ ἐκ νοὸς καὶ ἐπινοίας γεγεννημένα, τουτέστιν ἐξ οὐρανοῦ καὶ γῆς, λέγει· Ἄκουε, οὐρανέ, καὶ ἐνωτίζου, γῆ, ὅτι κύριος ἐλάλησεν· Υἱοὺς ἐγέννησα καὶ ὕψωσα, αὐτοὶ δέ με ἠθέτησαν. ὁ δὲ λέγων ταῦτα, φησίν, ἡ ἑβδόμη δύναμις ἐστίν, ὁ ἑστώς, στάς, στησόμενος· αὐτὸς γὰρ αἴτιος τούτων τῶν καλῶν, ὧν ἐπῄνεσε Μωσῆς καὶ εἶπε καλὰ λίαν. Ἡ δὲ φωνὴ καὶ τὸ ὄνομα, ἥλιος καὶ σελήνη. Ὁ δὲ λογισμὸς καὶ ἡ ἐνθύμησις, ἀὴρ καὶ ὕδωρ. Ἐν δὲ τούτοις ἅπασιν ἐμμέμικται καὶ κέκραται, ὡς ἔφην, ἡ μεγάλη δύναμις ἡ ἀπέραντος, ὁ ἑστώς.
Tōn de hex dynameōn toutōn kai tēs hebdomēs tēs meta tōn hex kalei tēn prōtēn syzygian noun kai epinoian, ouranon kai gēn; kai ton men arsena anōthen epiblepein kai pronoein tēs syzygou, tēn de gēn hypodechesthai katō tous apo tou ouranou noerous katapheromenous tę̄ gę̄ syngeneis karpous. Dia touto, phēsin, apoblepōn pollakis ho logos pros ta ek noos kai epinoias gegennēmena, toutestin ex ouranou kai gēs, legei; Akoue, ourane, kai enōtizou, gē, hoti kyrios elalēsen; Huious egennēsa kai hypsōsa, autoi de me ēthetēsan. ho de legōn tauta, phēsin, hē hebdomē dynamis estin, ho hestōs, stas, stēsomenos; autos gar aitios toutōn tōn kalōn, hōn epę̄nese Mōsēs kai eipe kala lian. Hē de phōnē kai to onoma, hēlios kai selēnē. Ho de logismos kai hē enthymēsis, aēr kai hydōr. En de toutois hapasin emmemiktai kai kekratai, hōs ephēn, hē megalē dynamis hē aperantos, ho hestōs.
Of these six powers, and of the seventh that is with the six, he calls the first pair Mind and Thought, heaven and earth; the male looks down from above and cares for his consort, while the earth below receives the intelligent fruits, akin to the earth, that are brought down from heaven. “For this reason,” he says, “the Word, often looking toward the things begotten from Mind and Thought, that is, from heaven and earth, says: ‘Hear, O heaven, and give ear, O earth, for the Lord has spoken: I have begotten sons and raised them up, but they have rejected me.’ The one who says this,” he says, “is the seventh power, he who stands, stood, and will stand; for he is the cause of these good things which Moses praised, saying they were very good. And Voice and Name are sun and moon; Reasoning and Reflection are air and water. And in all these, as I said, the great, infinite power, he who stands, is mixed and blended.”
Isa 1:2 (quotation, high confidence) · Gen 1:31 (allusion, high confidence)
Notes and citation
Summary: Simon pairs the powers with heaven and earth, sun and moon, air and water, and makes the seventh power the speaker of Isaiah 1:2.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): Ὁ δέ λογισμὸς → Ὁ δὲ λογισμὸς.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.13.1 (Duncker–Schneidewin, 240–242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-26-1/#p-6-13-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.