Refutation of All Heresies 6.41.1–7.15.2
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 6, chapter 41
6.41.1Duncker–Schneidewin, 300
Τοιαῦτα δὲ καὶ ἕτερα ἐπεχείρει ὁ πλάνος ποιεῖν· διὸ ὑπὸ τῶν ἀπατωμένων ἐδοξάζετο, καὶ ποτὲ αὐτὸς ἐνομίζετο προφητεύειν, ποτὲ δὲ καὶ ἑτέρους ἐποίει, ὅτε μὲν καὶ διὰ δαιμόνων ταῦτα ἐνεργῶν, ὅτε δὲ καὶ κυβεύων, ὡς προείπομεν. Πολλοὺς τοίνυν ἐξαφανίσας, καὶ πολλοὺς τοιούτους μαθητὰς αὐτοῦ γενομένους προεβίβασεν εὐκόλους μὲν εἶναι διδάξας πρὸς τὸ ἁμαρτάνειν, ἀκινδύνους δὲ διὰ τὸ εἶναι τῆς τελείας δυνάμεως καὶ μετέχειν τῆς ἀνεννοήτου ἐξουσίας·
Toiauta de kai hetera epecheirei ho planos poiein; dio hypo tōn apatōmenōn edoxazeto, kai pote autos enomizeto prophēteuein, pote de kai heterous epoiei, hote men kai dia daimonōn tauta energōn, hote de kai kybeuōn, hōs proeipomen. Pollous toinyn exaphanisas, kai pollous toioutous mathētas autou genomenous proebibasen eukolous men einai didaxas pros to hamartanein, akindynous de dia to einai tēs teleias dynameōs kai metechein tēs anennoētou exousias;
Such things, and others, the deceiver attempted to do; therefore he was glorified by those he deceived, and sometimes he himself was thought to prophesy, and sometimes he made others do so, at times working these things through demons, at times by sleight of hand, as we said before. Having ruined many, then, he also brought forward many such people who became his disciples, teaching them to be ready to sin and free from danger, because they belonged to the perfect power and shared in the inconceivable authority;
Notes and citation
Summary: Marcus was thought to prophesy and taught his disciples that, belonging to the perfect power, they could sin without danger.
Cite (SBL): Hippolytus, Haer. 6.41.1 (Duncker–Schneidewin, 300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-41-1). (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.
6.41.2Duncker–Schneidewin, 300
οἷς καὶ μετὰ τὸ βάπτισμα ἕτερον ἐπαγγέλλονται, ὃ καλοῦσιν ἀπολύτρωσιν, καὶ ἐν τούτῳ ἀναστρέφοντες κακῶς τοὺς αὐτοῖς παραμένοντας ἐπʼ ἐλπίδι τῆς ἀπολυτρώσεως, ὡς δυναμένους μετὰ τὸ ἅπαξ βαπτισθέντας πάλιν τυχεῖν
hois kai meta to baptisma heteron epangellontai, ho kalousin apolytrōsin, kai en toutǭ anastrephontes kakōs tous autois paramenontas epʼ elpidi tēs apolytrōseōs, hōs dynamenous meta to hapax baptisthentas palin tychein
to whom they also promise, after baptism, another, which they call redemption; and by this they wickedly overturn those who remain with them in hope of the redemption, as though, after being baptized once, they could again obtain
Notes and citation
Summary: Marcus's followers promise a second rite after baptism, called redemption,
Cite (SBL): Hippolytus, Haer. 6.41.2 (Duncker–Schneidewin, 300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-41-2). (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.
6.41.3Duncker–Schneidewin, 300
ἀφέσεως, διὰ τοῦ τοιούτου πανουργήματος συνέχειν δοκοῦσι τοὺς ἀκροατάς, οὓς ἐπὰν νομίσωσι δεδοκιμάσθαι καὶ δύνασθαι φυλάσσειν αὐτοῖς τὰ πιστά, τότε ἐπὶ τοῦτο ἄγουσι μηδὲ τούτῳ μόνῳ ἀρκούμενοι, ἀλλὰ καὶ ἕτερόν τι ἐπαγγελλόμενοι πρὸς τὸ συγκρατεῖν αὐτοὺς τῇ ἐλπίδι, ὅπως ἀχώριστοι ὦσι.
apheseōs, dia tou toioutou panourgēmatos synechein dokousi tous akroatas, hous epan nomisōsi dedokimasthai kai dynasthai phylassein autois ta pista, tote epi touto agousi mēde toutǭ monǭ arkoumenoi, alla kai heteron ti epangellomenoi pros to synkratein autous tę̄ elpidi, hopōs achōristoi ōsi.
forgiveness. By such a trick they think they hold their hearers; and when they think them tested and able to keep faith with them, then they lead them to this; and not content with this alone, they also promise something further, to hold them fast by hope, so that they may never leave.
Notes and citation
Summary: They use the promise of a second forgiveness, and further promises, to keep their followers bound to them.
Cite (SBL): Hippolytus, Haer. 6.41.3 (Duncker–Schneidewin, 300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-41-3). (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.
6.41.4Duncker–Schneidewin, 300
Λέγουσι γάρ τι φωνῇ ἀρρήτῳ, ἐπιτιθέντες χεῖρα τῷ τὴν ἀπολύτρωσιν λαβόντι, ὃ φάσκουσιν ἐξειπεῖν εὐκόλως μὴ δύνασθαι, εἰ μή τις εἴη ὑπερδόκιμος, ἢ ὅτε τελευτᾷ πρὸς τὸ οὖς ἐλθὼν λέγει ὁ ἐπίσκοπος.
Legousi gar ti phōnę̄ arrētǭ, epitithentes cheira tǭ tēn apolytrōsin labonti, ho phaskousin exeipein eukolōs mē dynasthai, ei mē tis eiē hyperdokimos, ē hote teleutą pros to ous elthōn legei ho episkopos.
For they say something in an ineffable voice, laying a hand on the one who has received the redemption, which they claim cannot easily be spoken out, unless someone be exceptionally approved; or else the bishop comes and says it into his ear when he is dying.
Notes and citation
Summary: A secret word is spoken over the one who receives the redemption, or into his ear by the bishop at death.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.41.4 (Duncker–Schneidewin, 300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-41-4). (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.
6.41.5Duncker–Schneidewin, 300
Καὶ τοῦτο δὲ πανούργημα πρὸς τὸ ἀεὶ παραμένειν τοὺς μαθητὰς τῷ ἐπισκόπῳ, γλιχομένους μαθεῖν τὸ τί ποτε εἴη τοῦτο ἐπʼ ἐσχάτων λεγόμενον, διʼ οὗ [τῶν] τελείων ἔσται ὁ μανθάνων· ἃ τούτου χάριν ἐσιώπησα, μή ποτέ τις κακοηθίζεσθαί με αὐτοὺς νομίσῃ, καὶ γὰρ οὐ τοῦτο ἡμῖν πρόκειται, ἀλλʼ ἢ τὸ δεῖξαι, ὅθεν τὰς ἀφορμὰς λαβόντες αὐτοῖς τὰ δόξαντα ἐνεστήσαντο.
Kai touto de panourgēma pros to aei paramenein tous mathētas tǭ episkopǭ, glichomenous mathein to ti pote eiē touto epʼ eschatōn legomenon, diʼ hou [tōn] teleiōn estai ho manthanōn; ha toutou charin esiōpēsa, mē pote tis kakoēthizesthai me autous nomisę̄, kai gar ou touto hēmin prokeitai, allʼ ē to deixai, hothen tas aphormas labontes autois ta doxanta enestēsanto.
And this too is a trick, so that the disciples may always remain with the bishop, longing to learn what it may be that is spoken at the very end, through which the learner will be among the perfect. These things I have kept silent for this reason, lest anyone think I am maligning them; for this is not our purpose, but only to show from what sources they took their starting points and set up their opinions.
Notes and citation
Summary: The secret keeps disciples attached to their bishop; Hippolytus withholds it to avoid seeming to slander them.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.41.5 (Duncker–Schneidewin, 300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-41-5). (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.
item 6, chapter 42
6.42.1Duncker–Schneidewin, 300
Καὶ γὰρ καὶ ὁ μακάριος πρεσβύτερος Εἰρηναῖος παρρησιαίτερον τῷ ἐλέγχῳ προσενεχθεὶς τὰ τοιαῦτα λούσματα καὶ ἀπολυτρώσεις ἐξέθετο, ἁδρομερέστερον εἰπὼν ἃ πράσσουσιν, οἷς ἐντυχόντες τινὲς αὐτῶν ἤρνηνται οὕτως παρειληφέναι, ἀεὶ ἀρνεῖσθαι μανθάνοντες. Διὸ φροντὶς ἡμῖν γεγένηται ἀκριβέστερον ἐπιζητῆσαι καὶ ἀνευρεῖν λεπτομερῶς, ἃ καὶ ἐν τῷ πρώτῳ λουτρῷ παραδιδόασι, τὸ τοιοῦτο καλοῦντες, καὶ ἐν τῷ δευτέρῳ, ὃ ἀπολύτρωσιν καλοῦσιν.
Kai gar kai ho makarios presbyteros Eirēnaios parrēsiaiteron tǭ elenchǭ prosenechtheis ta toiauta lousmata kai apolytrōseis exetheto, hadromeresteron eipōn ha prassousin, hois entychontes tines autōn ērnēntai houtōs pareilēphenai, aei arneisthai manthanontes. Dio phrontis hēmin gegenētai akribesteron epizētēsai kai aneurein leptomerōs, ha kai en tǭ prōtǭ loutrǭ paradidoasi, to toiouto kalountes, kai en tǭ deuterǭ, ho apolytrōsin kalousin.
For the blessed presbyter Irenaeus too, having undertaken the refutation with greater frankness, set out such washings and redemptions, describing rather broadly what they do; some of them, having read it, have denied that they received it so, being always taught to deny. Therefore we have taken care to inquire more exactly and to find out in detail what they hand down both in the first washing, as they call it, and in the second, which they call redemption.
Notes and citation
Summary: Irenaeus exposed these rites, which some deny; Hippolytus has inquired carefully into their two washings.
- See Irenaeus, Against Heresies 1.21. Much of what follows on Marcus is taken from Irenaeus, Against Heresies 1.13–16.
Cite (SBL): Hippolytus, Haer. 6.42.1 (Duncker–Schneidewin, 300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-42-1). (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.
6.42.2Duncker–Schneidewin, 300–302
Ἀλλʼ οὐδὲ τὸ ἄρρητον αὐτῶν ἔλαθεν ἡμᾶς. Ταῦτα δὲ συγκεχωρήσθω Οὐαλεντίνῳ καὶ τῇ αὐτοῦ σχολῇ. Ὁ δὲ Μάρκος μιμούμενος τὸν διδάσκαλον καὶ αὐτὸς ἀναπλάσσει ὅραμα, νομίζων οὕτως δοξασθήσεσθαι. Καὶ γὰρ Οὐαλεντῖνος φάσκει ἑαυτὸν ἑωρακέναι παῖδα νήπιον ἀρτιγέννητον, οὗ πυθόμενος ἐπιζητεῖ τίς ἂν εἴη, ὁ δὲ ἀπεκρίνατο λέγων, ἑαυτὸν εἶναι τὸν λόγον· ἔπειτα προσθεὶς τραγικόν τινα μῦθον ἐκ τούτου συνιστᾶν βούλεται τὴν ἐπικεχειρημένην αὐτῷ αἵρεσιν.
Allʼ oude to arrēton autōn elathen hēmas. Tauta de synkechōrēsthō Oualentinǭ kai tę̄ autou scholę̄. Ho de Markos mimoumenos ton didaskalon kai autos anaplassei horama, nomizōn houtōs doxasthēsesthai. Kai gar Oualentinos phaskei heauton heōrakenai paida nēpion artigennēton, hou pythomenos epizētei tis an eiē, ho de apekrinato legōn, heauton einai ton logon; epeita prostheis tragikon tina mython ek toutou synistan bouletai tēn epikecheirēmenēn autǭ hairesin.
But not even their secret escaped us. Let these things, however, be conceded to Valentinus and his school. But Marcus, imitating his teacher, himself also fabricates a vision, thinking to be glorified in this way. For Valentinus claims that he saw a newborn infant, and asked it who it might be; and it answered, saying that it was the Word. Then, adding some tragic myth, he wishes to build from this the heresy he had undertaken.
Notes and citation
Summary: Like Valentinus, who claimed to have seen the Word as a newborn child, Marcus invented a vision.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.42.2 (Duncker–Schneidewin, 300–302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-42-2). (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.
6.42.3Duncker–Schneidewin, 302
Τούτῳ τὰ ὅμοια τολμῶν ὁ Μάρκος λέγει ἐληλυθέναι πρὸς αὐτὸν σχήματι γυναικείῳ τὴν τετράδα, ἐπειδή, φησί, τὸ ἄρρεν αὐτῆς ὁ κόσμος φέρειν οὐκ ἠδύνατο, καὶ μηνῦσαι αὐτὴν ἥτις ἦν, καὶ τὴν τῶν πάντων γένεσιν, ἣν οὐδενὶ πώποτε οὔτε θεῶν οὔτε ἀνθρώπων ἀπεκάλυψε, τούτῳ μόνῳ διηγήσασθαι οὕτως εἰποῦσαν·
Toutǭ ta homoia tolmōn ho Markos legei elēlythenai pros auton schēmati gynaikeiǭ tēn tetrada, epeidē, phēsi, to arren autēs ho kosmos pherein ouk ēdynato, kai mēnysai autēn hētis ēn, kai tēn tōn pantōn genesin, hēn oudeni pōpote oute theōn oute anthrōpōn apekalypse, toutǭ monǭ diēgēsasthai houtōs eipousan;
Daring things like this, Marcus says that the Tetrad came to him in the form of a woman, since, he says, the world could not bear her male form, and revealed who she was, and the generation of all things, which she had never revealed to anyone, of gods or men, she narrated to him alone, speaking thus:
Notes and citation
Summary: Marcus claimed that the Tetrad appeared to him as a woman and revealed the origin of all things.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.42.3 (Duncker–Schneidewin, 302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-42-3). (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.
6.42.4Duncker–Schneidewin, 302
Ὅτε τὸ πρῶτον ὁ πατὴρ αὐτοῦ ὁ ἀνεννόητος καὶ ἀνούσιος, ὁ μήτε ἄρρεν μήτε θῆλυ, ἠθέλησεν αὐτοῦ τὸ ἄρρητον ῥητὸν γενέσθαι καὶ τὸ ἀόρατον μορφωθῆναι, ἤνοιξε τὸ στόμα καὶ προήκατο λόγον ὅμοιον αὐτῷ, ὃς παραστὰς ἐπέδειξεν αὐτῷ ὃ ἦν, αὐτὸς τοῦ ἀοράτου μορφὴ φανείς.
Hote to prōton ho patēr autou ho anennoētos kai anousios, ho mēte arren mēte thēly, ēthelēsen autou to arrēton rhēton genesthai kai to aoraton morphōthēnai, ēnoixe to stoma kai proēkato logon homoion autǭ, hos parastas epedeixen autǭ ho ēn, autos tou aoratou morphē phaneis.
“When first his Father, the inconceivable, who is without substance, who is neither male nor female, wished that his ineffable should become spoken and the invisible be formed, he opened his mouth and sent forth a Word like himself, who, standing beside him, showed him what he was, himself appearing as the form of the invisible.
Notes and citation
Summary: The Father, wishing to express himself, spoke a Word like himself.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.42.4 (Duncker–Schneidewin, 302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-42-4). (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.
6.42.5Duncker–Schneidewin, 302–304
Ἡ δὲ ἐκφώνησις τοῦ ὀνόματος ἐγένετο τοιαύτη· ἐλάλησε λόγον τὸν πρῶτον τοῦ ὀνόματος αὐτοῦ, ἥτις ἦν ἀρχή, καὶ ἦν ἡ συλλαβὴ αὐτοῦ στοιχείων τεσσάρων, ἔπειτα συνῆψε τὴν δευτέραν, καὶ ἦν καὶ αὐτὴ στοιχείων τεσσάρων, ἑξῆς ἐλάλησε τὴν τρίτην, ἥτις ἦν στοιχείων δέκα, καὶ τὴν τετάρτην ἐλάλησε, καὶ ἦν καὶ αὐτὴ στοιχείων δώδεκα.
Hē de ekphōnēsis tou onomatos egeneto toiautē; elalēse logon ton prōton tou onomatos autou, hētis ēn archē, kai ēn hē syllabē autou stoicheiōn tessarōn, epeita synēpse tēn deuteran, kai ēn kai autē stoicheiōn tessarōn, hexēs elalēse tēn tritēn, hētis ēn stoicheiōn deka, kai tēn tetartēn elalēse, kai ēn kai autē stoicheiōn dōdeka.
The utterance of the name was as follows: he spoke the first word of his name, which was ‘Beginning,’ and its syllable was of four letters; then he joined the second, and it too was of four letters; next he spoke the third, which was of ten letters; and he spoke the fourth, and it was of twelve letters.
Notes and citation
Summary: The Father's name was spoken in four syllables of four, four, ten, and twelve letters.
- στοιχεῖον means both “letter” and “element”; Marcus plays on both. “Beginning” (ἀρχή) has four letters in Greek.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.42.5 (Duncker–Schneidewin, 302–304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-42-5). (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.
6.42.6Duncker–Schneidewin, 304
Ἐγένετο οὖν τοῦ ὀνόματος ὅλου ἡ ἐκφώνησις στοιχείων [μὲν] τριάκοντα, συλλαβῶν δὲ τεσσάρων· ἕκαστον δὲ τῶν στοιχείων ἴδια γράμματα καὶ ἴδιον χαρακτῆρα καὶ ἰδίαν ἐκφώνησιν καὶ σχήματα καὶ εἰκόνας ἔχειν, καὶ μηθὲν αὐτῶν εἶναι, ὃ τὴν ἐκείνου καθορᾷ μορφήν, οὗπερ αὐτὸς στοιχεῖόν ἐστιν, οὐδὲ μὴν τὴν τοῦ πλησίον αὐτοῦ ἕκαστον ἐκφώνησιν γινώσκειν, ἀλλʼ ὃ αὐτὸς ἐκφωνεῖ, ὡς τὸ πᾶν ἐκφωνοῦντα τὸ ὅλον ἡγεῖσθαι ὀνομάζειν αὐτόν·
Egeneto oun tou onomatos holou hē ekphōnēsis stoicheiōn [men] triakonta, syllabōn de tessarōn; hekaston de tōn stoicheiōn idia grammata kai idion charaktēra kai idian ekphōnēsin kai schēmata kai eikonas echein, kai mēthen autōn einai, ho tēn ekeinou kathorą morphēn, houper autos stoicheion estin, oude mēn tēn tou plēsion autou hekaston ekphōnēsin ginōskein, allʼ ho autos ekphōnei, hōs to pan ekphōnounta to holon hēgeisthai onomazein auton;
The utterance of the whole name, then, was of thirty letters and four syllables. And each of the letters has its own written signs and its own character and its own pronunciation and shapes and images; and none of them sees the form of that of which it is a letter; nor indeed does each know the pronunciation of its neighbor, but, pronouncing what it itself pronounces, it thinks that, pronouncing everything, it names the whole;
Notes and citation
Summary: The name has thirty letters; each letter knows only its own sound and thinks it names the whole.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): Ἐγένετο οὗν → Ἐγένετο οὖν.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.42.6 (Duncker–Schneidewin, 304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-42-6). (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.
6.42.7Duncker–Schneidewin, 304–306
ἕκαστον γὰρ αὐτῶν μέρος ὄντα τοῦ ὅλου τὸν ἴδιον ἦχον ὡς τὸ πᾶν ὀνομάζειν καὶ μὴ παύσασθαι ἠχοῦντα, μέχρις ὅτου ἐπὶ τὸ ἔσχατον γράμμα τοῦ ἐσχάτου στοιχείου μονογλωττήσαντα καταντῆσαι. Τότε δὲ [καὶ] τὴν ἀποκατάστασιν τῶν ὅλων ἔφη γενέσθαι, ὅταν τὰ πάντα κατελθόντα εἰς τὸ ἓν γράμμα μίαν καὶ τὴν αὐτὴν ἐκφώνησιν ἠχήσῃ, τῆς τε ἐκφωνήσεως εἰκόνα τὸ ἀμὴν ὁμοῦ λεγόντων ἡμῶν ὑπέθετο εἶναι. Τοὺς δὲ [φθόγγους] ὑπάρχειν τοὺς μορφοῦντας τὸν ἀνούσιον καὶ ἀγέννητον αἰῶνα, καὶ εἶναι τούτους μορφάς, ἃς ὁ κύριος ἀγγέλους εἴρηκε, τὰς διηνεκῶς βλεπούσας τὸ πρόσωπον τοῦ πατρός.
hekaston gar autōn meros onta tou holou ton idion ēchon hōs to pan onomazein kai mē pausasthai ēchounta, mechris hotou epi to eschaton gramma tou eschatou stoicheiou monoglōttēsanta katantēsai. Tote de [kai] tēn apokatastasin tōn holōn ephē genesthai, hotan ta panta katelthonta eis to hen gramma mian kai tēn autēn ekphōnēsin ēchēsę̄, tēs te ekphōnēseōs eikona to amēn homou legontōn hēmōn hypetheto einai. Tous de [phthongous] hyparchein tous morphountas ton anousion kai agennēton aiōna, kai einai toutous morphas, has ho kyrios angelous eirēke, tas diēnekōs blepousas to prosōpon tou patros.
for each of them, being part of the whole, names its own sound as the whole, and does not stop sounding until, speaking singly, it arrives at the last letter of the last element.” And then, he said, the restoration of all things takes place, when all things, coming down into the one letter, sound one and the same utterance; and he supposed that the image of this utterance is the Amen which we say together. And the [sounds] are those that give form to the Aeon without substance and unbegotten; and these are the forms which the Lord called angels, who continually behold the face of the Father.
Matt 18:10 (allusion, high confidence)
Notes and citation
Summary: The restoration of all things comes when all letters sound as one, pictured in the common “Amen”; the sounds are the angels who see the Father's face.
- The bracketed word is the editor's supplement.
Topics: Heresy, Eschatology
Cite (SBL): Hippolytus, Haer. 6.42.7 (Duncker–Schneidewin, 304–306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-42-7). (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.
item 6, chapter 43
6.43.1Duncker–Schneidewin, 306
Τὰ δὲ ὀνόματα τῶν στοιχείων τὰ κοινὰ καὶ ῥητὰ αἰῶνας καὶ λόγους καὶ ῥίζας καὶ σπέρματα καὶ πληρώματα καὶ καρποὺς ὠνόμασε· τὰ δὲ καθʼ ἕνα αὐτῶν καὶ ἑκάστου ἴδια ἐν τῷ ὀνόματι τῆς ἐκ[κλησίας] ἐμπεριεχόμενα νοεῖσθαι.
Ta de onomata tōn stoicheiōn ta koina kai rhēta aiōnas kai logous kai rhizas kai spermata kai plērōmata kai karpous ōnomase; ta de kathʼ hena autōn kai hekastou idia en tǭ onomati tēs ek[klēsias] emperiechomena noeisthai.
The common and speakable names of the letters he called Aeons, Words, Roots, Seeds, Fullnesses, and Fruits; and the particular names of each of them are to be understood as contained in the name of the Church.
Notes and citation
Summary: Marcus calls the letters Aeons, Words, Roots, Seeds, Fullnesses, and Fruits.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.43.1 (Duncker–Schneidewin, 306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-43-1). (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.
6.43.2Duncker–Schneidewin, 306
Ὧν στοιχείων τοῦ ἐσχάτου στοιχείου τὸ ὕστερον [γράμμα] φωνὴν προήκατο τὴν ἑαυτοῦ, οὗ ὁ ἦχος ἐξελθὼν [κατ᾿] εἰκόνα τῶν στοιχείων στοιχεῖα ἴδια ἐγέννησεν, ἐξ ὧν τά τε ἐνταῦθα διακεκοσμῆσθαί φησι, καὶ τὰ πρὸ τούτων γεγενῆσθαι. Τὸ μέντοι γράμμα αὐτό, οὗ ὁ ἦχος ἦν συνεπακολουθῶν τῷ ἤχῳ κάτω, ὑπὸ τῆς συλλαβῆς τῆς ἑαυτοῦ ἀνειλῆφθαι ἄνω λέγει εἰς ἀναπλήρωσιν τοῦ ὅλου, μεμενηκέναι δὲ εἰς τὰ κάτω τὸν ἦχον, ὥσπερ ἔξω ῥιφέντα.
Hōn stoicheiōn tou eschatou stoicheiou to hysteron [gramma] phōnēn proēkato tēn heautou, hou ho ēchos exelthōn [kat᾿] eikona tōn stoicheiōn stoicheia idia egennēsen, ex hōn ta te entautha diakekosmēsthai phēsi, kai ta pro toutōn gegenēsthai. To mentoi gramma auto, hou ho ēchos ēn synepakolouthōn tǭ ēchǭ katō, hypo tēs syllabēs tēs heautou aneilēphthai anō legei eis anaplērōsin tou holou, memenēkenai de eis ta katō ton ēchon, hōsper exō rhiphenta.
Of these letters, the last [sign] of the last letter sent forth its own voice, whose sound, going out, begot letters of its own after the image of the letters, from which he says that the things here have been ordered and the things before these begotten. The sign itself, whose sound followed the sound downward, he says was taken up above by its own syllable to complete the whole, while the sound remained below, as if thrown outside.
Notes and citation
Summary: The last sound of the last letter fell below and produced the lower world, while the letter itself was taken back up.
- The bracketed word is the editor's supplement.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.43.2 (Duncker–Schneidewin, 306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-43-2). (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.
6.43.3Duncker–Schneidewin, 306–308
Τὸ δὲ στοιχεῖον αὐτό, ἀφʼ οὗ τὸ γράμμα σὺν τῇ ἐκφωνήσει τῇ ἑαυτοῦ κατῆλθε κάτω, γραμμάτων φησὶν εἶναι τριάκοντα, καὶ ἓν ἕκαστον τῶν τριάκοντα γραμμάτων ἐν ἑαυτῷ ἔχειν ἕτερα γράμματα, διʼ ὧν τὸ ὄνομα τοῦ γράμματος ὀνομάζεται, καὶ μὴν πάλιν τὰ ἕτερα διʼ ἄλλων ὀνομάζεσθαι γραμμάτων, καὶ τὰ ἄλλα διʼ ἄλλων, ὥστε εἰς ἄπειρον ἐκπίπτειν τὸ πλῆθος, ἰδίᾳ τῶν γραμμάτων γραφέντων.
To de stoicheion auto, aphʼ hou to gramma syn tę̄ ekphōnēsei tę̄ heautou katēlthe katō, grammatōn phēsin einai triakonta, kai hen hekaston tōn triakonta grammatōn en heautǭ echein hetera grammata, diʼ hōn to onoma tou grammatos onomazetai, kai mēn palin ta hetera diʼ allōn onomazesthai grammatōn, kai ta alla diʼ allōn, hōste eis apeiron ekpiptein to plēthos, idią tōn grammatōn graphentōn.
The letter itself, from which the sign came down below with its own pronunciation, he says is of thirty signs, and each one of the thirty signs has in itself other signs, by which the name of the sign is named; and again the others are named by other signs, and the others by others, so that the multitude falls into infinity when the signs are written out separately.
Notes and citation
Summary: Each letter's name is spelled with other letters, whose names are spelled with others, without end.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.43.3 (Duncker–Schneidewin, 306–308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-43-3). (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.
6.43.4Duncker–Schneidewin, 308
Οὕτως δʼ ἂν σαφέστερον μάθοι τις τὸ λεγόμενον· Τὸ δέλτα στοιχεῖον γράμματα ἔχει ἐν ἑαυτῷ πέντε, τὸ δέλτα, καὶ τὸ εἶ, καὶ τὸ λάμβδα, καὶ τὸ ταῦ, καὶ τὸ ἄλφα, καὶ αὐτὰ ταῦτα τὰ γράμματα διʼ ἄλλων [γράφεται γραμμάτων, καὶ τὰ ἄλλα διʼ ἄλλων].
Houtōs dʼ an saphesteron mathoi tis to legomenon; To delta stoicheion grammata echei en heautǭ pente, to delta, kai to ei, kai to lambda, kai to tau, kai to alpha, kai auta tauta ta grammata diʼ allōn [graphetai grammatōn, kai ta alla diʼ allōn].
One may understand what is said more clearly thus: the letter delta has five letters in itself, delta, epsilon, lambda, tau, and alpha; and these very letters [are written with other letters, and the others with others].
Notes and citation
Summary: For example, “delta” is spelled with five letters, each of which is spelled with others.
- The bracketed words are the editor's supplement.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.43.4 (Duncker–Schneidewin, 308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-43-4). (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.
6.43.5Duncker–Schneidewin, 308
Εἰ οὖν ἡ πᾶσα ὑπόστασις τοῦ δέλτα εἰς ἄπειρον ἐκπίπτει, ἀεὶ ἄλλων ἄλλα γράμματα γεννώντων καὶ διαδεχομένων ἄλληλα, πόσῳ μᾶλλον ἐκείνου τοῦ στοιχείου μείζονʼ εἶναι τὸν πόντον τῶν γραμμάτων; καὶ εἰ τὸ ἓν γράμμα ἄπειρον οὕτως, ὁρᾶτε ὅλου τοῦ ὀνόματος τὸν βυθὸν τῶν γραμμάτων, ἐξ ὧν τὸν προπάτορα ἡ Μάρκου φιλοπονία, μᾶλλον δὲ ματαιοπονία βούλεται συνιστᾶν.
Ei oun hē pasa hypostasis tou delta eis apeiron ekpiptei, aei allōn alla grammata gennōntōn kai diadechomenōn allēla, posǭ mallon ekeinou tou stoicheiou meizonʼ einai ton ponton tōn grammatōn? kai ei to hen gramma apeiron houtōs, horate holou tou onomatos ton bython tōn grammatōn, ex hōn ton propatora hē Markou philoponia, mallon de mataioponia bouletai synistan.
If, then, the whole substance of the delta falls into infinity, as ever other letters beget others and succeed one another, how much greater than that letter must the sea of letters be? And if the one letter is thus infinite, see the depth of the letters of the whole name, out of which the industry, or rather the futility, of Marcus wishes to compose the Forefather.
Notes and citation
Summary: Hippolytus mocks the endless regress of letters out of which Marcus builds his Forefather.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.43.5 (Duncker–Schneidewin, 308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-43-5). (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.
6.43.6Duncker–Schneidewin, 308
Διὸ καὶ τὸν πατέρα ἐπιστάμενον τὸ ἀχώρητον αὐτοῦ δεδωκέναι τοῖς στοιχείοις, ἃ καὶ αἰῶνας καλεῖ, ἑνὶ ἑκάστῳ αὐτῶν τὴν ἰδίαν ἐκφώνησιν ἐκβοᾶν, διὰ τὸ μὴ δύνασθαι ἕνα τὸ ὅλον ἐκφωνεῖν.
Dio kai ton patera epistamenon to achōrēton autou dedōkenai tois stoicheiois, ha kai aiōnas kalei, heni hekastǭ autōn tēn idian ekphōnēsin ekboan, dia to mē dynasthai hena to holon ekphōnein.
Therefore, he says, the Father too, knowing his own incomprehensibility, has given to the letters, which he also calls Aeons, to cry out each its own pronunciation, because no one can pronounce the whole.
Notes and citation
Summary: Since no one can utter the whole name, the Father let each Aeon sound its own letter.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.43.6 (Duncker–Schneidewin, 308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-43-6). (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 6, chapter 44
6.44.1Duncker–Schneidewin, 308–310
Ταῦτα δὲ σαφηνίσασαν αὐτῷ τὴν τετρακτὺν εἶπαι. Θέλω δή σοι καὶ αὐτὴν ἐπιδεῖξαι τὴν ἀλήθειαν· κατήγαγον γὰρ αὐτὴν ἐκ τῶν ὕπερθεν δωμάτων, ἵνα ἴδῃς αὐτὴν γυμνὴν καὶ καταμάθῃς αὐτῆς τὸ κάλλος, ἀλλὰ καὶ ἀκούσῃς αὐτῆς λαλούσης καὶ θαυμάσῃς τὸ φρόνημα αὐτῆς.
Tauta de saphēnisasan autǭ tēn tetraktyn eipai. Thelō dē soi kai autēn epideixai tēn alētheian; katēgagon gar autēn ek tōn hyperthen dōmatōn, hina idę̄s autēn gymnēn kai katamathę̄s autēs to kallos, alla kai akousę̄s autēs lalousēs kai thaumasę̄s to phronēma autēs.
When she had made these things clear to him, the Tetrad said: “I wish to show you Truth herself; for I have brought her down from the dwellings above, so that you may see her naked and learn her beauty, and also hear her speaking and marvel at her wisdom.
Notes and citation
Summary: The Tetrad offers to show Marcus Truth herself.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.44.1 (Duncker–Schneidewin, 308–310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-44-1). (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.
6.44.2Duncker–Schneidewin, 310
Ὅρα οὖν κεφαλήν, φησίν, ἄνω τὸ πρῶτον ἄλφα (??), τράχηλον τὸ δὲ (??), ὤμους [ἅμα χερσὶ](??), στήθη δέλτα (??), [δια]φράγμα (??), κοιλίαν (??), αἰδοῖα (??), μηροὺς (??), γόνατα (??), κνήμας (??), σφυρὰ (??), πόδας (??). Τουτέστι τὸ σῶμα τῆς κατὰ τὸν Μάρκον ἀληθείας, τοῦτο τὸ σχῆμα τοῦ στοιχείου, οὗτος ὁ χαρακτὴρ τοῦ γράμματος.
Hora oun kephalēn, phēsin, anō to prōton alpha (??), trachēlon to de (??), ōmous [hama chersi](??), stēthē delta (??), [dia]phragma (??), koilian (??), aidoia (??), mērous (??), gonata (??), knēmas (??), sphyra (??), podas (??). Toutesti to sōma tēs kata ton Markon alētheias, touto to schēma tou stoicheiou, houtos ho charaktēr tou grammatos.
See, then,” she says, “her head above, the first, alpha [and omega]; her neck, [beta and psi]; her shoulders [with hands], [gamma and chi]; her breast, delta [and phi]; her diaphragm, [epsilon and upsilon]; her belly, [zeta and tau]; her private parts, [eta and sigma]; her thighs, [theta and rho]; her knees, [iota and pi]; her shins, [kappa and omicron]; her ankles, [lambda and xi]; her feet, [mu and nu].” This is the body of Truth according to Marcus, this the shape of the element, this the character of the letter.
Notes and citation
Summary: Marcus describes Truth as a body made of the Greek alphabet, paired letters for each part from head to foot.
- Apart from alpha and delta, the letters are unreadable in the digital text; those in brackets are supplied from the parallel in Irenaeus, Against Heresies 1.14.3. “With hands” is the editor's supplement.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.44.2 (Duncker–Schneidewin, 310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-44-2). (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.
6.44.3Duncker–Schneidewin, 310
Καὶ καλεῖ τὸ στοιχεῖον τοῦτο ἄνθρωπον· εἶναί τε πηγήν φησι παντὸς λόγου, καὶ ἀρχὴν πάσης φωνῆς, καὶ παντὸς ἀρρήτου ῥῆσιν, καὶ τῆς σιωπωμένης σιγῆς στόμα. Καὶ τοῦτο τὸ σῶμα αὐτῆς. Σὺ δὲ μετάρσιον ἐγείρας τῆς διανοίας νόημα, τὸν [αὐτο]γεννήτορα καὶ πατροδότορα λόγον ἀπὸ στομάτων ἀληθείας ἄκουε.
Kai kalei to stoicheion touto anthrōpon; einai te pēgēn phēsi pantos logou, kai archēn pasēs phōnēs, kai pantos arrētou rhēsin, kai tēs siōpōmenēs sigēs stoma. Kai touto to sōma autēs. Sy de metarsion egeiras tēs dianoias noēma, ton [auto]gennētora kai patrodotora logon apo stomatōn alētheias akoue.
And he calls this element Man, and says that it is the spring of every word, the beginning of every voice, the utterance of all that is ineffable, and the mouth of silent Silence. “And this is her body. But you, raising aloft the thought of your mind, hear from the mouths of Truth the self-begetting and Father-giving Word.”
Notes and citation
Summary: This lettered figure, called Man, is the source of all speech; Marcus is told to hear the Word from Truth's mouth.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.44.3 (Duncker–Schneidewin, 310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-44-3). (abbreviation not yet checked)
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item 6, chapter 45
6.45.1Duncker–Schneidewin, 310–312
Ταῦτα δὲ ταύτης εἰπούσης, προσβλέψασαν αὐτῷ τὴν ἀλήθειαν καὶ ἀνοίξασαν τὸ στόμα λαλῆσαι λόγον, τὸν δὲ λόγον ὄνομα γενέσθαι, καὶ τὸ ὄνομα εἶναι τοῦτο, ὃ γινώσκομεν καὶ λαλοῦμεν, Χριστὸν Ἰησοῦν, ὃ καὶ ὀνομάσασαν αὐτὴν παραυτίκα σιωπῆσαι.
Tauta de tautēs eipousēs, prosblepsasan autǭ tēn alētheian kai anoixasan to stoma lalēsai logon, ton de logon onoma genesthai, kai to onoma einai touto, ho ginōskomen kai laloumen, Christon Iēsoun, ho kai onomasasan autēn parautika siōpēsai.
When she had said this, Truth looked at him and opened her mouth and spoke a word; and the word became a name, and the name is this, which we know and speak: Christ Jesus; and having named it she at once fell silent.
Notes and citation
Summary: Truth spoke the name “Christ Jesus” and fell silent.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.45.1 (Duncker–Schneidewin, 310–312; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-45-1). (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.
6.45.2Duncker–Schneidewin, 312
Προσδοκῶντος δὲ τοῦ Μάρκου πλεῖον αὐτὴν μέλλειν τι λέγειν, πάλιν ἡ τετρακτὺς παρελθοῦσα εἰς τὸ μέσον φησίν· Οὕτως εὐήθη ἡγήσω τὸν λόγον τοῦτον, [ὃν] ἀπὸ στομάτων τῆς ἀληθείας ἤκουσας· οὐ τοῦτο, ὅπερ οἶδας καὶ δοκεῖς ἔχειν πάλαι, τουτέστιν ὄνομα· φωνὴν γὰρ ἔχεις μόνον αὐτοῦ, τὴν δὲ δύναμιν ἀγνοεῖς.
Prosdokōntos de tou Markou pleion autēn mellein ti legein, palin hē tetraktys parelthousa eis to meson phēsin; Houtōs euēthē hēgēsō ton logon touton, [hon] apo stomatōn tēs alētheias ēkousas; ou touto, hoper oidas kai dokeis echein palai, toutestin onoma; phōnēn gar echeis monon autou, tēn de dynamin agnoeis.
As Marcus expected her to say something more, the Tetrad again came into the middle and said: “So you have thought this word which you heard from the mouths of Truth a simple one? It is not what you know and think you have long possessed, that is, a name; for you have only its sound, but you do not know its power.
Notes and citation
Summary: The Tetrad tells Marcus he knows the name's sound but not its power.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.45.2 (Duncker–Schneidewin, 312; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-45-2). (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.
6.45.3Duncker–Schneidewin, 312
Ἰησοῦς μὲν γάρ ἐστιν ἐπίσημον ὄνομα, ἓξ ἔχον γράμματα, ὑπὸ πάντων τῶν τῆς κλήσεως ἐπικαλούμενον. Τὸ δὲ παρὰ τοῖς [πέντε] αἰῶσι τοῦ πληρώματος πολυμερὲς τυγχάνον ἄλλης ἐστὶ μορφῆς καὶ ἑτέρου τύπου, γινωσκόμενον ὑπʼ ἐκείνων τῶν συγγενῶν, ὧν τὰ μεγέθη παρʼ αὐτῷ ἐστὶ διὰ παντός.
Iēsous men gar estin episēmon onoma, hex echon grammata, hypo pantōn tōn tēs klēseōs epikaloumenon. To de para tois [pente] aiōsi tou plērōmatos polymeres tynchanon allēs esti morphēs kai heterou typou, ginōskomenon hypʼ ekeinōn tōn syngenōn, hōn ta megethē parʼ autǭ esti dia pantos.
For Jesus is a notable name, having six letters, called upon by all those of the calling. But the name among the [five] Aeons of the Pleroma, being of many parts, is of another form and a different type, known by those kindred beings whose magnitudes are always with him.
Notes and citation
Summary: The six-letter name “Jesus” used by the called differs from the manifold name known in the Pleroma.
- “Notable” (ἐπίσημος) plays on the episemon, the sign for the numeral six. The bracketed word is the editor's supplement.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.45.3 (Duncker–Schneidewin, 312; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-45-3). (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.
item 6, chapter 46
6.46.1Duncker–Schneidewin, 312–314
Ταῦτα τὰ παρʼ ὑμῖν εἰκοσιτέσσαρα γράμματα ἀπορροίας γίνωσκε ὑπάρχειν τῶν τριῶν δυνάμεων [εἰκονικ]ὰς τῶν ἐμπεριεχουσῶν τὸν ὅλον [καὶ] τῶν ἄνω στοιχείων ἀριθμόν.
Tauta ta parʼ hymin eikositessara grammata aporroias ginōske hyparchein tōn triōn dynameōn [eikonik]as tōn emperiechousōn ton holon [kai] tōn anō stoicheiōn arithmon.
Know that these twenty-four letters which you have are emanations, [images] of the three powers that contain the whole number of the elements above.
Notes and citation
Summary: The twenty-four letters of the alphabet are emanations of three higher powers.
- The bracketed word is the editor's supplement.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.46.1 (Duncker–Schneidewin, 312–314; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-46-1). (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.
6.46.2Duncker–Schneidewin, 314
Τὰ μὲν γὰρ ἄφωνα γράμματα ἐννέα νόμισον εἶναι τοῦ πατρὸς καὶ τῆς ἀληθείας διὰ τὸ ἀφώνους αὐτοὺς εἶναι, τουτέστιν ἀρρήτους καὶ ἀνεκλαλήτους· τὰ δὲ ἡμίφωνα, ὀκτὼ ὄντα, τοῦ λόγου καὶ τῆς ζωῆς, διὰ τὸ μέσα ὥσπερ ὑπάρχειν τῶν τε ἀφώνων καὶ τῶν φωνηέντων, καὶ ἀναδεδέχθαι τῶν μὲν ὕπερθεν τὴν ἀπόρροιαν, τῶν δὲ ὑπʼ αὐτὰ τὴν ἀναφοράν· τὰ δὲ φωνήεντα, καὶ αὐτὰ ἑπτὰ ὄντα, τοῦ ἀνθρώπου καὶ τῆς ἐκκλησίας, ἐπεὶ διὰ τοῦ ἀνθρώπου ἡ φωνὴ προελθοῦσα ἐμόρφωσε τὰ ὅλα· ὁ γὰρ ἦχος τῆς φωνῆς μορφὴν αὐτοῖς περιεποίησεν.
Ta men gar aphōna grammata ennea nomison einai tou patros kai tēs alētheias dia to aphōnous autous einai, toutestin arrētous kai aneklalētous; ta de hēmiphōna, oktō onta, tou logou kai tēs zōēs, dia to mesa hōsper hyparchein tōn te aphōnōn kai tōn phōnēentōn, kai anadedechthai tōn men hyperthen tēn aporroian, tōn de hypʼ auta tēn anaphoran; ta de phōnēenta, kai auta hepta onta, tou anthrōpou kai tēs ekklēsias, epei dia tou anthrōpou hē phōnē proelthousa emorphōse ta hola; ho gar ēchos tēs phōnēs morphēn autois periepoiēsen.
Consider the nine mute letters to belong to the Father and Truth, because they are voiceless, that is, ineffable and unspeakable; the semivowels, being eight, to Word and Life, because they are as it were in the middle between the mutes and the vowels, and have received the outflow from those above and the ascent of those below; and the vowels, themselves seven, to Man and Church, since through Man the voice came forth and gave form to all things; for the sound of the voice clothed them with form.
Notes and citation
Summary: The nine mute consonants belong to Father and Truth, the eight semivowels to Word and Life, the seven vowels to Man and Church.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.46.2 (Duncker–Schneidewin, 314; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-46-2). (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.
6.46.3Duncker–Schneidewin, 314
Ἔστιν οὖν ὁ μὲν λόγος ἔχων καὶ ἡ ζωὴ τὰ ὀκτώ, ὁ δὲ ἄνθρωπος καὶ ἡ ἐκκλησία τὰ ἑπτά, ὁ δὲ πατὴρ καὶ ἡ ἀλήθεια τὰ ἐννέα. Ἐπὶ δὲ τοῦ ὑστερήσαντος λόγου ὁ ἀφεδρασθεὶς ἐν τῷ πατρὶ κατῆλθεν, ἐκπεμφθεὶς ἐπὶ τὸν ἀφʼ οὗ ἐχωρίσθη, ἐπὶ διορθώσει τῶν πραχθέντων, ἵνα ἡ τῶν πληρωμάτων ἑνότης ἐν τῷ ἀγαθῷ οὖσα καρποφορῇ μίαν ἐν πᾶσι τὴν ἐκ πάντων δύναμιν.
Estin oun ho men logos echōn kai hē zōē ta oktō, ho de anthrōpos kai hē ekklēsia ta hepta, ho de patēr kai hē alētheia ta ennea. Epi de tou hysterēsantos logou ho aphedrastheis en tǭ patri katēlthen, ekpemphtheis epi ton aphʼ hou echōristhē, epi diorthōsei tōn prachthentōn, hina hē tōn plērōmatōn henotēs en tǭ agathǭ ousa karpophorę̄ mian en pasi tēn ek pantōn dynamin.
Word and Life, then, have the eight, Man and Church the seven, the Father and Truth the nine. But because the reckoning fell short, the one who had been set apart in the Father came down, sent out to the one from whom he had been separated, for the correction of what had been done, so that the unity of the Pleromas, being in the Good, might bear as fruit one power in all, from all.
Notes and citation
Summary: To correct the deficient number, one who was set apart in the Father came down, restoring the unity of the Pleroma.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.46.3 (Duncker–Schneidewin, 314; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-46-3). (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.
6.46.4Duncker–Schneidewin, 314–316
Καὶ οὕτως ὁ τῶν ἑπτὰ τὴν τῶν ὀκτὼ ἐκομίσατο δύναμιν, καὶ ἐγένοντο οἱ τρεῖς τόποι ὅμοιοι τοῖς ἀριθμοῖς, ὀγδοάδες ὄντες· οἵτινες τρεῖς ἐφʼ ἑαυτοὺς ἐλθόντες τὸν τῶν εἰκοσιτεσσάρων ἀνέδειξαν ἀριθμόν. Τὰ μέντοι τρία στοιχεῖα ([ἅ] φησιν αὐτὸς τῶν τριῶν ἐν συζυγίᾳ δυνάμεων ὑπάρχειν, ἅ ἐστιν ἕξ, ἀφʼ ὧν ἀπερρύη τὰ εἰκοσιτέσσαρα στοιχεῖα), τετραπλασιασθέντα τῷ τῆς ἀρρήτου τετράδος λόγῳ τὸν αὐτὸν αὐτοῖς ἀριθμὸν ποιεῖ, ἅπερ φησὶ τοῦ ἀνονομάστου ὑπάρχειν.
Kai houtōs ho tōn hepta tēn tōn oktō ekomisato dynamin, kai egenonto hoi treis topoi homoioi tois arithmois, ogdoades ontes; hoitines treis ephʼ heautous elthontes ton tōn eikositessarōn anedeixan arithmon. Ta mentoi tria stoicheia ([ha] phēsin autos tōn triōn en syzygią dynameōn hyparchein, ha estin hex, aphʼ hōn aperryē ta eikositessara stoicheia), tetraplasiasthenta tǭ tēs arrētou tetrados logǭ ton auton autois arithmon poiei, haper phēsi tou anonomastou hyparchein.
And so the one of the seven received the power of the eight, and the three places became alike in their numbers, being ogdoads; and these three, added to one another, displayed the number twenty-four. The three elements, however (which he himself says belong to the three powers in pairs, which are six, from which the twenty-four letters flowed), multiplied four times by the ratio of the ineffable Tetrad, make the same number as they; and these, he says, belong to the Unnameable.
Notes and citation
Summary: Three groups of eight make twenty-four, which is also six times the ineffable Tetrad.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.46.4 (Duncker–Schneidewin, 314–316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-46-4). (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.
6.46.5Duncker–Schneidewin, 316
Φορεῖσθαι δὲ αὐτὰ ὑπὸ τῶν ἓξ δυνάμεων εἰς ὁμοιότητα τοῦ ἀοράτου, ὧν στοιχείων εἰκόνας εἰκόνων ἓξ διπλᾶ γράμματα ὑπάρχειν, ἃ συναριθμούμενα τοῖς εἰκοσιτέσσαρσι στοιχείοις δυνάμει τῇ κατὰ ἀναλογίαν τὸν τῶν τριάκοντα ποιεῖται ἀριθμόν.
Phoreisthai de auta hypo tōn hex dynameōn eis homoiotēta tou aoratou, hōn stoicheiōn eikonas eikonōn hex dipla grammata hyparchein, ha synarithmoumena tois eikositessarsi stoicheiois dynamei tę̄ kata analogian ton tōn triakonta poieitai arithmon.
And they are borne by the six powers into the likeness of the invisible; the images of the images of these elements are the six double letters, which, counted together with the twenty-four letters by the power of proportion, make the number thirty.
Notes and citation
Summary: The double letters, added to the twenty-four, make thirty.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.46.5 (Duncker–Schneidewin, 316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-46-5). (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.
item 6, chapter 47
6.47.1Duncker–Schneidewin, 316
Τούτου τοῦ λόγου καὶ τῆς οἰκονομίας ταύτης καρπόν φησιν ἐν ὁμοιώματι εἰκόνος πεφηνέναι ἐκεῖνον τὸν μετὰ τὰς ἓξ ἡμέρας τέταρτον ἀναβάντα εἰς τὸ ὄρος, καὶ γενόμενον ἕκτον, τὸν καταβάντα καὶ κρατηθέντα ἐν τῇ ἑβδομάδι, ἐπίσημον ὀγδοάδα ὑπάρχοντα καὶ ἔχοντα ἐν ἑαυτῷ τὸν ἀριθμὸν ἅπαντα τῶν στοιχείων,
Toutou tou logou kai tēs oikonomias tautēs karpon phēsin en homoiōmati eikonos pephēnenai ekeinon ton meta tas hex hēmeras tetarton anabanta eis to oros, kai genomenon hekton, ton katabanta kai kratēthenta en tę̄ hebdomadi, episēmon ogdoada hyparchonta kai echonta en heautǭ ton arithmon hapanta tōn stoicheiōn,
The fruit of this account and this economy, he says, appeared in the likeness of an image: he who after six days went up the mountain as the fourth and became the sixth, who came down and was held fast in the hebdomad, being a notable ogdoad and having in himself the whole number of the elements;
Matt 17:1–3 (allusion, high confidence)
Notes and citation
Summary: Marcus reads the Transfiguration as a number mystery: Jesus went up as the fourth and became the sixth.
- The reference is to the Transfiguration: Jesus went up with three disciples (the fourth) and was joined by Moses and Elijah (the sixth).
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.47.1 (Duncker–Schneidewin, 316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-47-1). (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.
6.47.2Duncker–Schneidewin, 316
ὃν ἐφανέρωσεν, ἐλθόντος αὐτοῦ ἐπὶ τὸ βάπτισμα, ἡ τῆς περιστερᾶς κάθοδος, ἥτις ἐστὶν ὦ καὶ ἄλφα, διʼ ἀριθμοῦ δηλουμένου ὀκτακοσίων ἑνός, καὶ διὰ τοῦτο Μωσέα ἐν τῇ ἕκτῃ ἡμέρᾳ λέγειν τὸν ἄνθρωπον γεγονέναι.
hon ephanerōsen, elthontos autou epi to baptisma, hē tēs peristeras kathodos, hētis estin ō kai alpha, diʼ arithmou dēloumenou oktakosiōn henos, kai dia touto Mōsea en tę̄ hektę̄ hēmerą legein ton anthrōpon gegonenai.
whom the descent of the dove made manifest when he came to baptism; the dove is omega and alpha, shown by the number eight hundred and one; and for this reason Moses says that man came into being on the sixth day.
Matt 3:16 (allusion, high confidence) · Gen 1:27 (allusion, medium confidence) · Rev 1:8 (echo, medium confidence)
Notes and citation
Summary: The dove at Jesus' baptism is “omega and alpha,” since the letters of “dove” add up to 801.
- The letters of περιστερά (“dove”) total 801, the value of ω (800) and α (1).
Notes on the original text
- Digital text corrected (unread letter in the digital text; the number 801 makes it certain): ἐστὶν (??) καὶ ἄλφα → ἐστὶν ὦ καὶ ἄλφα.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.47.2 (Duncker–Schneidewin, 316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-47-2). (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.
6.47.3Duncker–Schneidewin, 316–318
Καὶ τὴν οἰκονομίαν δὲ τοῦ πάθους ἐν τῇ ἕκτῃ τῶν ἡμερῶν, ἥτις ἐστὶν ἡ παρασκευή, τὸν ἔσχατον ἄνθρωπον εἰς ἀναγέννησιν τοῦ πρώτου ἀνθρώπου πεφηνέναι. Ταύτης τῆς οἰκονομίας ἀρχὴν καὶ τέλος τὴν ἕκτην ὥραν εἶναι, ἐν ᾗ προσηλώθη τῷ ξύλῳ.
Kai tēn oikonomian de tou pathous en tę̄ hektę̄ tōn hēmerōn, hētis estin hē paraskeuē, ton eschaton anthrōpon eis anagennēsin tou prōtou anthrōpou pephēnenai. Tautēs tēs oikonomias archēn kai telos tēn hektēn hōran einai, en hę̄ prosēlōthē tǭ xylǭ.
And the economy of the passion took place on the sixth of the days, which is the Preparation, when the last man appeared for the regeneration of the first man. The beginning and end of this economy is the sixth hour, in which he was nailed to the tree.
1 Cor 15:45 (allusion, high confidence) · Mark 15:42 (allusion, medium confidence) · John 19:14 (allusion, medium confidence)
Notes and citation
Summary: Christ's passion on the sixth day and at the sixth hour regenerated the first man.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.47.3 (Duncker–Schneidewin, 316–318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-47-3). (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.
6.47.4Duncker–Schneidewin, 318
Τὸν γὰρ τέλειον νοῦν, ἐπιστάμενον τὸν τῶν ἓξ ἀριθμὸν δύναμιν ποιήσεως καὶ ἀναγεννήσεως ἔχοντα, φανερῶσαι τοῖς υἱοῖς τοῦ φωτὸς [τὴν] διὰ τοῦ φανέντος ἐπισήμου [εἰς] τὴν διʼ αὐτοῦ ἐπιγενομένην ἀναγέννησιν. Ἔνθεν καὶ τὰ διπλᾶ γράμματα τὸν ἀριθμὸν ἐπίσημον ἔχειν φησίν· ὁ γὰρ ἐπίσημος ἀριθμὸς συγκερασθεὶς τοῖς εἰκοσιτέσσαρσι στοιχείοις τὸ τριακονταγράμματον ὄνομα ἀπετέλεσε.
Ton gar teleion noun, epistamenon ton tōn hex arithmon dynamin poiēseōs kai anagennēseōs echonta, phanerōsai tois huiois tou phōtos [tēn] dia tou phanentos episēmou [eis] tēn diʼ autou epigenomenēn anagennēsin. Enthen kai ta dipla grammata ton arithmon episēmon echein phēsin; ho gar episēmos arithmos synkerastheis tois eikositessarsi stoicheiois to triakontagrammaton onoma apetelese.
For the perfect Mind, knowing that the number six has the power of making and of regeneration, revealed to the children of light the regeneration that came about through the notable one who appeared. Hence also he says that the double letters have the notable number; for the notable number, blended with the twenty-four letters, completed the thirty-lettered name.
Notes and citation
Summary: Six is the number of creation and regeneration, and it completes the thirty-letter name.
- “The notable number” is six, written with the episemon sign.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.47.4 (Duncker–Schneidewin, 318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-47-4). (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 48
6.48.1Duncker–Schneidewin, 318–320
Κέχρηται δὲ διακόνῳ τῷ τῶν ἑπτὰ ἀριθμῶν μεγέθει, ἵνα τῆς αὐτοβουλήτου [βουλῆς] φανερωθῇ ὁ καρπός. Τὸν μέντοι ἐπίσημον ἐπὶ τοῦ παρόντος, φησί, τὸν ἐπὶ τοῦ ἐπισήμου μορφωθέντα νόησον, τὸν ὥσπερ μερισθέντα καὶ ἔξω μείναντα, ὃς τῇ αὐτοῦ δυνάμει τε καὶ φρονήσει διὰ τῆς ἑαυτοῦ προβολῆς τοῦτον τὸν [τὴν ζωὴν] τῶν ἑπτὰ δυνάμεων μιμήσει τῆς ἑπταδυνάμου δυνάμεως ἐψύχωσε κόσμον, καὶ ψυχὴν ἔθετο εἶναι τοῦ ὁρωμένου παντός.
Kechrētai de diakonǭ tǭ tōn hepta arithmōn megethei, hina tēs autoboulētou [boulēs] phanerōthę̄ ho karpos. Ton mentoi episēmon epi tou parontos, phēsi, ton epi tou episēmou morphōthenta noēson, ton hōsper meristhenta kai exō meinanta, hos tę̄ autou dynamei te kai phronēsei dia tēs heautou probolēs touton ton [tēn zōēn] tōn hepta dynameōn mimēsei tēs heptadynamou dynameōs epsychōse kosmon, kai psychēn etheto einai tou horōmenou pantos.
He has used as servant the magnitude of the seven numbers, so that the fruit of the self-willed [counsel] might be made manifest. “For the present,” he says, “understand the notable one as the one formed upon the notable one, who was as it were divided and remained outside, who by his own power and wisdom, through his own emission, gave soul to this world of seven powers in imitation of the seven-powered power, and made it the soul of the whole visible universe.
Notes and citation
Summary: The Demiurge, in imitation of a higher sevenfold power, ensouled the world of the seven heavens.
- The bracketed words are the editor's supplements; the syntax of the last clause is disordered in the text.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.48.1 (Duncker–Schneidewin, 318–320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-48-1). (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.
6.48.2Duncker–Schneidewin, 320
Κέχρηται μὲν οὖν καὶ οὗτος τῷδε τῷ ἔργῳ, ὡς αὐθαιρέτως ὑπʼ αὐτοῦ γενομένῳ, τὰ δὲ διακονεῖ, μιμήματα ὄντα τῶν ἀμιμήτων, τῆς ἐνθυμήσεως τῆς μητρός. Καὶ ὁ μὲν πρῶτος οὐρανὸς φθέγγεται τὸ ἄλφα, ὁ δὲ μετὰ τοῦτον τὸ εἶ, ὁ δὲ τρίτος τὸ ἦτα, ὁ δὲ τέταρτος, ὁ καὶ μέσος τῶν ἑπτά, τὴν τοῦ ἰῶτα δύναμιν, ὁ δὲ πέμπτος τὸ οὖ, ἕκτος δὲ τὸ ῡ, ἕβδομος δὲ καὶ τέταρτος ἀπὸ τοῦ μέσου τὸ ὦ.
Kechrētai men oun kai houtos tǭde tǭ ergǭ, hōs authairetōs hypʼ autou genomenǭ, ta de diakonei, mimēmata onta tōn amimētōn, tēs enthymēseōs tēs mētros. Kai ho men prōtos ouranos phthengetai to alpha, ho de meta touton to ei, ho de tritos to ēta, ho de tetartos, ho kai mesos tōn hepta, tēn tou iōta dynamin, ho de pemptos to ou, hektos de to y, hebdomos de kai tetartos apo tou mesou to ō.
This one, then, uses this work as if it had come to be by him of his own choice, and the rest serve, being imitations of the inimitable, of the Mother's Reflection. And the first heaven utters alpha, the one after it epsilon, the third eta, the fourth, the middle of the seven, the power of iota, the fifth omicron, the sixth upsilon, and the seventh, fourth from the middle, omega.
Notes and citation
Summary: Each of the seven heavens sounds one of the seven Greek vowels.
Notes on the original text
- Digital text corrected (missing accent in the digital text; unread letter in the digital text; the seventh vowel is certain): τα δὲ διακονεῖ → τὰ δὲ διακονεῖ; ἀπὸ τοῦ μέσου τὸ (??) → ἀπὸ τοῦ μέσου τὸ ὦ.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.48.2 (Duncker–Schneidewin, 320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-48-2). (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.
6.48.3Duncker–Schneidewin, 320
Αἵ τε δυνάμεις πᾶσαι εἰς ἓν συμπλακεῖσαι ἠχοῦσι καὶ δοξάζουσιν ἐκεῖνον, ὑφʼ οὗ προεβλήθησαν, ἡ δὲ δόξα τῆς ἠχήσεως ἀνεπέμφθη πρὸς τὸν προπάτορα. Ταύτης μέντοι τῆς δοξολογίας τὸν ἦχον, εἰς τὴν γῆν φερόμενον, φησὶ πλάστην γίνεσθαι καὶ γεννήτορα τῶν ἐπὶ τῆς γῆς· τὴν δὲ ἀπόδειξιν ἀπὸ τῶν ἄρτι γεννωμένων βρεφῶν, ὧν ἡ ψυχὴ ἅμα τῷ ἐκ μήτρας προελθεῖν ἐπιβοᾷ ὁμοίως ἑνὸς ἑκάστου τῶν στοιχείων τούτων τὸν ἦχον.
Hai te dynameis pasai eis hen symplakeisai ēchousi kai doxazousin ekeinon, hyphʼ hou proeblēthēsan, hē de doxa tēs ēchēseōs anepemphthē pros ton propatora. Tautēs mentoi tēs doxologias ton ēchon, eis tēn gēn pheromenon, phēsi plastēn ginesthai kai gennētora tōn epi tēs gēs; tēn de apodeixin apo tōn arti gennōmenōn brephōn, hōn hē psychē hama tǭ ek mētras proelthein epiboą homoiōs henos hekastou tōn stoicheiōn toutōn ton ēchon.
And all the powers, woven together into one, sound and glorify him by whom they were emitted, and the glory of the sounding is sent up to the Forefather. The sound of this doxology, borne to the earth, he says, becomes the fashioner and begetter of the things on earth; and the proof is from newborn infants, whose soul, as soon as it comes out of the womb, cries out likewise the sound of each one of these elements.
Notes and citation
Summary: The heavens' united praise, echoing to earth, shapes earthly things, as newborns' cries show.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.48.3 (Duncker–Schneidewin, 320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-48-3). (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.
6.48.4Duncker–Schneidewin, 320–322
Καθὼς οὖν [αἱ] ἑπτά, φησί, δυνάμεις δοξάζουσι τὸν λόγον, οὕτω καὶ ἡ ψυχὴ ἐν τοῖς βρέφεσι κλαίουσα. Διὰ τοῦτο δὲ φησὶ καὶ τὸν Δαβὶδ εἰρηκέναι· Ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον· καὶ πάλιν· Οἱ οὐρανοὶ διηγοῦνται δόξαν θεοῦ. Ἐπὰν δὲ ἐν πόνοις γένηται ἡ ψυχή, ἐπιβοᾷ οὐδὲν ἕτερον ἢ τὸ ὦ, ἐφʼ ᾧ ἀνιᾶται, ὅπως γνωρίσασα ἡ ἄνω ψυχὴ τὸ συγγενὲς αὐτῆς βοηθὸν αὐτῇ καταπέμψῃ.
Kathōs oun [hai] hepta, phēsi, dynameis doxazousi ton logon, houtō kai hē psychē en tois brephesi klaiousa. Dia touto de phēsi kai ton Dabid eirēkenai; Ek stomatos nēpiōn kai thēlazontōn katērtisō ainon; kai palin; Hoi ouranoi diēgountai doxan theou. Epan de en ponois genētai hē psychē, epiboą ouden heteron ē to ō, ephʼ hǭ aniatai, hopōs gnōrisasa hē anō psychē to syngenes autēs boēthon autę̄ katapempsę̄.
“As, then, the seven powers,” he says, “glorify the Word, so also does the soul in infants, crying. For this reason,” he says, “David too said: ‘Out of the mouth of infants and nurslings you have prepared praise’; and again: ‘The heavens declare the glory of God.’ And when the soul is in pains, it cries out nothing other than omega, in which it is grieved, so that the soul above, recognizing its kin, may send down help to it.”
Ps 8:2 (8:3 LXX) (quotation, high confidence) · Ps 19:1 (18:2 LXX) (quotation, high confidence)
Notes and citation
Summary: Infants' cries praise the Word like the seven heavens, and the soul in pain cries “O” to summon help from above.
Notes on the original text
- Digital text corrected (unread letter in the digital text; omega is certain from the argument and from Irenaeus, Against Heresies 1.14.8): τὸ (??), ἐφʼ → τὸ ὦ, ἐφʼ.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.48.4 (Duncker–Schneidewin, 320–322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-48-4). (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 49
6.49.1Duncker–Schneidewin, 322
Καὶ περὶ τούτων μὲν οὕτως. Περὶ δὲ τῆς τῶν εἰκοσιτεσσάρων στοιχείων γενέσεως οὕτως λέγει· Τῇ μονότητι συνυπάρχειν ἑνότητα, ἐξ ὧν δύο προβολαί, μονάς τε καὶ τὸ ἕν, δὶς δύο οὖσαι τέσσαρες ἐγένοντο· δὶς γὰρ δύο τέσσαρες. Καὶ πάλιν αἱ δύο καὶ τέσσαρες εἰς τὸ αὐτὸ συντεθεῖσαι τὸν τῶν ἓξ ἐφανέρωσαν ἀριθμόν, οὗτοι δὲ οἱ ἓξ τετραπλασιασθέντες τὰς εἰκοσιτέσσαρας.
Kai peri toutōn men houtōs. Peri de tēs tōn eikositessarōn stoicheiōn geneseōs houtōs legei; Tę̄ monotēti synyparchein henotēta, ex hōn dyo probolai, monas te kai to hen, dis dyo ousai tessares egenonto; dis gar dyo tessares. Kai palin hai dyo kai tessares eis to auto syntetheisai ton tōn hex ephanerōsan arithmon, houtoi de hoi hex tetraplasiasthentes tas eikositessaras.
So much about these things. And about the generation of the twenty-four letters he speaks thus: “With Oneness coexists Unity, from which come two emissions, the Monad and the One, which, being twice two, became four; for twice two is four. And again the two and the four, put together, revealed the number six; and these six, multiplied four times, made the twenty-four.
Notes and citation
Summary: Marcus derives the twenty-four letters from the first powers by addition and multiplication.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.49.1 (Duncker–Schneidewin, 322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-49-1). (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.
6.49.2Duncker–Schneidewin, 322–324
Καὶ τὰ μὲν τῆς [πρώτης] τετράδος ὀνόματα, ἅγια ἁγίων νοούμενα καὶ μὴ δυνάμενα λεχθῆναι, γινώσκεσθαι ὑπὸ μόνου τοῦ υἱοῦ· ταῦτα ὁ πατὴρ οἶδε τίνα ἐστί. Τὰ μετὰ σιωπῆς καὶ μετὰ πίστεως ὀνομαζόμενα παρʼ αὐτῷ ἐστι ταῦτα· ἄρρητος καὶ σιγή, πατὴρ καὶ ἀλήθεια.
Kai ta men tēs [prōtēs] tetrados onomata, hagia hagiōn nooumena kai mē dynamena lechthēnai, ginōskesthai hypo monou tou huiou; tauta ho patēr oide tina esti. Ta meta siōpēs kai meta pisteōs onomazomena parʼ autǭ esti tauta; arrētos kai sigē, patēr kai alētheia.
And the names of the [first] tetrad, understood as holy of holies and unable to be spoken, are known by the Son alone; the Father knows what they are. The names spoken by him with silence and with faith are these: Ineffable and Silence, Father and Truth.
Notes and citation
Summary: The first tetrad's secret names are Ineffable, Silence, Father, and Truth.
- The bracketed word is the editor's supplement.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.49.2 (Duncker–Schneidewin, 322–324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-49-2). (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.
6.49.3Duncker–Schneidewin, 324–326
Ταύτης δὲ τῆς τετράδος ὁ σύμπας ἀριθμὸς ἐστὶ στοιχείων εἰκοσιτεσσάρων. Ὁ γὰρ ἄρρητος ἔχει στοιχεῖα ἑπτά, ἡ σιγὴ (σειγὴ) πέντε, καὶ ὁ πατὴρ πέντε, καὶ ἡ ἀλήθεια ἑπτά. Ὡσαύτως δὲ καὶ ἡ δευτέρα τετράς, λόγος καὶ ζωή, ἄνθρωπος καὶ ἐκκλησία τὸν αὐτὸν ἀριθμὸν τῶν στοιχείων ἀνέδειξαν. Καὶ τὸ τοῦ σωτῆρος ῥητὸν ὄνομα [τουτέστι τὸν Ἰησοῦν] γραμμάτων ὑπάρχειν ἕξ, τὸ δʼ ἄρρητον αὐτοῦ ἐπʼ ἀριθμῷ τῶν κατὰ ἓν γραμμάτων στοιχείων ἐστὶν εἰκοσιτεσσάρων, υἱὸς δὲ Χριστὸς (Χρειστὸς) δώδεκα, τὸ δὲ ἐν τῷ Χριστῷ ἄρρητον γραμμάτων τριάκοντα καὶ αὐτὸ τοῖς ἐν αὐτῷ γράμμασι κατὰ ἓν τῶν στοιχείων ἀριθμουμένων. Τὸ γὰρ Χριστὸς (Χρειστὸς) ἔστι στοιχείων ὀκτώ. Τὸ μὲν γὰρ χεῖ τριῶν, τὸ δὲ ῥῶ δύο, καὶ τὸ εἶ δύο, καὶ ἰῶτα τεσσάρων, τὸ σίγμα πέντε, καὶ τὸ ταῦ τριῶν, τὸ δὲ οὐ δύο, καὶ τὸ σὰν τριῶν. Οὕτως τὸ ἐν τῷ Χριστῷ ἄρρητον φάσκουσι στοιχείων τριάκοντα. Καὶ διὰ τοῦτο δέ, φασίν, αὐτὸν λέγειν· Ἐγὼ τὸ ἄλφα καὶ τὸ ὦ, ἐπιδεικνύντα τὴν περιστερὰν τοῦτον ἔχουσαν τὸν ἀριθμόν, ὅ ἐστιν ὀκτακόσια ἕν.
Tautēs de tēs tetrados ho sympas arithmos esti stoicheiōn eikositessarōn. Ho gar arrētos echei stoicheia hepta, hē sigē (seigē) pente, kai ho patēr pente, kai hē alētheia hepta. Hōsautōs de kai hē deutera tetras, logos kai zōē, anthrōpos kai ekklēsia ton auton arithmon tōn stoicheiōn anedeixan. Kai to tou sōtēros rhēton onoma [toutesti ton Iēsoun] grammatōn hyparchein hex, to dʼ arrēton autou epʼ arithmǭ tōn kata hen grammatōn stoicheiōn estin eikositessarōn, huios de Christos (Chreistos) dōdeka, to de en tǭ Christǭ arrēton grammatōn triakonta kai auto tois en autǭ grammasi kata hen tōn stoicheiōn arithmoumenōn. To gar Christos (Chreistos) esti stoicheiōn oktō. To men gar chei triōn, to de rhō dyo, kai to ei dyo, kai iōta tessarōn, to sigma pente, kai to tau triōn, to de ou dyo, kai to san triōn. Houtōs to en tǭ Christǭ arrēton phaskousi stoicheiōn triakonta. Kai dia touto de, phasin, auton legein; Egō to alpha kai to ō, epideiknynta tēn peristeran touton echousan ton arithmon, ho estin oktakosia hen.
The whole number of the letters of this tetrad is twenty-four. For Ineffable (arrētos) has seven letters, Silence (sigē, spelled seigē) five, Father (patēr) five, and Truth (alētheia) seven. Likewise the second tetrad too, Word and Life, Man and Church, displayed the same number of letters. And the speakable name of the Savior [that is, Jesus] is of six letters, but his ineffable name, by the count of the letters taken one by one, is of twenty-four letters; Son Christ (huios chreistos) of twelve; and the ineffable in Christ of thirty letters, it too counted by the letters within it one by one. For Christ (chreistos) has eight letters: chi has three, rho two, ei two, iota four, sigma five, tau three, ou two, and san three. So they say the ineffable in Christ is of thirty letters. And for this reason, they say, he says, “I am the alpha and the omega,” showing the dove, which has this number, eight hundred and one.
Rev 1:8 (quotation, high confidence) · Rev 22:13 (allusion, medium confidence)
Notes and citation
Summary: Marcus counts the letters of divine names, including the letters in the spelled-out names of each letter of “Christ,” and links “alpha and omega” to the dove.
- The counts depend on the spellings shown in parentheses. Several letter names are unreadable in the digital text and are supplied from the counts. As printed, the letter names of “Christ” add up to 24, not 30.
Notes on the original text
- Digital text corrected (unread letter in the digital text; certain from Rev 1:8 and the number 801; unread word in the digital text; certain from the spelling of Χρειστός): τὸ δὲ (??) δύο → τὸ δὲ ῥῶ δύο; καὶ (??) τεσσάρων → καὶ ἰῶτα τεσσάρων; τὸ (??) πέντε → τὸ σίγμα πέντε; καὶ τὸ (??) τριῶν → καὶ τὸ ταῦ τριῶν; ἄλφα καὶ τὸ (??) → ἄλφα καὶ τὸ ὦ.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.49.3 (Duncker–Schneidewin, 324–326; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-49-3). (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.
item 6, chapter 50
6.50.1Duncker–Schneidewin, 326
Ὁ δὲ Ἰησοῦς ταύτην μὲν ἔχει τὴν ἄρρητον γένεσιν. Ἀπὸ γὰρ τῆς μητρὸς τῶν ὅλων, τῆς πρώτης τετράδος, ἐν θυγατρὸς τρόπῳ προῆλθεν ἡ δευτέρα τετράς, καὶ ἐγένετο ὀγδοάς, ἐξ ἧς προῆλθεν ἡ δεκάς· οὕτως ἐγένετο δεκαοκτώ.
Ho de Iēsous tautēn men echei tēn arrēton genesin. Apo gar tēs mētros tōn holōn, tēs prōtēs tetrados, en thygatros tropǭ proēlthen hē deutera tetras, kai egeneto ogdoas, ex hēs proēlthen hē dekas; houtōs egeneto dekaoktō.
Jesus has this ineffable generation. From the Mother of all things, the first tetrad, the second tetrad came forth in the manner of a daughter, and it became an ogdoad, from which the decad came forth; so it became eighteen.
Notes and citation
Summary: Jesus' secret generation: from the first tetrad came the second, making an ogdoad, and from it the decad.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 6.50.1 (Duncker–Schneidewin, 326; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-50-1). (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.
6.50.2Duncker–Schneidewin, 326
Ἡ οὖν δεκὰς ἐπισυνελθοῦσα τῇ ὀγδοάδι καὶ δεκαπλασίονα αὐτὴν ποιήσασα τὸν τῶν ὀγδοήκοντα [προεβίβασεν ἀριθμόν, καὶ τὰ ὀγδοήκοντα] πάλιν δεκαπλασιάσασα τὸν τῶν ὀκτακοσίων ἀριθμὸν ἐγέννησεν, ὥστε εἶναι τὸν ἅπαντα τῶν γραμμάτων ἀριθμὸν ἀπὸ ὀγδοάδος εἰς δεκάδα προελθόντα, [εἶναι] (??) καὶ (??) καὶ (??), ὅ ἐστιν Ἰησοῦς· τὸ γὰρ Ἰησοῦς ὄνομα κατὰ τὸν ἐν τοῖς γράμμασιν ἀριθμὸν ἔστιν ὀκτακόσια ὀγδοηκονταοκτώ.
Hē oun dekas episynelthousa tę̄ ogdoadi kai dekaplasiona autēn poiēsasa ton tōn ogdoēkonta [proebibasen arithmon, kai ta ogdoēkonta] palin dekaplasiasasa ton tōn oktakosiōn arithmon egennēsen, hōste einai ton hapanta tōn grammatōn arithmon apo ogdoados eis dekada proelthonta, [einai] (??) kai (??) kai (??), ho estin Iēsous; to gar Iēsous onoma kata ton en tois grammasin arithmon estin oktakosia ogdoēkontaoktō.
The decad, then, joining the ogdoad and making it tenfold, [brought forth the number eighty, and the eighty] again made tenfold begot the number eight hundred, so that the whole number of the letters, proceeding from ogdoad to decad, is eight hundred and eighty and eight, which is Jesus; for the name Jesus, by the number in its letters, is eight hundred and eighty-eight.
Notes and citation
Summary: Eight multiplied by ten gives 8, 80, 800, totaling 888, the numerical value of “Jesus” in Greek.
- The numeral letters are unreadable in the digital text; the numbers are clear from the context. The bracketed words are the editor's supplement.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 6.50.2 (Duncker–Schneidewin, 326; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-50-2). (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.
6.50.3Duncker–Schneidewin, 326–328
Καὶ τὸ ἀλφάβητον δὲ τὸ Ἑλληνικὸν ἔχει μονάδας ὀκτὼ [καὶ δεκάδας ὀκτὼ] καὶ ἑκατοντάδας ὀκτώ, τὴν τῶν ὀκτακοσίων ὀγδοηκονταοκτὼ ψῆφον ἐπιδεικνύον, τουτέστι τὸν Ἰησοῦν, ἐκ πάντων συνεστῶτα τῶν ἀριθμῶν. Καὶ διὰ τοῦτο ἄλφα [καὶ (??)] ὀνομάζεσθαι αὐτόν, τὴν ἐκ πάντων γένεσιν σημαίνοντα.
Kai to alphabēton de to Hellēnikon echei monadas oktō [kai dekadas oktō] kai hekatontadas oktō, tēn tōn oktakosiōn ogdoēkontaoktō psēphon epideiknyon, toutesti ton Iēsoun, ek pantōn synestōta tōn arithmōn. Kai dia touto alpha [kai (??)] onomazesthai auton, tēn ek pantōn genesin sēmainonta.
And the Greek alphabet has eight units, [eight tens,] and eight hundreds, displaying the sum of eight hundred and eighty-eight, that is, Jesus, who consists of all the numbers. And for this reason he is called alpha [and omega], signifying the generation from all.
Rev 1:8 (allusion, high confidence)
Notes and citation
Summary: The Greek alphabet's numerals sum to 888, the number of Jesus, who is therefore “alpha and omega.”
- The bracketed words are the editor's supplements.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 6.50.3 (Duncker–Schneidewin, 326–328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-50-3). (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.
item 6, chapter 51
6.51.1Duncker–Schneidewin, 328
Περὶ δὲ τῆς τούτου δημιουργίας οὕτως λέγει· Ἀπὸ τῆς τετράδος τῆς δευτέρας δυνάμεις ἀπορρυείσας δεδημιουργηκέναι τὸν ἐπὶ γῆς φανέντα Ἰησοῦν, καὶ τοῦ λόγου τὸν τόπον ἀναπεπληρωκέναι τὸν ἄγγελον Γαβριήλ, τῆς δὲ ζωῆς τὸ ἅγιον πνεῦμα, τοῦ δὲ ἀνθρώπου τὴν τοῦ ὑψίστου δύναμιν, τῆς δὲ ἐκκλησίας τὴν παρθένον. Οὕτως ὁ κατʼ οἰκονομίαν διὰ τῆς Μαρίας γενεσιουργεῖται παρʼ αὐτῷ ἄνθρωπος.
Peri de tēs toutou dēmiourgias houtōs legei; Apo tēs tetrados tēs deuteras dynameis aporryeisas dedēmiourgēkenai ton epi gēs phanenta Iēsoun, kai tou logou ton topon anapeplērōkenai ton angelon Gabriēl, tēs de zōēs to hagion pneuma, tou de anthrōpou tēn tou hypsistou dynamin, tēs de ekklēsias tēn parthenon. Houtōs ho katʼ oikonomian dia tēs Marias genesiourgeitai parʼ autǭ anthrōpos.
About his fashioning he speaks thus: that powers that flowed from the second tetrad fashioned the Jesus who appeared on earth; the angel Gabriel filled the place of the Word, the Holy Spirit that of Life, the power of the Most High that of Man, and the Virgin that of the Church. So, according to him, the man of the economy is brought into being through Mary.
Luke 1:26–35 (allusion, high confidence)
Notes and citation
Summary: Marcus maps the annunciation onto the second tetrad: Gabriel, Holy Spirit, power of the Most High, and the Virgin.
Notes on the original text
- Digital text corrected (missing accent in the digital text): Ἀπο τῆς → Ἀπὸ τῆς.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 6.51.1 (Duncker–Schneidewin, 328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-51-1). (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.
6.51.2Duncker–Schneidewin, 328
Ἐλθόντος δὲ αὐτοῦ εἰς τὸ ὕδωρ, κατελθεῖν εἰς αὐτὸν ὡς περιστερὰν τὸν ἀναβαίνοντα ἄνω καὶ πληρώσαντα τὸν δωδέκατον ἀριθμόν, ἐν ᾧ ὑπάρχει τὸ σπέρμα τούτων τῶν συγκατασπαρέντων αὐτῷ καὶ συγκαταβάντων καὶ συναναβάντων.
Elthontos de autou eis to hydōr, katelthein eis auton hōs peristeran ton anabainonta anō kai plērōsanta ton dōdekaton arithmon, en hǭ hyparchei to sperma toutōn tōn synkatasparentōn autǭ kai synkatabantōn kai synanabantōn.
And when he came into the water, there came down upon him as a dove the one who had gone up above and completed the twelfth number, in whom is the seed of those who were sown together with him and came down with him and went up with him.
Matt 3:16 (allusion, high confidence)
Notes and citation
Summary: At the baptism the higher power came down on Jesus as a dove, carrying the seed of the elect.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 6.51.2 (Duncker–Schneidewin, 328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-51-2). (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.
6.51.3Duncker–Schneidewin, 328–330
Ταύτην δὲ τὴν δύναμιν τὴν καταβᾶσαν εἰς αὐτόν, [σπέρμα] φησὶν εἶναι τοῦ πληρώματος, ἔχον ἐν ἑαυτῷ καὶ τὸν πατέρα καὶ τὸν υἱὸν τήν τε διὰ τούτων γινωσκομένην ἀνονόμαστον δύναμιν τῆς σιγῆς καὶ τοὺς ἅπαντας αἰῶνας.
Tautēn de tēn dynamin tēn katabasan eis auton, [sperma] phēsin einai tou plērōmatos, echon en heautǭ kai ton patera kai ton huion tēn te dia toutōn ginōskomenēn anonomaston dynamin tēs sigēs kai tous hapantas aiōnas.
This power that came down into him, he says, is the [seed] of the Pleroma, having in itself both the Father and the Son and the unnameable power of Silence known through them, and all the Aeons.
Notes and citation
Summary: The power that descended on Jesus contains the Father, the Son, Silence, and all the Aeons.
- The bracketed word is the editor's supplement.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 6.51.3 (Duncker–Schneidewin, 328–330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-51-3). (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.
6.51.4Duncker–Schneidewin, 330
Καὶ τοῦτο εἶναι τὸ πνεῦμα τὸ ἐν αὐτῷ, φωνῆσαν διὰ τοῦ στόματος τοῦ υἱοῦ, τὸ ὁμολογῆσαν ἑαυτὸν υἱὸν ἀνθρώπου καὶ φανερῶσαν τὸν πατέρα, κατελθὸν μέντοιγε εἰς τὸν Ἰησοῦν ἡνῶσθαι αὐτῷ. Καὶ καθεῖλε μὲν τὸν θάνατον, φασίν, ὁ ἐκ τῆς οἰκονομίας σωτήρ, ἐγνώρισε δὲ τὸν πατέρα Χριστὸν [Ἰησοῦν].
Kai touto einai to pneuma to en autǭ, phōnēsan dia tou stomatos tou huiou, to homologēsan heauton huion anthrōpou kai phanerōsan ton patera, katelthon mentoige eis ton Iēsoun hēnōsthai autǭ. Kai katheile men ton thanaton, phasin, ho ek tēs oikonomias sōtēr, egnōrise de ton patera Christon [Iēsoun].
And this is the Spirit in him, which spoke through the mouth of the Son, which confessed itself Son of Man and manifested the Father, and which, having come down into Jesus, was united with him. And the Savior of the economy, they say, destroyed death, and Christ [Jesus] made known the Father.
Notes and citation
Summary: The Spirit united with Jesus spoke through him; the Savior destroyed death and made the Father known.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 6.51.4 (Duncker–Schneidewin, 330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-51-4). (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.
6.51.5Duncker–Schneidewin, 330
Εἶναι οὖν τὸν Ἰησοῦν ὄνομα μὲν τοῦ ἐκ τῆς οἰκονομίας ἀνθρώπου λέγει, τεθεῖσθαι δὲ ἐξομοίωσιν καὶ μόρφωσιν τοῦ μέλλοντος εἰς αὐτὸν κατέρχεσθαι ἀνθρώπου, ὃν χωρήσαντα ἐσχηκέναι αὐτόν, αὐτόν τε εἶναι τὸν ἄνθρωπον, αὐτὸν τὸν λόγον, αὐτὸν τὸν πατέρα καὶ [τὸν] ἄρρητον καὶ τὴν σιγὴν καὶ τὴν ἀλήθειαν καὶ ἐκκλησίαν καὶ ζωήν.
Einai oun ton Iēsoun onoma men tou ek tēs oikonomias anthrōpou legei, tetheisthai de exomoiōsin kai morphōsin tou mellontos eis auton katerchesthai anthrōpou, hon chōrēsanta eschēkenai auton, auton te einai ton anthrōpon, auton ton logon, auton ton patera kai [ton] arrēton kai tēn sigēn kai tēn alētheian kai ekklēsian kai zōēn.
He says, then, that Jesus is the name of the man of the economy, and that it was given as the likeness and form of the Man who was about to come down into him; having received him, he had him; and he himself was the Man, himself the Word, himself the Father and the Ineffable and Silence and Truth and Church and Life.
Notes and citation
Summary: “Jesus” names the human of the economy, who, receiving the heavenly Man, became all the Aeons.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): Εἶναι οὗν → Εἶναι οὖν.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 6.51.5 (Duncker–Schneidewin, 330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-51-5). (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.
item 6, chapter 52
6.52.1Duncker–Schneidewin, 330
Ταῦτα μὲν οὖν πρόδηλα εἶναι πᾶσιν ἐλπίζω τοῖς ὑγιαίνοντα νοῦν κεκτημένοις ὄντα ἄκυρα καὶ μακρὰν τῆς κατὰ θεοσέβειαν γνώσεως, ὄντα μέρη ἀστρολογικῆς ἐφευρέσεως καὶ ἀριθμητικῆς Πυθαγορείου, καθὼς οἱ φιλομαθεῖς εἴσεσθε, ἐν τοῖς προμεριμνηθεῖσιν ἡμῖν ἐκκειμένων τούτων τῶν δογμάτων.
Tauta men oun prodēla einai pasin elpizō tois hygiainonta noun kektēmenois onta akyra kai makran tēs kata theosebeian gnōseōs, onta merē astrologikēs epheureseōs kai arithmētikēs Pythagoreiou, kathōs hoi philomatheis eisesthe, en tois promerimnētheisin hēmin ekkeimenōn toutōn tōn dogmatōn.
These things, I hope, are plain to all who possess a sound mind to be invalid and far from the knowledge that accords with godliness, being parts of astrological invention and Pythagorean arithmetic, as you lovers of learning will know, since these doctrines were set out in what we worked out earlier.
Notes and citation
Summary: Hippolytus judges Marcus's system to be astrology and Pythagorean arithmetic, not godly knowledge.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): Ταῦτα μὲν οὗν → Ταῦτα μὲν οὖν.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.52.1 (Duncker–Schneidewin, 330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-52-1). (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.
6.52.2Duncker–Schneidewin, 330–332
Ἵνα δὲ σαφέστερον τούτους ἐπιδείξωμεν οὐ Χριστοῦ μαθητάς, ἀλλὰ Πυθαγόρου, καὶ τῶν περὶ τὰ μετέωρα τῶν ἄστρων ἀπ... λημένων ὅσα ἐπιτομῇ δυνατὸν ἔστιν ἐκθήσομαι. Λέγουσι γὰρ ταῦτα· Ἐκ μονάδος καὶ δυάδος τὰ ὅλα συνεστάναι, καὶ ἀπὸ μὲν μονάδος ἕως τῶν τεσσάρων ἀριθμοῦντες, οὕτως γεννῶσι τὴν δεκάδα.
Hina de saphesteron toutous epideixōmen ou Christou mathētas, alla Pythagorou, kai tōn peri ta meteōra tōn astrōn ap... lēmenōn hosa epitomę̄ dynaton estin ekthēsomai. Legousi gar tauta; Ek monados kai dyados ta hola synestanai, kai apo men monados heōs tōn tessarōn arithmountes, houtōs gennōsi tēn dekada.
But so that we may show more clearly that these men are disciples not of Christ but of Pythagoras and of those … about the heavenly bodies, I will set out as much as can be given in summary. For they say this: that all things consist of monad and dyad; and counting from the monad up to four, they thus generate the decad.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The Marcosians, like the Pythagoreans, derive all from monad and dyad; 1+2+3+4 makes ten.
- There is a gap in the text.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.52.2 (Duncker–Schneidewin, 330–332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-52-2). (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.
6.52.3Duncker–Schneidewin, 332
Πάλιν δʼ αὖ δυὰς προελθοῦσα ἕως τοῦ ἐπισήμου, οἷον δύο καὶ τέσσαρα καὶ ἕξ, τὴν δωδεκάδα ἀπέδειξε. Καὶ πάλιν ἀπὸ τῆς δυάδος ἀριθμούντων ἡμῶν ἕως τῶν δέκα ἡ τριάκοντας ἀνεδείχθη, ἐν ᾗ ὀγδοὰς καὶ δεκὰς καὶ δωδεκάς.
Palin dʼ au dyas proelthousa heōs tou episēmou, hoion dyo kai tessara kai hex, tēn dōdekada apedeixe. Kai palin apo tēs dyados arithmountōn hēmōn heōs tōn deka hē triakontas anedeichthē, en hę̄ ogdoas kai dekas kai dōdekas.
And again the dyad, proceeding up to the episemon, that is, two and four and six, displayed the dodecad. And again, when we count from the dyad up to ten, the triacontad was displayed, in which are the ogdoad, the decad, and the dodecad.
Notes and citation
Summary: Even numbers 2+4+6 make twelve, and 2 through 10 make thirty.
- The episemon is the sign for the numeral six.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.52.3 (Duncker–Schneidewin, 332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-52-3). (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.
6.52.4Duncker–Schneidewin, 332
Τὴν οὖν δωδεκάδα διὰ τὸ ἐπίσημον ἐσχηκέναι συνεπακολουθῆσαν αὐτῇ τὸ ἐπίσημον πάθος, καὶ διὰ τοῦτο περὶ τὸν δωδέκατον ἀριθμὸν τοῦ σφάλματος γενομένου τὸ πρόβατον ἀποσκιρτῆσαν πεπλανῆσθαι.... ὁμοίως δὲ καὶ ἐκ τῆς δεκάδος.
Tēn oun dōdekada dia to episēmon eschēkenai synepakolouthēsan autę̄ to episēmon pathos, kai dia touto peri ton dōdekaton arithmon tou sphalmatos genomenou to probaton aposkirtēsan peplanēsthai.... homoiōs de kai ek tēs dekados.
The dodecad, then, because it had the episemon, had the notable passion following along with it; and for this reason, since the error arose around the twelfth number, the sheep leapt away and went astray …; and likewise also from the decad.
Textual problem in this passage: see the notes.
Luke 15:4 (allusion, high confidence)
Notes and citation
Summary: They say the twelfth Aeon's fall is the lost sheep, since twelve contains the “notable” number six.
- There is a play on ἐπίσημον (the numeral sign for six) and ἐπίσημον πάθος (“the notable passion”). There is a gap in the text.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): Τὴν οὗν → Τὴν οὖν.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.52.4 (Duncker–Schneidewin, 332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-52-4). (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.
6.52.5Duncker–Schneidewin, 332–334
Καὶ ἐπὶ τούτων τὴν δραχμὴν λέγουσιν, ἣν ἀπολέσασα γυνὴ ἅψασα λύχνον ἐζήτει, τήν τε ἐπὶ ἑνὶ προβάτῳ ἀπώλειαν, καὶ τὴν τῶν ἐνενήκοντα ἐννέα συντιθέντες ἑαυτοῖς ἀριθμοὺς μυθεύουσιν ὡς τῶν ἕνδεκα ἐπισυμπλεκομένων τοῖς ἐννέα ποιεῖν τὸν τῶν ἐνενήκοντα ἐννέα ἀριθμόν, καὶ τούτου χάριν λέγεσθαι τὸ ἀμήν, περιέχον ἀριθμὸν ἐνενήκοντα ἐννέα· ἄλλον δὲ ἀριθμὸν.
Kai epi toutōn tēn drachmēn legousin, hēn apolesasa gynē hapsasa lychnon ezētei, tēn te epi heni probatǭ apōleian, kai tēn tōn enenēkonta ennea syntithentes heautois arithmous mytheuousin hōs tōn hendeka episymplekomenōn tois ennea poiein ton tōn enenēkonta ennea arithmon, kai toutou charin legesthai to amēn, periechon arithmon enenēkonta ennea; allon de arithmon.
And in reference to these they speak of the drachma which a woman lost and, lighting a lamp, sought, and of the loss of the one sheep; and, combining the numbers of the ninety-nine for themselves, they tell the tale that the eleven, woven together with the nine, make the number ninety-nine, and that for this reason Amen is said, which contains the number ninety-nine. Another number …
Luke 15:8 (allusion, high confidence) · Luke 15:4 (allusion, high confidence)
Notes and citation
Summary: They connect the lost coin and the lost sheep with the number ninety-nine, which is also the value of “Amen.”
- The letters of ἀμήν add up to 99 (1+40+8+50).
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.52.5 (Duncker–Schneidewin, 332–334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-52-5). (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.
6.52.6Duncker–Schneidewin, 334
.. οὕτω λέγουσι· Τὸ ἦτα στοιχεῖον σὺν τῷ ἐπισήμῳ ὀγδοάδα εἶναι, ἀπὸ τοῦ ἄλφα ὀγδόῳ κείμενον τόπῳ· εἶτα πάλιν ἄνευ τοῦ ἐπισήμου ψηφίζοντες τὸν ἀριθμὸν αὐτῶν τῶν στοιχείων καὶ συντιθέντες μέχρι τοῦ ἦτα, τὸν τριάκοντα ἀριθμὸν ἐπιδεικνύουσιν.
.. houtō legousi; To ēta stoicheion syn tǭ episēmǭ ogdoada einai, apo tou alpha ogdoǭ keimenon topǭ; eita palin aneu tou episēmou psēphizontes ton arithmon autōn tōn stoicheiōn kai syntithentes mechri tou ēta, ton triakonta arithmon epideiknyousin.
… they say thus: the letter eta, with the episemon, is an ogdoad, lying in the eighth place from alpha; then again, reckoning the number of the letters themselves without the episemon and adding them up to eta, they show the number thirty.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Eta is eighth counting the episemon, and the values of the letters up to eta without it add up to thirty.
- There is a gap at the beginning.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.52.6 (Duncker–Schneidewin, 334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-52-6). (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.
6.52.7Duncker–Schneidewin, 334
Ἀρξάμενος γάρ τις ἀπὸ τοῦ ἄλφα ἕως τοῦ ἦτα, τὸν ἀριθμὸν τῶν στοιχείων, ὑπεξαιρούμενος τὸν ἐπίσημον, εὑρήσει [τὸν] τριάκοντα ἀριθμόν. Ἐπεὶ οὗν ἐκ τῶν τριῶν δυνάμεων ἥνωται ὁ τῶν τριάκοντα ἀριθμός, [τρὶς] αὐτὸς γενόμενος τὰ ἐνενήκοντα ἐποίησε· τρὶς γὰρ τριάκοντα ἐνενήκοντα.
Arxamenos gar tis apo tou alpha heōs tou ēta, ton arithmon tōn stoicheiōn, hypexairoumenos ton episēmon, heurēsei [ton] triakonta arithmon. Epei houn ek tōn triōn dynameōn hēnōtai ho tōn triakonta arithmos, [tris] autos genomenos ta enenēkonta epoiēse; tris gar triakonta enenēkonta.
For anyone who begins from alpha and goes up to eta, leaving out the episemon, will find the number of the letters to be thirty. Since, then, the number thirty is united from the three powers, becoming [three times] itself it made ninety; for three times thirty is ninety.
Notes and citation
Summary: The letter values from alpha to eta (without six) total thirty, and three times thirty is ninety.
- The bracketed word is the editor's supplement.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.52.7 (Duncker–Schneidewin, 334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-52-7). (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.
6.52.8Duncker–Schneidewin, 334–336
Οὕτως ἡ ὀγδοὰς τὸν τῶν ἐνενήκοντα ἐννέα ἀπεκύησεν ἀριθμὸν ἐκ πρώτης ὀγδοάδος καὶ δεκάδος καὶ δωδεκάδος, ἧς ποτὲ μὲν εἰς ὁλόκληρον συνάγοντες τὸν ἀριθμὸν ποιοῦσι τριακοντάδα, ποτὲ δὲ τὸν δωδέκατον ὑφαιροῦντες ψηφίζουσιν ἕνδεκα· ὁμοίως καὶ τὸν δέκατον ποιοῦσιν ἐννέα· ταῦτα δὲ ἐπισυμπλέκοντες καὶ δεκαπλασιάσαντες ἀριθμὸν ἐπιτελοῦσι τῶν ἐνενήκοντα ἐννέα.
Houtōs hē ogdoas ton tōn enenēkonta ennea apekyēsen arithmon ek prōtēs ogdoados kai dekados kai dōdekados, hēs pote men eis holoklēron synagontes ton arithmon poiousi triakontada, pote de ton dōdekaton hyphairountes psēphizousin hendeka; homoiōs kai ton dekaton poiousin ennea; tauta de episymplekontes kai dekaplasiasantes arithmon epitelousi tōn enenēkonta ennea.
So the ogdoad brought forth the number ninety-nine from the first ogdoad, decad, and dodecad; this number they sometimes gather into a whole and make a triacontad, and sometimes, taking away the twelfth, they reckon eleven; likewise they make the tenth nine; and weaving these together and multiplying by ten they complete the number ninety-nine.
Notes and citation
Summary: By adding and removing units from 8, 10, and 12 they arrive at ninety-nine.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.52.8 (Duncker–Schneidewin, 334–336; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-52-8). (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.
6.52.9Duncker–Schneidewin, 336
Ἐπειδὴ δὲ ὁ δωδέκατος αἰὼν καταλείψας τοὺς ἕνδεκα καὶ ἀποστὰς κάτω ἐχώρησε, φάσκουσι κατάλληλον καὶ τοῦτο. Ὁ γὰρ τύπος τῶν γραμμάτων διδάσκει· ἑνδέκατον γὰρ τῶν γραμμάτων κεῖσθαι τὸ λάμβδα, ὅ ἐστιν ἀριθμὸς τῶν τριάκοντα, καὶ κεῖσθαι αὐτὸ κατʼ εἰκόνα τῆς ἄνω οἰκονομίας, ἐπειδὴ ἀπὸ τοῦ ἄλφα, χωρὶς τοῦ ἐπισήμου, αὐτῶν τῶν γραμμάτων ὁ ἀριθμὸς ἕως τοῦ λάμβδα συντεθειμένος, κατὰ τὴν παραύξησιν τῶν γραμμάτων σὺν αὐτῷ τῷ λάμβδα τὸν ἐνενηκονταεννέα ποιεῖται ἀριθμόν.
Epeidē de ho dōdekatos aiōn kataleipsas tous hendeka kai apostas katō echōrēse, phaskousi katallēlon kai touto. Ho gar typos tōn grammatōn didaskei; hendekaton gar tōn grammatōn keisthai to lambda, ho estin arithmos tōn triakonta, kai keisthai auto katʼ eikona tēs anō oikonomias, epeidē apo tou alpha, chōris tou episēmou, autōn tōn grammatōn ho arithmos heōs tou lambda syntetheimenos, kata tēn parauxēsin tōn grammatōn syn autǭ tǭ lambda ton enenēkontaennea poieitai arithmon.
And since the twelfth Aeon left the eleven and departed and went down below, they say that this too is fitting. For the form of the letters teaches it: lambda lies eleventh among the letters, and it is the number thirty; and it lies after the image of the economy above, since from alpha, without the episemon, the number of the letters themselves up to lambda, added together according to the increase of the letters, with lambda itself, makes the number ninety-nine.
Notes and citation
Summary: Lambda, the eleventh letter (value thirty), brings the sum of the letter values to ninety-nine, imaging the fall of the twelfth Aeon.
- The letter name is unreadable in the digital text and is supplied from the next section.
Notes on the original text
- Digital text corrected (unread word in the digital text; certain from the next section): τὸ (??), ὅ ἐστιν → τὸ λάμβδα, ὅ ἐστιν; ἕως τοῦ (??) συντεθειμένος → ἕως τοῦ λάμβδα συντεθειμένος; αὐτῷ τῷ (??) τὸν → αὐτῷ τῷ λάμβδα τὸν.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.52.9 (Duncker–Schneidewin, 336; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-52-9). (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.
6.52.10Duncker–Schneidewin, 336–338
Ὅτι δὲ τὸ λάμβδα ἑνδεκάτῳ κείμενον τόπῳ ἐπὶ τὴν τοῦ ὁμοίου αὐτῷ κατῆλθε ζήτησιν, ἵνα ἀναπληρώσῃ τὸν δωδέκατον ἀριθμόν, καὶ εὑρὸν αὐτὸν ἐπληρώθη, φανερὸν εἶναι ἐξ αὐτοῦ τοῦ σχήματος τοῦ στοιχείου. Τὸ γὰρ λάμβδα ὥσπερ ἐπὶ τὴν τοῦ ὁμοίου αὐτῷ ζήτησιν παραγενόμενον, καὶ εὑρὸν καὶ ἀναρπάσαν, τὴν τοῦ δωδεκάτου ἀνεπλήρωσε χώραν τοῦ Μ στοιχείου, ἐκ δύο λάμβδα συγκειμένου. Διὸ δὴ καὶ φυγεῖν αὐτοὺς διὰ τῆς γνώσεως τὴν τῶν ἐνενηκονταεννέα χώραν, τουτέστι τὸ ὑστέρημα, τύπον ἀριστερᾶς χειρός, μεταδιώκειν δὲ τὸ ἕν, ὃ προστεθὲν τοῖς ἐνενηκονταεννέα εἰς τὴν δεξιὰν αὐτοῦ χεῖρα μετέστησε.
Hoti de to lambda hendekatǭ keimenon topǭ epi tēn tou homoiou autǭ katēlthe zētēsin, hina anaplērōsę̄ ton dōdekaton arithmon, kai heuron auton eplērōthē, phaneron einai ex autou tou schēmatos tou stoicheiou. To gar lambda hōsper epi tēn tou homoiou autǭ zētēsin paragenomenon, kai heuron kai anarpasan, tēn tou dōdekatou aneplērōse chōran tou M stoicheiou, ek dyo lambda synkeimenou. Dio dē kai phygein autous dia tēs gnōseōs tēn tōn enenēkontaennea chōran, toutesti to hysterēma, typon aristeras cheiros, metadiōkein de to hen, ho prostethen tois enenēkontaennea eis tēn dexian autou cheira metestēse.
And that lambda, lying in the eleventh place, came down in search of its like, to complete the twelfth number, and, finding it, was filled up, is plain from the very shape of the letter. For lambda, having come as it were in search of its like, and having found it and snatched it up, filled the place of the twelfth, the letter M, which is composed of two lambdas. Therefore they too flee through knowledge the place of the ninety-nine, that is, the Deficiency, the type of the left hand, and pursue the one, which, added to the ninety-nine, transferred them to his right hand.
Luke 15:4–7 (allusion, medium confidence)
Notes and citation
Summary: Two lambdas make M, the twelfth letter; the Marcosians seek the “one” that turns ninety-nine into a hundred, from the left hand to the right.
- In ancient finger-counting, numbers up to 99 were shown on the left hand and hundreds on the right.
Notes on the original text
- Digital text corrected (unread word in the digital text; certain from the rest of the section): Ὅτι δὲ τὸ (??) → Ὅτι δὲ τὸ λάμβδα.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.52.10 (Duncker–Schneidewin, 336–338; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-52-10). (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 53
6.53.1Duncker–Schneidewin, 338
Κατεσκευάσθαι δὲ διὰ τῆς μητρὸς λέγουσι πρῶτον μὲν τὰ τέσσαρα στοιχεῖα, ἅ φησιν, πῦρ, ὕδωρ, γῆν, ἀέρα, εἰκόνα προβεβλῆσθαι τῆς ἄνω τετράδος· τάς τε ἐνεργείας αὐτῶν συναριθμοῦντες, οἷον θερμόν, ψυχρόν, ὑγρόν, ξηρόν, λέγουσιν ἀκριβῶς ἐξεικονίζειν τὴν ὀγδοάδα.
Kateskeuasthai de dia tēs mētros legousi prōton men ta tessara stoicheia, ha phēsin, pyr, hydōr, gēn, aera, eikona probeblēsthai tēs anō tetrados; tas te energeias autōn synarithmountes, hoion thermon, psychron, hygron, xēron, legousin akribōs exeikonizein tēn ogdoada.
They say that through the Mother there were first constructed the four elements, which, he says, are fire, water, earth, and air, emitted as an image of the tetrad above; and counting their activities too, such as hot, cold, wet, and dry, they say that they exactly image the ogdoad.
Notes and citation
Summary: The four elements and their four qualities are said to image the upper tetrad and ogdoad.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.53.1 (Duncker–Schneidewin, 338; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-53-1). (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.
6.53.2Duncker–Schneidewin, 338
Ἑξῆς δὲ ῑ δυνάμεις οὕτω καταριθμοῦσιν· ἑπτὰ σώματα κυκλοειδῆ, ἃ καὶ οὐρανοὺς καλοῦσιν, ἔπειτα τὸν περιεκτικὸν αὐτῶν κύκλον, ὃν καὶ ὄγδοον οὐρανὸν ὀνομάζουσι, πρὸς δὲ τούτοις ἤλιόν τε καὶ σελήνην.
Hexēs de i dynameis houtō katarithmousin; hepta sōmata kykloeidē, ha kai ouranous kalousin, epeita ton periektikon autōn kyklon, hon kai ogdoon ouranon onomazousi, pros de toutois ēlion te kai selēnēn.
Next they count up ten powers as follows: seven circular bodies, which they also call heavens; then the circle that encloses them, which they name the eighth heaven; and besides these, the sun and the moon.
Notes and citation
Summary: The Marcosians count ten heavenly powers: seven heavens, the enclosing eighth heaven, the sun, and the moon.
- Hippolytus is still reporting the number speculation of Marcus's followers, taken largely from Irenaeus, Against Heresies 1.17.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.53.2 (Duncker–Schneidewin, 338; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-53-2). (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.
6.53.3Duncker–Schneidewin, 338–340
Καὶ ταῦτα ῑ ὄντα τὸν ἀριθμὸν εἰκόνας λέγουσιν εἶναι τῆς ἀοράτου δεκάδος, τῆς ἀπὸ λόγου καὶ ζωῆς· τὴν δωδεκάδα [δὲ μηνύεσθαι] διὰ τοῦ ζωδιακοῦ κύκλου καλουμένου. Ταῦτα γὰρ δώδεκα ζῴδια φανερώτατα τὴν τοῦ ἀνθρώπου καὶ τῆς ἐκκλησίας θυγατέρα, δωδεκάδα ἀποσκιάζειν λέγουσι.
Kai tauta i onta ton arithmon eikonas legousin einai tēs aoratou dekados, tēs apo logou kai zōēs; tēn dōdekada [de mēnyesthai] dia tou zōdiakou kyklou kaloumenou. Tauta gar dōdeka zǭdia phanerōtata tēn tou anthrōpou kai tēs ekklēsias thygatera, dōdekada aposkiazein legousi.
And these, being ten in number, they say are images of the invisible Decad, the one that came from Word and Life; and the Duodecad [is indicated] through the circle called the zodiac. For these twelve signs, they say, most plainly foreshadow the Duodecad, the daughter of Man and Church.
Notes and citation
Summary: They say the ten heavenly bodies image the invisible Decad and the twelve signs of the zodiac image the Duodecad.
- Decad, Duodecad: groups of ten and twelve Aeons in the Valentinian system, issuing from the pairs Word–Life and Man–Church.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.53.3 (Duncker–Schneidewin, 338–340; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-53-3). (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.
6.53.4Duncker–Schneidewin, 340
Καὶ ἐπεὶ ἀντεπεζεύχθη, φησί, τῇ τῶν ὅλων φορᾷ, ὠκυτάτῃ ὑπαρχούσῃ, ὁ ὕπερθεν οὐρανός, ὁ πρὸς αὐτῷ τῷ κύτει βαρύνων καὶ ἀντιταλαντεύων τὴν ἐκείνου ὠκύτητα τῇ ἑαυτοῦ βραδυτῆτι, ὡς ἐν τριάκοντα ἔτεσι τὴν περίοδον ἀπὸ σημείου ἐπὶ σημεῖον ποιεῖσθαι, εἰκόνα λέγουσιν αὐτὸν τοῦ ὅρου, τοῦ τὴν τριακοντώνυμον μητέρα αὐτῶν περιέχοντος·
Kai epei antepezeuchthē, phēsi, tę̄ tōn holōn phorą, ōkytatę̄ hyparchousę̄, ho hyperthen ouranos, ho pros autǭ tǭ kytei barynōn kai antitalanteuōn tēn ekeinou ōkytēta tę̄ heautou bradytēti, hōs en triakonta etesi tēn periodon apo sēmeiou epi sēmeion poieisthai, eikona legousin auton tou horou, tou tēn triakontōnymon mētera autōn periechontos;
And since, he says, the highest heaven was yoked in opposition to the motion of the universe, which is very swift, the heaven that presses on the very vault and counterbalances the swiftness of the other by its own slowness, so that it completes its circuit from sign back to sign in thirty years, they say that it is an image of Limit, which encloses their Mother of thirty names;
Notes and citation
Summary: They make the slow outermost heaven, which takes thirty years to go round, an image of Limit, which encloses their thirty-named Mother.
- Limit (Horos) is the Valentinian boundary-power; the thirty-year circuit is that of the planet Saturn.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.53.4 (Duncker–Schneidewin, 340; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-53-4). (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.
6.53.5Duncker–Schneidewin, 340
τὴν σελήνην τε πάλιν, τὸν οὐρανὸν ἐκπεριερχομένην ἐν τριάκοντα ἡμέραις, διὰ τῶν ἡμερῶν τὸν ἀριθμὸν τῶν αἰώνων ἐκτυποῦν· καὶ τὸν ἥλιον δέ, ἐν δώδεκα μησὶν ἐμπεριεχόμενον καὶ τερματίζοντα τὴν κυκλικὴν αὐτοῦ ἀποκατάστασιν, τὴν δωδεκάδα φανεροῦν·
tēn selēnēn te palin, ton ouranon ekperierchomenēn en triakonta hēmerais, dia tōn hēmerōn ton arithmon tōn aiōnōn ektypoun; kai ton hēlion de, en dōdeka mēsin emperiechomenon kai termatizonta tēn kyklikēn autou apokatastasin, tēn dōdekada phaneroun;
and again that the moon, going round the heaven in thirty days, expresses by the days the number of the Aeons; and that the sun, which completes and ends its circular return in twelve months, makes the Duodecad manifest;
Notes and citation
Summary: The moon's thirty days stand for the thirty Aeons, the sun's twelve months for the Duodecad.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.53.5 (Duncker–Schneidewin, 340; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-53-5). (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.
6.53.6Duncker–Schneidewin, 340–342
καὶ αὐτὰς δὲ τὰς ἡμέρας, δώδεκα ὡρῶν τὸ μέτρον ἔχουσας, τύπον τῆς κενῆς δωδεκάδος εἶναι· καὶ αὐτοῦ δὲ τοῦ ζωδιακοῦ κύκλου τὴν περίμετρον εἶναι μοιρῶν τριακοσίων ἑξήκοντα, ἕκαστον γὰρ ζῴδιον μοίρας ἔχειν τριάκοντα.
kai autas de tas hēmeras, dōdeka hōrōn to metron echousas, typon tēs kenēs dōdekados einai; kai autou de tou zōdiakou kyklou tēn perimetron einai moirōn triakosiōn hexēkonta, hekaston gar zǭdion moiras echein triakonta.
and that the days themselves, having the measure of twelve hours, are a type of the empty Duodecad; and that the circumference of the zodiac itself is three hundred and sixty degrees, for each sign has thirty degrees.
Notes and citation
Summary: The twelve hours of the day and the 360 degrees of the zodiac are also made into symbols of their numbers.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.53.6 (Duncker–Schneidewin, 340–342; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-53-6). (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.
6.53.7Duncker–Schneidewin, 342
Οὕτω δὴ καὶ διὰ τοῦ κύκλου τὴν εἰκόνα τῆς συναφείας τῆς δώδεκα πρὸς τὰ τριάκοντα τετηρῆσθαι λέγουσιν· ἔτι μὴν καὶ τὴν γῆν εἰς δώδεκα κλίματα διῃρῆσθαι φάσκοντες, καὶ καθʼ ἓν ἕκαστον κλίμα ἀνὰ μίαν δύναμιν ἐκ τῶν οὐρανῶν κατὰ κάθετον ὑποδεχομένην καὶ [καθ᾿] ὁμοίωμα τίκτουσαν τέκνα τῇ καταπεμπούσῃ κατὰ τὴν ἀπόρροιαν δυνάμει, τύπον [εἶναι] τῆς ἄνω δωδεκάδος.
Houtō dē kai dia tou kyklou tēn eikona tēs synapheias tēs dōdeka pros ta triakonta tetērēsthai legousin; eti mēn kai tēn gēn eis dōdeka klimata dię̄rēsthai phaskontes, kai kathʼ hen hekaston klima ana mian dynamin ek tōn ouranōn kata katheton hypodechomenēn kai [kath᾿] homoiōma tiktousan tekna tę̄ katapempousę̄ kata tēn aporroian dynamei, typon [einai] tēs anō dōdekados.
In this way, they say, the image of the union of the twelve with the thirty has been preserved even through the circle. Moreover they claim that the earth has been divided into twelve zones, and that each single zone receives one power from the heavens perpendicularly and bears children in likeness to the power that sends it down through its outflow, a type [being] of the Duodecad above.
Notes and citation
Summary: They say the earth is divided into twelve zones, each receiving a power from the heavens, as a type of the Duodecad above.
- The bracketed words are editorial supplements in the printed text.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.53.7 (Duncker–Schneidewin, 342; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-53-7). (abbreviation not yet checked)
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item 6, chapter 54
6.54.1Duncker–Schneidewin, 342
Πρὸς δὲ τούτοις θελήσαντα τὸν δημιουργὸν τῆς ἄνω ὀγδοάδος τὸ ἀπέραντον καὶ αἰώνιον καὶ ἀόριστον καὶ ἄχρονον μιμήσασθαι, καὶ μὴ δυνηθέντα τὸ μόνιμον αὐτῆς καὶ τὸ ἀΐδιον ἐκτυπῶσαι διὰ τὸ καρπὸν αὐτὸν εἶναι ὑστερήματος, εἰς τοῦτο χρόνους καὶ καιροὺς ἀριθμούς τε πολυετεῖς πρὸς τὸ αἰώνιον αὐτῆς τεθεῖσθαι, οἰόμενον ἐν τῷ πλήθει τῶν χρόνων μιμήσασθαι αὐτῆς τὸ ἀόρατον.
Pros de toutois thelēsanta ton dēmiourgon tēs anō ogdoados to aperanton kai aiōnion kai aoriston kai achronon mimēsasthai, kai mē dynēthenta to monimon autēs kai to aïdion ektypōsai dia to karpon auton einai hysterēmatos, eis touto chronous kai kairous arithmous te polyeteis pros to aiōnion autēs tetheisthai, oiomenon en tǭ plēthei tōn chronōn mimēsasthai autēs to aoraton.
Besides this, they say that the Demiurge, wishing to imitate the boundless, eternal, unlimited, and timeless character of the Ogdoad above, and being unable to express its permanence and everlastingness because he himself is the fruit of a deficiency, set times and seasons and numbers of many years to match its eternity, thinking to imitate its invisibility by the multitude of times.
Notes and citation
Summary: They say the Demiurge, himself the fruit of a deficiency, tried to imitate the eternal Ogdoad by multiplying times and years.
- Demiurge: the craftsman-god who made the visible world in the Valentinian system; Ogdoad: the first eight Aeons.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.54.1 (Duncker–Schneidewin, 342; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-54-1). (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.
6.54.2Duncker–Schneidewin, 342–344
Ἐνταῦθα δὲ λέγουσιν, ἐκφυγούσης αὐτὸν τῆς ἀληθείας ἐπηκολουθηκέναι τὸ ψεῦδος, καὶ διὰ τοῦτο πληρωθέντων τῶν χρόνων κατάλυσιν λαβεῖν αὐτοῦ τὸ ἔργον.
Entautha de legousin, ekphygousēs auton tēs alētheias epēkolouthēkenai to pseudos, kai dia touto plērōthentōn tōn chronōn katalysin labein autou to ergon.
Here, they say, since the truth escaped him, falsehood followed, and for this reason, when the times are fulfilled, his work will meet its dissolution.
Notes and citation
Summary: Because truth escaped the Demiurge, they say, his work is false and will be dissolved when its times are complete.
Topics: Heresy, Eschatology
Cite (SBL): Hippolytus, Haer. 6.54.2 (Duncker–Schneidewin, 342–344; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-54-2). (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 55
6.55.1Duncker–Schneidewin, 344
Ταῦτα μὲν οὖν οἱ ἀπὸ τῆς Οὐαλεντίνου σχολῆς περί τε τῆς κτίσεως καὶ περὶ τοῦ παντὸς λέγουσιν, ἑκάστοτε καινότερα ἐπιγεννῶντες, καὶ τοῦτο καρποφορίαν νομίζουσιν, εἴ τις μεῖζον ὁμοίως ἐφευρὼν τερατουργεῖν δόξει.
Tauta men oun hoi apo tēs Oualentinou scholēs peri te tēs ktiseōs kai peri tou pantos legousin, hekastote kainotera epigennōntes, kai touto karpophorian nomizousin, ei tis meizon homoiōs epheurōn teratourgein doxei.
These, then, are the things that the members of the school of Valentinus say about the creation and about the universe, always begetting newer inventions besides; and they consider it fruitfulness if someone appears to work some greater marvel by inventing something of the same kind.
Notes and citation
Summary: Hippolytus sums up: the Valentinians keep inventing ever newer doctrines about creation and count novelty as fruitfulness.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.55.1 (Duncker–Schneidewin, 344; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-55-1). (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.
6.55.2Duncker–Schneidewin, 344
Καὶ ἐκ τῶν γραφῶν ἕκαστα πρὸς τοὺς προειρημένους ἀριθμοὺς ἐφευρίσκοντες σύμφωνα κατηγοροῦσι Μωσέως καὶ τῶν προφητῶν, φάσκοντες ἀλληγορικῶς αὐτοὺς τὰ μέτρα τῶν αἰώνων λέγειν, ἃ παρατιθέναι μοι οὐκ ἔδοξεν, ὄντα φλυαρὰ καὶ ἀσύστατα, ἤδη τοῦ μακαρίου πρεσβυτέρου Εἰρηναίου δεινῶς καὶ πεπονημένως τὰ δόγματα αὐτῶν διελέγξαντος, παρʼ οὗ καὶ αὐτῶν ἐφευρήματα [παρειλήφαμεν] ἐπιδεικνύντες, αὐτοὺς Πυθαγορείου φιλοσοφίας καὶ ἀστρολόγων περιεργίας ταῦτα σφετερισαμένους ἐγκαλεῖν Χριστῷ ταῦτα παραδεδωκέναι.
Kai ek tōn graphōn hekasta pros tous proeirēmenous arithmous epheuriskontes symphōna katēgorousi Mōseōs kai tōn prophētōn, phaskontes allēgorikōs autous ta metra tōn aiōnōn legein, ha paratithenai moi ouk edoxen, onta phlyara kai asystata, ēdē tou makariou presbyterou Eirēnaiou deinōs kai peponēmenōs ta dogmata autōn dielenxantos, parʼ hou kai autōn epheurēmata [pareilēphamen] epideiknyntes, autous Pythagoreiou philosophias kai astrologōn periergias tauta spheterisamenous enkalein Christǭ tauta paradedōkenai.
And finding in the Scriptures particular things that agree with the numbers mentioned above, they accuse Moses and the prophets, claiming that they speak allegorically of the measures of the Aeons. I have decided not to set these out, since they are silly and incoherent, and since the blessed presbyter Irenaeus has already refuted their doctrines powerfully and laboriously; from him [we have received] their inventions as well, showing that they, having appropriated these things from Pythagorean philosophy and the curious arts of the astrologers, charge Christ with having handed them down.
Notes and citation
Summary: Hippolytus will not repeat their allegorical number-readings of Scripture, which Irenaeus already refuted, and says they took them from Pythagoreans and astrologers.
- Irenaeus's Against Heresies, especially book 1, is Hippolytus's source here. The bracketed verb is an editorial supplement; the sentence is loosely constructed in the Greek.
Topics: Heresy, Scripture and canon
Cite (SBL): Hippolytus, Haer. 6.55.2 (Duncker–Schneidewin, 344; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-55-2). (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.
6.55.3Duncker–Schneidewin, 344
Ἀλλʼ ἐπεὶ ἱκανῶς νομίζω καὶ τὰ τούτων φλυαρὰ δόγματα ἐκτεθεῖσθαι σαφῶς τε ἐπιδεδεῖχθαι, τίνων εἶεν μαθηταὶ Μάρκος τε καὶ Κολάρβασος, οἱ τῆς Οὐαλεντίνου σχολῆς διάδοχοι γενόμενοι, ἴδωμεν τί λέγει καὶ Βασιλείδης.
Allʼ epei hikanōs nomizō kai ta toutōn phlyara dogmata ektetheisthai saphōs te epidedeichthai, tinōn eien mathētai Markos te kai Kolarbasos, hoi tēs Oualentinou scholēs diadochoi genomenoi, idōmen ti legei kai Basileidēs.
But since I think that the silly doctrines of these men too have been sufficiently set out, and it has been clearly shown whose disciples Marcus and Colarbasus were, who became successors of the school of Valentinus, let us see what Basilides also says.
Notes and citation
Summary: Having finished with Marcus and Colarbasus, Hippolytus turns to Basilides.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.55.3 (Duncker–Schneidewin, 344; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-6-55-3). (abbreviation not yet checked)
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item 7, chapter 1
7.1.1Duncker–Schneidewin, 344–346
Τάδε ἔνεστιν ἐν τῇ ἑβδόμῃ τοῦ κατὰ πασῶν αἱρέσεων ἐλέγχου·
Tade enestin en tę̄ hebdomę̄ tou kata pasōn haireseōn elenchou;
The following are the contents of the seventh book of the Refutation of All Heresies:
Notes and citation
Summary: Heading for the table of contents of Book 7.
Cite (SBL): Hippolytus, Haer. 7.1.1 (Duncker–Schneidewin, 344–346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-7-1-1). (abbreviation not yet checked)
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item 7, chapter 2
7.2.1Duncker–Schneidewin, 346
Τίς ἡ δόξα Βασιλείδου, καὶ ὅτι τοῖς Ἀριστοτέλους δόγμασι καταπλαγεὶς ἐξ αὐτῶν τὴν αἵρεσιν συνέστησε.
Tis hē doxa Basileidou, kai hoti tois Aristotelous dogmasi kataplageis ex autōn tēn hairesin synestēse.
What the opinion of Basilides is, and that, struck with amazement by the doctrines of Aristotle, he built his heresy out of them.
Notes and citation
Summary: Contents: Basilides took his system from Aristotle.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 7.2.1 (Duncker–Schneidewin, 346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-7-2-1). (abbreviation not yet checked)
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item 7, chapter 3
7.3.1Duncker–Schneidewin, 346
Καὶ τίνα Σατορνεῖλος λέγει ὁ Βασιλείδῃ [σχεδὸν] συνακμάσας.
Kai tina Satorneilos legei ho Basileidę̄ [schedon] synakmasas.
And what Saturnilus says, who flourished at [about] the same time as Basilides.
Notes and citation
Summary: Contents: Saturnilus, a contemporary of Basilides.
- The name is spelled Satorneilos in the Greek; English usage varies between Saturninus and Saturnilus.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 7.3.1 (Duncker–Schneidewin, 346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-7-3-1). (abbreviation not yet checked)
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item 7, chapter 4
7.4.1Duncker–Schneidewin, 346
Πῶς δὲ Μένανδρος ἐπεβάλετο εἰπεῖν ὑπὸ ἀγγέλων τὸν κόσμον γεγονέναι.
Pōs de Menandros epebaleto eipein hypo angelōn ton kosmon gegonenai.
How Menander undertook to say that the world was made by angels.
Notes and citation
Summary: Contents: Menander taught that angels made the world.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 7.4.1 (Duncker–Schneidewin, 346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-7-4-1). (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 7, chapter 5
7.5.1Duncker–Schneidewin, 346
Τίς ἡ Μαρκίωνος ἀπόνοια, καὶ ὅτι τὸ δόγμα αὐτοῦ οὐ καινόν, οὐδὲ ἐξ ἁγίων γραφῶν, ἀλλὰ Ἐμπεδοκλέους τυγχάνει.
Tis hē Markiōnos aponoia, kai hoti to dogma autou ou kainon, oude ex hagiōn graphōn, alla Empedokleous tynchanei.
What the madness of Marcion is, and that his doctrine is not new, nor from the holy Scriptures, but is Empedocles'.
Notes and citation
Summary: Contents: Marcion's doctrine comes from Empedocles, not Scripture.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 7.5.1 (Duncker–Schneidewin, 346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-7-5-1). (abbreviation not yet checked)
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item 7, chapter 6
7.6.1Duncker–Schneidewin, 346
Πῶς Καρποκράτης ματαιάζει, καὶ αὐτὸς ὑπὸ ἀγγέλων τὰ ὄντα φάσκων γεγενῆσθαι.
Pōs Karpokratēs mataiazei, kai autos hypo angelōn ta onta phaskōn gegenēsthai.
How Carpocrates talks folly, he too claiming that the things that exist were made by angels.
Notes and citation
Summary: Contents: Carpocrates also said angels made the world.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 7.6.1 (Duncker–Schneidewin, 346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-7-6-1). (abbreviation not yet checked)
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item 7, chapter 7
7.7.1Duncker–Schneidewin, 346
Ὅτι Κήρινθος μηδὲν ἐκ γραφῶν, ἀλλʼ ἐκ τῶν Αἰγυπτίοις δοξάντων δόξαν συνεστήσατο.
Hoti Kērinthos mēden ek graphōn, allʼ ek tōn Aigyptiois doxantōn doxan synestēsato.
That Cerinthus framed his opinion not from the Scriptures at all but from the opinions of the Egyptians.
Notes and citation
Summary: Contents: Cerinthus drew on Egyptian ideas, not Scripture.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 7.7.1 (Duncker–Schneidewin, 346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-7-7-1). (abbreviation not yet checked)
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item 7, chapter 8
7.8.1Duncker–Schneidewin, 346
Τίνα τὰ τοῖς Ἐβιωναίοις δοκοῦντα, καὶ ὅτι ἤθεσιν Ἰουδαϊκοῖς μᾶλλον προσέχουσι.
Tina ta tois Ebiōnaiois dokounta, kai hoti ēthesin Ioudaïkois mallon prosechousi.
What the opinions of the Ebionites are, and that they give their attention rather to Jewish customs.
Notes and citation
Summary: Contents: the Ebionites and their Jewish customs.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 7.8.1 (Duncker–Schneidewin, 346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-7-8-1). (abbreviation not yet checked)
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item 7, chapter 9
7.9.1Duncker–Schneidewin, 346
Πῶς καὶ ὁ Θεόδοτος πεπλάνηται, ἃ μὲν τῶν Ἐβιωναίων ἐρανισάμενος [ἃ δὲ τοῦ Κηρίνθου].
Pōs kai ho Theodotos peplanētai, ha men tōn Ebiōnaiōn eranisamenos [ha de tou Kērinthou].
How Theodotus too went astray, collecting some things from the Ebionites [and others from Cerinthus].
Notes and citation
Summary: Contents: Theodotus borrowed from the Ebionites and Cerinthus.
- The bracketed words are an editorial supplement.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 7.9.1 (Duncker–Schneidewin, 346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-7-9-1). (abbreviation not yet checked)
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item 7, chapter 10
7.10.1Duncker–Schneidewin, 346
Καὶ τίνα Κέρδωνι ἔδοξε, καὶ αὐτῷ τὰ Ἐμπεδοκλέους εἰπόντι καὶ κακῶς προβιβάσαντι τὸν Μαρκίωνα.
Kai tina Kerdōni edoxe, kai autǭ ta Empedokleous eiponti kai kakōs probibasanti ton Markiōna.
And what Cerdo thought, who also said the things of Empedocles and led Marcion on to evil.
Notes and citation
Summary: Contents: Cerdo, Marcion's teacher.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 7.10.1 (Duncker–Schneidewin, 346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-7-10-1). (abbreviation not yet checked)
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item 7, chapter 11
7.11.1Duncker–Schneidewin, 346
Καὶ πῶς Λουκιανός, μαθητὴς γενόμενος Μαρκίωνος, ἀπηρυθρίασεν ὁμοίως τὸν θεὸν βλασφημῆσαι.
Kai pōs Loukianos, mathētēs genomenos Markiōnos, apērythriasen homoiōs ton theon blasphēmēsai.
And how Lucian, who became a disciple of Marcion, likewise shamelessly blasphemed God.
Notes and citation
Summary: Contents: Lucian, a disciple of Marcion.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 7.11.1 (Duncker–Schneidewin, 346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-7-11-1). (abbreviation not yet checked)
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item 7, chapter 12
7.12.1Duncker–Schneidewin, 346
Οὗ καὶ Ἀπελλῆς γενόμενος μαθητὴς οὐ τὰ αὐτὰ τῷ διδασκάλῳ ἐδογμάτισεν, ἀλλὰ ἐκ φυσικῶν δογμάτων κινηθεὶς τὴν οὐσίαν τοῦ παντὸς ὑπέθετο.
Hou kai Apellēs genomenos mathētēs ou ta auta tǭ didaskalǭ edogmatisen, alla ek physikōn dogmatōn kinētheis tēn ousian tou pantos hypetheto.
Of whom Apelles also became a disciple; he did not teach the same doctrines as his teacher, but, moved by the doctrines of natural philosophy, laid down his own account of the substance of the universe.
Notes and citation
Summary: Contents: Apelles, Marcion's disciple, who departed from his teacher.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 7.12.1 (Duncker–Schneidewin, 346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-7-12-1). (abbreviation not yet checked)
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item 7, chapter 13
7.13.1Duncker–Schneidewin, 346
Πελάγει κλυδωνιζομένῳ ὑπὸ βίας ἀνέμων ἐοικότα ὁρῶντας τὰ τῶν αἱρετικῶν δόγματα ἐχρῆν τοὺς ἀκροατὰς παραπλεῖν ἐπιζητοῦντας τὸν εὔδιον λιμένα. Τὸ γὰρ τοιοῦτον πέλαγός ἐστι καὶ θηριῶδες καὶ δύσβατον, ὡς εἰπεῖν τὸ Σικελιωτικόν, ἐν ᾧ μυθεύεται Κύκλωψ καὶ Χάρυβδις καὶ Σκύλλα... καὶ τὸ Σειρήνων ὄρος, ὃ διαπλεῦσαι φάσκουσι τὸν Ὀδυσσέα Ἑλλήνων οἱ ποιηταὶ πανούργως χρησάμενον τῇ τῶν παραξένων θηρίων δεινότητι· διάφορος γὰρ ἡ τούτων ὠμότης πρὸς τοὺς διαπλέοντας ἦν.
Pelagei klydōnizomenǭ hypo bias anemōn eoikota horōntas ta tōn hairetikōn dogmata echrēn tous akroatas paraplein epizētountas ton eudion limena. To gar toiouton pelagos esti kai thēriōdes kai dysbaton, hōs eipein to Sikeliōtikon, en hǭ mytheuetai Kyklōps kai Charybdis kai Skylla... kai to Seirēnōn oros, ho diapleusai phaskousi ton Odyssea Hellēnōn hoi poiētai panourgōs chrēsamenon tę̄ tōn paraxenōn thēriōn deinotēti; diaphoros gar hē toutōn ōmotēs pros tous diapleontas ēn.
Seeing that the doctrines of the heretics are like a sea tossed by the force of winds, the hearers ought to sail past them, seeking the calm harbor. For such a sea is both full of monsters and hard to pass, like, one might say, the Sicilian sea, in which the Cyclops, Charybdis, and Scylla are said in fable to be … and the mountain of the Sirens, which the poets of the Greeks say Odysseus sailed through, dealing cunningly with the terror of those strange beasts; for their savagery toward those who sailed through was of various kinds.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Heresies are like a monster-filled sea, such as the Sicilian sea of the Odyssey, which a wise hearer should sail past.
- The printed text marks a gap after Scylla. The imagery is from Homer, Odyssey 9 and 12.
Extrabiblical texts: Homer, Od. 12 (Homer, Odyssey; allusion)
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 7.13.1 (Duncker–Schneidewin, 346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-7-13-1). (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.
7.13.2Duncker–Schneidewin, 346–348
Αἱ δὲ Σειρῆνες λιγὺ ᾄδουσαι καὶ μουσικὸν ἠπάτων τοὺς παραπλέοντας, πείθουσαι ἡδείᾳ φωνῇ προσάγειν τοὺς ἀκροωμένους. Τοῦτο μαθόντα φασὶ τὸν Ὀδυσσέα κατακηρῶσαι τὰς ἀκοὰς τῶν ἑταίρων, ἑαυτὸν δὲ τῷ ξύλῳ προσδήσαντα παραπλεῦσαι ἀκινδύνως τὰς Σειρῆνας κατακούσαντα τῆς τούτων ᾠδῆς.
Hai de Seirēnes ligy ądousai kai mousikon ēpatōn tous parapleontas, peithousai hēdeią phōnę̄ prosagein tous akroōmenous. Touto mathonta phasi ton Odyssea katakērōsai tas akoas tōn hetairōn, heauton de tǭ xylǭ prosdēsanta parapleusai akindynōs tas Seirēnas katakousanta tēs toutōn ǭdēs.
And the Sirens, singing clearly and musically, deceived those who sailed by, persuading their hearers by their sweet voice to put in to shore. They say that Odysseus, learning this, stopped the ears of his companions with wax, and having bound himself to the mast, sailed past the Sirens without danger while listening to their song.
Notes and citation
Summary: Odysseus stopped his companions' ears with wax and had himself bound to the mast to pass the Sirens safely.
- Homer, Odyssey 12.39–54, 12.158–200. ξύλον, “wood,” is here the mast; Hippolytus plays on it in the next section as the wood of Christ's cross.
Extrabiblical texts: Homer, Od. 12.39–54 (Homer, Odyssey; allusion)
Cite (SBL): Hippolytus, Haer. 7.13.2 (Duncker–Schneidewin, 346–348; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-7-13-2). (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.
7.13.3Duncker–Schneidewin, 348
Ὃ ποιῆσαι τοῖς ἐντυγχάνουσιν συμβουλὴ [ἐμή], καὶ ἢ τὰ ὧτα κατακηρώσαντας διʼ ἀσθένειαν διαπλεῦσαι τὰ τῶν αἱρέσεων δόγματα μηδὲ κατακούσαντας πείθειν εὐκόλως δυνάμενα πρὸς ἡδονήν, ὡς λιγυρὸν ᾆσμα Σειρήνων, ἢ ἑαυτὸν τῷ ξύλῳ Χριστοῦ προσδήσαντα πιστῶς κατακούσαντα μὴ ταραχθῆναι, πεποιθότα ᾧ προσέσφιγκται, καὶ ἑστηκέναι ὀρθῶς.
Ho poiēsai tois entynchanousin symboulē [emē], kai ē ta hōta katakērōsantas diʼ astheneian diapleusai ta tōn haireseōn dogmata mēde katakousantas peithein eukolōs dynamena pros hēdonēn, hōs ligyron ąsma Seirēnōn, ē heauton tǭ xylǭ Christou prosdēsanta pistōs katakousanta mē tarachthēnai, pepoithota hǭ prosesphinktai, kai hestēkenai orthōs.
My advice to those who read is to do this: either, because of weakness, stop their ears with wax and sail through the doctrines of the heresies without even listening to them, since those doctrines can easily persuade toward pleasure, like the clear song of the Sirens; or else, binding oneself faithfully to the wood of Christ, to listen and not be troubled, trusting in him to whom one is bound fast, and to stand upright.
Notes and citation
Summary: Hippolytus advises readers either not to listen to heresies at all or to listen while bound fast by faith to the cross of Christ.
- “Wood” (ξύλον) means both the mast and the cross.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 7.13.3 (Duncker–Schneidewin, 348; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-7-13-3). (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.
item 7, chapter 14
7.14.1Duncker–Schneidewin, 348
Ἐπειδὴ οὖν ἐν ταῖς πρὸ ταύτης βίβλοις ἓξ ἐκτεθείμεθα τὰ πρότερα, δοκεῖ νῦν τὰ Βασιλείδου μὴ σιωπᾷν, ὄντα Ἀριστοτέλους τοῦ Σταγειρίτου δόγματα, οὐ Χριστοῦ. Ἀλλʼ εἰ καὶ πρότερον ἔκκειται τὰ Ἀριστοτέλει δοκοῦντα, οὐδὲ νῦν ὀκνήσομεν προϋποθέσθαι ἐν συντόμῳ, πρὸς τὸ τοὺς ἐντυγχάνοντας διὰ τῆς τούτων ἔγγιον ἀντιπαραθέσεως συνιδεῖν εὐκόλως τὰ ὑπὸ Βασιλείδου ὄντα Ἀριστοτελικὰ σοφιστεύματα.
Epeidē oun en tais pro tautēs biblois hex ektetheimetha ta protera, dokei nyn ta Basileidou mē siōpąn, onta Aristotelous tou Stageiritou dogmata, ou Christou. Allʼ ei kai proteron ekkeitai ta Aristotelei dokounta, oude nyn oknēsomen proÿpothesthai en syntomǭ, pros to tous entynchanontas dia tēs toutōn engion antiparatheseōs synidein eukolōs ta hypo Basileidou onta Aristotelika sophisteumata.
Since, then, in the six books before this one we have set out the earlier matters, it now seems right not to pass over in silence the doctrines of Basilides, which are the doctrines of Aristotle the Stagirite, not of Christ. And although the opinions of Aristotle have been set out previously, we shall not now hesitate to lay them down briefly beforehand, so that readers, by comparing them side by side at closer range, may easily see that the teachings of Basilides are Aristotelian sophistries.
Notes and citation
Summary: Hippolytus will first summarize Aristotle so that readers can see Basilides' doctrines are borrowed from him.
- Aristotle was summarized earlier in Book 1.
Notes on the original text
- Digital text corrected (wrong accent: οὖν): Ἐπειδὴ οὗν → Ἐπειδὴ οὖν.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 7.14.1 (Duncker–Schneidewin, 348; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-7-14-1). (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 7, chapter 15
7.15.1Duncker–Schneidewin, 348
Ἀριστοτέλης μὲν οὖν τὴν οὐσίαν διαιρεῖ τριχῶς. Ἔστι γὰρ αὐτῆς τὸ μέν τι γένος, τὸ δέ τι εἶδος, ὡς ἐκεῖνος λέγει, τὸ δέ τι ἄτομον· ἄτομον δὲ οὐ διὰ σμικρότητα σώματος, ἀλλὰ φύσει τομὴν ἀναδέξασθαι μηδʼ ἥντινα οὖν δυνάμενον.
Aristotelēs men oun tēn ousian diairei trichōs. Esti gar autēs to men ti genos, to de ti eidos, hōs ekeinos legei, to de ti atomon; atomon de ou dia smikrotēta sōmatos, alla physei tomēn anadexasthai mēdʼ hēntina oun dynamenon.
Aristotle, then, divides substance in three ways. For one part of it is genus, another species, as he says, and another the individual; and it is individual (atomon, “uncut”) not because of smallness of body but because by nature it cannot admit any division whatever.
Notes and citation
Summary: Aristotle divides substance into genus, species, and the individual, which cannot be further divided.
- οὐσία is rendered “substance” in this summary of Aristotle's categories.
Notes on the original text
- Digital text corrected (wrong accent: οὖν): μὲν οὗν → μὲν οὖν; ἥντινα οὗν → ἥντινα οὖν.
Extrabiblical texts: Aristotle (Aristotle (works); allusion)
Cite (SBL): Hippolytus, Haer. 7.15.1 (Duncker–Schneidewin, 348; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-7-15-1). (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.
7.15.2Duncker–Schneidewin, 348
Τὸ δὲ γένος ἐστὶν οἱονεὶ σωρός τις ἐκ πολλῶν καὶ διαφόρων καταμεμιγμένος σπερμάτων, ἀφʼ οὗ γένους οἱονεί τινος σωροῦ πάντα τὰ τῶν γεγονότων εἴδη διάκεινται. Καὶ ἔστι τὸ γένος [αἴτι]ον πᾶσι τοῖς γεγενημένοις ἀρκοῦν. Ἵνα δὲ σαφὲς ἔσται τὸ λεγόμενον, δείξω διά του παραδείγματος, διʼ οὗ ἐπὶ τὴν ὅλην τοῦ Περιπάτου θεωρίαν ἀναδραμεῖν ἔσται.
To de genos estin hoionei sōros tis ek pollōn kai diaphorōn katamemigmenos spermatōn, aphʼ hou genous hoionei tinos sōrou panta ta tōn gegonotōn eidē diakeintai. Kai esti to genos [aiti]on pasi tois gegenēmenois arkoun. Hina de saphes estai to legomenon, deixō dia tou paradeigmatos, diʼ hou epi tēn holēn tou Peripatou theōrian anadramein estai.
The genus is like a kind of heap mixed together out of many different seeds, and from this genus, as from a heap, all the species of things that have come into being are distributed. And the genus is a [cause] sufficient for all things that have come into being. And so that what is said may be clear, I shall show it by an example, through which it will be possible to run back to the whole theory of the Peripatos.
Notes and citation
Summary: A genus is like a heap of many seeds from which all species come; an example will make this clear.
- The bracketed letters are an editorial restoration (αἴτιον, “cause”). The Peripatos is Aristotle's school.
Cite (SBL): Hippolytus, Haer. 7.15.2 (Duncker–Schneidewin, 348; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-41-1/#p-7-15-2). (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.