Refutation of All Heresies 7.27.1–8.6.1
Authorship disputed: The work names no author. Book 1 was long printed among Origen's works as the Philosophumena; after books 4–10 were found in a manuscript from Mount Athos (published 1851), it was assigned to Hippolytus, the usual view today, though some scholars ascribe it to another Roman writer of the same circle. Books 2 and 3 are lost, and book 4 lacks its beginning.
Greek text: Duncker–Schneidewin (Greek text: L. Duncker and F. G. Schneidewin, Refutationis omnium haeresium (Göttingen, 1859), digitized by the Perseus Digital Library; section divisions from P. Wendland (GCS 26, 1916), digitized by the First Thousand Years of Greek project (Open Greek and Latin); both CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Ante-Nicene Fathers, vol. 5 (1886).
item 7, chapter 27
7.27.1Duncker–Schneidewin, 374
Ὅταν οὖν ἔλθῃ, φησί, πᾶσα υἱότης καὶ ἔσται ὑπὲρ τὸ μεθόριον, τὸ πνεῦμα, τότε ἐλεηθήσεται ἡ κτίσις· στένει γὰρ μέχρι τοῦ νῦν καὶ βασανίζεται καὶ μένει τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ θεοῦ, ἵνα πάντες ἀνέλθωσιν ἐντεῦθεν οἱ τῆς υἱότητος ἄνθρωποι· ἐπειδὰν [οὖν] γένηται τοῦτο, ἐπάξει, φησίν, ὁ θεὸς ἐπὶ τὸν κόσμον ὅλον τὴν μεγάλην ἄγνοιαν, ἵνα μένῃ πάντα κατὰ φύσιν καὶ μηδὲν μηδενὸς τῶν παρὰ φύσιν ἐπιθυ[μήσῃ].
Hotan oun elthę̄, phēsi, pasa huiotēs kai estai hyper to methorion, to pneuma, tote eleēthēsetai hē ktisis; stenei gar mechri tou nyn kai basanizetai kai menei tēn apokalypsin tōn huiōn tou theou, hina pantes anelthōsin enteuthen hoi tēs huiotētos anthrōpoi; epeidan [oun] genētai touto, epaxei, phēsin, ho theos epi ton kosmon holon tēn megalēn agnoian, hina menę̄ panta kata physin kai mēden mēdenos tōn para physin epithy[mēsę̄].
When, then, he says, the whole Sonship has come and is above the boundary, the Spirit, then the creation will receive mercy; for until now it groans and is tormented and waits for the revelation of the sons of God, so that all the men of the Sonship may go up from here. And when this has happened, he says, God will bring upon the whole world the great ignorance, so that all things may remain according to nature and nothing may desire anything contrary to nature.
Rom 8:19–22 (allusion, high confidence)
Notes and citation
Summary: When the whole Sonship has ascended, God will bring a great ignorance on the world, so that nothing desires what is beyond its nature.
- The allusion is Rom 8:19–22. The last word is partly restored in the printed text.
Topics: Heresy, Eschatology
Cite (SBL): Hippolytus, Haer. 7.27.1 (Duncker–Schneidewin, 374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-27-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
7.27.2Duncker–Schneidewin, 374–376
Ἀλλὰ γὰρ πᾶσαι αἱ ψυχαὶ τούτου τοῦ διαστήματος, ὅσαι φύσιν ἔχουσιν ἐν τούτῳ ἀθάνατοι διαμένειν μόνῳ, μενοῦσιν οὐδὲν ἐπιστάμεναι τούτου τοῦ διαστήματος διάφορον οὐδὲ βέλτιον, οὐδὲ ἀκοή τις ἔσται τῶν ὑπερκειμένων ἐν τοῖς ὑποκειμένοις οὐδὲ γνῶσις, ἵνα μὴ τῶν ἀδυνάτων αἱ ὑποκείμεναι ψυχαὶ ὀρεγόμεναι βασανίζωνται, καθάπερ ἰχθὺς ἐπιθυμήσας ἐν τοῖς ὄρεσι μετὰ τῶν προβάτων νέμεσθαι· ἐγένετο [γὰρ] ἄν, φησίν, αὐτοῖς ἡ τοιαύτη ἐπιθυμία φθορά.
Alla gar pasai hai psychai toutou tou diastēmatos, hosai physin echousin en toutǭ athanatoi diamenein monǭ, menousin ouden epistamenai toutou tou diastēmatos diaphoron oude beltion, oude akoē tis estai tōn hyperkeimenōn en tois hypokeimenois oude gnōsis, hina mē tōn adynatōn hai hypokeimenai psychai oregomenai basanizōntai, kathaper ichthys epithymēsas en tois oresi meta tōn probatōn nemesthai; egeneto [gar] an, phēsin, autois hē toiautē epithymia phthora.
But all the souls of this interval, as many as have a nature to remain immortal in this interval alone, will remain knowing nothing different from or better than this interval; nor will there be any report or knowledge among those beneath of those above, so that the souls beneath may not be tormented by longing for impossible things, like a fish that desired to graze on the mountains with the sheep; [for] such a desire, he says, would be destruction to them.
Notes and citation
Summary: Souls below will know nothing higher, so that they are not tormented by impossible longings, like a fish wanting to graze with sheep.
Topics: Heresy, Eschatology
Cite (SBL): Hippolytus, Haer. 7.27.2 (Duncker–Schneidewin, 374–376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-27-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
7.27.3Duncker–Schneidewin, 376
Ἔστιν οὖν, φησίν, ἄφθαρτα πάντα τὰ κατὰ χώραν μένοντα, φθαρτὰ δέ, ἐὰν ἐκ τῶν κατὰ φύσιν ὑπερπηδᾶν καὶ ὑπερβαίνειν βούλοιντο. Οὕτως οὐδὲν ὁ ἄρχων τῆς ἑβδομάδος γνώσεται τῶν ὑπερκειμένων· καταλήψεται γὰρ καὶ τοῦτον ἡ μεγάλη ἄγνοια, ἵνα ἀποστῇ ἀπʼ αὐτοῦ λύπη καὶ ὀδύνη καὶ στεναγμός· ἐπιθυμήσει γὰρ οὐδενὸς τῶν ἀδυνάτων οὐδὲ λυπηθήσεται.
Estin oun, phēsin, aphtharta panta ta kata chōran menonta, phtharta de, ean ek tōn kata physin hyperpēdan kai hyperbainein boulointo. Houtōs ouden ho archōn tēs hebdomados gnōsetai tōn hyperkeimenōn; katalēpsetai gar kai touton hē megalē agnoia, hina apostę̄ apʼ autou lypē kai odynē kai stenagmos; epithymēsei gar oudenos tōn adynatōn oude lypēthēsetai.
All things, then, he says, are incorruptible while they remain in their place, but corruptible if they wish to leap over and pass beyond what is according to nature. So the Archon of the Hebdomad will know nothing of the things above; for the great ignorance will seize him too, so that grief and pain and sighing may depart from him; for he will desire none of the impossible things, nor will he grieve.
Isa 35:10 (echo, medium confidence)
Notes and citation
Summary: Things stay incorruptible in their own place; ignorance will spare the lower Archon grief and sighing.
- “Grief and pain and sighing” echoes Isa 35:10.
Topics: Heresy, Eschatology
Cite (SBL): Hippolytus, Haer. 7.27.3 (Duncker–Schneidewin, 376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-27-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
7.27.4Duncker–Schneidewin, 376
Καταλήψεται δὲ ὁμοίως καὶ τὸν μέγαν ἄρχοντα τῆς ὀγδοάδος ἡ ἄγνοια αὕτη καὶ πάσας τὰς ὑποκειμένας αὐτῷ κτίσεις παραπλησίως, ἵνα μηδὲν κατὰ μηδὲν ὀρέγηται τῶν παρὰ φύσιν τινὸς μηδὲ ὀδυνῆται· καὶ οὕτως ἡ ἀποκατάστασις ἔσται πάντων κατὰ φύσιν τεθεμελιωμένων μὲν ἐν τῷ σπέρματι τῶν ὅλων ἐν ἀρχῇ, ἀποκατασταθησομένων δὲ καιροῖς ἰδίοις.
Katalēpsetai de homoiōs kai ton megan archonta tēs ogdoados hē agnoia hautē kai pasas tas hypokeimenas autǭ ktiseis paraplēsiōs, hina mēden kata mēden oregētai tōn para physin tinos mēde odynētai; kai houtōs hē apokatastasis estai pantōn kata physin tethemeliōmenōn men en tǭ spermati tōn holōn en archę̄, apokatastathēsomenōn de kairois idiois.
And this ignorance will likewise seize the great Archon of the Ogdoad, and all the creations beneath him in the same way, so that nothing may in any respect long for anything contrary to nature or be in pain; and so there will be the restoration of all things, which were founded according to nature in the seed of the universe in the beginning and will be restored in their own seasons.
Notes and citation
Summary: Ignorance will also seize the great Archon, and all things will be restored to their natural places in their own seasons.
- “Restoration” translates ἀποκατάστασις.
Topics: Heresy, Eschatology
Cite (SBL): Hippolytus, Haer. 7.27.4 (Duncker–Schneidewin, 376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-27-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
7.27.5Duncker–Schneidewin, 376
Ὅτι δὲ, φησίν, ἕκαστον ἰδίους ἔχει καιρούς, ἱκανὸς ὁ σωτὴρ λέγων· Οὔπω ἥκει ἡ ὥρα μου, καὶ οἱ μάγοι τὸν ἀστέρα τεθεαμένοι· ἦν γὰρ, φησί, καὶ αὐτὸς ὑπὸ γένεσιν ἀστέρων καὶ ὡρῶν ἀποκαταστάσεως ἐν τῷ μεγάλῳ προλελογισμένος σωρῷ.
Hoti de, phēsin, hekaston idious echei kairous, hikanos ho sōtēr legōn; Oupō hēkei hē hōra mou, kai hoi magoi ton astera tetheamenoi; ēn gar, phēsi, kai autos hypo genesin asterōn kai hōrōn apokatastaseōs en tǭ megalǭ prolelogismenos sōrǭ.
And that each thing, he says, has its own seasons, the Savior is sufficient witness when he says, “My hour has not yet come,” and so are the Magi who beheld the star; for he too, he says, was subject to the birth of the stars and the return of the seasons, reckoned beforehand in the great heap.
John 2:4 (quotation, high confidence) · Matt 2:2 (allusion, high confidence)
Notes and citation
Summary: Basilides cites “my hour has not yet come” and the Magi's star to show that even Jesus was under appointed times and stars.
- The quotation is John 2:4; the Magi are in Matt 2:1–10.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 7.27.5 (Duncker–Schneidewin, 376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-27-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
7.27.6Duncker–Schneidewin, 376
Οὗτος ἐστὶν ὁ κατʼ αὐτοὺς νενοημένος ἔσω ἄνθρωπος πνευματικὸς ἐν τῷ ψυχικῷ (ὃ ἐστὶν υἱότης ἐνταῦθα ἀπολιποῦσα τὴν ψυχήν, οὐ θνητὴν ἀλλὰ αὐτοῦ μένουσαν κατὰ φύσιν, ᾗπερ ἄνω λέλοιπεν ἡ πρώτη υἱότης τὸ ἅγιον πνεῦμα τὸ μεθόριον ἐν οἰκείῳ τόπῳ), ἰδίαν τότε περιβεβλημένος ψυχήν.
Houtos estin ho katʼ autous nenoēmenos esō anthrōpos pneumatikos en tǭ psychikǭ (ho estin huiotēs entautha apolipousa tēn psychēn, ou thnētēn alla autou menousan kata physin, hę̄per anō leloipen hē prōtē huiotēs to hagion pneuma to methorion en oikeiǭ topǭ), idian tote peribeblēmenos psychēn.
This is, according to them, the one understood as the inner spiritual man within the psychic one (which is the Sonship that left the soul here, not mortal but remaining there according to nature, just as above the first Sonship left the Holy Spirit, the boundary, in its proper place), clothed then with his own soul.
1 Cor 2:14–15 (echo, low confidence)
Notes and citation
Summary: Jesus is the spiritual inner man within the psychic one, clothed with his own soul.
- “Psychic” (ψυχικός) means “belonging to the soul,” the middle class of the Gnostic systems between spiritual and material; compare 1 Cor 2:14–15. The sentence is compressed and the rendering tentative.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 7.27.6 (Duncker–Schneidewin, 376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-27-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
7.27.7Duncker–Schneidewin, 376–378
Ἵνα δὲ μηδὲν τῶν κατʼ αὐτοὺς παραλείπωμεν, ὅσα καὶ περὶ εὐαγγελίου λέγουσιν ἐκθήσομαι. Εὐαγγέλιον ἐστὶ κατʼ αὐτοὺς ἡ τῶν ὑπερκοσμίων γνῶσις, ὡς δεδήλωται, ἣν ὁ μέγας ἄρχων οὐκ ἠπίστατο. Ὡς οὖν ἐδηλώθη αὐτῷ, ὅτι καὶ τὸ πνεῦμα ἅγιον ἐστί, τουτέστι τὸ μεθόριον, καὶ ἡ υἱότης καὶ θεὸς ὁ τούτων αἴτιος πάντων ὁ οὐκ ὤν, ἐχάρη ἐπὶ τοῖς λεχθεῖσι καὶ ἠγαλλιάσατο· τουτέστι κατʼ αὐτοὺς τὸ εὐαγγέλιον.
Hina de mēden tōn katʼ autous paraleipōmen, hosa kai peri euangeliou legousin ekthēsomai. Euangelion esti katʼ autous hē tōn hyperkosmiōn gnōsis, hōs dedēlōtai, hēn ho megas archōn ouk ēpistato. Hōs oun edēlōthē autǭ, hoti kai to pneuma hagion esti, toutesti to methorion, kai hē huiotēs kai theos ho toutōn aitios pantōn ho ouk ōn, echarē epi tois lechtheisi kai ēgalliasato; toutesti katʼ autous to euangelion.
And so that we may leave out nothing of their views, I shall set out what they say about the gospel too. The gospel according to them is the knowledge of the supramundane things, as has been shown, which the great Archon did not understand. When, then, it was shown to him that there is the Holy Spirit, that is, the boundary, and the Sonship, and the God who is the cause of all these, the non-existent one, he rejoiced at what was said and exulted; this, according to them, is the gospel.
Notes and citation
Summary: For Basilides the gospel is the knowledge of the realities above the world, which made the great Archon rejoice.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 7.27.7 (Duncker–Schneidewin, 376–378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-27-7). (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.
7.27.8Duncker–Schneidewin, 378
Ὁ δὲ Ἰησοῦς γεγένηται κατʼ αὐτοὺς ὡς προειρήκαμεν. Γεγενημένης δὲ τῆς γενέσεως τῆς προδεδηλωμένης, γέγονε πάντα ὁμοίως κατʼ αὐτοὺς τὰ περὶ τοῦ σωτῆρος ὡς ἐν τοῖς εὐαγγελίοις γέγραπται. Γέγονε δὲ ταῦτα, φησίν, ἵνα ἀπαρχὴ τῆς φυλοκρινήσεως γένηται τῶν συγκεχυμένων ὁ Ἰησοῦς.
Ho de Iēsous gegenētai katʼ autous hōs proeirēkamen. Gegenēmenēs de tēs geneseōs tēs prodedēlōmenēs, gegone panta homoiōs katʼ autous ta peri tou sōtēros hōs en tois euangeliois gegraptai. Gegone de tauta, phēsin, hina aparchē tēs phylokrinēseōs genētai tōn synkechymenōn ho Iēsous.
And Jesus came into being according to them as we said before. And when the birth described above had taken place, all the things about the Savior happened according to them just as is written in the Gospels. And these things happened, he says, so that Jesus might become the first fruits of the sorting out of the things that had been confused.
1 Cor 15:20 (echo, low confidence)
Notes and citation
Summary: Jesus' life happened as the Gospels say, so that he might be the first fruits of sorting out what was mixed together.
- φυλοκρίνησις is “sorting by kinds,” separating the mixed elements of the seed-mass.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 7.27.8 (Duncker–Schneidewin, 378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-27-8). (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.
7.27.9Duncker–Schneidewin, 378
Ἐπεὶ γάρ ἐστιν ὁ κόσμος διῃρημένος εἰς ὀγδοάδα, ἥτις ἐστὶν ἡ κεφαλὴ τοῦ παντὸς κόσμου, (κεφαλὴ δὲ τοῦ παντὸς κόσμου ὁ μέγας ἄρχων, ) καὶ εἰς ἑβδομάδα, ἥτις ἐστὶν ἡ κεφαλὴ τῆς ἑβδομάδος, ὁ δημιουργὸς τῶν ὑποκειμένων, καὶ εἰς τοῦτο τὸ διάστημα τὸ καθʼ ἡμᾶς, ὅπου ἐστὶν ἡ ἀμορφία, ἀναγκαῖον ἦν τὰ συγκεχυμένα φυλοκρινηθῆναι διὰ τῆς τοῦ Ἰησοῦ διαιρέσεως.
Epei gar estin ho kosmos dię̄rēmenos eis ogdoada, hētis estin hē kephalē tou pantos kosmou, (kephalē de tou pantos kosmou ho megas archōn, ) kai eis hebdomada, hētis estin hē kephalē tēs hebdomados, ho dēmiourgos tōn hypokeimenōn, kai eis touto to diastēma to kathʼ hēmas, hopou estin hē amorphia, anankaion ēn ta synkechymena phylokrinēthēnai dia tēs tou Iēsou diaireseōs.
For since the world is divided into the Ogdoad, which is the head of the whole world (and the head of the whole world is the great Archon), and into the Hebdomad, which is the head of the Hebdomad, the Demiurge of the things beneath, and into this interval where we are, where the formlessness is, it was necessary that the things that had been confused should be sorted out through the division of Jesus.
Notes and citation
Summary: Because the world has three levels, the mixed elements had to be sorted out by dividing Jesus.
- The phrase “which is the head of the Hebdomad” is awkward in the Greek; the sense is that the Hebdomad's head is the lower Demiurge.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 7.27.9 (Duncker–Schneidewin, 378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-27-9). (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.
7.27.10Duncker–Schneidewin, 378
Ἔπαθεν οὖν τοῦτο ὅπερ ἦν αὐτοῦ σωματικὸν μέρος, ὃ ἦν τῆς ἀμορφίας, καὶ ἀπεκατέστη εἰς τὴν ἀμορφίαν· ἀνέστη δὲ τοῦτο ὅπερ ἦν ψυχικὸν αὐτοῦ μέρος, ὅπερ ἦν τῆς ἑβδομάδος, καὶ ἀπεκατέστη εἰς τὴν ἑβδομάδα· ἀνέστησε δὲ τοῦτο ὅπερ ἦν τῆς ἀκρωρείας οἰκεῖον τοῦ μεγάλου ἄρχοντος καὶ ἔμεινε παρὰ τὸν ἄρχοντα τὸν μέγαν· ἀνήνεγκε δὲ μέχρις ἄνω τοῦτο ὅπερ ἦν τοῦ μεθορίου πνεύματος καὶ ἔμεινεν ἐν τῷ μεθορίῳ πνεύματι·
Epathen oun touto hoper ēn autou sōmatikon meros, ho ēn tēs amorphias, kai apekatestē eis tēn amorphian; anestē de touto hoper ēn psychikon autou meros, hoper ēn tēs hebdomados, kai apekatestē eis tēn hebdomada; anestēse de touto hoper ēn tēs akrōreias oikeion tou megalou archontos kai emeine para ton archonta ton megan; anēnenke de mechris anō touto hoper ēn tou methoriou pneumatos kai emeinen en tǭ methoriǭ pneumati;
So that which was his bodily part suffered, which belonged to the formlessness, and it was restored to the formlessness; and that which was his psychic part rose, which belonged to the Hebdomad, and it was restored to the Hebdomad; and he raised that which was proper to the summit of the great Archon, and it remained beside the great Archon; and he carried up as far as above that which belonged to the boundary Spirit, and it remained in the boundary Spirit;
Notes and citation
Summary: At the passion each part of Jesus returned to its own level: body to the formless, soul to the Hebdomad, and higher parts to the great Archon and the boundary Spirit.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 7.27.10 (Duncker–Schneidewin, 378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-27-10). (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.
7.27.11Duncker–Schneidewin, 378
ἀπεκαθάρθη δὲ ἡ υἱότης ἡ τρίτη διʼ αὐτοῦ, ἡ ἐγκαταλελειμμένη πρὸς τὸ εὐεργετεῖν καὶ εὐεργετεῖσθαι, καὶ ἀνῆλθε πρὸς τὴν μακαρίαν υἱότητα διὰ πάντων τούτων διελθοῦσα. Ὅλη γὰρ αὐτῶν ἡ ὑπόθεσις σύγχυσις οἱονεὶ πανσπερμίας καὶ φυλοκρίνησις καὶ ἀποκατάστασις τῶν συγκεχυμένων εἰς τὰ οἰκεῖα.
apekatharthē de hē huiotēs hē tritē diʼ autou, hē enkataleleimmenē pros to euergetein kai euergeteisthai, kai anēlthe pros tēn makarian huiotēta dia pantōn toutōn dielthousa. Holē gar autōn hē hypothesis synchysis hoionei panspermias kai phylokrinēsis kai apokatastasis tōn synkechymenōn eis ta oikeia.
and the third Sonship, which had been left behind to benefit and be benefited, was purified through him and went up to the blessed Sonship, passing through all these. For their whole system is the confusion, as it were, of a seed-mass, and the sorting and restoration of the confused things to their own places.
Notes and citation
Summary: Through Jesus the third Sonship was purified and ascended; their whole system is mixing, sorting, and restoring.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 7.27.11 (Duncker–Schneidewin, 378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-27-11). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
7.27.12Duncker–Schneidewin, 378
Τῆς οὖν φυλοκρινήσεως ἀπαρχὴ γέγονεν ὁ Ἰησοῦς, καὶ τὸ πάθος οὐκ ἄλλου τινὸς χάριν γέγονεν ὑπὸ τοῦ φυλοκρινηθῆναι τὰ συγκεχυμένα. Τούτῳ γὰρ τῷ τρόπῳ φησὶν ὅλην τὴν υἱότητα τὴν καταλελειμμένην εἰς τὴν ἀμορφίαν πρὸς τὸ εὐεργετεῖν καὶ εὐεργετεῖσθαι δεῖν φυλοκρινηθῆναι, ᾧ τρόπῳ καὶ ὁ Ἰησοῦς πεφυλοκρίνηται.
Tēs oun phylokrinēseōs aparchē gegonen ho Iēsous, kai to pathos ouk allou tinos charin gegonen hypo tou phylokrinēthēnai ta synkechymena. Toutǭ gar tǭ tropǭ phēsin holēn tēn huiotēta tēn kataleleimmenēn eis tēn amorphian pros to euergetein kai euergeteisthai dein phylokrinēthēnai, hǭ tropǭ kai ho Iēsous pephylokrinētai.
Jesus, then, became the first fruits of the sorting, and the passion took place for no other reason than that the confused things might be sorted out. For in this way, he says, the whole Sonship left behind in the formlessness to benefit and be benefited must be sorted out, in the way in which Jesus too has been sorted.
Notes and citation
Summary: The passion served only to sort out the mixture; the whole Sonship must be sorted as Jesus was.
Notes on the original text
- Digital text corrected (missing full stop): συγκεχυμένα Τούτῳ → συγκεχυμένα. Τούτῳ.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 7.27.12 (Duncker–Schneidewin, 378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-27-12). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
7.27.13Duncker–Schneidewin, 378–380
Ταῦτα μὲν οὖν ἐστιν ἃ καὶ Βασιλείδης μυθεύει σχολάσας κατὰ τὴν Αἴγυπτον, καὶ παρʼ αὐτῶν τὴν τοσαύτην σοφίαν διδαχθεὶς ἐκαρποφόρησε τοιούτους καρπούς.
Tauta men oun estin ha kai Basileidēs mytheuei scholasas kata tēn Aigypton, kai parʼ autōn tēn tosautēn sophian didachtheis ekarpophorēse toioutous karpous.
These, then, are the things that Basilides too tells as myth, having studied in Egypt; and having been taught such great wisdom by them, he bore such fruits.
Notes and citation
Summary: Hippolytus ends his account of Basilides, who he says learned it in Egypt.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 7.27.13 (Duncker–Schneidewin, 378–380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-27-13). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 7, chapter 28
7.28.1Duncker–Schneidewin, 380
Σατορνεῖλος δέ τις συνακμάσας τῷ Βασιλείδῃ κατὰ τὸν αὐτὸν χρόνον, διατρίψας δὲ ἐν Ἀντιοχείᾳ τῆς Συρίας, ἐδογμάτισε τοιαῦτα ὁποῖα καὶ Μένανδρος. Λέγει δὲ ἕνα πατέρα ἄγνωστον τοῖς πᾶσιν ὑπάρχειν, τὸν ποιήσαντα ἀγγέλους, ἀρχαγγέλους, δυνάμεις, ἐξουσίας.
Satorneilos de tis synakmasas tǭ Basileidę̄ kata ton auton chronon, diatripsas de en Antiocheią tēs Syrias, edogmatise toiauta hopoia kai Menandros. Legei de hena patera agnōston tois pasin hyparchein, ton poiēsanta angelous, archangelous, dynameis, exousias.
A certain Saturnilus, who flourished at the same time as Basilides and spent his time in Antioch of Syria, taught such things as Menander did. He says that there is one Father, unknown to all, who made angels, archangels, powers, and authorities.
Notes and citation
Summary: Saturnilus of Antioch taught one unknown Father who made the angels and powers.
- Hippolytus's account of Saturnilus follows Irenaeus, Against Heresies 1.24.1–2.
Notes on the original text
- Digital text corrected (missing accent): κατα τὸν → κατὰ τὸν.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 7.28.1 (Duncker–Schneidewin, 380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-28-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
7.28.2Duncker–Schneidewin, 380
Ἀπὸ δὲ ἑπτά τινων ἀγγέλων τὸν κόσμον γεγενῆσθαι καὶ πάντα τὰ ἐν αὐτῷ, καὶ τὸν ἄνθρωπον δὲ ἀγγέλων εἶναι ποίημα, ἄνωθεν ἀπὸ τῆς αὐθεντίας φωτεινῆς εἰκόνος ἐπιφανείσης, ἣν κατασχεῖν μὴ δυνηθέντες διὰ τὸ παραχρῆμα, φησίν, ἀναδραμεῖν ἄνω, ἐκέλευσαν ἑαυτοῖς λέγοντες· Ποιήσωμεν ἄνθρωπον κατʼ εἰκόνα καὶ καθʼ ὁμοίωσιν· οὗ
Apo de hepta tinōn angelōn ton kosmon gegenēsthai kai panta ta en autǭ, kai ton anthrōpon de angelōn einai poiēma, anōthen apo tēs authentias phōteinēs eikonos epiphaneisēs, hēn kataschein mē dynēthentes dia to parachrēma, phēsin, anadramein anō, ekeleusan heautois legontes; Poiēsōmen anthrōpon katʼ eikona kai kathʼ homoiōsin; hou
And that the world and all things in it came into being from some seven angels, and that the human being too is the work of angels, a luminous image having appeared from above from the Supreme Authority, which they were unable to hold back because, he says, it immediately ran back up; and they urged one another, saying, “Let us make a human being according to image and according to likeness.” And when he
Gen 1:26 (quotation, high confidence)
Notes and citation
Summary: Seven angels made the world and, seeing a luminous image from above, tried to make a human being after it.
- The quotation is Gen 1:26. αὐθεντία, “Supreme Authority,” is Saturnilus's name for the highest power.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 7.28.2 (Duncker–Schneidewin, 380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-28-2). (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.
7.28.3Duncker–Schneidewin, 380
γενομένου, φησίν, καὶ [μὴ] δυναμένου ἀνορθοῦσθαι τοῦ πλάσματος διὰ τὸ ἀδρανὲς τῶν ἀγγέλων, ἀλλὰ ὡς σκώληκος σκαρίζοντος, οἰκτείρασα αὐτὸν ἡ ἄνω δύναμις διὰ τὸ ἐν ὁμοιώματι αὐτῆς γεγονέναι, ἔπεμψε σπινθῆρα ζωῆς, ὃς διήγειρε τὸν ἄνθρωπον καὶ ζῆν ἐποίησε.
genomenou, phēsin, kai [mē] dynamenou anorthousthai tou plasmatos dia to adranes tōn angelōn, alla hōs skōlēkos skarizontos, oikteirasa auton hē anō dynamis dia to en homoiōmati autēs gegonenai, epempse spinthēra zōēs, hos diēgeire ton anthrōpon kai zēn epoiēse.
had been made, he says, and the thing formed could [not] stand upright because of the weakness of the angels, but writhed like a worm, the power above took pity on him because he had been made in its likeness, and sent a spark of life, which roused the human being and made him live.
Notes and citation
Summary: The angels' man writhed like a worm until the higher power, pitying its likeness, sent a spark of life.
- The bracketed “not” is an editorial supplement required by the sense.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 7.28.3 (Duncker–Schneidewin, 380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-28-3). (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.
7.28.4Duncker–Schneidewin, 380
Τοῦτον οὖν τὸν σπινθῆρα τῆς ζωῆς μετὰ τὴν τελευτὴν ἀνατρέχειν πρὸς τὰ ὁμόφυλα λέγει, καὶ τὰ λοιπά, ἐξ ὧν ἐγένετο, εἰς ἐκεῖνα ἀναλύεσθαι. Τὸν δὲ σωτῆρα ἀγέννητον ὑπέθετο καὶ ἀσώματον καὶ ἀνείδεον, δοκήσει δὲ ἐπιπεφηνέναι ἄνθρωπον.
Touton oun ton spinthēra tēs zōēs meta tēn teleutēn anatrechein pros ta homophyla legei, kai ta loipa, ex hōn egeneto, eis ekeina analyesthai. Ton de sōtēra agennēton hypetheto kai asōmaton kai aneideon, dokēsei de epipephēnenai anthrōpon.
He says, then, that this spark of life after death runs back to what is akin to it, and the rest is dissolved into the things from which it came. And he supposed the Savior to be unbegotten, bodiless, and formless, and to have appeared as a human being in semblance.
Notes and citation
Summary: At death the spark returns above; Saturnilus held that the Savior only appeared to be a man.
- “In semblance” (δοκήσει) is the docetic view that Christ's body was only apparent.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 7.28.4 (Duncker–Schneidewin, 380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-28-4). (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.
7.28.5Duncker–Schneidewin, 380–382
Καὶ τὸν τῶν Ἰουδαίων θεὸν ἕνα τῶν ἀγγέλων εἶναί φησι, καὶ διὰ τὸ βούλεσθαι τὸν πατέρα καταλῦσαι πάντας τοὺς ἄρχοντας, παραγενέσθαι τὸν Χριστὸν ἐπὶ καταλύσει τοῦ τῶν Ἰουδαίων θεοῦ καὶ ἐπὶ σωτηρίᾳ τῶν πειθομένων αὐτῷ· εἶναι δὲ τούτους τοὺς ἔχοντας τὸν σπινθῆρα τῆς ζωῆς ἐν αὐτοῖς.
Kai ton tōn Ioudaiōn theon hena tōn angelōn einai phēsi, kai dia to boulesthai ton patera katalysai pantas tous archontas, paragenesthai ton Christon epi katalysei tou tōn Ioudaiōn theou kai epi sōtērią tōn peithomenōn autǭ; einai de toutous tous echontas ton spinthēra tēs zōēs en autois.
And he says that the God of the Jews is one of the angels, and that because the Father wished to destroy all the rulers, Christ came for the destruction of the God of the Jews and for the salvation of those who believe him; and that these are those who have the spark of life in them.
Notes and citation
Summary: Saturnilus made the God of the Jews one of the angels, whom Christ came to overthrow while saving those with the spark of life.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 7.28.5 (Duncker–Schneidewin, 380–382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-28-5). (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.
7.28.6Duncker–Schneidewin, 382
Δύο γὰρ γένη τῶν ἀνθρώπων ὑπὸ τῶν ἀγγέλων πεπλάσθαι ἔφη, τὸ μὲν πονηρόν, τὸ δὲ ἀγαθόν, καὶ ἐπειδὴ οἱ δαίμονες τοῖς πονηροῖς ἐβοήθουν, ἐληλυθέναι τὸν σωτῆρα ἐπὶ καταλύσει τῶν φαύλων ἀνθρώπων καὶ δαιμόνων, ἐπὶ σωτηρίᾳ δὲ τῶν ἀγαθῶν.
Dyo gar genē tōn anthrōpōn hypo tōn angelōn peplasthai ephē, to men ponēron, to de agathon, kai epeidē hoi daimones tois ponērois eboēthoun, elēlythenai ton sōtēra epi katalysei tōn phaulōn anthrōpōn kai daimonōn, epi sōtērią de tōn agathōn.
For he said that two races of human beings were formed by the angels, one evil and the other good; and since the demons helped the evil, the Savior came for the destruction of the wicked people and the demons, and for the salvation of the good.
Notes and citation
Summary: Saturnilus taught two races of humans, evil and good, and that the Savior came to destroy the evil and save the good.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 7.28.6 (Duncker–Schneidewin, 382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-28-6). (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.
7.28.7Duncker–Schneidewin, 382
Τὸ δὲ γαμεῖν καὶ γεννᾶν ἀπὸ τοῦ σατανᾶ φησιν εἶναι· οἱ πλείους τε τῶν ἀπʼ ἐκείνου καὶ ἐμψύχων ἀπέχονται, διὰ τῆς προσποιήτου ταύτης ἐγκρατείας.... τὰς δὲ προφητείας ἃς μὲν ἀπὸ τῶν κοσμοποιῶν ἀγγέλων λελαλῆσθαι, ἃς δὲ ἀπὸ τοῦ σατανᾶ, ὃν καὶ αὐτὸν ἄγγελον ἀντιπράττοντα τοῖς κοσμικοῖς ὑπέθετο, μάλιστα δὲ τῷ τῶν Ἰουδαίων θεῷ. Ταῦτα μὲν οὖν ὁ Σατορνεῖλος.
To de gamein kai gennan apo tou satana phēsin einai; hoi pleious te tōn apʼ ekeinou kai empsychōn apechontai, dia tēs prospoiētou tautēs enkrateias.... tas de prophēteias has men apo tōn kosmopoiōn angelōn lelalēsthai, has de apo tou satana, hon kai auton angelon antiprattonta tois kosmikois hypetheto, malista de tǭ tōn Ioudaiōn theǭ. Tauta men oun ho Satorneilos.
And he says that marrying and begetting are from Satan; and most of his followers also abstain from living things, through this pretended self-control. … And of the prophecies, some, he says, were spoken by the world-making angels, and others by Satan, whom he also supposed to be an angel working against the world-makers, and especially against the God of the Jews. These, then, are the teachings of Saturnilus.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Saturnilus said marriage and procreation come from Satan, and his followers abstained from meat; prophecies came partly from the world-making angels and partly from Satan.
- The printed text marks a gap after “self-control.” “Living things” (ἔμψυχα) means animal food.
Cite (SBL): Hippolytus, Haer. 7.28.7 (Duncker–Schneidewin, 382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-28-7). (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 7, chapter 29
7.29.1Duncker–Schneidewin, 382
Μαρκίων δὲ ὁ Ποντικὸς πολὺ τούτων μανικώτερος, τὰ πολλὰ τῶν πλειόνων παραπεμψάμενος ἐπὶ τὸ ἀναιδέστερον ὁρμήσας δύο ἀρχὰς τοῦ παντὸς ὑπέθετο, ἀγαθόν τινα λέγων καὶ τὸν ἕτερον πονηρόν· καὶ αὐτὸς δὲ νομίζων καινόν τι παρεισαγαγεῖν σχολὴν ἐσκεύασεν ἀπονοίας γέμουσαν καὶ κυνικοῦ βίου, ὢν τις μάχιμος.
Markiōn de ho Pontikos poly toutōn manikōteros, ta polla tōn pleionōn parapempsamenos epi to anaidesteron hormēsas dyo archas tou pantos hypetheto, agathon tina legōn kai ton heteron ponēron; kai autos de nomizōn kainon ti pareisagagein scholēn eskeuasen aponoias gemousan kai kynikou biou, ōn tis machimos.
Marcion of Pontus, far more mad than these, dismissing most of the teachings of the majority and rushing on to greater shamelessness, supposed two principles of the universe, calling one good and the other evil. And he too, thinking he was introducing something new, set up a school full of madness and of a Cynic way of life, being a quarrelsome man.
Notes and citation
Summary: Marcion of Pontus taught two principles, one good and one evil, and founded a school of harsh Cynic living.
Notes on the original text
- Digital text corrected (wrong accent: ὢν): ὤν τις → ὢν τις.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 7.29.1 (Duncker–Schneidewin, 382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-29-1). (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.
7.29.2Duncker–Schneidewin, 382
Οὗτος νομίζων λήσεσθαι τοὺς πολλούς, ὅτι μὴ Χριστοῦ τυγχάνοι μαθητὴς ἀλλʼ Ἐμπεδοκλέους πολὺ αὐτῷ προγενεστέρου τυγχάνοντος, ταὐτὰ ὁρίσας ἐδογμάτισε δύο εἶναι τὰ τοῦ παντὸς αἴτια, νεῖκος καὶ φιλίαν.
Houtos nomizōn lēsesthai tous pollous, hoti mē Christou tynchanoi mathētēs allʼ Empedokleous poly autǭ progenesterou tynchanontos, tauta horisas edogmatise dyo einai ta tou pantos aitia, neikos kai philian.
Thinking that he would escape the notice of the many, that he was not a disciple of Christ but of Empedocles, who lived long before him, he defined the same things and taught that there are two causes of the universe, Strife and Love.
Notes and citation
Summary: Hippolytus claims Marcion took his two principles from Empedocles' Strife and Love.
- Hippolytus reads Marcion's two gods through Empedocles; the identification is his own polemic.
Extrabiblical texts: Empedocles (Empedocles (fragments); allusion)
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 7.29.2 (Duncker–Schneidewin, 382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-29-2). (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.
7.29.3Duncker–Schneidewin, 382–384
Τί γὰρ φησὶν ὁ Ἐμπεδοκλῆς περὶ τῆς τοῦ κόσμου διαγωγῆς; εἰ καὶ προείπομεν, ἀλλά γε καὶ νῦν πρὸς τὸ ἀντιπαραθεῖναι τῇ τοῦ κλεψιλόγου αἱρέσει οὐ σιωπήσομαι.
Ti gar phēsin ho Empedoklēs peri tēs tou kosmou diagōgēs? ei kai proeipomen, alla ge kai nyn pros to antiparatheinai tę̄ tou klepsilogou hairesei ou siōpēsomai.
For what does Empedocles say about the ordering of the world? Even though we have spoken of it before, still I shall not keep silent now either, in order to set it beside the heresy of the word-thief.
Notes and citation
Summary: Hippolytus will again summarize Empedocles to compare him with Marcion.
- Empedocles was discussed earlier in Book 1.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 7.29.3 (Duncker–Schneidewin, 382–384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-29-3). (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.
7.29.4Duncker–Schneidewin, 384
Οὗτός φησιν εἶναι τὰ πάντα στοιχεῖα, ἐξ ὧν ὁ κόσμος συνέστηκε καὶ ἔστιν, ἕξ, δύο μὲν ὑλικά, γῆν καὶ ὕδωρ, δύο δὲ ὄργανα, οἷς τὰ ὑλικὰ κοσμεῖται καὶ μεταβάλλεται, πῦρ καὶ ἀέρα, δύο δὲ τὰ ἐργαζόμενα τοῖς ὀργάνοις τὴν ὕλην καὶ δημιουργοῦντα, νεῖκος καὶ φιλίαν, λέγων ὧδέ πως· Τέσσαρα τῶν πάντων ῥιζώματα πρῶτον ἄκουε· Ζεὺς [ἀργής], Ἥρη τε φερέσβιος, ἠδʼ Ἀϊδωνεύς, Νῆστις γε ἣ δακρύοις τέγγει κρουνῷ μακρόγιον.
Houtos phēsin einai ta panta stoicheia, ex hōn ho kosmos synestēke kai estin, hex, dyo men hylika, gēn kai hydōr, dyo de organa, hois ta hylika kosmeitai kai metaballetai, pyr kai aera, dyo de ta ergazomena tois organois tēn hylēn kai dēmiourgounta, neikos kai philian, legōn hōde pōs; Tessara tōn pantōn rhizōmata prōton akoue; Zeus [argēs], Hērē te pheresbios, ēdʼ Aïdōneus, Nēstis ge hē dakryois tengei krounǭ makrogion.
He says that all the elements from which the world is constituted and exists are six: two material, earth and water; two instruments, by which the material ones are ordered and changed, fire and air; and two that work the matter with the instruments and fashion it, Strife and Love, speaking somewhat like this: “Hear first the four roots of all things: [shining] Zeus, and life-bearing Hera, and Aidoneus, and Nestis, who with her tears wets the fount of mortals.”
Textual problem in this passage: see the notes.
Notes and citation
Summary: Empedocles names six elements: earth and water, fire and air, and the shaping powers Strife and Love, and he calls the four roots by gods' names.
- Empedocles, fragment 6 (Diels–Kranz). The last word of the verse is corrupt in the digital text (μακρόγιον); the rendering follows the usual reading βρότειον, “of mortals.”
Notes on the original text
- Digital text corrected (word division: ἠδʼ (“and”)): ἠ δʼ Ἀϊδωνεύς → ἠδʼ Ἀϊδωνεύς.
Extrabiblical texts: Empedocles, frag. 6 (Empedocles (fragments); quotation)
Cite (SBL): Hippolytus, Haer. 7.29.4 (Duncker–Schneidewin, 384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-29-4). (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.
7.29.5Duncker–Schneidewin, 384
Ζεύς ἐστι τὸ πῦρ, Ἥρη δὲ φερέσβιος ἡ γῆ ἡ φέρουσα τοὺς πρὸς τὸν βίον καρπούς, Ἀϊδωνεὺς δὲ ὁ ἀήρ, ὅτι πάντα διʼ αὐτοῦ βλέποντες μόνον αὐτὸν οὐ καθορῶμεν, Νῆστις δὲ τὸ ὕδωρ· μόνον γὰρ τοῦτο ὄχημα τροφῆς αἴτιον γινόμενον πᾶσι τοῖς τρεφομένοις, αὐτὸ καθʼ αὑτὸ τρέφειν οὐ δυνάμενον τὰ τρεφόμενα.
Zeus esti to pyr, Hērē de pheresbios hē gē hē pherousa tous pros ton bion karpous, Aïdōneus de ho aēr, hoti panta diʼ autou blepontes monon auton ou kathorōmen, Nēstis de to hydōr; monon gar touto ochēma trophēs aition ginomenon pasi tois trephomenois, auto kathʼ hauto trephein ou dynamenon ta trephomena.
Zeus is fire; life-bearing Hera is earth, which bears the fruits for life; Aidoneus is air, because, seeing all things through it, it alone we do not see; and Nestis is water, for this alone becomes a vehicle of food and a cause of it for all that are nourished, yet by itself it cannot nourish those that are nourished.
Notes and citation
Summary: Hippolytus explains the four names: Zeus is fire, Hera earth, Aidoneus air, and Nestis water.
- Aidoneus (Hades) is linked with ἀ-ιδεῖν, “unseen”; Nestis means “fasting.”
Cite (SBL): Hippolytus, Haer. 7.29.5 (Duncker–Schneidewin, 384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-29-5). (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.
7.29.6Duncker–Schneidewin, 384
Εἰ γὰρ ἔτρεφε, φησίν, οὐχ ἄν ποτε λιμῷ κατελήφθη τὰ ζῷα, ὕδατος ἐν τῷ κόσμῳ πλεονάζοντος ἀεί. Διὰ τοῦτο Νῆστιν καλεῖ τὸ ὕδωρ, ὅτι τροφῆς αἴτιον γινόμενον τρέφειν οὐχ εὐτονεῖ τὰ τρεφόμενα.
Ei gar etrephe, phēsin, ouch an pote limǭ katelēphthē ta zǭa, hydatos en tǭ kosmǭ pleonazontos aei. Dia touto Nēstin kalei to hydōr, hoti trophēs aition ginomenon trephein ouch eutonei ta trephomena.
For if it nourished, he says, living creatures would never be overtaken by famine, since water always abounds in the world. For this reason he calls water Nestis, because, though it becomes a cause of food, it has not the strength to nourish those that are nourished.
Notes and citation
Summary: Water is called Nestis (“fasting”) because it carries food but cannot nourish by itself.
Cite (SBL): Hippolytus, Haer. 7.29.6 (Duncker–Schneidewin, 384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-29-6). (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.
7.29.7Duncker–Schneidewin, 384
Ταῦτα μὲν οὖν ἐστιν ὡς τύπῳ περιλαβεῖν τοῦ κόσμου τὰ συνέχοντα τὴν ὅλην ὑπόθεσιν· ὕδωρ καὶ γῆ, ἐξ ὧν τὰ γινόμενα, πῦρ καὶ πνεῦμα, τὰ ὄργανα καὶ τὰ δραστήρια, νεῖκος δὲ καὶ φιλία, τὰ δημιουργοῦντα τεχνικῶς.
Tauta men oun estin hōs typǭ perilabein tou kosmou ta synechonta tēn holēn hypothesin; hydōr kai gē, ex hōn ta ginomena, pyr kai pneuma, ta organa kai ta drastēria, neikos de kai philia, ta dēmiourgounta technikōs.
These, then, to sum it up in outline, are the things of the world that hold together the whole system: water and earth, from which things come to be; fire and spirit, the instruments and active agents; and Strife and Love, which fashion things skillfully.
Notes and citation
Summary: Summary of Empedocles' six principles: water and earth, fire and air, Strife and Love.
Cite (SBL): Hippolytus, Haer. 7.29.7 (Duncker–Schneidewin, 384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-29-7). (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.
7.29.8Duncker–Schneidewin, 384
Καὶ ἡ μὲν φιλία εἰρήνη τίς ἐστι καὶ ὁμόνοια καὶ στοργὴ ἕνα τέλειον κατηρτισμένον εἶναι προαιρουμένη τὸν κόσμον, τὸ δὲ νεῖκος ἀεὶ διασπᾷ τὸν ἕνα καὶ κατακερματίζει ἢ ἀπεργάζεται ἐξ ἑνὸς πολλά.
Kai hē men philia eirēnē tis esti kai homonoia kai storgē hena teleion katērtismenon einai proairoumenē ton kosmon, to de neikos aei diaspą ton hena kai katakermatizei ē apergazetai ex henos polla.
And Love is a kind of peace, concord, and affection, which chooses that the world be one, perfect, and complete; but Strife always tears the one apart and cuts it into pieces, or makes many out of one.
Notes and citation
Summary: Love makes the world one; Strife tears it into many.
Cite (SBL): Hippolytus, Haer. 7.29.8 (Duncker–Schneidewin, 384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-29-8). (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.
7.29.9Duncker–Schneidewin, 384–386
Ἔστι μὲν οὖν τὸ μὲν νεῖκος αἴτιον τῆς κτίσεως πάσης, ὅ φησιν οὐλόμενον εἶναι, τουτέστιν ὀλέθριον· μέλει γὰρ αὐτῷ, ὅπως διὰ παντὸς αἰῶνος ἡ κτίσις αὑτὴ συνεστήκῃ· καὶ ἔστι πάντων τῶν γεγονότων τῆς γενέσεως δημιουργὸς καὶ ποιητὴς τὸ νεῖκος τὸ ὀλέθριον, τῆς δὲ ἐκ τοῦ κόσμου τῶν γεγονότων ἐξαγωγῆς καὶ μεταβολῆς καὶ εἰς τὸν ἕνα ἀποκαταστάσεως ἡ φιλία·
Esti men oun to men neikos aition tēs ktiseōs pasēs, ho phēsin oulomenon einai, toutestin olethrion; melei gar autǭ, hopōs dia pantos aiōnos hē ktisis hautē synestēkę̄; kai esti pantōn tōn gegonotōn tēs geneseōs dēmiourgos kai poiētēs to neikos to olethrion, tēs de ek tou kosmou tōn gegonotōn exagōgēs kai metabolēs kai eis ton hena apokatastaseōs hē philia;
Strife, then, is the cause of the whole creation, which he calls “accursed,” that is, destructive; for it takes care that the creation itself may hold together through every age. And destructive Strife is the Demiurge and maker of the coming-to-be of all things that have come to be, while Love is the maker of the leading out of things from the world, of their change, and of their restoration into the One;
Notes and citation
Summary: Destructive Strife makes the created world; Love leads things out of it and restores them to the One.
- οὐλόμενον, “accursed,” is Empedocles' epithet for Strife (fragment 17).
Notes on the original text
- Digital text corrected (missing rough breathing: ἕνα; wrong accent: οὖν): Ἔστι μὲν οὗν → Ἔστι μὲν οὖν; εἰς τὸν ἔνα → εἰς τὸν ἕνα.
Extrabiblical texts: Empedocles, frag. 17 (Empedocles (fragments); allusion)
Cite (SBL): Hippolytus, Haer. 7.29.9 (Duncker–Schneidewin, 384–386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-29-9). (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.
7.29.10Duncker–Schneidewin, 386
περὶ ὧν ὁ Ἐμπεδοκλῆς ὅτι ἐστὶν ἀθάνατα δύο καὶ ἀγέννητα καὶ ἀρχὴν τοῦ γενέσθαι μηδέποτε εἰληφότα, ἀλλαχοῦ λέγει τοιοῦτόν τινα τρόπον· ἦ γὰρ καὶ πάρος ἦν τε καὶ ἔσσεται, οὐδέ ποτʼ, οἴω, τούτων ἀμφοτέρων κενεώσεται ἄσπετος αἰών. Τίνων τούτων; τοῦ νείκους καὶ τῆς φιλίας· οὐ γὰρ ἤρξαντο γενέσθαι, ἀλλὰ προῆσαν καὶ ἔσονται ἀεὶ διὰ τὴν ἀγεννησίαν φθορὰν ὑπομεῖναι μὴ δυνάμενα. Τὸ δὲ πῦρ [καὶ τὸ ὕδωρ] καὶ ἡ γῆ καὶ ὁ ἀὴρ θνήσκοντα καὶ ἀναβιοῦντα.
peri hōn ho Empedoklēs hoti estin athanata dyo kai agennēta kai archēn tou genesthai mēdepote eilēphota, allachou legei toiouton tina tropon; ē gar kai paros ēn te kai essetai, oude potʼ, oiō, toutōn amphoterōn keneōsetai aspetos aiōn. Tinōn toutōn? tou neikous kai tēs philias; ou gar ērxanto genesthai, alla proēsan kai esontai aei dia tēn agennēsian phthoran hypomeinai mē dynamena. To de pyr [kai to hydōr] kai hē gē kai ho aēr thnēskonta kai anabiounta.
concerning which Empedocles says elsewhere, that the two are immortal and unbegotten and have never received a beginning of coming to be, in some such way as this: “For truly they were before and will be, nor ever, I think, will boundless time be emptied of these two.” Of which two? Of Strife and Love. For they did not begin to come into being, but existed before and will always be, being unable to undergo corruption because they are unbegotten. But fire [and water] and earth and air die and live again.
Notes and citation
Summary: Empedocles holds Strife and Love to be eternal and unbegotten, while the four elements die and come back to life.
- Empedocles, fragment 16. The bracketed words are an editorial supplement.
Notes on the original text
- Digital text corrected (wrong breathing: ἦ (Empedocles fr. 16)): ἧ γὰρ → ἦ γὰρ.
Extrabiblical texts: Empedocles, frag. 16 (Empedocles (fragments); quotation)
Cite (SBL): Hippolytus, Haer. 7.29.10 (Duncker–Schneidewin, 386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-29-10). (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.
7.29.11Duncker–Schneidewin, 386
Ὅταν μὲν γὰρ ἀποθάνῃ ταῦτα ὑπὸ τοῦ νείκους γινόμενα, παραλαμβάνουσα αὐτὰ ἡ φιλία προσάγει καὶ προστίθησι καὶ προσοικειοῖ τῷ παντί, ἵνα μένῃ τὸ πᾶν ἕν, ὑπὸ τῆς φιλίας ἀεὶ διακοσμούμενον μονοτρόπως καὶ μονοειδῶς.
Hotan men gar apothanę̄ tauta hypo tou neikous ginomena, paralambanousa auta hē philia prosagei kai prostithēsi kai prosoikeioi tǭ panti, hina menę̄ to pan hen, hypo tēs philias aei diakosmoumenon monotropōs kai monoeidōs.
For when these, having come into being through Strife, die, Love takes them and brings them near, adds them, and makes them akin to the whole, so that the whole may remain one, always set in order by Love in a single manner and a single form.
Notes and citation
Summary: When the elements die, Love gathers them back into the unified whole.
Notes on the original text
- Digital text corrected (misread letter: προσοικειοῖ; misspelling: προσάγει): προςάγει → προσάγει; προσοιχειοῖ → προσοικειοῖ.
Cite (SBL): Hippolytus, Haer. 7.29.11 (Duncker–Schneidewin, 386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-29-11). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
7.29.12Duncker–Schneidewin, 386
Ὅταν δὲ ἡ φιλία ἐκ πολλῶν ποιήσῃ τὸ ἓν καὶ τὰ διεσπασμένα προσοικειώσῃ τῷ ἑνί, πάλιν τὸ νεῖκος ἀπὸ τοῦ ἑνὸς ἀποσπᾷ καὶ ποιεῖ πολλά, τουτέστι πῦρ, ὕδωρ, γῆν, ἀέρα, τὰ ἐκ τούτων γεννώμενα ζῷα καὶ φυτὰ καὶ ὅσα μέρη τοῦ κόσμου κατανοοῦμεν.
Hotan de hē philia ek pollōn poiēsę̄ to hen kai ta diespasmena prosoikeiōsę̄ tǭ heni, palin to neikos apo tou henos apospą kai poiei polla, toutesti pyr, hydōr, gēn, aera, ta ek toutōn gennōmena zǭa kai phyta kai hosa merē tou kosmou katanooumen.
But when Love makes the one out of many and joins the scattered things to the one, Strife again tears them away from the one and makes many, that is, fire, water, earth, air, and the animals and plants produced from them, and all the parts of the world that we perceive.
Notes and citation
Summary: Strife in turn tears the unity apart into the elements, animals, plants, and the visible world.
Cite (SBL): Hippolytus, Haer. 7.29.12 (Duncker–Schneidewin, 386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-29-12). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
7.29.13Duncker–Schneidewin, 386
Καὶ περὶ μὲν τῆς τοῦ κόσμου ἰδέας, ὁποία τίς ἐστιν ὑπὸ τῆς φιλίας κοσμουμένη, λέγει τοιοῦτόν τινα τρόπον· Οὐ γὰρ ἀπὸ νώτοιο δύο κλάδοι ἀΐσσονται, οὐ πόδες, οὐ θοὰ γούνατʼ, οὐ μήδεα γενήεντα, ἀλλὰ σφαῖρος ἔην καὶ ἶσος ἐστὶν αὐτῷ.
Kai peri men tēs tou kosmou ideas, hopoia tis estin hypo tēs philias kosmoumenē, legei toiouton tina tropon; Ou gar apo nōtoio dyo kladoi aïssontai, ou podes, ou thoa gounatʼ, ou mēdea genēenta, alla sphairos eēn kai isos estin autǭ.
And about the form of the world, of what kind it is when set in order by Love, he speaks in some such way as this: “For two branches do not spring from its back, no feet, no swift knees, no generative parts; but it was a sphere, and equal to itself.”
Textual problem in this passage: see the notes.
Notes and citation
Summary: Empedocles describes the world under Love as a perfect sphere without limbs.
- Empedocles, fragment 29; the last words are corrupt in the transmitted text.
Notes on the original text
- Digital text corrected (stray space): γενήεντ α → γενήεντα.
Extrabiblical texts: Empedocles, frag. 29 (Empedocles (fragments); quotation)
Cite (SBL): Hippolytus, Haer. 7.29.13 (Duncker–Schneidewin, 386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-29-13). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
7.29.14Duncker–Schneidewin, 386–388
Τοιοῦτόν τι καὶ κάλλιστον εἶδος τοῦ κόσμου ἡ φιλία ἐκ πολλῶν ἓν ἀπεργάζεται· τὸ δὲ νεῖκος, τὸ τῆς τῶν κατὰ μέρος διακοσμήσεως αἴτιον, ἐξ ἑνὸς ἐκείνου ἀποσπᾷ καὶ ἀπεργάζεται πολλά. Καὶ τοῦτό ἐστιν ὃ λέγει περὶ τῆς ἑαυτοῦ γεννήσεως ὁ Ἐμπεδοκλῆς· τῶν καὶ ἐγὼ νῦν εἰμι φυγὰς θεόθεν καὶ ἀλήτης, τουτέστι θεὸν καλῶν τὸ ἓν καὶ τὴν ἐκείνου ἑνότητα, ἐν ᾧ ἦν πρὶν ὑπὸ τοῦ νείκους ἀποσπασθῆναι καὶ γενέσθαι ἐν τοῖς πολλοῖς τούτοις τοῖς κατὰ τὴν τοῦ νείκους διακόσμησιν·
Toiouton ti kai kalliston eidos tou kosmou hē philia ek pollōn hen apergazetai; to de neikos, to tēs tōn kata meros diakosmēseōs aition, ex henos ekeinou apospą kai apergazetai polla. Kai touto estin ho legei peri tēs heautou gennēseōs ho Empedoklēs; tōn kai egō nyn eimi phygas theothen kai alētēs, toutesti theon kalōn to hen kai tēn ekeinou henotēta, en hǭ ēn prin hypo tou neikous apospasthēnai kai genesthai en tois pollois toutois tois kata tēn tou neikous diakosmēsin;
Some such most beautiful form of the world Love makes, one out of many; but Strife, the cause of the ordering of the particular things, tears away from that one and makes many. And this is what Empedocles says about his own birth: “Of these I too am now one, an exile from God and a wanderer,” that is, calling God the One and its unity, in which he was before he was torn away by Strife and came to be among these many things in the order set up by Strife;
Notes and citation
Summary: Empedocles calls himself an exile from God, torn by Strife from the original unity.
- Empedocles, fragment 115.13.
Extrabiblical texts: Empedocles, frag. 115.13 (Empedocles (fragments); quotation)
Cite (SBL): Hippolytus, Haer. 7.29.14 (Duncker–Schneidewin, 386–388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-29-14). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
7.29.15Duncker–Schneidewin, 388
Νείκεϊ, γάρ φησι, μαινομένῳ [πίσυνος, νεῖκος μαινόμενον] τεταραγμένον καὶ ἄστατον τὸν δημιουργὸν τοῦδε τοῦ κόσμου ὁ Ἐμπεδοκλῆς ἀποκαλῶν.
Neikeï, gar phēsi, mainomenǭ [pisynos, neikos mainomenon] tetaragmenon kai astaton ton dēmiourgon toude tou kosmou ho Empedoklēs apokalōn.
“for,” he says, “[trusting] in raging Strife”: Empedocles calling the Demiurge of this world [raging Strife], disordered and unstable.
Notes and citation
Summary: Empedocles calls the maker of this world “raging Strife.”
- Empedocles, fragment 115.14. The bracketed words are an editorial restoration; the section is fragmentary.
Extrabiblical texts: Empedocles, frag. 115.14 (Empedocles (fragments); quotation)
Cite (SBL): Hippolytus, Haer. 7.29.15 (Duncker–Schneidewin, 388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-29-15). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
7.29.16Duncker–Schneidewin, 388
Αὕτη γάρ ἐστιν ἡ καταδίκη καὶ ἀνάγκη τῶν ψυχῶν, ὧν ἀποσπᾷ τὸ νεῖκος ἀπὸ τοῦ ἑνὸς καὶ δημιουργεῖ καὶ ἐργάζεται, λέγων τοιοῦτον τινὰ τρόπον· ὃς καὶ ἐπίορκον ἁμαρτήσας ἐπομώσει, δαιμόνιοί τε μακραίωνος λελάχασι βίοιο, δαίμονας τὰς ψυχὰς λέγων μακραίωνας, ὅτι εἰσὶν ἀθάνατοι καὶ μακροὺς ζῶσιν αἰῶνας·
Hautē gar estin hē katadikē kai anankē tōn psychōn, hōn apospą to neikos apo tou henos kai dēmiourgei kai ergazetai, legōn toiouton tina tropon; hos kai epiorkon hamartēsas epomōsei, daimonioi te makraiōnos lelachasi bioio, daimonas tas psychas legōn makraiōnas, hoti eisin athanatoi kai makrous zōsin aiōnas;
For this is the condemnation and necessity of the souls, which Strife tears away from the One and fashions and works, speaking in some such way as this: “whoever, having sinned, swears a false oath, the spirits who have won long-lasting life,” calling the souls long-lived spirits (daimones) because they are immortal and live for long ages;
Textual problem in this passage: see the notes.
Notes and citation
Summary: Empedocles says souls, immortal “spirits,” are condemned for sin to exile by Strife.
- Empedocles, fragment 115.4–5; the verse is corrupt in the digital text and the rendering follows its general sense.
Notes on the original text
- Digital text corrected (missing breathing/accent: ἡ): ἐστιν η καταδίκη → ἐστιν ἡ καταδίκη.
Extrabiblical texts: Empedocles, frag. 115.4–5 (Empedocles (fragments); quotation)
Cite (SBL): Hippolytus, Haer. 7.29.16 (Duncker–Schneidewin, 388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-29-16). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
7.29.17Duncker–Schneidewin, 388
τρὶς μὲν μυρίας ὥρας ἀπὸ μακάρων ἀλάλησθαι, μάκαρας καλῶν τοὺς συνηγμένους ὑπὸ τῆς φιλίας ἀπὸ τῶν πολλῶν εἰς τὴν ἑνότητα τοῦ κόσμου τοῦ νοητοῦ. Τούτους οὖν φησιν ἀλάλησθαι καὶ φυομένους παντοῖα διὰ χρόνου εἴδεα θνητῶν, ἀργαλέας βιότοιο μεταλλάσσοντα κελεύθους. Ἀργαλέας κελεύθους φησὶν εἶναι τῶν ψυχῶν τὰς εἰς τὰ σώματα μεταβολὰς καὶ μετακοσμήσεις.
tris men myrias hōras apo makarōn alalēsthai, makaras kalōn tous synēgmenous hypo tēs philias apo tōn pollōn eis tēn henotēta tou kosmou tou noētou. Toutous oun phēsin alalēsthai kai phyomenous pantoia dia chronou eidea thnētōn, argaleas biotoio metallassonta keleuthous. Argaleas keleuthous phēsin einai tōn psychōn tas eis ta sōmata metabolas kai metakosmēseis.
“for thrice ten thousand seasons they wander from the blessed,” calling “blessed” those gathered by Love out of the many into the unity of the intelligible world. These, then, he says, wander, “being born through time as all kinds of forms of mortals, exchanging the painful paths of life.” He says the painful paths are the changes and transfers of souls into bodies.
Notes and citation
Summary: Souls wander for thirty thousand seasons, born in every mortal form, which Empedocles calls life's painful paths.
- Empedocles, fragment 115.6–8.
Extrabiblical texts: Empedocles, frag. 115.6–8 (Empedocles (fragments); quotation)
Cite (SBL): Hippolytus, Haer. 7.29.17 (Duncker–Schneidewin, 388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-29-17). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
7.29.18Duncker–Schneidewin, 388
Τοῦτʼ ἐστὶν ὃ λέγει· ἀργαλέας βιότοιο μεταλλάσσοντα κελεύθους· μεταλλάσσουσι γὰρ αἱ ψυχαὶ σῶμα ἐκ σώματος, ὑπὸ τοῦ νείκους μεταβαλλόμεναι καὶ κολαζόμεναι καὶ οὐχ ἐώμεναι μένειν εἰς τὸ ἕν· ἀλλὰ κολάζεσθαι ἐν πάσαις κολάσεσιν ὑπὸ τοῦ νείκους τὰς ψυχὰς μεταβαλλομένας σῶμα ἐκ σώματος.
Toutʼ estin ho legei; argaleas biotoio metallassonta keleuthous; metallassousi gar hai psychai sōma ek sōmatos, hypo tou neikous metaballomenai kai kolazomenai kai ouch eōmenai menein eis to hen; alla kolazesthai en pasais kolasesin hypo tou neikous tas psychas metaballomenas sōma ek sōmatos.
This is what he says: “exchanging the painful paths of life”; for souls exchange body for body, being changed and punished by Strife and not allowed to remain in the One; but the souls are punished with every punishment by Strife, being changed from body to body.
Notes and citation
Summary: Hippolytus explains this as the transmigration of souls from body to body as punishment.
Cite (SBL): Hippolytus, Haer. 7.29.18 (Duncker–Schneidewin, 388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-29-18). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
7.29.19Duncker–Schneidewin, 388–390
Αἰθέριόν γε (φησί) μένος ψυχὰς πόντονδε διώκει, πόντος δʼ ἐς χθονὸς οὖδας ἀπέπτυσε, γαῖα δʼ ἐς αὐγὰς ἠελίου φαέθοντος, ὁ δʼ αἰθέρος ἔμβαλε δίναις· ἄλλος δʼ ἐξ ἄλλου δέχεται, στυγέουσι δὲ πάντες.
Aitherion ge (phēsi) menos psychas pontonde diōkei, pontos dʼ es chthonos oudas apeptyse, gaia dʼ es augas ēeliou phaethontos, ho dʼ aitheros embale dinais; allos dʼ ex allou dechetai, stygeousi de pantes.
“For the might of the ether,” he says, “drives the souls into the sea, and the sea spits them out onto the floor of the earth, and earth into the rays of the blazing sun, and he casts them into the eddies of the ether; one receives them from another, and all hate them.”
Notes and citation
Summary: Empedocles describes souls tossed from ether to sea to earth to sun and back, hated by all.
- Empedocles, fragment 115.9–12.
Extrabiblical texts: Empedocles, frag. 115.9–12 (Empedocles (fragments); quotation)
Cite (SBL): Hippolytus, Haer. 7.29.19 (Duncker–Schneidewin, 388–390; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-29-19). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
7.29.20Duncker–Schneidewin, 390
Αὕτη ἐστὶν ἡ κόλασις ἣν κολάζει ὁ δημιουργός, καθάπερ χαλκεύς τις μετακοσμῶν σίδηρον καὶ ἐκ πυρὸς εἰς ὕδωρ μεταβάπτων· πῦρ γάρ ἐστιν ὁ αἰθήρ, ὅθεν εἰς πόντον μεταβάλλει τὰς ψυχὰς ὁ δημιουργός, χθὼν δὲ ἡ γῆ· ὅθεν φησίν· ἐξ ὕδατος εἰς γῆν, ἐκ γῆς δὲ εἰς τὸν ἀέρα, τουτέστιν ὃ λέγει·
Hautē estin hē kolasis hēn kolazei ho dēmiourgos, kathaper chalkeus tis metakosmōn sidēron kai ek pyros eis hydōr metabaptōn; pyr gar estin ho aithēr, hothen eis ponton metaballei tas psychas ho dēmiourgos, chthōn de hē gē; hothen phēsin; ex hydatos eis gēn, ek gēs de eis ton aera, toutestin ho legei;
This is the punishment with which the Demiurge punishes, like a smith reshaping iron and dipping it from fire into water. For the ether is fire, from which the Demiurge changes the souls into the sea; and “earth” is the land; whence he says: from water into earth, and from earth into the air; that is what he says:
Notes and citation
Summary: Like a smith plunging iron from fire into water, the Demiurge moves souls through the elements.
Notes on the original text
- Digital text corrected (wrong accent: ὃ): τουτέστιν ὅ λέγει → τουτέστιν ὃ λέγει.
Cite (SBL): Hippolytus, Haer. 7.29.20 (Duncker–Schneidewin, 390; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-29-20). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
7.29.21Duncker–Schneidewin, 390
γαῖα δʼ ἐς αὐγὰς ἠελίου φαέθοντος, ὁ δʼ αἰθέρος ἔμβαλε δίναις· ἄλλος δʼ ἐξ ἄλλου δέχεται, στυγέουσι δὲ πάντες. Μισουμένας οὖν τὰς ψυχὰς καὶ βασανιζομένας καὶ κολαζομένας ἐν τῷδε τῷ κόσμῳ κατὰ τὸν Ἐμπεδοκλέα συνάγει ἡ φιλία, ἀγαθή τις οὖσα καὶ κατοικτείρουσα τὸν στεναγμὸν αὐτῶν καὶ τὴν ἄτακτον καὶ πονηρὰν τοῦ νείκους τοῦ μαινομένου κατασκευήν, καὶ ἐξάγειν κατʼ ὀλίγον ἐκ τοῦ κόσμου καὶ προσοικειοῦν τῷ ἑνὶ σπεύδουσα καὶ κοπιῶσα,
gaia dʼ es augas ēeliou phaethontos, ho dʼ aitheros embale dinais; allos dʼ ex allou dechetai, stygeousi de pantes. Misoumenas oun tas psychas kai basanizomenas kai kolazomenas en tǭde tǭ kosmǭ kata ton Empedoklea synagei hē philia, agathē tis ousa kai katoikteirousa ton stenagmon autōn kai tēn atakton kai ponēran tou neikous tou mainomenou kataskeuēn, kai exagein katʼ oligon ek tou kosmou kai prosoikeioun tǭ heni speudousa kai kopiōsa,
“and earth into the rays of the blazing sun, and he casts them into the eddies of the ether; one receives them from another, and all hate them.” The souls, then, hated, tormented, and punished in this world according to Empedocles, Love gathers, being good and pitying their groaning and the disorderly and wicked arrangement of raging Strife, and hastening and laboring to lead them out of the world little by little and join them to the One,
Notes and citation
Summary: Love, pitying the tormented souls, labors to lead them out of the world and back to the One.
- Empedocles, fragment 115.11–12, repeated.
Extrabiblical texts: Empedocles, frag. 115.11–12 (Empedocles (fragments); quotation)
Cite (SBL): Hippolytus, Haer. 7.29.21 (Duncker–Schneidewin, 390; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-29-21). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
7.29.22Duncker–Schneidewin, 390
ὅπως τὰ πάντα εἰς τὴν ἑνότητα καταντήσῃ ὑπʼ αὐτῆς ἀγόμενα. Διὰ τὴν τοιαύτην οὖν τοῦ ὀλεθρίου νείκους διακόσμησιν τοῦδε τοῦ μεμερισμένου κόσμου πάντων ἐμψύχων ὁ Ἐμπεδοκλῆς τοὺς ἑαυτοῦ μαθητὰς ἀπέχεσθαι παρακαλεῖ· εἶναι γάρ φησι τὰ σώματα τῶν ζῴων τὰ ἐσθιόμενα ψυχῶν κεκολασμένων οἰκητήρια· καὶ ἐγκρατεῖς εἶναι τοὺς τῶν τοιούτων λόγων ἀκροωμένους τῆς πρὸς γυναῖκα ὁμιλίας διδάσκει, ἵνα μὴ συνεργάζωνται καὶ συνεπιλαμβάνωνται τῶν ἔργων, ὧν δημιουργεῖ τὸ νεῖκος, τὸ τῆς φιλίας ἔργον λύον ἀεὶ καὶ διασπῶν.
hopōs ta panta eis tēn henotēta katantēsę̄ hypʼ autēs agomena. Dia tēn toiautēn oun tou olethriou neikous diakosmēsin toude tou memerismenou kosmou pantōn empsychōn ho Empedoklēs tous heautou mathētas apechesthai parakalei; einai gar phēsi ta sōmata tōn zǭōn ta esthiomena psychōn kekolasmenōn oikētēria; kai enkrateis einai tous tōn toioutōn logōn akroōmenous tēs pros gynaika homilias didaskei, hina mē synergazōntai kai synepilambanōntai tōn ergōn, hōn dēmiourgei to neikos, to tēs philias ergon lyon aei kai diaspōn.
so that all things, led by her, may arrive at unity. Because of such an ordering of this divided world by destructive Strife, Empedocles urges his disciples to abstain from all living things; for he says that the bodies of animals that are eaten are the dwellings of punished souls. And he teaches those who hear such doctrines to be self-controlled in intercourse with women, so that they may not cooperate with and take part in the works that Strife fashions, always undoing and tearing apart the work of Love.
Notes and citation
Summary: Empedocles taught his followers to abstain from meat, as housing punished souls, and from sexual intercourse, which serves Strife.
Topics: Marriage
Cite (SBL): Hippolytus, Haer. 7.29.22 (Duncker–Schneidewin, 390; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-29-22). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
7.29.23Duncker–Schneidewin, 390
Τοῦτον εἶναί φησιν ὁ Ἐμπεδοκλῆς νόμον μέγιστον τῆς τοῦ παντὸς διοικήσεως, λέγων ὧδέ πως· Ἔστιν ἀνάγκης χρῆμα, θεῶν ψήφισμα παλαιόν, ἀΐδιον, πλατέεσσι κατεσφρηγισμένον ὅρκοις, ἀνάγκην καλῶν τὴν ἐξ ἑνὸς εἰς πολλὰ κατὰ τὸ νεῖκος καὶ ἐκ πολλῶν εἰς ἓν κατὰ τὴν φιλίαν μεταβολήν· θεοὺς δέ, ὡς ἔφην, τέσσαρας μὲν θνητούς, πῦρ, ὕδωρ, γῆν, ἀέρα, δύο δὲ ἀθανάτους, ἀγεννήτους, πολεμίους ἑαυτοῖς διὰ παντός, τὸ νεῖκος καὶ τὴν φιλίαν·
Touton einai phēsin ho Empedoklēs nomon megiston tēs tou pantos dioikēseōs, legōn hōde pōs; Estin anankēs chrēma, theōn psēphisma palaion, aïdion, plateessi katesphrēgismenon horkois, anankēn kalōn tēn ex henos eis polla kata to neikos kai ek pollōn eis hen kata tēn philian metabolēn; theous de, hōs ephēn, tessaras men thnētous, pyr, hydōr, gēn, aera, dyo de athanatous, agennētous, polemious heautois dia pantos, to neikos kai tēn philian;
Empedocles says that this is the greatest law of the government of the universe, speaking somewhat as follows: “There is an oracle of Necessity, an ancient decree of the gods, eternal, sealed with broad oaths,” calling Necessity the change from one into many according to Strife and from many into one according to Love; and gods, as I said, four mortal ones, fire, water, earth, air, and two immortal, unbegotten, forever at war with each other, Strife and Love;
Notes and citation
Summary: Empedocles calls the alternation of Strife and Love an ancient decree of Necessity.
- Empedocles, fragment 115.1–2.
Notes on the original text
- Digital text corrected (misread letter: ἀνάγκην): ἀνάγχην → ἀνάγκην.
Extrabiblical texts: Empedocles, frag. 115.1–2 (Empedocles (fragments); quotation)
Cite (SBL): Hippolytus, Haer. 7.29.23 (Duncker–Schneidewin, 390; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-29-23). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
7.29.24Duncker–Schneidewin, 390–392
καὶ τὸ μὲν νεῖκος ἀδικεῖν διὰ παντὸς καὶ πλεονεκτεῖν καὶ ἀποσπᾶν τὰ τῆς φιλίας καὶ ἑαυτῷ προσνέμειν, τὴν δὲ φιλίαν ἀεὶ καὶ διὰ παντός, ἀγαθήν τινα οὖσαν καὶ τῆς ἑνότητος ἐπιμελουμένην, τὰ ἀπεσπασμένα τοῦ παντὸς καὶ βεβασανισμένα καὶ κεκολασμένα ἐν τῇ κτίσει ὑπὸ τοῦ δημιουργοῦ ἀνακαλεῖσθαι καὶ προσάγειν καὶ ἓν ποιεῖν.
kai to men neikos adikein dia pantos kai pleonektein kai apospan ta tēs philias kai heautǭ prosnemein, tēn de philian aei kai dia pantos, agathēn tina ousan kai tēs henotētos epimeloumenēn, ta apespasmena tou pantos kai bebasanismena kai kekolasmena en tę̄ ktisei hypo tou dēmiourgou anakaleisthai kai prosagein kai hen poiein.
and that Strife always does wrong and grasps for more and tears away what belongs to Love and appropriates it to itself; while Love, always and forever, being good and caring for unity, calls back what has been torn from the whole and tormented and punished in the creation by the Demiurge, and brings it near and makes it one.
Notes and citation
Summary: Strife always wrongs and seizes; Love always calls back and reunites.
Cite (SBL): Hippolytus, Haer. 7.29.24 (Duncker–Schneidewin, 390–392; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-29-24). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
7.29.25Duncker–Schneidewin, 392
Τοιαύτη τις ἡ κατὰ τὸν Ἐμπεδοκλέα ἡμῖν ἡ τοῦ κόσμου γένεσις καὶ φθορὰ καὶ σύστασις ἐξ ἀγαθοῦ καὶ κακοῦ συνεστῶσα φιλοσοφεῖται.
Toiautē tis hē kata ton Empedoklea hēmin hē tou kosmou genesis kai phthora kai systasis ex agathou kai kakou synestōsa philosopheitai.
Such, then, is the philosophy of the coming-to-be, destruction, and constitution of the world, composed of good and evil, according to Empedocles, as we have presented it.
Notes and citation
Summary: This is Empedocles' account of the world's origin and end from good and evil.
Cite (SBL): Hippolytus, Haer. 7.29.25 (Duncker–Schneidewin, 392; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-29-25). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
7.29.26Duncker–Schneidewin, 392
Εἶναι δέ φησι καὶ νοητὴν τρίτην τινὰ δύναμιν, ἣν καὶ ἐκ τούτων ἐπινοεῖσθαι δύνασθαι, λέγων ὧδέ πως· εἰ γὰρ καὶ ἐν σφαδίνησιν ὑπὸ πραπίδεσιν ἐρείσας εὐμενέως καθαρῇσιν ἐποπτεύεις μελέτῃσιν, ταῦτα δέ σοι μάλα πάντα διʼ αἰῶνος παρέσονται. Ἄλλα τε πόλλʼ ἀπὸ τῶνδε κτ.... αὐτὰ γὰρ αὔξει ταῦτʼ εἰς ἔθος ἕκαστον, ὅπη φύσις ἐστὶν ἑκάστῳ. Εἰ δὲ σὺ τάλλʼ οἱῶν ἐπιρέξεις οἷα κατʼ ἄνδρας μυρία δῆλα πέλονται τάτʼ ἀμβλύνουσι μέριμναι, σῆς ἄφαρ ἐκλείψουσι περιπλομένοιο χρόνοιο, σφῶν αὐτῶν ποθέοντα φίλην ἐπὶ γέναν ἱκέσθαι. Πάντα γὰρ ἴσθι φρόνησιν ἔχειν καὶ γνωματοσισον.
Einai de phēsi kai noētēn tritēn tina dynamin, hēn kai ek toutōn epinoeisthai dynasthai, legōn hōde pōs; ei gar kai en sphadinēsin hypo prapidesin ereisas eumeneōs katharę̄sin epopteueis meletę̄sin, tauta de soi mala panta diʼ aiōnos paresontai. Alla te pollʼ apo tōnde kt.... auta gar auxei tautʼ eis ethos hekaston, hopē physis estin hekastǭ. Ei de sy tallʼ hoiōn epirexeis hoia katʼ andras myria dēla pelontai tatʼ amblynousi merimnai, sēs aphar ekleipsousi periplomenoio chronoio, sphōn autōn potheonta philēn epi genan hikesthai. Panta gar isthi phronēsin echein kai gnōmatosison.
And he says there is also a third, intelligible power, which can be conceived from these, speaking somewhat as follows: “For if, setting them firmly under your stout understanding, you gaze on them kindly with pure exercises, all these will be with you through life, and many others from these … for these of themselves increase each into its own character, wherever each has its nature. But if you reach out for other things, such as the countless wretched things among men that blunt their cares, they will quickly leave you as time revolves, longing to reach their own dear kind. For know that all things have understanding and a share of thought.”
Textual problem in this passage: see the notes.
Notes and citation
Summary: Empedocles speaks of a third, intelligible power: teachings held with pure attention stay and grow, and all things have understanding.
- Empedocles, fragment 110. The verses are badly corrupt in the digital text (e.g. οἱῶν, γνωματοσισον) and a gap is marked; the rendering follows the general sense of the fragment.
Extrabiblical texts: Empedocles, frag. 110 (Empedocles (fragments); quotation)
Cite (SBL): Hippolytus, Haer. 7.29.26 (Duncker–Schneidewin, 392; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-29-26). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 7, chapter 30
7.30.1Duncker–Schneidewin, 392–394
Ἐπειδὰν οὖν Μαρκίων ἢ τῶν ἐκείνου κυνῶν τις ὑλακτῇ κατὰ τοῦ δημιουργοῦ, τοὺς ἐκ τῆς ἀντιπαραθέσεως ἀγαθοῦ καὶ κακοῦ προφέρων λόγους, δεῖ αὐτοῖς λέγειν, ὅτι τούτους οὔτε Παῦλος ὁ ἀπόστολος, οὔτε Μάρκος ὁ κολοβοδάκτυλος ἀνήγγειλαν, (τούτων γὰρ οὐδὲν ἐν τῷ κατὰ Μάρκον εὐαγγελίῳ γέγραπται), ἀλλὰ Ἐμπεδοκλῆς Μιῶνος Ἀκραγαντῖνος, ὃν συλαγωγῶν μέχρι νῦν λανθάνειν ὑπελάμβανε τὴν διαταγὴν πάσης τῆς κατʼ αὐτὸν αἱρέσεως ἀπὸ τῆς Σικελίας εἰς τοὺς εὐαγγελικοὺς λόγους μεταφέρων αὐταῖς λέξεσι.
Epeidan oun Markiōn ē tōn ekeinou kynōn tis hylaktę̄ kata tou dēmiourgou, tous ek tēs antiparatheseōs agathou kai kakou propherōn logous, dei autois legein, hoti toutous oute Paulos ho apostolos, oute Markos ho kolobodaktylos anēngeilan, (toutōn gar ouden en tǭ kata Markon euangeliǭ gegraptai), alla Empedoklēs Miōnos Akragantinos, hon sylagōgōn mechri nyn lanthanein hypelambane tēn diatagēn pasēs tēs katʼ auton haireseōs apo tēs Sikelias eis tous euangelikous logous metapherōn autais lexesi.
Whenever, then, Marcion or one of his dogs barks against the Demiurge, bringing forward arguments from the contrast of good and evil, one must tell them that neither Paul the apostle nor Mark the stump-fingered announced these (for none of these things is written in the Gospel according to Mark), but Empedocles, son of Meton, of Acragas; whom Marcion plagiarized, supposing until now that he escaped notice as he transferred the arrangement of his whole heresy from Sicily into the words of the gospel in the very same terms.
Notes and citation
Summary: Hippolytus says Marcion's contrast of good and evil gods comes not from Paul or Mark but from Empedocles of Sicily.
- “Mark the stump-fingered” (κολοβοδάκτυλος) is an ancient nickname of the evangelist. The digital text reads Μιῶνος for Empedocles' father Meton.
Notes on the original text
- Digital text corrected (wrong accent: οὖν): Ἐπειδὰν οὗν → Ἐπειδὰν οὖν.
Extrabiblical texts: Empedocles (Empedocles (fragments); allusion)
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 7.30.1 (Duncker–Schneidewin, 392–394; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-30-1). (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.
7.30.2Duncker–Schneidewin, 394
Φέρε γάρ, ὦ Μαρκίων, καθάπερ τὴν ἀντιπαράθεσιν πεποίηκας ἀγαθοῦ καὶ κακοῦ, ἀντιπαραθῶ κἀγὼ σήμερον κατακολουθῶν τοῖς σοῖς, ὡς ὑπολαμβάνεις, δόγμασι. Δημιουργὸν φῂς εἶναι τοῦ κόσμου πονηρόν· εἶτα οὐκ ἐγκαλύπτῃ τοὺς Ἐμπεδοκλέους λόγους τὴν ἐκκλησίαν κατηχῶν;
Phere gar, ō Markiōn, kathaper tēn antiparathesin pepoiēkas agathou kai kakou, antiparathō kagō sēmeron katakolouthōn tois sois, hōs hypolambaneis, dogmasi. Dēmiourgon phę̄s einai tou kosmou ponēron; eita ouk enkalyptę̄ tous Empedokleous logous tēn ekklēsian katēchōn?
Come now, Marcion: just as you have made the contrast of good and evil, let me too today make a contrast, following your doctrines, as you suppose them to be. You say the Demiurge of the world is evil; then are you not ashamed to catechize the church with the words of Empedocles?
Notes and citation
Summary: Hippolytus addresses Marcion directly: calling the Creator evil is teaching Empedocles to the church.
Notes on the original text
- Digital text corrected (wrong breathing: ὦ): ὧ Μαρκίων → ὦ Μαρκίων.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 7.30.2 (Duncker–Schneidewin, 394; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-30-2). (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.
7.30.3Duncker–Schneidewin, 394
Ἀγαθὸν φῂς εἶναι θεὸν καταλύοντα τὰ τοῦ δημιουργοῦ ποιήματα· εἶτʼ οὐ καταφανῶς τὴν Ἐμπεδοκλέους φιλίαν εὐαγγελίζῃ τοῖς ἀκροωμένοις τὸν ἀγαθόν; Κωλύεις γαμεῖν, τεκνοῦν, ἀπέχεσθαι βρωμάτων, ὧν ὁ θεὸς ἔκτισεν εἰς μετάληψιν τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν· τοὺς Ἐμπεδοκλέους λανθάνεις διδάσκων καθαρμούς;
Agathon phę̄s einai theon katalyonta ta tou dēmiourgou poiēmata; eitʼ ou kataphanōs tēn Empedokleous philian euangelizę̄ tois akroōmenois ton agathon? Kōlyeis gamein, teknoun, apechesthai brōmatōn, hōn ho theos ektisen eis metalēpsin tois pistois kai epegnōkosi tēn alētheian; tous Empedokleous lanthaneis didaskōn katharmous?
You say there is a good God who destroys the works of the Demiurge; then are you not plainly preaching Empedocles' Love to your hearers as the Good? You forbid marrying and having children, and you enjoin abstaining from foods which God created to be shared by the faithful and those who know the truth; do you think you escape notice as you teach the purifications of Empedocles?
1 Tim 4:3 (allusion, high confidence)
Notes and citation
Summary: Marcion's good God is Empedocles' Love, and his ban on marriage and foods is Empedocles' purifications.
- The allusion is 1 Tim 4:3. “Purifications” (Καθαρμοί) is the title of one of Empedocles' poems.
Extrabiblical texts: Empedocles (Empedocles (fragments); allusion)
Cite (SBL): Hippolytus, Haer. 7.30.3 (Duncker–Schneidewin, 394; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-30-3). (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.
7.30.4Duncker–Schneidewin, 394
ἑπόμενος γὰρ ὡς ἀληθῶς κατὰ πάντα τούτῳ τὰ βρώματα παραιτεῖσθαι τοὺς ἑαυτοῦ μαθητὰς διδάσκεις, ἵνα μὴ φάγωσι σῶμά τι λείψανον ψυχῆς ὑπὸ τοῦ δημιουργοῦ κεκολασμένης· λύεις τοὺς ὑπὸ τοῦ θεοῦ συνηρμοσμένους γάμους τοῖς Ἐμπεδοκλέους ἀκολουθῶν δόγμασιν, ἵνα σοι φυλαχθῇ τὸ τῆς φιλίας ἔργον ἓν ἀδιαίρετον. Διαιρεῖ γὰρ ὁ γάμος κατὰ Ἐμπεδοκλέα τὸ ἓν καὶ ποιεῖ πολλά, καθὼς ἀπεδείξαμεν.
hepomenos gar hōs alēthōs kata panta toutǭ ta brōmata paraiteisthai tous heautou mathētas didaskeis, hina mē phagōsi sōma ti leipsanon psychēs hypo tou dēmiourgou kekolasmenēs; lyeis tous hypo tou theou synērmosmenous gamous tois Empedokleous akolouthōn dogmasin, hina soi phylachthę̄ to tēs philias ergon hen adiaireton. Diairei gar ho gamos kata Empedoklea to hen kai poiei polla, kathōs apedeixamen.
For truly following him in everything, you teach your disciples to refuse foods, so that they may not eat some body that is the remnant of a soul punished by the Demiurge. You dissolve marriages joined by God, following the doctrines of Empedocles, so that the work of Love may be kept for you one and undivided. For according to Empedocles marriage divides the one and makes many, as we have shown.
Matt 19:6 (allusion, high confidence)
Notes and citation
Summary: Marcion forbids meat and dissolves marriages joined by God, following Empedocles' view that marriage divides the One.
- “Joined by God” echoes Matt 19:6.
Cite (SBL): Hippolytus, Haer. 7.30.4 (Duncker–Schneidewin, 394; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-30-4). (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 7, chapter 31
7.31.1Duncker–Schneidewin, 394
Ἡ μὲν οὖν πρώτη καὶ καθαριωτάτη Μαρκίωνος αἵρεσις, ἐξ ἀγαθοῦ καὶ κακοῦ τὴν σύστασιν ἔχουσα, Ἐμπεδοκλέους ἡμῖν εἶναι πεφανέρωται· ἐπεὶ δὲ ἐν τοῖς καθʼ ἡμᾶς χρόνοις νῦν καινότερόν τι ἐπεχείρησε Μαρκιωνιστής τις Πρέπων Ἀσσύριος, πρὸς Βαρδησιάνην τὸν Ἀρμένιον ἐγγράφως ποιήσας λόγους περὶ τῆς αἱρέσεως, οὐδὲ τοῦτο σιωπήσομαι.
Hē men oun prōtē kai kathariōtatē Markiōnos hairesis, ex agathou kai kakou tēn systasin echousa, Empedokleous hēmin einai pephanerōtai; epei de en tois kathʼ hēmas chronois nyn kainoteron ti epecheirēse Markiōnistēs tis Prepōn Assyrios, pros Bardēsianēn ton Armenion engraphōs poiēsas logous peri tēs haireseōs, oude touto siōpēsomai.
The first and purest heresy of Marcion, then, which has its constitution from good and evil, has been shown by us to be Empedocles'. But since in our own times a certain Marcionite, Prepon the Assyrian, has now attempted something newer, having written discourses about the heresy addressed to Bardesanes the Armenian, I shall not pass over this in silence either.
Notes and citation
Summary: Hippolytus turns to a newer Marcionite, Prepon the Assyrian, who wrote against Bardesanes.
- Bardesanes (Bardaisan) of Edessa is here called “the Armenian.”
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 7.31.1 (Duncker–Schneidewin, 394; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-31-1). (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.
7.31.2Duncker–Schneidewin, 394–396
Τρίτην φάσκων δίκαιον εἶναι ἀρχὴν καὶ μέσην ἀγαθοῦ καὶ κακοῦ τεταγμένην, οὐδʼ οὕτως δὴ ὁ Πρέπων τὰς Ἐμπεδοκλέους διαφυγεῖν ἴσχυσε δόξας.
Tritēn phaskōn dikaion einai archēn kai mesēn agathou kai kakou tetagmenēn, oudʼ houtōs dē ho Prepōn tas Empedokleous diaphygein ischyse doxas.
In saying that there is a third principle, the just, set in the middle between the good and the evil, not even so was Prepon able to escape the opinions of Empedocles.
Notes and citation
Summary: Prepon added a third, just principle between good and evil, but this too came from Empedocles.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 7.31.2 (Duncker–Schneidewin, 394–396; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-31-2). (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.
7.31.3Duncker–Schneidewin, 396
Κόσμον γάρ φησιν εἶναι ὁ Ἐμπεδοκλῆς τὸν ὑπὸ τοῦ νείκους διοικούμενον τοῦ πονηροῦ, καὶ ἕτερον νοητὸν τὸν ὑπὸ τῆς φιλίας, καὶ εἶναι ταύτας τὰς διαφερούσας ἀρχὰς δύο ἀγαθοῦ καὶ κακοῦ, μέσον δὲ εἶναι τῶν διαφόρων ἀρχῶν δίκαιον λόγον, καθʼ ὃν συγκρίνεται τὰ διῃρημένα ὑπὸ τοῦ νείκους καὶ προσαρμόζεται κατὰ τὴν φιλίαν τῷ ἑνί.
Kosmon gar phēsin einai ho Empedoklēs ton hypo tou neikous dioikoumenon tou ponērou, kai heteron noēton ton hypo tēs philias, kai einai tautas tas diapherousas archas dyo agathou kai kakou, meson de einai tōn diaphorōn archōn dikaion logon, kathʼ hon synkrinetai ta dię̄rēmena hypo tou neikous kai prosarmozetai kata tēn philian tǭ heni.
For Empedocles says that there is a world governed by evil Strife, and another, intelligible, governed by Love, and that these are the two differing principles of good and evil; and that between the differing principles there is a just reason, by which the things divided by Strife are brought together and fitted to the One according to Love.
Notes and citation
Summary: Empedocles placed a just reason between Strife and Love, reuniting what Strife divides.
Cite (SBL): Hippolytus, Haer. 7.31.3 (Duncker–Schneidewin, 396; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-31-3). (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.
7.31.4Duncker–Schneidewin, 396
Τοῦτον δὲ αὐτὸν τὸν δίκαιον λόγον τὸν τῇ φιλίᾳ συναγωνιζόμενον Μοῦσαν ὁ Ἐμπεδοκλῆς προσαγορεύων, καὶ αὐτὸς αὑτῷ συναγωνίζεσθαι παρακαλεῖ, λέγων ὧδέ πως· εἰκάραι φημερίων ἕνεκεν τινός, ἄμβροτε Μοῦσα, ἡμετέρας μελέτας διὰ φροντίδος ἐλθεῖν εὐχομένων, νῦν αὖτε παρίστασο, Καλλιόπεια, ἀμφὶ θεῶν μακαρίων ἀγαθὸν λόγον ἐμφαίνοντι.
Touton de auton ton dikaion logon ton tę̄ philią synagōnizomenon Mousan ho Empedoklēs prosagoreuōn, kai autos hautǭ synagōnizesthai parakalei, legōn hōde pōs; eikarai phēmeriōn heneken tinos, ambrote Mousa, hēmeteras meletas dia phrontidos elthein euchomenōn, nyn aute paristaso, Kalliopeia, amphi theōn makariōn agathon logon emphainonti.
And this very just reason that fights alongside Love Empedocles calls the Muse, and he himself calls on her to fight alongside him, speaking somewhat as follows: “For if for the sake of any mortal, immortal Muse, it pleased you that our cares should come into your thought, now once again stand by me, Calliope, as I reveal a good account of the blessed gods.”
Textual problem in this passage: see the notes.
Notes and citation
Summary: Empedocles calls the just reason the Muse and invokes Calliope.
- Empedocles, fragment 131. The opening is corrupt in the digital text (εἰκάραι φημερίων for εἰ γὰρ ἐφημερίων).
Extrabiblical texts: Empedocles, frag. 131 (Empedocles (fragments); quotation)
Cite (SBL): Hippolytus, Haer. 7.31.4 (Duncker–Schneidewin, 396; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-31-4). (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.
7.31.5Duncker–Schneidewin, 396
Τούτοις κατακολουθῶν Μαρκίων τὴν γένεσιν τοῦ σωτῆρος ἡμῶν παντάπασι παρῃτήσατο, ἄτοπον εἶναι νομίζων ὑπὸ τὸ πλάσμα τοῦ ὀλεθρίου τούτου νείκους γεγονέναι τὸν λόγον τὸν τῇ φιλίᾳ συναγωνιζόμενον, τουτέστι τῷ ἀγαθῷ, ἀλλὰ χωρὶς γενέσεως ἔτει πεντεκαιδεκάτῳ τῆς ἡγεμονίας Τιβερίου Καίσαρος κατεληλυθότα αὐτὸν ἄνωθεν, μέσον ὄντα κακοῦ καὶ ἀγαθοῦ, διδάσκειν ἐν ταῖς συναγωγαῖς.
Toutois katakolouthōn Markiōn tēn genesin tou sōtēros hēmōn pantapasi parę̄tēsato, atopon einai nomizōn hypo to plasma tou olethriou toutou neikous gegonenai ton logon ton tę̄ philią synagōnizomenon, toutesti tǭ agathǭ, alla chōris geneseōs etei pentekaidekatǭ tēs hēgemonias Tiberiou Kaisaros katelēlythota auton anōthen, meson onta kakou kai agathou, didaskein en tais synagōgais.
Following these things, Marcion utterly rejected the birth of our Savior, thinking it absurd that the Word who fights alongside Love, that is, the Good, should have come into being under the formation of this destructive Strife; but he says that without birth, in the fifteenth year of the rule of Tiberius Caesar, he came down from above, being in the middle between evil and good, and taught in the synagogues.
Luke 3:1 (allusion, high confidence) · Luke 4:31 (allusion, high confidence)
Notes and citation
Summary: Marcion denied Christ's birth, saying he came down from heaven in Tiberius's fifteenth year and taught in the synagogues.
- The allusions are Luke 3:1 and 4:31, the opening of Marcion's gospel.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 7.31.5 (Duncker–Schneidewin, 396; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-31-5). (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.
7.31.6Duncker–Schneidewin, 396–398
Εἰ γὰρ μέσος τίς ἐστιν, ἀπήλλακται, φησί, πάσης τῆς τοῦ κακοῦ φύσεως· κακὸς δʼ ἐστίν, ὡς λέγει, ὁ δημιουργὸς καὶ τούτου τὰ ποιήματα. Διὰ τοῦτο ἀγέννητος κατῆλθεν ὁ Ἰησοῦς, φησίν, ἵνα ᾖ πάσης ἀπηλλαγμένος κακίας. Ἀπήλλακται δέ, φησί, καὶ τῆς τοῦ ἀγαθοῦ φύσεως, ἵνα ᾖ μέσος τις, ὥς φησιν ὁ Παῦλος, καὶ ὡς αὐτὸς ὁμολογεῖ· Τί με λέγετε ἀγαθόν;
Ei gar mesos tis estin, apēllaktai, phēsi, pasēs tēs tou kakou physeōs; kakos dʼ estin, hōs legei, ho dēmiourgos kai toutou ta poiēmata. Dia touto agennētos katēlthen ho Iēsous, phēsin, hina ę̄ pasēs apēllagmenos kakias. Apēllaktai de, phēsi, kai tēs tou agathou physeōs, hina ę̄ mesos tis, hōs phēsin ho Paulos, kai hōs autos homologei; Ti me legete agathon?
For if he is someone in the middle, he says, he is freed from the whole nature of evil; and the Demiurge, as he says, is evil, and his works. For this reason Jesus came down unborn, he says, so that he might be free from all evil. And he is free, he says, also from the nature of the good, so that he may be someone in the middle, as Paul says, and as he himself confesses: “Why do you call me good?”
Mark 10:18 (quotation, high confidence) · Luke 18:19 (quotation, high confidence) · 1 Tim 2:5 (allusion, low confidence)
Notes and citation
Summary: Prepon's Jesus came down unborn, free from both evil and good, as a middle being, citing “Why do you call me good?”
- The quotation is Mark 10:18 (Luke 18:19). “As Paul says” probably refers to Christ as mediator (1 Tim 2:5 or Gal 3:19–20); uncertain.
Notes on the original text
- Digital text corrected (wrong breathing: ᾖ): ἵνα ᾗ πάσης → ἵνα ᾖ πάσης.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 7.31.6 (Duncker–Schneidewin, 396–398; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-31-6). (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.
7.31.7Duncker–Schneidewin, 398
εἷς ἐστὶν ἀγαθός.
heis estin agathos.
“One is good.”
Mark 10:18 (quotation, high confidence)
Notes and citation
Summary: The quotation continues: “One is good.”
- The end of the quotation of Mark 10:18 (Luke 18:19) begun in 7.31.6.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 7.31.7 (Duncker–Schneidewin, 398; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-31-7). (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.
7.31.8Duncker–Schneidewin, 398
Ταῦτα μὲν οὖν τὰ Μαρκίωνι δόξαντα, διʼ ὧν ἐπλάνησε πολλοὺς τοῖς Ἐμπεδοκλέους λόγοις χρησάμενος, καὶ τὴν ὑπʼ ἐκείνου ἐφηυρημένην φιλοσοφίαν ἰδίᾳ δόξῃ μετάγων αἵρεσιν ἄθεον συνεστήσατο, ἣν ἱκανῶς ἠλέγχθαι ὑφʼ ἡμῶν νομίζω μηθέν τε καταλελεῖφθαι, ὧν κλεψιλογήσαντες παρʼ Ἑλλήνων τοὺς Χριστοῦ μαθητὰς ἐπηρεάζουσιν, ὡς τούτων αὐτοῖς γενομένους διδασκάλους. Ἀλλʼ ἐπεὶ καὶ τὰ τούτου ἱκανῶς ἡμῖν δοκεῖ ἐκτεθεῖσθαι, ἴδωμεν τί λέγει καὶ Καρποκράτης.
Tauta men oun ta Markiōni doxanta, diʼ hōn eplanēse pollous tois Empedokleous logois chrēsamenos, kai tēn hypʼ ekeinou ephēurēmenēn philosophian idią doxę̄ metagōn hairesin atheon synestēsato, hēn hikanōs ēlenchthai hyphʼ hēmōn nomizō mēthen te kataleleiphthai, hōn klepsilogēsantes parʼ Hellēnōn tous Christou mathētas epēreazousin, hōs toutōn autois genomenous didaskalous. Allʼ epei kai ta toutou hikanōs hēmin dokei ektetheisthai, idōmen ti legei kai Karpokratēs.
These, then, are the opinions of Marcion, by which he led many astray, using the words of Empedocles; and, transferring the philosophy invented by him to his own opinion, he put together a godless heresy. I think it has been sufficiently refuted by us, and that nothing has been left out of the things which, having stolen them from the Greeks, they use to abuse the disciples of Christ, as though he had been their teacher in these things. But since his teachings too seem to us to have been sufficiently set out, let us see what Carpocrates says as well.
Notes and citation
Summary: Hippolytus closes his refutation of Marcion as a borrower from Empedocles and turns to Carpocrates.
- The last clause is loosely constructed; the sense is that the heretics falsely make Christ the source of what they took from the Greeks.
Notes on the original text
- Digital text corrected (wrong accent: οὖν): μὲν οὗν → μὲν οὖν.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 7.31.8 (Duncker–Schneidewin, 398; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-31-8). (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.
item 7, chapter 32
7.32.1Duncker–Schneidewin, 398
Καρποκράτης τὸν μὲν κόσμον καὶ τὰ ἐν αὐτῷ ὑπὸ ἀγγέλων πολὺ ὑποβεβηκότων τοῦ ἀγενήτου πατρὸς γεγενῆσθαι λέγει, τὸν δὲ Ἰησοῦν ἐξ Ἰωσὴφ γεγεννῆσθαι, καὶ ὅμοιον τοῖς ἀνθρώποις γεγονότα δικαιότερον τῶν λοιπῶν γενέσθαι, τὴν δὲ ψυχὴν αὐτοῦ εὔτονον καὶ καθαρὰν γεγονυῖαν διαμνημονεῦσαι τὰ ὁρατὰ μὲν αὐτῇ ἐν τῇ μετὰ τοῦ ἀγενήτου θεοῦ περιφορᾷ, καὶ διὰ τοῦτο ὑπʼ ἐκείνου αὐτῇ καταπεμφθῆναι δύναμιν, ὅπως τοὺς κοσμοποιοὺς ἐκφυγεῖν διʼ αὐτῆς δυνηθῇ·
Karpokratēs ton men kosmon kai ta en autǭ hypo angelōn poly hypobebēkotōn tou agenētou patros gegenēsthai legei, ton de Iēsoun ex Iōsēph gegennēsthai, kai homoion tois anthrōpois gegonota dikaioteron tōn loipōn genesthai, tēn de psychēn autou eutonon kai katharan gegonuian diamnēmoneusai ta horata men autę̄ en tę̄ meta tou agenētou theou periphorą, kai dia touto hypʼ ekeinou autę̄ katapemphthēnai dynamin, hopōs tous kosmopoious ekphygein diʼ autēs dynēthę̄;
Carpocrates says that the world and the things in it were made by angels far inferior to the unbegotten Father, and that Jesus was begotten of Joseph, and being like other human beings became more righteous than the rest; and that his soul, being vigorous and pure, remembered the things it had seen in its circuit with the unbegotten God, and for this reason a power was sent down to it by him, so that through it he might be able to escape the world-makers;
Notes and citation
Summary: Carpocrates taught that angels made the world and that Jesus, son of Joseph, received power from above because his pure soul remembered what it had seen with God.
- Hippolytus follows Irenaeus, Against Heresies 1.25. The soul's heavenly “circuit” recalls Plato, Phaedrus 247.
Extrabiblical texts: Plato, Phaedr. 247 (Plato (works); allusion)
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 7.32.1 (Duncker–Schneidewin, 398; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-32-1). (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.
7.32.2Duncker–Schneidewin, 398–400
ἣν καὶ διὰ πάντων χωρήσασαν ἐν πᾶσί τε ἐλευθερωθεῖσαν ἀνεληλυθέναι πρὸς αὐτόν, [καὶ ὁμοίως τὴν] τὰ ὅμοια αὐτῇ ἀσπαζομένην. Τὴν δὲ τοῦ Ἰησοῦ λέγουσι ψυχὴν ἐννόμως ἠσκημένην ἐν Ἰουδαϊκοῖς ἔθεσι καταφρονῆσαι αὐτῶν, καὶ διὰ τοῦτο δυνάμεις εἰληφέναι, διʼ ὧν κατήργησε τὰ ἐπὶ κολάσεσι πάθη προσόντα τοῖς ἀνθρώποις.
hēn kai dia pantōn chōrēsasan en pasi te eleutherōtheisan anelēlythenai pros auton, [kai homoiōs tēn] ta homoia autę̄ aspazomenēn. Tēn de tou Iēsou legousi psychēn ennomōs ēskēmenēn en Ioudaïkois ethesi kataphronēsai autōn, kai dia touto dynameis eilēphenai, diʼ hōn katērgēse ta epi kolasesi pathē prosonta tois anthrōpois.
and that this power, having passed through all things and been set free in all, went back up to him, [and likewise the soul] that embraces the things like it. And they say that the soul of Jesus, having been lawfully trained in Jewish customs, despised them, and for this reason received powers by which he abolished the passions that attach to human beings for their punishment.
Notes and citation
Summary: Jesus' soul, trained in Jewish customs, despised them and so received powers to overcome the passions.
- The bracketed words are an editorial restoration of a damaged clause.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 7.32.2 (Duncker–Schneidewin, 398–400; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-32-2). (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.
7.32.3Duncker–Schneidewin, 400
Τὴν οὖν ὁμοίως ἐκείνῃ τῇ τοῦ Χριστοῦ ψυχῇ δυναμένην καταφρονῆσαι τῶν κοσμοποιῶν ἀρχόντων ὁμοίως λαμβάνειν δύναμιν πρὸς τὸ πρᾶξαι τὰ ὅμοια. Διὸ καὶ εἰς τοῦτο τὸ τῦφος κατεληλύθασιν, ὥστε τοὺς μὲν ὁμοίους αὐτῷ εἶναι λέγουσι τῷ Ἰησοῦ, τοὺς δὲ καὶ ἔτι κατά τι δυνατωτέρους τινάς, ὄντας δὲ καὶ διαφορωτέρους τῶν ἐκείνου μαθητῶν, οἷον Πέτρου καὶ Παύλου καὶ τῶν λοιπῶν ἀποστόλων,
Tēn oun homoiōs ekeinę̄ tę̄ tou Christou psychę̄ dynamenēn kataphronēsai tōn kosmopoiōn archontōn homoiōs lambanein dynamin pros to praxai ta homoia. Dio kai eis touto to typhos katelēlythasin, hōste tous men homoious autǭ einai legousi tǭ Iēsou, tous de kai eti kata ti dynatōterous tinas, ontas de kai diaphorōterous tōn ekeinou mathētōn, hoion Petrou kai Paulou kai tōn loipōn apostolōn,
So the soul that, like that soul of Christ, is able to despise the world-making rulers likewise receives power to do the same things. Therefore they have come to such a pitch of conceit that they say some are like Jesus himself, and others even more powerful in some respect, being even superior to his disciples, such as Peter and Paul and the rest of the apostles,
Notes and citation
Summary: Carpocratians claim that anyone who despises the world-rulers as Jesus did gets the same power, and some think themselves superior even to the apostles.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 7.32.3 (Duncker–Schneidewin, 400; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-32-3). (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.
7.32.4Duncker–Schneidewin, 400–402
τούτους δὲ κατὰ μηδὲν ἀπολείπεσθαι τοῦ Ἰησοῦ. Τὰς δὲ ψυχὰς αὐτῶν ἐκ τῆς ὑπερκειμένης ἐξουσίας παρούσας, καὶ διὰ τοῦτο ὡσαύτως καταφρονούσας τῶν κοσμοποιῶν, τῆς αὐτῆς ἠξιῶσθαι δυνάμεως καὶ αὖθις εἰς τὸ αὐτὸ χωρῆσαι· εἰ δέ τις ἐκείνου πλέον καταφρονήσειεν τῶν ἐνταῦθα, δύνασθαι διαφορώτερον αὐτοῦ ὑπάρχειν.
toutous de kata mēden apoleipesthai tou Iēsou. Tas de psychas autōn ek tēs hyperkeimenēs exousias parousas, kai dia touto hōsautōs kataphronousas tōn kosmopoiōn, tēs autēs ēxiōsthai dynameōs kai authis eis to auto chōrēsai; ei de tis ekeinou pleon kataphronēseien tōn entautha, dynasthai diaphorōteron autou hyparchein.
and that these fall short of Jesus in nothing. And that their souls, coming from the power that lies above, and for this reason likewise despising the world-makers, have been deemed worthy of the same power and go back again to the same place; and if anyone should despise the things here more than he did, he could be superior to him.
Notes and citation
Summary: They claim their souls come from above and could even surpass Jesus by despising the world more.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 7.32.4 (Duncker–Schneidewin, 400–402; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-32-4). (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.
7.32.5Duncker–Schneidewin, 402
Τέχνας οὖν μαγικὰς ἐξεργάζονται καὶ ἐπαοιδάς, φίλτρα τε καὶ χαριτήσια, παρέδρους τε καὶ ὀνειροπόμπους καὶ τὰ λοιπὰ κακουργήματα, φάσκοντες ἐξουσίαν ἔχειν πρὸς τὸ κυριεύειν ἤδη τῶν ἀρχόντων καὶ ποιητῶν τοῦδε τοῦ κόσμου, οὐ μὴν ἀλλὰ καὶ τῶν ἐν αὐτῷ ποιημάτων ἁπάντων·
Technas oun magikas exergazontai kai epaoidas, philtra te kai charitēsia, paredrous te kai oneiropompous kai ta loipa kakourgēmata, phaskontes exousian echein pros to kyrieuein ēdē tōn archontōn kai poiētōn toude tou kosmou, ou mēn alla kai tōn en autǭ poiēmatōn hapantōn;
So they practice magic arts and incantations, love potions and charms, familiar spirits and dream-senders and other evil practices, claiming to have authority to rule already over the rulers and makers of this world, and indeed over all the works in it;
Notes and citation
Summary: The Carpocratians practice magic, claiming power over the world's rulers and all their works.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 7.32.5 (Duncker–Schneidewin, 402; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-32-5). (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.
7.32.6Duncker–Schneidewin, 402
οἵτινες καὶ αὐτοὶ εἰς διαβολὴν τοῦ θείου τῆς ἐκκλησίας ὀνόματος πρὸς τὰ ἔθνη ὑπὸ τοῦ σατανᾶ προεβλήθησαν, ἵνα κατʼ ἄλλον καὶ ἄλλον τρόπον τὰ ἐκείνων ἀκούοντες ἄνθρωποι, καὶ δοκοῦντες ἡμᾶς πάντας τοιούτους ὑπάρχειν ἀποστρέφωσι τὰς ἀκοὰς αὐτῶν ἀπὸ τοῦ τῆς ἀληθείας κηρύγματος, ἢ καὶ βλέποντες τὰ ἐκείνων ἅπαντας ἡμᾶς βλασφημῶσιν.
hoitines kai autoi eis diabolēn tou theiou tēs ekklēsias onomatos pros ta ethnē hypo tou satana proeblēthēsan, hina katʼ allon kai allon tropon ta ekeinōn akouontes anthrōpoi, kai dokountes hēmas pantas toioutous hyparchein apostrephōsi tas akoas autōn apo tou tēs alētheias kērygmatos, ē kai blepontes ta ekeinōn hapantas hēmas blasphēmōsin.
who themselves too were put forward by Satan to slander before the nations the divine name of the church, so that people, hearing their doings in one way or another and thinking that we are all like them, may turn their ears away from the preaching of the truth, or, seeing their doings, may blaspheme us all.
2 Tim 4:4 (echo, low confidence)
Notes and citation
Summary: Hippolytus says Satan used such sects to bring the church into disrepute among pagans.
- Compare Rom 2:24 and 2 Tim 4:4.
Topics: Heresy, Persecution
Cite (SBL): Hippolytus, Haer. 7.32.6 (Duncker–Schneidewin, 402; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-32-6). (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.
7.32.7Duncker–Schneidewin, 402
Εἰς τοσοῦτον δὲ μετενσωματοῦσθαι φάσκουσι τὰς ψυχάς, ὅσον πάντα τὰ ἁμαρτήματα πληρώσωσιν· ὅταν δὲ μηδὲν λείπῃ, τότε ἐλευθερωθεῖσαν ἀπαλλαγῆναι πρὸς ἐκεῖνον τὸν ὑπεράνω τῶν κοσμοποιῶν ἀγγέλων θεόν, καὶ οὕτως σωθήσεσθαι πάσας τὰς ψυχάς.
Eis tosouton de metensōmatousthai phaskousi tas psychas, hoson panta ta hamartēmata plērōsōsin; hotan de mēden leipę̄, tote eleutherōtheisan apallagēnai pros ekeinon ton hyperanō tōn kosmopoiōn angelōn theon, kai houtōs sōthēsesthai pasas tas psychas.
And they claim that souls pass into bodies again and again until they have fulfilled all sins; and when nothing is lacking, then the soul, set free, departs to that God who is above the world-making angels, and in this way all souls will be saved.
Notes and citation
Summary: Carpocratians teach reincarnation until a soul has committed every sin, after which all souls are freed and saved.
Topics: Heresy, Eschatology
Cite (SBL): Hippolytus, Haer. 7.32.7 (Duncker–Schneidewin, 402; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-32-7). (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.
7.32.8Duncker–Schneidewin, 402–404
Τινὲς δὲ φθάσασαι ἐν μιᾷ παρουσίᾳ ἀναμιγῆναι πάσαις ἁμαρτίαις οὐκέτι μετενσωματοῦνται, ἀλλὰ πάντα ὁμοῦ ἀποδοῦσαι τὰ ὀφλήματα ἐλευθερωθήσονται τοῦ μηκέτι γενέσθαι ἐν σώματι. Τούτων τινὲς καὶ καυτηριάζουσι τοὺς ἰδίους μαθητὰς ἐν τοῖς ὀπίσω μέρεσι τοῦ λοβοῦ τοῦ δεξιοῦ ὠτός. Καὶ εἰκόνας δὲ κατασκευάζουσι τοῦ Χριστοῦ λέγοντες ὑπὸ Πιλάτου τῷ καιρῷ ἐκείνῳ γενέσθαι.
Tines de phthasasai en mią parousią anamigēnai pasais hamartiais ouketi metensōmatountai, alla panta homou apodousai ta ophlēmata eleutherōthēsontai tou mēketi genesthai en sōmati. Toutōn tines kai kautēriazousi tous idious mathētas en tois opisō meresi tou lobou tou dexiou ōtos. Kai eikonas de kataskeuazousi tou Christou legontes hypo Pilatou tǭ kairǭ ekeinǭ genesthai.
But some souls, having managed in a single coming to mingle with all sins, are no longer reincarnated, but having paid all their debts at once will be freed from being in a body any more. Some of these also brand their own disciples on the back of the lobe of the right ear. And they make images of Christ, saying they were made by Pilate at that time.
Notes and citation
Summary: Some souls finish all sins in one life; the sect brands its disciples' ears and keeps portraits of Christ said to be made by Pilate.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 7.32.8 (Duncker–Schneidewin, 402–404; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-32-8). (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.
item 7, chapter 33
7.33.1Duncker–Schneidewin, 404
Κήρινθος δέ τις, αὐτὸς Αἰγυπτίων παιδείᾳ ἀσκηθείς, ἔλεγεν οὐχ ὑπὸ τοῦ πρώτου θεοῦ γεγονέναι τὸν κόσμον, ἀλλʼ ὑπὸ δυνάμεώς τινος κεχωρισμένης τῆς ὑπὲρ τὰ ὅλα ἐξουσίας καὶ ἀγνοούσης τὸν ὑπὲρ πάντα θεόν. Τὸν δὲ Ἰησοῦν ὑπέθετο μὴ ἐκ παρθένου γεγενῆσθαι, γεγονέναι δὲ αὐτὸν ἐξ Ἰωσὴφ καὶ Μαρίας υἱὸν ὁμοίως τοῖς λοιποῖς ἅπασιν ἀνθρώποις, καὶ δικαιότερον γεγονέναι καὶ σοφώτερον.
Kērinthos de tis, autos Aigyptiōn paideią askētheis, elegen ouch hypo tou prōtou theou gegonenai ton kosmon, allʼ hypo dynameōs tinos kechōrismenēs tēs hyper ta hola exousias kai agnoousēs ton hyper panta theon. Ton de Iēsoun hypetheto mē ek parthenou gegenēsthai, gegonenai de auton ex Iōsēph kai Marias huion homoiōs tois loipois hapasin anthrōpois, kai dikaioteron gegonenai kai sophōteron.
A certain Cerinthus, himself trained in the learning of the Egyptians, said that the world was not made by the first God but by some power separated from the authority that is above all things and ignorant of the God who is above all. And he supposed that Jesus was not born of a virgin, but was the son of Joseph and Mary like all other human beings, and became more righteous and wiser.
Notes and citation
Summary: Cerinthus taught that a lower power made the world and that Jesus was the natural son of Joseph and Mary.
- Hippolytus follows Irenaeus, Against Heresies 1.26.1.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 7.33.1 (Duncker–Schneidewin, 404; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-33-1). (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.
7.33.2Duncker–Schneidewin, 404–406
Καὶ μετὰ τὸ βάπτισμα κατελθεῖν εἰς αὐτὸν ἐκ τῆς ὑπὲρ τὰ ὅλα αὐθεντίας τὸν Χριστὸν ἐν εἴδει περιστερᾶς, καὶ τότε κηρῦξαι τὸν ἄγνωστον πατέρα, καὶ δυνάμεις ἐπιτελέσαι, πρὸς δὲ τῷ τέλει ἀποπτῆναι τὸν Χριστὸν ἀπὸ τοῦ Ἰησοῦ, καὶ τὸν Ἰησοῦν πεπονθέναι καὶ ἐγηγέρθαι, τὸν δὲ Χριστὸν ἀπαθῆ διαμεμενηκέναι πνευματικὸν ὑπάρχοντα.
Kai meta to baptisma katelthein eis auton ek tēs hyper ta hola authentias ton Christon en eidei peristeras, kai tote kēryxai ton agnōston patera, kai dynameis epitelesai, pros de tǭ telei apoptēnai ton Christon apo tou Iēsou, kai ton Iēsoun peponthenai kai egēgerthai, ton de Christon apathē diamemenēkenai pneumatikon hyparchonta.
And that after the baptism the Christ came down upon him from the supreme Authority above all things in the form of a dove, and then he proclaimed the unknown Father and performed mighty works; but at the end the Christ flew away from Jesus, and Jesus suffered and was raised, while the Christ remained impassible, being spiritual.
Matt 3:16 (allusion, high confidence)
Notes and citation
Summary: For Cerinthus the Christ descended on Jesus at his baptism and left him before the passion.
- The allusion is to the baptism narrative, Matt 3:16.
Topics: Heresy, Christology, Baptism
Cite (SBL): Hippolytus, Haer. 7.33.2 (Duncker–Schneidewin, 404–406; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-33-2). (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 7, chapter 34
7.34.1Duncker–Schneidewin, 406
Ἐβιωναῖοι δὲ ὁμολογοῦσι μὲν τὸν κόσμον ὑπὸ τοῦ ὄντως θεοῦ γεγονέναι, τὰ δὲ περὶ τὸν Χριστὸν ὁμοίως τῷ Κηρίνθῳ καὶ Καρποκράτει μυθεύουσιν.
Ebiōnaioi de homologousi men ton kosmon hypo tou ontōs theou gegonenai, ta de peri ton Christon homoiōs tǭ Kērinthǭ kai Karpokratei mytheuousin.
The Ebionites confess that the world was made by the true God, but they tell the same myths about Christ as Cerinthus and Carpocrates.
Notes and citation
Summary: The Ebionites accept the true God as creator but share Cerinthus's view of Christ.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 7.34.1 (Duncker–Schneidewin, 406; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-34-1). (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.
7.34.2Duncker–Schneidewin, 406
Ἔθεσιν Ἰουδαϊκοῖς ζῶσι, κατὰ νόμον φάσκοντες δικαιοῦσθαι, καὶ τὸν Ἰησοῦν λέγοντες δεδικαιῶσθαι ποιήσαντα τὸν νόμον· διὸ καὶ Χριστὸν αὐτὸν τοῦ θεοῦ ὠνομάσθαι, καὶ Ἰησοῦν, ἐπεὶ μηδεὶς τῶν [ἑτέρων] ἐτέλεσε τὸν νόμον· εἰ γὰρ καὶ ἕτερός τις πεποιήκει τὰ ἐν νόμῳ προστεταγμένα, ἦν ἂν ἐκεῖνος ὁ Χριστός. Δύνασθαι δὲ καὶ ἑαυτοὺς ὁμοίως ποιήσαντας Χριστοὺς γενέσθαι· καὶ γὰρ καὶ αὐτὸν ὁμοίως ἄνθρωπον εἶναι πᾶσι λέγουσιν.
Ethesin Ioudaïkois zōsi, kata nomon phaskontes dikaiousthai, kai ton Iēsoun legontes dedikaiōsthai poiēsanta ton nomon; dio kai Christon auton tou theou ōnomasthai, kai Iēsoun, epei mēdeis tōn [heterōn] etelese ton nomon; ei gar kai heteros tis pepoiēkei ta en nomǭ prostetagmena, ēn an ekeinos ho Christos. Dynasthai de kai heautous homoiōs poiēsantas Christous genesthai; kai gar kai auton homoiōs anthrōpon einai pasi legousin.
They live by Jewish customs, claiming to be justified according to the law, and saying that Jesus was justified by doing the law; and that for this reason he was named Christ of God, and Jesus, since none [of the others] fulfilled the law; for if anyone else had done what is commanded in the law, he would have been the Christ. And they too can become Christs if they do likewise; for they say that he too was a human being like all.
Notes and citation
Summary: The Ebionites keep the Jewish law, saying Jesus became Christ by keeping it perfectly and that they too can become Christs.
Notes on the original text
- Digital text corrected (misspelling): προςτεταγμένα → προστεταγμένα.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 7.34.2 (Duncker–Schneidewin, 406; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-34-2). (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 7, chapter 35
7.35.1Duncker–Schneidewin, 406
Θεόδοτος δέ τις ὢν Βυζάντιος εἰσήγαγεν αἵρεσιν καινήν, φάσκων τὰ περὶ μὲν τῆς τοῦ παντὸς ἀρχῆς σύμφωνα ἐκ μέρους τοῖς τῆς ἀληθοῦς ἐκκλησίας, ὑπὸ τοῦ θεοῦ πάντα ὁμολογῶν γεγονέναι, τὸν δὲ Χριστὸν ἐκ τῆς τῶν γνωστικῶν καὶ Κηρίνθου καὶ Ἐβίωνος σχολῆς ἀποσπάσας φάσκει τοιούτῳ τινὶ τρόπῳ πεφηνέναι·
Theodotos de tis ōn Byzantios eisēgagen hairesin kainēn, phaskōn ta peri men tēs tou pantos archēs symphōna ek merous tois tēs alēthous ekklēsias, hypo tou theou panta homologōn gegonenai, ton de Christon ek tēs tōn gnōstikōn kai Kērinthou kai Ebiōnos scholēs apospasas phaskei toioutǭ tini tropǭ pephēnenai;
A certain Theodotus, a Byzantine, introduced a new heresy. He says that the things concerning the origin of the universe agree in part with those of the true church, confessing that all things were made by God; but, having torn away his view of Christ from the school of the Gnostics and of Cerinthus and Ebion, he says that he appeared in some such way as this:
Notes and citation
Summary: Theodotus of Byzantium agreed with the church on creation but took his view of Christ from the Gnostics, Cerinthus, and Ebion.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 7.35.1 (Duncker–Schneidewin, 406; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-35-1). (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.
7.35.2Duncker–Schneidewin, 406
καὶ τὸν μὲν Ἰησοῦν εἶναι ἄνθρωπον ἐκ παρθένου γεγενημένον κατὰ βουλὴν τοῦ πατρός, βιώσαντα δὲ κοινῶς πᾶσιν ἀνθρώποις καὶ εὐσεβέστατον γεγονότα ὕστερον ἐπὶ τοῦ βαπτίσματος ἐπὶ τῷ Ἰορδάνῃ κεχωρηκέναι τὸν Χριστὸν ἄνωθεν κατεληλυθότα ἐν εἴδει περιστερᾶς, ὅθεν οὐ πρότερον τὰς δυνάμεις ἐν αὐτῷ ἐνηργηκέναι, ἢ ὅτε κατελθὸν ἀνεδείχθη ἐν αὐτῷ τὸ πνεῦμα, ὃ εἶναι τὸν Χριστὸν προσαγορεύει. Θεὸν δὲ οὐδέποτε τοῦτον γεγονέναι οὗτοι θέλουσιν ἐπὶ τῇ καθόδῳ τοῦ πνεύματος, ἕτεροι δὲ μετὰ τὴν ἐκ νεκρῶν ἀνάστασιν.
kai ton men Iēsoun einai anthrōpon ek parthenou gegenēmenon kata boulēn tou patros, biōsanta de koinōs pasin anthrōpois kai eusebestaton gegonota hysteron epi tou baptismatos epi tǭ Iordanę̄ kechōrēkenai ton Christon anōthen katelēlythota en eidei peristeras, hothen ou proteron tas dynameis en autǭ enērgēkenai, ē hote katelthon anedeichthē en autǭ to pneuma, ho einai ton Christon prosagoreuei. Theon de oudepote touton gegonenai houtoi thelousin epi tę̄ kathodǭ tou pneumatos, heteroi de meta tēn ek nekrōn anastasin.
that Jesus was a man born of a virgin according to the will of the Father, and that after living like all human beings and becoming most devout, later, at the baptism at the Jordan, he received the Christ, who came down from above in the form of a dove; so that the powers were not at work in him before the Spirit came down and was shown forth in him, which he calls the Christ. And these men hold that he never became God, even at the descent of the Spirit, while others hold that he did so after the resurrection from the dead.
Matt 3:16 (allusion, high confidence)
Notes and citation
Summary: Theodotus held that Jesus, a man born of a virgin, received the Christ-Spirit at his baptism; his followers differed on whether he ever became God.
- “These men” are the followers of Theodotus; “others” are other adoptionists. The sentence may also be read: these men say he did not become God at the descent of the Spirit, others only after the resurrection.
Topics: Heresy, Christology, Baptism
Cite (SBL): Hippolytus, Haer. 7.35.2 (Duncker–Schneidewin, 406; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-35-2). (abbreviation not yet checked)
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item 7, chapter 36
7.36.1Duncker–Schneidewin, 406–408
Διαφόρων δὲ γενομένων ἐν αὐτοῖς ζητήσεων ἐπεχείρησέ τις καὶ αὐτὸς Θεόδοτος καλούμενος, τραπεζίτης τὴν τέχνην, λέγειν δύναμιν τινὰ τὸν Μελχισεδὲκ εἶναι μεγίστην, καὶ τοῦτον εἶναι μείζονα τοῦ Χριστοῦ, οὗ κατʼ εἰκόνα φάσκουσι τὸν Χριστὸν τυγχάνειν, καὶ αὐτοὶ ὁμοίως τοῖς προειρημένοις Θεοδοτιανοῖς ἄνθρωπον εἶναι λέγουσι τὸν Ἰησοῦν, καὶ κατὰ τὸν αὐτὸν λόγον τὸν Χριστὸν εἰς αὐτὸν κατεληλυθέναι.
Diaphorōn de genomenōn en autois zētēseōn epecheirēse tis kai autos Theodotos kaloumenos, trapezitēs tēn technēn, legein dynamin tina ton Melchisedek einai megistēn, kai touton einai meizona tou Christou, hou katʼ eikona phaskousi ton Christon tynchanein, kai autoi homoiōs tois proeirēmenois Theodotianois anthrōpon einai legousi ton Iēsoun, kai kata ton auton logon ton Christon eis auton katelēlythenai.
When various questions arose among them, another man, himself also called Theodotus, a banker by trade, undertook to say that Melchizedek is a certain very great power, and that he is greater than Christ, after whose image they say Christ happens to be. And they too, like the Theodotians mentioned before, say that Jesus is a man, and that in the same way the Christ came down on him.
Heb 7:3 (allusion, high confidence) · Ps 110:4 (109:4 LXX) (allusion, medium confidence)
Notes and citation
Summary: Theodotus the banker taught that Melchizedek is a great power, greater than Christ, who was made in his image.
- The allusions are to Gen 14:18, Ps 110:4 (109:4 LXX), and Heb 7:3.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 7.36.1 (Duncker–Schneidewin, 406–408; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-36-1). (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.
7.36.2Duncker–Schneidewin, 408
Γνωστικῶν δὲ διάφοροι γνῶμαι, ὧν οὐκ ἄξιον καταριθμεῖν τὰς φλυάρους δόξας ἐκρίναμεν, οὔσας πολλὰς ἀλόγους τε καὶ βλασφημίας γεμούσας, ὧν πάνυ σεμνότεροι περὶ τὸ θεῖον οἱ φιλοσοφήσαντες ἀφʼ Ἑλλήνων ἠλέγχθησαν.
Gnōstikōn de diaphoroi gnōmai, hōn ouk axion katarithmein tas phlyarous doxas ekrinamen, ousas pollas alogous te kai blasphēmias gemousas, hōn pany semnoteroi peri to theion hoi philosophēsantes aphʼ Hellēnōn ēlenchthēsan.
The Gnostics have various opinions, whose silly views we have judged not worth enumerating, since they are many, irrational, and full of blasphemy; those who philosophized among the Greeks were shown to be far more reverent about the divine than they.
Notes and citation
Summary: Hippolytus will not list the many Gnostic opinions, which he thinks less reverent than the Greek philosophers.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 7.36.2 (Duncker–Schneidewin, 408; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-36-2). (abbreviation not yet checked)
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7.36.3Duncker–Schneidewin, 408
Πολλῆς δὲ αὐτοῖς συστάσεως κακῶν αἴτιος γεγένηται Νικόλαος, εἷς τῶν ἑπτὰ εἰς διακονίαν ὑπὸ τῶν ἀποστόλων κατασταθείς, ὃς ἀποστὰς τῆς κατʼ εὐθεῖαν διδασκαλίας ἐδίδασκεν ἀδιαφορίαν βίου τε καὶ βρώσεως, οὗ τοὺς μαθητὰς ἐνυβρίζοντας τὸ ἄγιον πνεῦμα διὰ τῆς ἀποκαλύψεως Ἰωάννης ἤλεγχε πορνεύοντας καὶ εἰδωλόθυτα ἐσθίοντας.
Pollēs de autois systaseōs kakōn aitios gegenētai Nikolaos, heis tōn hepta eis diakonian hypo tōn apostolōn katastatheis, hos apostas tēs katʼ eutheian didaskalias edidasken adiaphorian biou te kai brōseōs, hou tous mathētas enybrizontas to agion pneuma dia tēs apokalypseōs Iōannēs ēlenche porneuontas kai eidōlothyta esthiontas.
Nicolaus, one of the seven appointed to the diaconate by the apostles, became the cause of a great gathering of evils for them. Departing from right teaching, he taught indifference as to life and food; and John, through the Revelation, rebuked his disciples, who insulted the Holy Spirit, for committing sexual immorality and eating things sacrificed to idols.
Acts 6:5 (allusion, high confidence) · Rev 2:6 (allusion, high confidence) · Rev 2:14–15 (allusion, high confidence)
Notes and citation
Summary: Hippolytus blames Nicolaus, one of the seven deacons, whose followers John rebuked in Revelation for sexual immorality and eating idol sacrifices.
- The allusions are Acts 6:5 and Rev 2:6, 14–15. πορνεύοντας is rendered “committing sexual immorality.”
Topics: Heresy, Church office, Ethics
Cite (SBL): Hippolytus, Haer. 7.36.3 (Duncker–Schneidewin, 408; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-36-3). (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 37
7.37.1Duncker–Schneidewin, 408
Κέρδων δέ τις καὶ αὐτὸς ἀφορμὰς ὁμοίως παρὰ τούτων λαβὼν καὶ Σίμωνος, λέγει τὸν ὑπὸ Μωσέως καὶ προφητῶν θεὸν κεκηρυγμένον μὴ εἶναι πατέρα Ἰησοῦ Χριστοῦ. Τοῦτον μὲν γὰρ ἐγνῶσθαι, τὸν δὲ τοῦ Χριστοῦ πατέρα εἶναι ἄγνωστον, καὶ τὸν μὲν εἶναι δίκαιον, τὸν δὲ ἀγαθόν.
Kerdōn de tis kai autos aphormas homoiōs para toutōn labōn kai Simōnos, legei ton hypo Mōseōs kai prophētōn theon kekērygmenon mē einai patera Iēsou Christou. Touton men gar egnōsthai, ton de tou Christou patera einai agnōston, kai ton men einai dikaion, ton de agathon.
A certain Cerdo, likewise taking his starting points from these and from Simon, says that the God proclaimed by Moses and the prophets is not the Father of Jesus Christ. For the one has been known, but the Father of Christ is unknown; and the one is just, the other good.
Notes and citation
Summary: Cerdo taught that the just God of Moses and the prophets is not the unknown, good Father of Jesus Christ.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 7.37.1 (Duncker–Schneidewin, 408; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-37-1). (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.
7.37.2Duncker–Schneidewin, 408–410
Τούτου δὲ τὸ δόγμα ἐκράτυνε Μαρκίων, τάς τε ἀντιπαραθέσεις ἐπιχειρήσας, καὶ ὅσα αὐτῷ ἔδοξεν εἰς τὸν τῶν ἁπάντων δημιουργὸν δυσφημήσας. Ὁμοίως δὲ καὶ Λουκιανὸς ὁ τούτου μαθητής.
Toutou de to dogma ekratyne Markiōn, tas te antiparatheseis epicheirēsas, kai hosa autǭ edoxen eis ton tōn hapantōn dēmiourgon dysphēmēsas. Homoiōs de kai Loukianos ho toutou mathētēs.
Marcion strengthened this man's doctrine, attempting his Antitheses and reviling the Demiurge of all things as he saw fit. Likewise also Lucian, his disciple.
Notes and citation
Summary: Marcion built on Cerdo's teaching in his Antitheses, and his disciple Lucian did the same.
- The Antitheses was Marcion's work contrasting the Old Testament with the gospel.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 7.37.2 (Duncker–Schneidewin, 408–410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-37-2). (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 7, chapter 38
7.38.1Duncker–Schneidewin, 410
Ἀπελλῆς δὲ ἐκ τούτων γενόμενος οὕτως λέγει· Εἶναι τινὰ θεὸν ἀγαθόν, καθὼς καὶ Μαρκίων ὑπέθετο, τὸν δὲ πάντα κτίσαντα εἶναι δίκαιον, ὃς τὰ γενόμενα ἐδημιούργησε, καὶ τρίτον τὸν Μωσεῖ λαλήσαντα, πύρινον δὲ τοῦτον εἶναι, εἶναι δὲ καὶ τέταρτον ἕτερον, κακῶν αἴτιον· τούτους δὲ ἀγγέλους ὀνομάζει.
Apellēs de ek toutōn genomenos houtōs legei; Einai tina theon agathon, kathōs kai Markiōn hypetheto, ton de panta ktisanta einai dikaion, hos ta genomena edēmiourgēse, kai triton ton Mōsei lalēsanta, pyrinon de touton einai, einai de kai tetarton heteron, kakōn aition; toutous de angelous onomazei.
Apelles, who came from these, says the following: that there is a certain good God, as Marcion too supposed, and that the one who created all things is just, who fashioned the things that have come into being; and a third, who spoke to Moses, and that this one is fiery; and that there is also a fourth, the cause of evils. And these he calls angels.
Notes and citation
Summary: Apelles taught a good God, a just creator, a fiery God who spoke to Moses, and a fourth cause of evil, called angels.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 7.38.1 (Duncker–Schneidewin, 410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-38-1). (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.
7.38.2Duncker–Schneidewin, 410
Νόμον δὲ καὶ προφήτας δυσφημεῖ, ἀνθρώπινα καὶ ψευδῆ φάσκων εἶναι τὰ γεγραμμένα, τῶν δὲ εὐαγγελίων ἢ τοῦ ἀποστόλου τὰ ἀρέσκοντα αὐτῷ αἱρεῖται. Φιλουμένης δέ τινος λόγοις προσέχει ὡς προφήτιδος φανερώσεσι.
Nomon de kai prophētas dysphēmei, anthrōpina kai pseudē phaskōn einai ta gegrammena, tōn de euangeliōn ē tou apostolou ta areskonta autǭ haireitai. Philoumenēs de tinos logois prosechei hōs prophētidos phanerōsesi.
He reviles the Law and the Prophets, claiming that what is written is human and false; and from the Gospels or the Apostle he chooses what pleases him. And he gives heed to the words of a certain Philumene as to the revelations of a prophetess.
Notes and citation
Summary: Apelles rejected the Law and Prophets, picked from the Gospels and Paul, and followed the prophetess Philumene.
- “The Apostle” means the letters of Paul.
Topics: Heresy, Scripture and canon
Cite (SBL): Hippolytus, Haer. 7.38.2 (Duncker–Schneidewin, 410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-38-2). (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.
7.38.3Duncker–Schneidewin, 410
Τὸν δὲ Χριστὸν ἐκ τῆς ὕπερθεν δυνάμεως κατεληλυθέναι, τουτέστι τοῦ ἀγαθοῦ, κἀκείνου αὐτὸν εἶναι υἱόν, τοῦτον δὲ οὐκ ἐκ παρθένου γεγενῆσθαι, οὐδὲ ἄσαρκον εἶναι τὸν φανέντα λέγει, ἀλλʼ ἐκ τῆς τοῦ παντὸς οὐσίας μεταλαβόντα μερῶν σῶμα πεποιηκέναι, τουτέστι θερμοῦ καὶ ψυχροῦ καὶ ὑγροῦ καὶ ξηροῦ, καὶ ἐν τούτῳ τῷ σώματι λαθόντα τὰς κοσμικὰς ἐξουσίας βεβιωκέναι ὃν ἐβίωσε χρόνον ἐν κόσμῳ· αὖθις
Ton de Christon ek tēs hyperthen dynameōs katelēlythenai, toutesti tou agathou, kakeinou auton einai huion, touton de ouk ek parthenou gegenēsthai, oude asarkon einai ton phanenta legei, allʼ ek tēs tou pantos ousias metalabonta merōn sōma pepoiēkenai, toutesti thermou kai psychrou kai hygrou kai xērou, kai en toutǭ tǭ sōmati lathonta tas kosmikas exousias bebiōkenai hon ebiōse chronon en kosmǭ; authis
And he says that Christ came down from the power above, that is, from the Good, and is his son; and that he was not born of a virgin, nor was the one who appeared without flesh, but that, taking parts from the substance of the universe, he made a body, that is, of hot and cold, wet and dry; and that in this body, escaping the notice of the cosmic powers, he lived the time that he lived in the world; and again
Notes and citation
Summary: Apelles said Christ was not born of a virgin but made himself a real body from the elements.
Notes on the original text
- Digital text corrected (word division: οὐδὲ; wrong accent: αὖθις): αὗθις → αὖθις; οὐ δὲ ἄσαρκον → οὐδὲ ἄσαρκον.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 7.38.3 (Duncker–Schneidewin, 410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-38-3). (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.
7.38.4Duncker–Schneidewin, 410
δὲ ὑπὸ Ἰουδαίων ἀνασκολοπισθέντα θανεῖν, καὶ μετὰ τρεῖς ἡμέρας ἐγερθέντα φανῆναι τοῖς μαθηταῖς, δείξαντα τοὺς τύπους τῶν ἥλων καὶ τῆς πλευρᾶς, πείθοντα ὅτι αὐτὸς εἴη καὶ οὐ φάντασμα, ἀλλὰ ἔνσαρκος ἦν.
de hypo Ioudaiōn anaskolopisthenta thanein, kai meta treis hēmeras egerthenta phanēnai tois mathētais, deixanta tous typous tōn hēlōn kai tēs pleuras, peithonta hoti autos eiē kai ou phantasma, alla ensarkos ēn.
that, crucified by the Jews, he died, and after three days, having been raised, he appeared to the disciples, showing the marks of the nails and of his side, persuading them that it was he and not a phantom, but that he was in the flesh.
Luke 24:39 (allusion, high confidence) · John 20:27 (allusion, high confidence)
Notes and citation
Summary: Christ died, rose after three days, and showed the disciples his wounds to prove he was not a phantom.
- The allusions are Luke 24:39 and John 20:20, 27. Apelles' view of the crucifixion is reported in Hippolytus's words.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 7.38.4 (Duncker–Schneidewin, 410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-38-4). (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.
7.38.5Duncker–Schneidewin, 410
Σάρκα, φησί, δείξας ἀπέδωκε γῇ, ἐξ ἧς περ ἦν οὐσίας, μηδὲν ἀλλότριον πλεονεκτῶν, ἀλλὰ πρὸς καιρὸν χρησάμενος, ἑκάστοις τὰ ἴδια ἀπέδωκε, λύσας πάλιν τὸν δεσμὸν τοῦ σώματος, θερμῷ τὸ θερμόν, ψυχρῷ τὸ ψυχρόν, ὑγρῷ τὸ ὑγρόν, ξηρῷ τὸ ξηρόν, καὶ οὕτως ἐπορεύθη πρὸς τὸν ἀγαθὸν πατέρα, καταλιπὼν τὸ τῆς ζωῆς σπέρμα εἰς τὸν κόσμον διὰ τῶν μαθητῶν τοῖς πιστεύουσι.
Sarka, phēsi, deixas apedōke gę̄, ex hēs per ēn ousias, mēden allotrion pleonektōn, alla pros kairon chrēsamenos, hekastois ta idia apedōke, lysas palin ton desmon tou sōmatos, thermǭ to thermon, psychrǭ to psychron, hygrǭ to hygron, xērǭ to xēron, kai houtōs eporeuthē pros ton agathon patera, katalipōn to tēs zōēs sperma eis ton kosmon dia tōn mathētōn tois pisteuousi.
Having shown his flesh, he says, he gave it back to the earth, from whose substance it was, taking nothing that belonged to another, but having used it for a time he gave back to each its own, loosing again the bond of the body: hot to hot, cold to cold, wet to wet, dry to dry; and so he went to the good Father, leaving the seed of life in the world for those who believe, through the disciples.
Notes and citation
Summary: Apelles said Christ returned his body to the elements and went to the good Father, leaving the seed of life through the disciples.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 7.38.5 (Duncker–Schneidewin, 410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-38-5). (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.
7.38.6Duncker–Schneidewin, 410
Δοκεῖ ἡμῖν καὶ ταῦτα ἱκανῶς ἐκτεθεῖσθαι· ἀλλʼ ἐπεὶ μηδὲν παραλιπεῖν ἀνέλεγκτον ἐκρίναμεν τῶν ὑπό τινων δεδογματισμένων, ἴδωμεν τί καὶ τὸ τοῖς Δοκήταις ἐπινενοημένον.
Dokei hēmin kai tauta hikanōs ektetheisthai; allʼ epei mēden paralipein anelenkton ekrinamen tōn hypo tinōn dedogmatismenōn, idōmen ti kai to tois Dokētais epinenoēmenon.
These things too seem to us to have been sufficiently set out; but since we have decided to leave nothing unrefuted of what has been taught by anyone, let us see what was devised by the Docetae as well.
Notes and citation
Summary: Hippolytus turns next to the Docetae.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 7.38.6 (Duncker–Schneidewin, 410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-7-38-6). (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 8, chapter 1
8.1.1Duncker–Schneidewin, 412
Τάδε ἔνεστιν ἐν τῇ ὀγδόῃ τοῦ κατὰ πασῶν αἱρέσεων ἐλέγχου·
Tade enestin en tę̄ ogdoę̄ tou kata pasōn haireseōn elenchou;
The following are the contents of the eighth book of the Refutation of All Heresies:
Notes and citation
Summary: Heading for the table of contents of Book 8.
Cite (SBL): Hippolytus, Haer. 8.1.1 (Duncker–Schneidewin, 412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-8-1-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 8, chapter 2
8.2.1Duncker–Schneidewin, 412
Τίνα τοῖς Δοκηταῖς τὰ δοκοῦντα, καὶ ὅτι ἐκ φυσικῆς φιλοσοφίας ἃ λέγουσιν ἐδογμάτισαν.
Tina tois Dokētais ta dokounta, kai hoti ek physikēs philosophias ha legousin edogmatisan.
What the opinions of the Docetae are, and that what they say they taught from natural philosophy.
Notes and citation
Summary: Contents: the Docetae and their debt to natural philosophy.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.2.1 (Duncker–Schneidewin, 412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-8-2-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 8, chapter 3
8.3.1Duncker–Schneidewin, 412
Πῶς ὁ Μονόϊμος ληρεῖ ποιηταῖς καὶ γεωμέτραις καὶ ἀριθμητικοῖς προσέχων.
Pōs ho Monoïmos lērei poiētais kai geōmetrais kai arithmētikois prosechōn.
How Monoimus talks nonsense, giving heed to poets, geometers, and arithmeticians.
Notes and citation
Summary: Contents: Monoimus and his reliance on poets and mathematicians.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.3.1 (Duncker–Schneidewin, 412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-8-3-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 8, chapter 4
8.4.1Duncker–Schneidewin, 412
Πῶς Τατιανὸς γεγένηται ἐκ τῶν Οὐαλεντίνου καὶ Μαρκίωνος δοξῶν τὰς ἑαυτοῦ συνιστῶν, ὁ δὲ Ἑρμογένης τοῖς Σωκράτους δόγμασι κέχρηται, οὐ τοῖς Χριστοῦ.
Pōs Tatianos gegenētai ek tōn Oualentinou kai Markiōnos doxōn tas heautou synistōn, ho de Hermogenēs tois Sōkratous dogmasi kechrētai, ou tois Christou.
How Tatian came to compose his own opinions from those of Valentinus and Marcion, and Hermogenes used the doctrines of Socrates, not those of Christ.
Notes and citation
Summary: Contents: Tatian and Hermogenes.
- “Socrates” may be a slip for Plato; Hermogenes' doctrine of eternal matter is Platonic.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.4.1 (Duncker–Schneidewin, 412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-8-4-1). (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 8, chapter 5
8.5.1Duncker–Schneidewin, 412
Πῶς πλανῶνται οἱ τὸ πάσχα τῇ τεσσαρεσκαιδεκάτῃ ἐπιτελεῖν φιλονεικοῦντες.
Pōs planōntai hoi to pascha tę̄ tessareskaidekatę̄ epitelein philoneikountes.
How those err who contend for keeping the Passover on the fourteenth day.
Notes and citation
Summary: Contents: the Quartodecimans, who kept Easter on the fourteenth of Nisan.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.5.1 (Duncker–Schneidewin, 412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-8-5-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 8, chapter 6
8.6.1Duncker–Schneidewin, 412
Τίς ἡ πλάνη τῶν Φρυγῶν, νομιζόντων Μοντανὸν καὶ Πρισκίλλαν καὶ Μαξιμίλλαν προφήτας.
Tis hē planē tōn Phrygōn, nomizontōn Montanon kai Priskillan kai Maximillan prophētas.
What the error of the Phrygians is, who consider Montanus, Priscilla, and Maximilla to be prophets.
Notes and citation
Summary: Contents: the Montanists (“Phrygians”) and their prophets.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.6.1 (Duncker–Schneidewin, 412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/7-27-1/#p-8-6-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.