Refutation of All Heresies 8.7.1–9.8.2
Authorship disputed: The work names no author. Book 1 was long printed among Origen's works as the Philosophumena; after books 4–10 were found in a manuscript from Mount Athos (published 1851), it was assigned to Hippolytus, the usual view today, though some scholars ascribe it to another Roman writer of the same circle. Books 2 and 3 are lost, and book 4 lacks its beginning.
Greek text: Duncker–Schneidewin (Greek text: L. Duncker and F. G. Schneidewin, Refutationis omnium haeresium (Göttingen, 1859), digitized by the Perseus Digital Library; section divisions from P. Wendland (GCS 26, 1916), digitized by the First Thousand Years of Greek project (Open Greek and Latin); both CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Ante-Nicene Fathers, vol. 5 (1886).
item 8, chapter 7
8.7.1Duncker–Schneidewin, 412
Τίς ἡ τῶν Ἐγκρατιτῶν κενοδοξία, καὶ ὅτι ἐξ αὐτῶν καὶ οὐκ ἐξ ἁγίων γραφῶν τὰ δόγματα αὐτῶν συνέστηκεν, [ἀλλʼ ἐκ τῶν παρʼ Ἰνδοῖς γυμνοσοφιστῶν.]
Tis hē tōn Enkratitōn kenodoxia, kai hoti ex autōn kai ouk ex hagiōn graphōn ta dogmata autōn synestēken, [allʼ ek tōn parʼ Indois gymnosophistōn.]
What the vainglory of the Encratites is, and that their doctrines have been composed from themselves and not from the holy Scriptures, [but from the gymnosophists among the Indians].
Notes and citation
Summary: Contents: the Encratites, whose teaching is not from Scripture.
- The bracketed words are probably a later addition; the Indian gymnosophists are discussed in Book 1.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.7.1 (Duncker–Schneidewin, 412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-7-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-7-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 8, chapter 8
8.8.1Duncker–Schneidewin, 412
Ἐπεὶ οἱ πολλοὶ τῇ τοῦ κυρίου συμβουλίᾳ μὴ χρώμενοι, τὴν δοκὸν ἐν τῷ ὀφθαλμῷ ἔχοντες, ὁρᾶν ἐπαγγέλλονται τυφλώττοντες, δοκεῖ ἡμῖν μηδὲ τὰ τούτων δόγματα σιωπᾶν, ὅπως κἂν διὰ τοῦ ὑφʼ ἡμῶν γινομένου ἐλέγχου πρὸς αὐτῶν αἰδεσθέντες ἐπιγνῶσι, πῶς συνεβούλευσεν ὁ σωτὴρ ἐξαιρεῖν τὴν δοκὸν πρῶτον, εἶτα διαβλέπειν τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ.
Epei hoi polloi tę̄ tou kyriou symboulią mē chrōmenoi, tēn dokon en tǭ ophthalmǭ echontes, horan epangellontai typhlōttontes, dokei hēmin mēde ta toutōn dogmata siōpan, hopōs kan dia tou hyphʼ hēmōn ginomenou elenchou pros autōn aidesthentes epignōsi, pōs synebouleusen ho sōtēr exairein tēn dokon prōton, eita diablepein to karphos to en tǭ ophthalmǭ tou adelphou.
Since most people, not following the Lord's counsel and having the beam in their eye, profess to see while they are blind, it seems right to us not to pass over their doctrines in silence either, so that, at least through the refutation made by us, being put to shame, they may recognize how the Savior counseled us first to take out the beam, and then to see clearly the speck that is in the brother's eye.
Matt 7:3–5 (allusion, high confidence)
Notes and citation
Summary: Hippolytus introduces Book 8 with the Lord's saying about the beam and the speck.
- The allusion is Matt 7:3–5 (Luke 6:41–42). Hippolytus plays on δοκός, “beam,” and the name of the Docetae in 8.11.1.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.8.1 (Duncker–Schneidewin, 412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-8-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-8-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.8.2Duncker–Schneidewin, 412–414
Αὐτάρκως οὖν καὶ ἱκανῶς ἐκθέμενοι τὰ τῶν πλειόνων ἐν ταῖς πρὸ ταύτης βίβλοις ἑπτά, νῦν τὰ ἀκόλουθα οὐ σιωπήσομεν, τὸ ἄφθονον τῆς χάριτος τοῦ ἁγίου πνεύματος ἐπιδεικνύντες, καὶ τοὺς τῷ δοκεῖν ἀσφάλειαν λόγων κεκτῆσθαι ἐλέγξομεν, οἵγε ἑαυτοὺς Δοκητὰς ἀπεκάλεσαν, δογματίζοντες ταῦτα·
Autarkōs oun kai hikanōs ekthemenoi ta tōn pleionōn en tais pro tautēs biblois hepta, nyn ta akoloutha ou siōpēsomen, to aphthonon tēs charitos tou hagiou pneumatos epideiknyntes, kai tous tǭ dokein asphaleian logōn kektēsthai elenxomen, hoige heautous Dokētas apekalesan, dogmatizontes tauta;
Having, then, sufficiently and adequately set out the doctrines of the majority in the seven books before this one, we shall not now pass over what follows in silence, showing the ungrudging generosity of the grace of the Holy Spirit; and we shall refute those who seem to have obtained firmness of doctrine, who indeed have called themselves Docetae, teaching the following:
Notes and citation
Summary: Hippolytus begins his account of the Docetae, who named themselves from “seeming.”
- The play is on δοκεῖν, “to seem,” and Δοκηταί. These Docetae are a particular sect known only from Hippolytus.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.8.2 (Duncker–Schneidewin, 412–414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-8-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-8-2) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.8.3Duncker–Schneidewin, 414
Θεὸν εἶναι τὸν πρῶτον οἱονεὶ σπέρμα συκῆς, μεγέθει μὲν ἐλάχιστον παντελῶς, δυνάμει δὲ ἄπειρον, ταπεινὸν μέγεθος, ἀνήριθμον ἐν πλήθει, πρὸς γένεσιν ἀπροσδεές, φοβουμένων καταφυγή, γυμνῶν σκέπη, αἰσχύνης ἐπικάλυμμα, ζητούμενος καρπός, ἐφʼ ὃν ἦλθεν ὁ ζητῶν, φησί, τρὶς καὶ οὐχ εὗρε, διὸ κατηράσατο, φησί, τῇ συκῇ, ὅτι τὸν γλυκὺν ἐκεῖνον καρπὸν οὐχ εὗρεν ἐν αὐτῇ, καρπὸν ζητούμενον.
Theon einai ton prōton hoionei sperma sykēs, megethei men elachiston pantelōs, dynamei de apeiron, tapeinon megethos, anērithmon en plēthei, pros genesin aprosdees, phoboumenōn kataphygē, gymnōn skepē, aischynēs epikalymma, zētoumenos karpos, ephʼ hon ēlthen ho zētōn, phēsi, tris kai ouch heure, dio katērasato, phēsi, tę̄ sykę̄, hoti ton glykyn ekeinon karpon ouch heuren en autę̄, karpon zētoumenon.
That the first God is like the seed of a fig tree, altogether smallest in size but infinite in power, a lowly magnitude, numberless in multitude, needing nothing for generation, a refuge for the fearful, a covering for the naked, a veil for shame, the fruit that was sought, which the seeker came for, he says, three times and did not find; for which reason, he says, he cursed the fig tree, because he did not find in it that sweet fruit, the fruit that was sought.
Luke 13:7 (allusion, high confidence) · Matt 21:19 (allusion, high confidence) · Gen 3:7 (allusion, medium confidence)
Notes and citation
Summary: The Docetae liken the first God to a fig seed, tiny yet infinite, and read the Gospel fig tree story in that light.
- The allusions are Luke 13:6–7 (three years of seeking fruit), Matt 21:19 (the cursing), and Gen 3:7 (fig leaves covering shame).
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.8.3 (Duncker–Schneidewin, 414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-8-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-8-3) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.8.4Duncker–Schneidewin, 414
Τοιούτου δὲ ὄντος, ὡς εἰπεῖν τύπῳ, καὶ τηλικούτου, μικροῦ καὶ ἀμεγέθους κατʼ ἐκείνους τοῦ θεοῦ, γέγονεν ὁ κόσμος, ὡς ἐκείνοις δοκεῖ, τοιοῦτον τινὰ τρόπον· Ἁπαλῶν γενομένων τῶν κλάδων τῆς συκῆς προῆλθε φύλλα, ὥσπερ ἐστὶν ὁρώμενον, ἑπομένως δὲ ὁ καρπός, ἐν ᾧ τὸ ἄπειρον καὶ τὸ ἀνεξαρίθμητον θησαυριζόμενον φυλάσσεται σπέρμα συκῆς.
Toioutou de ontos, hōs eipein typǭ, kai tēlikoutou, mikrou kai amegethous katʼ ekeinous tou theou, gegonen ho kosmos, hōs ekeinois dokei, toiouton tina tropon; Hapalōn genomenōn tōn kladōn tēs sykēs proēlthe phylla, hōsper estin horōmenon, hepomenōs de ho karpos, en hǭ to apeiron kai to anexarithmēton thēsaurizomenon phylassetai sperma sykēs.
God being such, to put it in outline, and of such a size, small and without magnitude according to them, the world came into being, as they think, in some such way as this. When the branches of the fig tree became tender, leaves came forth, as can be seen, and next the fruit, in which the infinite and countless seed of the fig tree is stored and kept.
Matt 24:32 (echo, medium confidence)
Notes and citation
Summary: As a fig tree puts out branches, leaves, and fruit full of seed, so the world came into being.
- The first image echoes Matt 24:32.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.8.4 (Duncker–Schneidewin, 414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-8-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-8-4) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.8.5Duncker–Schneidewin, 414
Τρία οὖν εἶναι δοκοῦμεν τὰ πρώτως ὑπὸ τοῦ σπέρματος γενόμενα τοῦ συκίνου· πρέμνον, ὅπερ ἔστιν ἡ συκῆ, φύλλα, καὶ καρπός, τὸ σῦκον, ὡς προειρήκαμεν. Οὕτως, φησί, τρεῖς γεγόνασιν αἰῶνες, ἀπὸ τῆς πρώτης ἀρχῆς τῶν ὅλων ἀρχαί· καὶ τοῦτο, φησίν, οὐκ ἐσιώπησεν οὐδὲ Μωϋσῆς λέγων, ὅτι οἱ λόγοι τοῦ θεοῦ τρεῖς εἰσίν· σκότος, γνόφος, θύελλα, καὶ οὐ προσέθηκεν.
Tria oun einai dokoumen ta prōtōs hypo tou spermatos genomena tou sykinou; premnon, hoper estin hē sykē, phylla, kai karpos, to sykon, hōs proeirēkamen. Houtōs, phēsi, treis gegonasin aiōnes, apo tēs prōtēs archēs tōn holōn archai; kai touto, phēsin, ouk esiōpēsen oude Mōÿsēs legōn, hoti hoi logoi tou theou treis eisin; skotos, gnophos, thyella, kai ou prosethēken.
We think, then, that there are three things first produced by the fig seed: the trunk, which is the fig tree; the leaves; and the fruit, the fig, as we said before. In this way, he says, three Aeons came into being, the first principles from the first principle of all things. And this, he says, Moses too did not keep silent, when he said that the words of God are three: “darkness, gloom, storm,” and “he added no more.”
Deut 5:22 (quotation, high confidence)
Notes and citation
Summary: Like trunk, leaves, and fruit, three Aeons came from the first God, which the Docetae find in the three words of Deuteronomy.
- The quotation is Deut 5:22, “darkness, gloom, storm … and he added no more.”
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.8.5 (Duncker–Schneidewin, 414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-8-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-8-5) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.8.6Duncker–Schneidewin, 414
Οὐδὲν γὰρ, φησίν, ὁ θεὸς τοῖς τρισὶ προσέθηκεν αἰῶσιν, ἀλλʼ αὐτοὶ πάντα τοῖς γενητοῖς πᾶσιν ἐπήρκεσαν καὶ ἐπαρκοῦσι. Μένει δὲ ὁ θεὸς αὐτὸς καθʼ ἑαυτὸν πολὺ τῶν τριῶν αἰώνων κεχωρισμένος. Τούτων, φησί, τῶν αἰώνων ἀρχὴν γενέσεως λαβών, ὡς λέλεκται, κατʼ ὀλίγον ηὔξησε καὶ ἐμεγαλύνθη καὶ ἐγένετο τέλειος.
Ouden gar, phēsin, ho theos tois trisi prosethēken aiōsin, allʼ autoi panta tois genētois pasin epērkesan kai eparkousi. Menei de ho theos autos kathʼ heauton poly tōn triōn aiōnōn kechōrismenos. Toutōn, phēsi, tōn aiōnōn archēn geneseōs labōn, hōs lelektai, katʼ oligon ēuxēse kai emegalynthē kai egeneto teleios.
For God, he says, added nothing to the three Aeons, but they themselves have supplied and supply everything to all things that are generated. And God himself remains by himself, far separated from the three Aeons. Each of these Aeons, he says, having received a beginning of generation, as has been said, grew little by little and was magnified and became perfect.
Notes and citation
Summary: God added nothing to the three Aeons, which supply all things and grew to perfection, while he remains apart.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.8.6 (Duncker–Schneidewin, 414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-8-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-8-6) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.8.7Duncker–Schneidewin, 414–416
Τὸ δὲ τέλειον εἶναι δοκοῦσιν ἀριθμούμενον δέκα. Ἴσων οὖν γεγονότων ἀριθμῷ καὶ τελειότητι τῶν αἰώνων, ὡς ἐκεῖνοι δοκοῦσι, τριάκοντα γεγόνασιν αἰῶνες οἱ πάντες, ἕκαστος αὐτῶν ἐν δεκάδι πληρούμενος. Εἰσὶ δὲ ἀλλήλων διαίρετοι καὶ τιμὴν ἔχοντες οἱ τρεῖς πρὸς ἑαυτοὺς μίαν, θέσει μόνῃ διαφέροντες, ὅτι τὸ μὲν ἔστι πρῶτον, τὸ δὲ δεύτερον, τὸ δὲ τούτων τρίτον. Ἡ δὲ θέσις αὐτοῖς διαφορὰν δυνάμεως παρέσχεν· ὁ μὲν γὰρ ἔγγιστα τῷ πρώτῳ θεῷ, τῷ οἱονεὶ σπέρματι, θέσεως τυχὼν τῶν ἄλλων γονιμωτέραν ἔσχε δύναμιν, δεκάκις αὐτὸς αὑτὸν μεγέθει μετρήσας ὁ ἀμέτρητος· ὁ δὲ τῇ θέσει τοῦ πρώτου γενόμενος δεύτερος, ἑξάκις αὑτὸν κατέλαβεν ὁ ἀκατάληπτος· ὁ δὲ ἤδη τρίτος τῇ θέσει, εἰς ἄπειρον διάστημα διὰ τὴν αὔξησιν τῶν ἀδελφῶν γενόμενος, τρὶς νοήσας ἑαυτόν, οἱονεὶ δεσμὸν τινὰ τῆς ἑνότητος αὑτὸν ἔδησεν αἰώνιον.
To de teleion einai dokousin arithmoumenon deka. Isōn oun gegonotōn arithmǭ kai teleiotēti tōn aiōnōn, hōs ekeinoi dokousi, triakonta gegonasin aiōnes hoi pantes, hekastos autōn en dekadi plēroumenos. Eisi de allēlōn diairetoi kai timēn echontes hoi treis pros heautous mian, thesei monę̄ diapherontes, hoti to men esti prōton, to de deuteron, to de toutōn triton. Hē de thesis autois diaphoran dynameōs pareschen; ho men gar engista tǭ prōtǭ theǭ, tǭ hoionei spermati, theseōs tychōn tōn allōn gonimōteran esche dynamin, dekakis autos hauton megethei metrēsas ho ametrētos; ho de tę̄ thesei tou prōtou genomenos deuteros, hexakis hauton katelaben ho akatalēptos; ho de ēdē tritos tę̄ thesei, eis apeiron diastēma dia tēn auxēsin tōn adelphōn genomenos, tris noēsas heauton, hoionei desmon tina tēs henotētos hauton edēsen aiōnion.
And they think that the perfect is what is numbered ten. The Aeons, then, being equal in number and perfection, as they think, there came to be thirty Aeons in all, each of them completed in a decad. And the three are distinct from one another and have one honor among themselves, differing in position only, in that one is first, another second, and the third of these third. But their position gave them a difference of power. For the one who happened to have the position nearest to the first God, the one who is like a seed, had a power more fruitful than the others, he, the unmeasured, having measured himself ten times in magnitude; the one who became second in position after the first, the incomprehensible, comprehended himself six times; and the one now third in position, having reached an infinite extent because of the growth of his brothers, conceiving himself three times, bound himself with a kind of eternal bond of unity.
Notes and citation
Summary: The three Aeons, each perfected as ten, make thirty; they differ only by position and hence in power.
- The arithmetic (ten, six, three) echoes the parable of the sower in the next section.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.8.7 (Duncker–Schneidewin, 414–416; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-8-7). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-8-7) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 8, chapter 9
8.9.1Duncker–Schneidewin, 416
Καὶ τοῦτο εἶναι δοκοῦσιν οὗτοι τὸ λελεγμένον ὑπὸ τοῦ σωτῆρος· Ἐξῆλθεν ὁ σπείρων τοῦ σπεῖραι, καὶ [τὸ] πεσὸν εἰς τὴν γῆν τὴν καλὴν καὶ ἀγαθὴν ἐποίει ὃ μὲν ἑκατὸν, ὃ δὲ ἑξήκοντα, ὃ δὲ τριάκοντα. Καὶ διὰ τοῦτο εἴρηκε, φησίν· Ὁ ἔχων ὦτα ἀκούειν ἀκουέτω, ὅτι ταῦτα οὐκ ἔστι πάντων ἀκούσματα.
Kai touto einai dokousin houtoi to lelegmenon hypo tou sōtēros; Exēlthen ho speirōn tou speirai, kai [to] peson eis tēn gēn tēn kalēn kai agathēn epoiei ho men hekaton, ho de hexēkonta, ho de triakonta. Kai dia touto eirēke, phēsin; Ho echōn ōta akouein akouetō, hoti tauta ouk esti pantōn akousmata.
And they think that this is what was said by the Savior: “The sower went out to sow, and [what] fell into the good and fine earth produced, some a hundredfold, some sixtyfold, some thirtyfold.” And for this reason, he says, he said, “Whoever has ears to hear, let him hear,” because these things are not for everyone to hear.
Matt 13:3 (quotation, high confidence) · Matt 13:8 (quotation, high confidence) · Matt 13:9 (quotation, high confidence)
Notes and citation
Summary: The Docetae find the three Aeons in the hundredfold, sixtyfold, and thirtyfold of the parable of the sower.
- The quotations are from Matt 13:3, 8–9 (compare Luke 8:8).
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.9.1 (Duncker–Schneidewin, 416; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-9-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-9-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.9.2Duncker–Schneidewin, 416
Οὗτοι πάντες οἱ αἰῶνες οἵ τε τρεῖς καὶ οἱ ἀπʼ αὐτῶν ἀπειράκις ἄπειροι πάντες εἰσὶν αἰῶνες ἀρσενοθήλυες. Αὐξηθέντες οὖν καὶ μεγαλυνθέντες καὶ γενόμενοι οὗτοι πάντες ἐξ ἑνὸς ἐκείνου τοῦ πρώτου σπέρματος, τῆς συμφωνίας αὐτῶν καὶ τῆς ἑνότητος οἱ πάντες, εἰς ἕνα ὁμοῦ γενόμενοι αἰῶνα τὸν μέσον αὐτῶν, γέννημα κοινὸν οἱ πάντες ἐγέννησαν ἐκ παρθένου μιᾶς, τὸν ἐν μεσότητι Μαρίας σωτῆρα πάντων, ἰσοδύναμον κατὰ πάντα τῷ σπέρματι τῷ συκίνῳ, πλὴν ὅτι γεννητὸς οὗτος, τὸ δὲ πρῶτον σπέρμα ἐκεῖνο, ὅθεν γέγονεν ἡ συκῆ, ἐστὶν ἀγέννητον.
Houtoi pantes hoi aiōnes hoi te treis kai hoi apʼ autōn apeirakis apeiroi pantes eisin aiōnes arsenothēlyes. Auxēthentes oun kai megalynthentes kai genomenoi houtoi pantes ex henos ekeinou tou prōtou spermatos, tēs symphōnias autōn kai tēs henotētos hoi pantes, eis hena homou genomenoi aiōna ton meson autōn, gennēma koinon hoi pantes egennēsan ek parthenou mias, ton en mesotēti Marias sōtēra pantōn, isodynamon kata panta tǭ spermati tǭ sykinǭ, plēn hoti gennētos houtos, to de prōton sperma ekeino, hothen gegonen hē sykē, estin agennēton.
All these Aeons, both the three and those that are infinitely infinite from them, are male-female Aeons. So all these, having grown and been magnified and come into being from that one first seed, all of them, by their harmony and unity, coming together into one Aeon, the middle one among them, all begot a common offspring from one virgin, the Savior of all, in the middle of Mary, equal in power in every respect to the fig seed, except that he is begotten, while that first seed from which the fig tree came is unbegotten.
Notes and citation
Summary: All the Aeons together begot from the virgin Mary a common offspring, the Savior, equal to the first seed except that he is begotten.
- The phrase “in the middle of Mary” (ἐν μεσότητι Μαρίας) is obscure; it may mean “in the midst of,” or play on the “middle” Aeon.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 8.9.2 (Duncker–Schneidewin, 416; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-9-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-9-2) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.9.3Duncker–Schneidewin, 416
Κεκοσμημένων οὖν τῶν τριῶν αἰώνων ἐκείνων παναρέτως καὶ παναγίως, ὡς δοκοῦσιν οὗτοι διδάσκοντες, καὶ τοῦ παιδὸς ἐκείνου τοῦ μονογενοῦς, (γέγονε γὰρ μόνος τοῖς ἀπείροις αἰῶσιν ἐκ τριγενοῦς· τρεῖς γὰρ αὐτὸν ἐγέννησαν ὁμοφρονοῦντες αἰῶνες ἀμέτρητοι·) κεκόσμητο μὲν ἀνενδεὴς πᾶσα ἡ νοητὴ φύσις, φῶς δὲ ἦν ἅπαντα ἐκεῖνα τὰ νοητὰ καὶ αἰώνια, φῶς δὲ οὐκ ἄμορφον οὐδὲ ἀργόν, οὐδὲ οἱονεί τινος ἐπιποιοῦντος δεόμενον, ἀλλὰ ἔχον ἐν ἑαυτῷ κατὰ τὸ πλῆθος τῶν ἀπειράκις ἀπείρων κατὰ τὸ παράδειγμα τῆς συκῆς ἀπείρους ἰδέας ζῴων τῶν ἐκεῖ πολυποικίλων, κατέλαμψεν ἄνωθεν εἰς τὸ ὑποκείμενον χάος.
Kekosmēmenōn oun tōn triōn aiōnōn ekeinōn panaretōs kai panagiōs, hōs dokousin houtoi didaskontes, kai tou paidos ekeinou tou monogenous, (gegone gar monos tois apeirois aiōsin ek trigenous; treis gar auton egennēsan homophronountes aiōnes ametrētoi;) kekosmēto men anendeēs pasa hē noētē physis, phōs de ēn hapanta ekeina ta noēta kai aiōnia, phōs de ouk amorphon oude argon, oude hoionei tinos epipoiountos deomenon, alla echon en heautǭ kata to plēthos tōn apeirakis apeirōn kata to paradeigma tēs sykēs apeirous ideas zǭōn tōn ekei polypoikilōn, katelampsen anōthen eis to hypokeimenon chaos.
When, then, those three Aeons had been adorned with all virtue and all holiness, as these teachers think, and also that only-begotten child (for he alone was born to the infinite Aeons from a threefold parentage, since three unmeasured Aeons of one mind begot him), the whole intelligible nature had been set in order, lacking nothing. And all those intelligible and eternal things were light; not a formless or idle light, nor one needing, as it were, someone to work on it, but having in itself, according to the multitude of the infinitely infinite, after the pattern of the fig tree, infinite forms of the manifold living beings there; and it shone down from above into the chaos beneath.
Notes and citation
Summary: The intelligible world, perfected, was a light full of forms that shone down into the chaos below.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.9.3 (Duncker–Schneidewin, 416; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-9-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-9-3) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.9.4Duncker–Schneidewin, 416–418
Τὸ δὲ φωτισθὲν ὁμοῦ καὶ μορφωθὲν ἐκείναις ἄνωθεν ταῖς πολυποικίλοις ἰδέαις, πῆξιν ἔλαβε καὶ ἀνεδέξατο τὰς ἰδέας τὰς ἄνωθεν ἁπάσας ἀπὸ τοῦ τρίτου αἰῶνος τοῦ τριπλασιάσαντος αὑτόν. Ὁ δὲ αἰὼν οὗτος ὁ τρίτος τοὺς χαρακτῆρας βλέπων πάντας ἀθρόως τοὺς ἑαυτοῦ εἰς τὸ ὑποκείμενον κάτω σκότος κατειλημμένους, τήν τε δύναμιν τοῦ σκότους οὐκ ἀγνοῶν καὶ τὸ ἀφελὲς τοῦ φωτὸς ὁμοῦ καὶ ἄφθονον, οὐκ εἴασεν ἐπὶ πολὺ τοὺς φωτεινοὺς χαρακτῆρας ἄνωθεν ὑπὸ τοῦ σκότους κάτω κατασπασθῆναι· ἀλλὰ γὰρ ὑπέταξε τοῖς αἰῶσι [στερέωμα].
To de phōtisthen homou kai morphōthen ekeinais anōthen tais polypoikilois ideais, pēxin elabe kai anedexato tas ideas tas anōthen hapasas apo tou tritou aiōnos tou triplasiasantos hauton. Ho de aiōn houtos ho tritos tous charaktēras blepōn pantas athroōs tous heautou eis to hypokeimenon katō skotos kateilēmmenous, tēn te dynamin tou skotous ouk agnoōn kai to apheles tou phōtos homou kai aphthonon, ouk eiasen epi poly tous phōteinous charaktēras anōthen hypo tou skotous katō kataspasthēnai; alla gar hypetaxe tois aiōsi [stereōma].
And what was lit up and at the same time given form by those manifold forms from above became fixed and received all the forms from above, from the third Aeon, which had tripled itself. And this third Aeon, seeing all its own characters caught all at once in the darkness below, and not ignorant of the power of the darkness, nor of the simplicity and generosity of the light, did not allow the luminous characters from above to be dragged down for long by the darkness below, but set [a firmament] beneath the Aeons.
Notes and citation
Summary: Seeing its forms caught in the darkness below, the third Aeon set a firmament under the Aeons.
- The bracketed word is an editorial supplement.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.9.4 (Duncker–Schneidewin, 416–418; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-9-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-9-4) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.9.5Duncker–Schneidewin, 418
Στερεώσας οὖν κάτωθεν, καὶ διεχώρισεν ἀνὰ μέσον τοῦ σκότους καὶ ἀνὰ μέσον τοῦ φωτός, καὶ ἐκάλεσε τὸ φῶς ἡμέραν, ὃ ἦν ὑπεράνω τοῦ στερεώματος, καὶ τὸ σκότος ἐκάλεσε νύκτα.
Stereōsas oun katōthen, kai diechōrisen ana meson tou skotous kai ana meson tou phōtos, kai ekalese to phōs hēmeran, ho ēn hyperanō tou stereōmatos, kai to skotos ekalese nykta.
So having made it firm from below, he also separated between the darkness and the light, and called the light, which was above the firmament, day, and the darkness he called night.
Gen 1:4–5 (allusion, high confidence) · Gen 1:6–7 (allusion, high confidence)
Notes and citation
Summary: The Docetae read Genesis 1 as the third Aeon separating light above from darkness below.
- The allusions are Gen 1:4–7.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.9.5 (Duncker–Schneidewin, 418; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-9-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-9-5) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.9.6Duncker–Schneidewin, 418
Πασῶν οὖν, ὡς ἔφην, τῶν ἀπείρων τοῦ τρίτου αἰῶνος ἰδεῶν ἀπειλημμένων ἐν τούτῳ τῷ κατωτάτῳ σκότῳ, καὶ αὐτοῦ τοῦ τοιούτου αἰῶνος ἐναπεσφράγισται μετὰ τῶν λοιπῶν τὸ ἐκτύπωμα, πῦρ ζῶν ἀπὸ φωτὸς γενόμενον, ὅθεν ὁ μέγας ἄρχων ἐγένετο, περὶ οὗ λέγει Μωϋσῆς· Ἐν ἀρχῇ
Pasōn oun, hōs ephēn, tōn apeirōn tou tritou aiōnos ideōn apeilēmmenōn en toutǭ tǭ katōtatǭ skotǭ, kai autou tou toioutou aiōnos enapesphragistai meta tōn loipōn to ektypōma, pyr zōn apo phōtos genomenon, hothen ho megas archōn egeneto, peri hou legei Mōÿsēs; En archę̄
All the infinite forms of the third Aeon, then, as I said, being caught in this lowest darkness, the impress of this Aeon itself too was stamped in along with the rest, a living fire born from light, from which the great Archon came into being, about whom Moses says, “In the beginning
Notes and citation
Summary: The impress of the third Aeon in the darkness became a living fire, the great Archon of whom Genesis speaks.
Notes on the original text
- Digital text corrected (wrong accent: οὖν): Πασῶν οὗν → Πασῶν οὖν.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.9.6 (Duncker–Schneidewin, 418; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-9-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-9-6) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.9.7Duncker–Schneidewin, 418
ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν. Τοῦτον λέγει Μωϋσῆς πύρινον θεὸν ἀπὸ τοῦ βάτου λαλήσαντα, τουτέστιν ἀπὸ τοῦ σκοτεινοῦ ἀέρος· (βάτος γάρ ἐστι πᾶς ὁ σκότει ὑποκείμενος ἀήρ) βάτον δέ, φησίν, εἴρηκε Μωϋσῆς, ὅτι ἄνωθεν κάτω πᾶσαι διέβησαν τοῦ φωτὸς αἱ ἰδέαι βατὸν ἔχουσαι τὸν ἀέρα.
epoiēsen ho theos ton ouranon kai tēn gēn. Touton legei Mōÿsēs pyrinon theon apo tou batou lalēsanta, toutestin apo tou skoteinou aeros; (batos gar esti pas ho skotei hypokeimenos aēr) baton de, phēsin, eirēke Mōÿsēs, hoti anōthen katō pasai diebēsan tou phōtos hai ideai baton echousai ton aera.
God made the heaven and the earth.” This is the one Moses calls the fiery God who spoke from the bush, that is, from the dark air (for all the air that lies under darkness is a bush); and Moses, he says, said “bush” (batos) because all the forms of light passed from above downward, having the air as passable (batos).
Gen 1:1 (quotation, high confidence) · Exod 3:2 (allusion, high confidence) · Deut 4:24 (allusion, medium confidence)
Notes and citation
Summary: The Archon is the fiery God who spoke from the bush, which they interpret as the dark air through which the forms passed.
- The quotation is Gen 1:1; the allusions are Exod 3:2 and Deut 4:24. The Greek plays on βάτος, “bush,” and βατός, “passable.”
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.9.7 (Duncker–Schneidewin, 418; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-9-7). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-9-7) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.9.8Duncker–Schneidewin, 418
Οὐδὲν δὲ ἧττον καὶ ἡμῖν ὁ λόγος ἀπὸ τοῦ βάτου γνωρίζεται, φωνὴ γάρ ἐστι σημαντικὴ τοῦ λόγου πλησσόμενος ἀήρ, οὗ δίχα λόγος ἀνθρώπινος οὐ γνωρίζεται. Οὐ μόνον δὲ ὁ λόγος ἡμῖν ἀπὸ τοῦ βάτου, τουτέστιν ἀέρος, νομοθετεῖ καὶ συμπολιτεύεται, ἀλλὰ γὰρ καὶ ὀσμαὶ καὶ χρώματα διὰ τοῦ ἀέρος ἡμῖν τὰς δυνάμεις τὰς ἑαυτῶν ἐμφανίζουσιν.
Ouden de hētton kai hēmin ho logos apo tou batou gnōrizetai, phōnē gar esti sēmantikē tou logou plēssomenos aēr, hou dicha logos anthrōpinos ou gnōrizetai. Ou monon de ho logos hēmin apo tou batou, toutestin aeros, nomothetei kai sympoliteuetai, alla gar kai osmai kai chrōmata dia tou aeros hēmin tas dynameis tas heautōn emphanizousin.
No less for us too is speech made known from the bush; for voice, the sign of speech, is air that is struck, without which human speech is not made known. And not only does speech legislate and share our civic life with us from the bush, that is, the air, but also smells and colors show us their powers through the air.
Notes and citation
Summary: Speech, smells, and colors all reach us through the air, the “bush.”
- λόγος is rendered “speech” here; the Docetae play on the Word (λόγος) spoken from the bush.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.9.8 (Duncker–Schneidewin, 418; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-9-8). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-9-8) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 8, chapter 10
8.10.1Duncker–Schneidewin, 418–420
Οὗτος οὖν ὁ πυροειδὴς θεός, ὁ πῦρ ἀπὸ φωτὸς γενόμενος, πεποίηκε τὸν κόσμον οὕτως, ὡς φησὶ Μωϋσῆς, αὐτὸς ὢν ἀνυπόστατος, σκότος ἔχων τὴν οὐσίαν, ἐνυβρίζων ἀεὶ τοῖς κατειλημμένοις ἄνωθεν κάτω τοῦ φωτὸς αἰωνίοις χαρακτῆρσι. Μέχρι μὲν οὖν τῆς τοῦ σωτῆρος φανερώσεως ὑπὸ τοῦ θεοῦ τοῦ φωτὸς τοῦ πυρώδους, τοῦ δημιουργοῦ, πολλή τις ἦν πλάνη τῶν ψυχῶν· ψυχαὶ γὰρ αἱ ἰδέαι καλοῦνται, ὅτι ἀποψυγεῖσαι τῶν ἄνω ἐν σκότει διατελοῦσι, μεταβαλλόμεναι ἐκ σωμάτων εἰς σώματα, ὑπὸ τοῦ δημιουργοῦ φρουρούμενα.
Houtos oun ho pyroeidēs theos, ho pyr apo phōtos genomenos, pepoiēke ton kosmon houtōs, hōs phēsi Mōÿsēs, autos ōn anypostatos, skotos echōn tēn ousian, enybrizōn aei tois kateilēmmenois anōthen katō tou phōtos aiōniois charaktērsi. Mechri men oun tēs tou sōtēros phanerōseōs hypo tou theou tou phōtos tou pyrōdous, tou dēmiourgou, pollē tis ēn planē tōn psychōn; psychai gar hai ideai kalountai, hoti apopsygeisai tōn anō en skotei diatelousi, metaballomenai ek sōmatōn eis sōmata, hypo tou dēmiourgou phrouroumena.
This fire-like God, then, who became fire from light, made the world in the way Moses says, being himself without real subsistence, having darkness as his substance, always insulting the eternal characters of the light caught from above below. Until the manifestation of the Savior, then, there was much wandering of souls under the God of the fiery light, the Demiurge; for the forms are called souls (psychai) because, having grown cold (apopsygeisai) from the things above, they continue in darkness, changed from bodies into bodies, guarded by the Demiurge.
Notes and citation
Summary: The fiery God made the world; until the Savior came, the souls, “cooled” from above, passed from body to body under his guard.
- The Greek plays on ψυχή, “soul,” and ἀποψύχω, “grow cold.”
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.10.1 (Duncker–Schneidewin, 418–420; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-10-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-10-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.10.2Duncker–Schneidewin, 420
Ὅτι δὲ τοῦθʼ οὕτως ἔχει, φησίν, ἔνεστι καὶ ἐκ τοῦ Ἰὼβ κατανοῆσαι λέγοντος· Καὶ ἐγὼ πλανῆτις καὶ τόπον ἐκ τόπων μεταβαίνουσα καὶ οἰκίαν ἐξ οἰκίας, καὶ τοῦ σωτῆρος λέγοντος· Καὶ εἰ θέλετε δέξασθαι, αὐτός ἐστιν Ἠλίας ὁ μέλλων ἔρχεσθαι. Ὁ ἔχων ὦτα ἀκούειν ἀκουέτω. Ἀπὸ δὲ τοῦ σωτῆρος μετενσωμάτωσις πέπαυται, πίστις δὲ κηρύσσεται εἰς ἄφεσιν ἁμαρτιῶν.
Hoti de touthʼ houtōs echei, phēsin, enesti kai ek tou Iōb katanoēsai legontos; Kai egō planētis kai topon ek topōn metabainousa kai oikian ex oikias, kai tou sōtēros legontos; Kai ei thelete dexasthai, autos estin Ēlias ho mellōn erchesthai. Ho echōn ōta akouein akouetō. Apo de tou sōtēros metensōmatōsis pepautai, pistis de kēryssetai eis aphesin hamartiōn.
And that this is so, he says, can be understood from Job, who says, “And I am a wanderer, passing from place to place and from house to house,” and from the Savior, who says, “And if you are willing to accept it, he is Elijah who is to come. Whoever has ears to hear, let him hear.” But from the Savior's time transmigration has ceased, and faith is preached for the forgiveness of sins.
Job 2:9 (quotation, high confidence) · Matt 11:14–15 (quotation, high confidence)
Notes and citation
Summary: The Docetae cite Job and Jesus' words about Elijah for transmigration, which they say ended with the Savior.
- The quotations are Job 2:9 (the longer Greek form of the speech of Job's wife, 2:9d LXX) and Matt 11:14–15.
Notes on the original text
- Digital text corrected (wrong breathing: ὦτα): ὧτα → ὦτα.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.10.2 (Duncker–Schneidewin, 420; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-10-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-10-2) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.10.3Duncker–Schneidewin, 420
Τοιοῦτόν τινα τρόπον ὁ μονογενὴς υἱὸς ἐκεῖνος, ὁ τῶν αἰώνων ἄνωθεν τὰς ἰδέας βλέπων τὰς ἄνωθεν μεταβαλλομένας ἐν τοῖς σκοτεινοῖς σώμασι, ῥύσασθαι κατελθὼν ἠθέλησεν. Εἰδὼς δέ, ὅτι τὸ πλήρωμα τῶν ὅλων αἰώνων οὐδὲ οἱ αἰῶνες ἀθρόον ἰδεῖν ὑπομένουσιν, ἀλλὰ καταπλαγέντες οἱ φθαρτοὶ φθορὰν ὑπομένουσι, μεγέθει καὶ δόξῃ δυνάμεως κατειλημμένοι, συστείλας ἑαυτὸν ὡς ἀστραπὴν μεγίστην ἐν ἐλαχίστῳ σώματι, μᾶλλον δὲ ὡς φῶς ὄψεως ὑπὸ τοῖς βλεφάροις συνεσταλμένον, ἐξικνεῖται μέχρις οὐρανοῦ, καὶ τῶν ἀστέρων ἐπιψαύσας τῶν ἐκεῖ πάλιν ἑαυτὸν συστέλλει ὑπὸ τοῖς βλεφάροις τῆς ὄψεως ὅτε βούλεται.
Toiouton tina tropon ho monogenēs huios ekeinos, ho tōn aiōnōn anōthen tas ideas blepōn tas anōthen metaballomenas en tois skoteinois sōmasi, rhysasthai katelthōn ēthelēsen. Eidōs de, hoti to plērōma tōn holōn aiōnōn oude hoi aiōnes athroon idein hypomenousin, alla kataplagentes hoi phthartoi phthoran hypomenousi, megethei kai doxę̄ dynameōs kateilēmmenoi, systeilas heauton hōs astrapēn megistēn en elachistǭ sōmati, mallon de hōs phōs opseōs hypo tois blepharois synestalmenon, exikneitai mechris ouranou, kai tōn asterōn epipsausas tōn ekei palin heauton systellei hypo tois blepharois tēs opseōs hote bouletai.
In some such way that only-begotten Son, seeing from above the forms of the Aeons being changed from above into dark bodies, wished to come down and rescue them. But knowing that not even the Aeons can bear to see the fullness of all the Aeons at once, but that the corruptible, struck with amazement, undergo corruption, overpowered by the greatness and glory of power, he contracted himself like a very great lightning flash in a very small body; or rather like the light of sight contracted beneath the eyelids, which reaches as far as heaven and, having touched the stars there, contracts itself again beneath the eyelids when it wishes.
Notes and citation
Summary: The only-begotten Son contracted his greatness into a small body, like the light of the eye that reaches the stars yet hides under the eyelids.
- The theory of vision as a ray going out from the eye is ancient Greek optics.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 8.10.3 (Duncker–Schneidewin, 420; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-10-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-10-3) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.10.4Duncker–Schneidewin, 420
Καὶ τοῦτο ποιοῦν τὸ φῶς τῆς ὄψεως, καὶ πανταχῆ γινόμενον καὶ πάντα, ἡμῖν ἐστιν ἀφανές, μόνον δὲ ὁρῶμεν ἡμεῖς ὄψεως βλέφαρα, κανθοὺς λευκούς, ὑμένα εὐρὺν πολύπτυχον πολυκτηδόνα, χιτῶνα κερατοειδῆ, ὑπὸ δὲ τοῦτον κόρην ῥαγοειδῆ, ἀμφιβληστροειδῆ, δισκοειδῆ, καὶ εἴ τινες ἄλλοι τοῦ φωτὸς τῆς ὄψεώς εἰσι χιτῶνες, οὓς ἐστολισμένη κέκρυπται.
Kai touto poioun to phōs tēs opseōs, kai pantachē ginomenon kai panta, hēmin estin aphanes, monon de horōmen hēmeis opseōs blephara, kanthous leukous, hymena euryn polyptychon polyktēdona, chitōna keratoeidē, hypo de touton korēn rhagoeidē, amphiblēstroeidē, diskoeidē, kai ei tines alloi tou phōtos tēs opseōs eisi chitōnes, hous estolismenē kekryptai.
And this light of sight, doing this, and coming to be everywhere and all things, is invisible to us; we see only the eyelids of sight, the white corners, the broad membrane of many folds and many channels, the horn-like coat, and under this the grape-like pupil, net-like and disk-shaped, and whatever other coats of the light of sight there are, clothed in which it is hidden.
Notes and citation
Summary: We see only the coverings of the eye, not the light of sight itself.
- The terms are anatomical names for the parts of the eye (cornea, retina, and so on).
Cite (SBL): Hippolytus, Haer. 8.10.4 (Duncker–Schneidewin, 420; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-10-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-10-4) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.10.5Duncker–Schneidewin, 420
Οὕτως, φησίν, ὁ μονογενὴς παῖς ἄνωθεν αἰώνιος ἐπενδυσάμενος κατὰ ἕνα ἕκαστον τοῦ τρίτου αἰῶνος αἰῶνα, καὶ γενόμενος ἐν τριακοντάδι αἰώνων εἰσῆλθεν εἰς τόνδε τὸν κόσμον τηλικοῦτος ὤν, ἡλίκον εἴπομεν, ἀφανής, ἄγνωστος, ἄδοξος, ἀπιστούμενος.
Houtōs, phēsin, ho monogenēs pais anōthen aiōnios ependysamenos kata hena hekaston tou tritou aiōnos aiōna, kai genomenos en triakontadi aiōnōn eisēlthen eis tonde ton kosmon tēlikoutos ōn, hēlikon eipomen, aphanēs, agnōstos, adoxos, apistoumenos.
In this way, he says, the only-begotten child, eternal from above, having put on each single Aeon of the third Aeon, and having come to be in a triacontad of Aeons, entered into this world, being as great as we said, unseen, unknown, without glory, disbelieved.
Notes and citation
Summary: Clothed in the thirty Aeons, the only-begotten entered the world hidden, unknown, and disbelieved.
- Triacontad: a group of thirty.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 8.10.5 (Duncker–Schneidewin, 420; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-10-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-10-5) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.10.6Duncker–Schneidewin, 420
Ἵνʼ οὖν, φασὶν οἱ Δοκηταί, καὶ τὸ σκότος ἐπενδύσηται τὸ ἐξώτερον, τὴν σάρκα φησίν, ἄγγελος συνοδεύσας αὐτῷ ἄνωθεν τὴν Μαριὰμ εὐηγγελίσατο, φησίν, ὡς γέγραπται. Ἐγεννήθη τὸ ἐξ αὐτῆς ὡς γέγραπται.
Hinʼ oun, phasin hoi Dokētai, kai to skotos ependysētai to exōteron, tēn sarka phēsin, angelos synodeusas autǭ anōthen tēn Mariam euēngelisato, phēsin, hōs gegraptai. Egennēthē to ex autēs hōs gegraptai.
So, the Docetae say, in order that he might put on the outer darkness too, that is, the flesh, an angel who accompanied him from above brought the good news to Mary, as it is written. What was from her was born, as it is written.
Luke 1:26–35 (allusion, high confidence)
Notes and citation
Summary: To put on flesh, the “outer darkness,” he was announced to Mary by an angel and born of her.
- The allusions are Luke 1:26–35 and Matt 1:20.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 8.10.6 (Duncker–Schneidewin, 420; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-10-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-10-6) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.10.7Duncker–Schneidewin, 420–422
Γεννηθὲν δὲ ἐνεδύσατο αὐτὸ ἄνωθεν ἐλθών, καὶ πάντα ἐποίησεν οὕτως, ὡς ἐν τοῖς εὐαγγελίοις γέγραπται, ἐλούσατο εἰς τὸν Ἰορδάνην, ἐλούσατο δὲ τύπον καὶ σφράγισμα λαβὼν ἐν τῷ ὕδατι τοῦ γεγεννημένου σώματος ἀπὸ τῆς παρθένου, ἵνʼ, ὅταν ὁ ἄρχων κατακρίνῃ τὸ ἴδιον πλάσμα θανάτῳ, τῷ σταυρῷ, ψυχὴ ἐκείνη ἐν τῷ σώματι τραφεῖσα, ἀπεκδυσαμένη τὸ σῶμα καὶ προσηλώσασα πρὸς τὸ ξύλον, καὶ θριαμβεύσασα διʼ αὐτοῦ τὰς ἀρχὰς καὶ τὰς ἐξουσίας μὴ εὑρεθῇ γυμνή, ἀλλʼ ἐνδύσηται τὸ ἐν τῷ ὕδατι, ὅτε ἐβαπτίζετο, ἀντὶ τῆς σαρκὸς ἐκείνης ἐκτετυπωμένον σῶμα.
Gennēthen de enedysato auto anōthen elthōn, kai panta epoiēsen houtōs, hōs en tois euangeliois gegraptai, elousato eis ton Iordanēn, elousato de typon kai sphragisma labōn en tǭ hydati tou gegennēmenou sōmatos apo tēs parthenou, hinʼ, hotan ho archōn katakrinę̄ to idion plasma thanatǭ, tǭ staurǭ, psychē ekeinē en tǭ sōmati trapheisa, apekdysamenē to sōma kai prosēlōsasa pros to xylon, kai thriambeusasa diʼ autou tas archas kai tas exousias mē heurethę̄ gymnē, allʼ endysētai to en tǭ hydati, hote ebaptizeto, anti tēs sarkos ekeinēs ektetypōmenon sōma.
And when it had been born, he who came from above put it on, and did everything just as is written in the Gospels. He washed in the Jordan, and he washed receiving in the water a type and seal of the body born from the virgin, so that when the Archon condemned his own formation to death, to the cross, that soul nourished in the body, having stripped off the body and nailed it to the tree, and having triumphed through it over the principalities and authorities, might not be found naked, but might put on the body stamped in the water when he was baptized, in place of that flesh.
Col 2:14–15 (allusion, high confidence) · 2 Cor 5:3 (allusion, medium confidence)
Notes and citation
Summary: At his baptism Jesus received a copy of his body in the water, so that at the cross his soul, stripping off the flesh, would not be found naked.
- The allusions are Col 2:14–15 and 2 Cor 5:3–4.
Topics: Heresy, Christology, Baptism
Cite (SBL): Hippolytus, Haer. 8.10.7 (Duncker–Schneidewin, 420–422; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-10-7). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-10-7) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.10.8Duncker–Schneidewin, 422
Τοῦτό ἐστι, φησίν, ὃ λέγει ὁ σωτήρ· Ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ πνεύματος, οὐκ εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν· ὅτι τὸ γεγεννημένον ἐκ τῆς σαρκὸς σάρξ ἐστιν. Ἀπὸ τῶν τριάκοντα οὖν αἰώνων τριάκοντα ἰδέας ἐνεδύσατο· διὰ τοῦτο ἐπὶ τριάκοντα ἔτη γέγονεν ἐπὶ τῆς γῆς ὁ αἰώνιος ἐκεῖνος, ἑκάστου αἰῶνος ἰδίᾳ ἐνιαυτῷ φανερουμένου.
Touto esti, phēsin, ho legei ho sōtēr; Ean mē tis gennēthę̄ ex hydatos kai pneumatos, ouk eiseleusetai eis tēn basileian tōn ouranōn; hoti to gegennēmenon ek tēs sarkos sarx estin. Apo tōn triakonta oun aiōnōn triakonta ideas enedysato; dia touto epi triakonta etē gegonen epi tēs gēs ho aiōnios ekeinos, hekastou aiōnos idią eniautǭ phaneroumenou.
This, he says, is what the Savior says: “Unless someone is born of water and spirit, he will not enter the kingdom of heaven; because what is born of the flesh is flesh.” From the thirty Aeons, then, he put on thirty forms; for this reason that eternal one was on the earth for thirty years, each Aeon being manifested in its own year.
John 3:5–6 (quotation, high confidence) · Luke 3:23 (allusion, medium confidence)
Notes and citation
Summary: The Docetae read John 3:5–6 as the water-body of baptism, and Jesus' thirty years as the thirty Aeons.
- The quotation is John 3:5–6 (with “kingdom of heaven”); the thirty years are from Luke 3:23.
Notes on the original text
- Digital text corrected (wrong accent: οὖν): τριάκοντα οὗν → τριάκοντα οὖν.
Cite (SBL): Hippolytus, Haer. 8.10.8 (Duncker–Schneidewin, 422; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-10-8). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-10-8) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.10.9Duncker–Schneidewin, 422
Εἰσὶ δὲ καὶ ἀπὸ ἑκάστου τῶν τριάκοντα αἰώνων ἅπασαι ἰδέαι κατειλημμέναι ψυχαί, καὶ φύσιν ἔχει τούτων ἑκάστη νοεῖν τὸν κατὰ φύσιν Ἰησοῦν, ὃν ἐκεῖνος ὁ μονογενὴς ὁ αἰώνιος ἀπὸ τῶν αἰωνίων τόπων ἐνεδύσατο· εἰσὶ δὲ οὗτοι διάφοροι.
Eisi de kai apo hekastou tōn triakonta aiōnōn hapasai ideai kateilēmmenai psychai, kai physin echei toutōn hekastē noein ton kata physin Iēsoun, hon ekeinos ho monogenēs ho aiōnios apo tōn aiōniōn topōn enedysato; eisi de houtoi diaphoroi.
And from each of the thirty Aeons all the forms caught below are souls, and each of them has a nature to understand the Jesus that corresponds to its nature, whom that eternal only-begotten put on from the eternal places; and these are different.
Notes and citation
Summary: Each soul, from one of the thirty Aeons, can know only the aspect of Jesus that matches its own origin.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.10.9 (Duncker–Schneidewin, 422; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-10-9). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-10-9) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.10.10Duncker–Schneidewin, 422
Διὰ τοῦτο τοσαῦται αἱρέσεις ζητοῦσι τὸν Ἰησοῦν περιμαχήτως, καὶ ἔστι πάσαις οἰκεῖος αὐταῖς, ἄλλῃ δὲ ἄλλος ὁρώμενος ἀπʼ ἄλλου τόπου, ἐφʼ ὃν ἑκάστη φέρεται, φησίν, καὶ σπεύδει δοκοῦσα τοῦτον εἶναι μόνον, ὅς ἐστιν αὐτῆς συγγενὴς ἴδιος καὶ πολίτης, ὃν ἰδοῦσα πρῶτον ἴδιον ἐγνώρισε μὲν ὡς ἀδελφόν, τοὺς δὲ ἄλλους νόθους.
Dia touto tosautai haireseis zētousi ton Iēsoun perimachētōs, kai esti pasais oikeios autais, allę̄ de allos horōmenos apʼ allou topou, ephʼ hon hekastē pheretai, phēsin, kai speudei dokousa touton einai monon, hos estin autēs syngenēs idios kai politēs, hon idousa prōton idion egnōrise men hōs adelphon, tous de allous nothous.
For this reason so many heresies seek Jesus contentiously, and he belongs to all of them, but is seen as different by each, from a different place; toward whom, he says, each is carried and hastens, thinking this one alone to be him, who is her own kinsman and fellow citizen; whom, seeing first as her own, she recognized as a brother, but the others as bastards.
Notes and citation
Summary: This is why the sects quarrel over Jesus: each sees only the aspect of him akin to itself and thinks it the only one.
- The feminine forms refer to each αἵρεσις (sect).
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 8.10.10 (Duncker–Schneidewin, 422; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-10-10). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-10-10) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.10.11Duncker–Schneidewin, 422–424
Οἱ μὲν οὖν ἐκ τῶν ὑποκάτω τόπων τὴν φύσιν ἔχοντες τὰς ὑπὲρ αὐτοὺς ἰδέας τοῦ σωτῆρος ἰδεῖν οὐ δύνανται, οἱ δὲ ἄνωθεν, φησίν, ἀπὸ τῆς δεκάδος τῆς μέσης καὶ τῆς ὀγδοάδος τῆς ἀρίστης, ὅθεν ἐσμὲν ἡμεῖς, λέγουσιν, οὐκ ἐκ μέρους, ἀλλʼ ὅλον αὐτοὶ τὸν Ἰησοῦν τὸν σωτῆρα ἴσασι, καὶ εἰσὶν ἄνωθεν τέλειοι μόνοι, οἱ δὲ ἄλλοι πάντες ἐκ μέρους.
Hoi men oun ek tōn hypokatō topōn tēn physin echontes tas hyper autous ideas tou sōtēros idein ou dynantai, hoi de anōthen, phēsin, apo tēs dekados tēs mesēs kai tēs ogdoados tēs aristēs, hothen esmen hēmeis, legousin, ouk ek merous, allʼ holon autoi ton Iēsoun ton sōtēra isasi, kai eisin anōthen teleioi monoi, hoi de alloi pantes ek merous.
Those, then, who have their nature from the places below cannot see the forms of the Savior above them; but those from above, he says, from the middle decad and the best ogdoad, from which, they say, we come, know Jesus the Savior not in part but whole, and they alone are perfect from above, while all the others know in part.
1 Cor 13:9 (echo, medium confidence)
Notes and citation
Summary: The Docetae claim that they alone, coming from the highest realms, know the whole Jesus; others know only in part.
- “In part” echoes 1 Cor 13:9–12.
Notes on the original text
- Digital text corrected (wrong accent: οὖν): Οἱ μὲν οὗν → Οἱ μὲν οὖν.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.10.11 (Duncker–Schneidewin, 422–424; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-10-11). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-10-11) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 8, chapter 11
8.11.1Duncker–Schneidewin, 424
Ταῦτα μὲν οὖν αὐτάρκη νομίζω εἶναι τοῖς εὖ πεφρονηκόσι πρὸς ἐπίγνωσιν τῆς τῶν Δοκητῶν πολυπλόκου καὶ ἀσυστάτου αἱρέσεως, οἳ περὶ ὕλης μὲν ἀβάτου καὶ ἀκαταλήπτου λόγους ἐπικεχειρημένους ποιήσαντες, Δοκητὰς ἑαυτοὺς προσηγόρευσαν, ὧν οὐ τὸ δοκεῖν εἶναι τινὰς κατανοοῦμεν ματαΐζοντας, ἀλλὰ τὴν ἐκ τοσαύτης ὕλης δοκὸν ἐν ὀφθαλμῷ φερομένην διελέγχομεν εἴ πως διαβλέψαι δυνηθῶσιν, εἰ δʼ οὐ, κἂν τὸ μὴ ἑτέρους τυφλῶσαι,
Tauta men oun autarkē nomizō einai tois eu pephronēkosi pros epignōsin tēs tōn Dokētōn polyplokou kai asystatou haireseōs, hoi peri hylēs men abatou kai akatalēptou logous epikecheirēmenous poiēsantes, Dokētas heautous prosēgoreusan, hōn ou to dokein einai tinas katanooumen mataïzontas, alla tēn ek tosautēs hylēs dokon en ophthalmǭ pheromenēn dielenchomen ei pōs diablepsai dynēthōsin, ei dʼ ou, kan to mē heterous typhlōsai,
These things, then, I think are sufficient for right-minded people to recognize the tangled and incoherent heresy of the Docetae. Having composed labored discourses about impassable and incomprehensible matter, they called themselves Docetae. We perceive that it is not that they seem (dokein) to be someone that makes them foolish; rather, we are exposing the beam (dokos) from so much material that they carry in their eye, to see whether they can somehow see clearly; and if not, at least so that they may not blind others;
Matt 7:3–5 (allusion, high confidence)
Notes and citation
Summary: Hippolytus ends his account of the Docetae with a pun on their name and the beam in the eye.
- The Greek plays on δοκεῖν, Δοκηταί, and δοκός (Matt 7:3–5); ὕλη means both “matter” and “timber.” The sentence is difficult and the rendering tentative.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.11.1 (Duncker–Schneidewin, 424; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-11-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-11-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.11.2Duncker–Schneidewin, 424
ὧν τὸ δόγμα πάλαι οἱ Ἑλλήνων σοφισταὶ προεσοφίσαντο κατὰ πολλά, ὡς ἔστιν ἐπιγνῶναι τοὺς ἐντυγχάνοντας. Ταῦτα μὲν οὖν τοῖς Δοκηταῖς τὰ δόξαντα. Τίνα δὲ καὶ Μονοΐμῳ δοκεῖ, οὐ σιωπήσομεν.
hōn to dogma palai hoi Hellēnōn sophistai proesophisanto kata polla, hōs estin epignōnai tous entynchanontas. Tauta men oun tois Dokētais ta doxanta. Tina de kai Monoïmǭ dokei, ou siōpēsomen.
whose doctrine the sophists of the Greeks long ago devised beforehand in many points, as readers can recognize. These, then, are the opinions of the Docetae. We shall not keep silent about what Monoimus thinks as well.
Notes and citation
Summary: The Docetae's teaching was anticipated by the Greek sophists; next comes Monoimus.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.11.2 (Duncker–Schneidewin, 424; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-11-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-11-2) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 8, chapter 12
8.12.1Duncker–Schneidewin, 424
Μονόϊμος ὁ Ἄραψ μακρὰν τῆς τοῦ μεγαλοφώνου ποιητοῦ δόξης γεγένηται, τοιοῦτόν τινα τὸν ἄνθρωπον νομίσας, ὁποῖον ὁ ποιητὴς τὸν Ὠκεανόν, οὕτω πως λέγων·
Monoïmos ho Araps makran tēs tou megalophōnou poiētou doxēs gegenētai, toiouton tina ton anthrōpon nomisas, hopoion ho poiētēs ton Ōkeanon, houtō pōs legōn;
Monoimus the Arab was far from the glory of the loud-voiced poet, but he thought the human being to be such as the poet thought Ocean to be, speaking somewhat as follows:
Notes and citation
Summary: Monoimus the Arab made Man what Homer made Ocean.
- “The loud-voiced poet” is Homer.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.12.1 (Duncker–Schneidewin, 424; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-12-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-12-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.12.2Duncker–Schneidewin, 424
Ὠκεανὸς γένεσίς τε θεῶν γένεσίς τʼ ἀνθρώπων. Ταῦτα ἄλλοις λόγοις μεταστήσας λέγει ἄνθρωπον εἶναι τὸ πᾶν (ὅ ἐστιν ἀρχὴ τῶν ὅλων) ἀγέννητον, ἄφθαρτον, ἀΐδιον, καὶ υἱὸν ἀνθρώπου τοῦ προειρημένου γεννητὸν καὶ παθητόν, ἀχρόνως γενόμενον, ἀβουλήτως, ἀπροορίστως. Τοιαύτη γὰρ, φησίν, ἡ δύναμις ἐκείνου τοῦ ἀνθρώπου.
Ōkeanos genesis te theōn genesis tʼ anthrōpōn. Tauta allois logois metastēsas legei anthrōpon einai to pan (ho estin archē tōn holōn) agennēton, aphtharton, aïdion, kai huion anthrōpou tou proeirēmenou gennēton kai pathēton, achronōs genomenon, aboulētōs, aprooristōs. Toiautē gar, phēsin, hē dynamis ekeinou tou anthrōpou.
“Ocean, origin of gods and origin of men.” Transposing these things into other words, he says that the Man is the All (which is the first principle of all things), unbegotten, incorruptible, eternal; and that the Son of Man, of the aforementioned Man, is begotten and passible, having come into being timelessly, without will, without being predetermined. For such, he says, is the power of that Man.
Notes and citation
Summary: Monoimus taught that Man is the eternal first principle of all things, and the Son of Man is begotten and passible.
- The quotation is Homer, Iliad 14.201 (compare 14.246).
Extrabiblical texts: Homer, Il. 14.201 (Homer, Iliad; quotation)
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.12.2 (Duncker–Schneidewin, 424; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-12-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-12-2) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.12.3Duncker–Schneidewin, 424
Οὕτως ὄντος αὐτοῦ τῇ δυνάμει γενέσθαι τὸν υἱὸν λογισμοῦ καὶ βουλήσεως τάχιον.
Houtōs ontos autou tę̄ dynamei genesthai ton huion logismou kai boulēseōs tachion.
He being thus in power, the Son came into being more swiftly than thought and will.
Notes and citation
Summary: Monoimus: the Son came from the Man faster than thought or will.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.12.3 (Duncker–Schneidewin, 424; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-12-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-12-3) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.12.4Duncker–Schneidewin, 424
Καὶ τοῦτό ἐστι, φησί, τὸ εἰρημένον ἐν ταῖς γραφαῖς· Ἦν καὶ ἐγένετο, ὅπερ ἐστίν· ἦν ἄνθρωπος, καὶ ἐγένετο υἱὸς αὐτοῦ, ὥς τις εἴποι· ἦν πῦρ καὶ ἐγένετο φῶς, ἀχρόνως καὶ ἀβουλήτως καὶ ἀπροορίστως ἅμα τῷ εἶναι τὸ πῦρ.
Kai touto esti, phēsi, to eirēmenon en tais graphais; Ēn kai egeneto, hoper estin; ēn anthrōpos, kai egeneto huios autou, hōs tis eipoi; ēn pyr kai egeneto phōs, achronōs kai aboulētōs kai aprooristōs hama tǭ einai to pyr.
And this, he says, is what is said in the Scriptures: “He was and he came to be,” that is: there was the Man, and his Son came to be; as one might say, there was fire and light came to be, timelessly, without will, and without predetermination, at the same moment as the fire exists.
John 1:1 (echo, low confidence)
Notes and citation
Summary: Monoimus reads “he was and came to be” as the Man and his Son, like fire and its light.
- The source of “He was and he came to be” is uncertain; perhaps a combination of John 1:1 and 1:14.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.12.4 (Duncker–Schneidewin, 424; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-12-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-12-4) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.12.5Duncker–Schneidewin, 424–426
Ὁ δὲ ἄνθρωπος οὗτος μία μονὰς ἐστὶν ἀσύνθετος ἀδιαίρετος, συνθετὴ διαιρετή, πάντα φίλη, πάντα εἰρηνική, πάντα μαχίμη, πάντα πρὸς ἑαυτὴν πολέμιος, ἀνόμοιος ὁμοία, οἱονεί τις ἁρμονία μουσικὴ πάντα ἔχουσα ἐν ἑαυτῇ, ὅσα ἄν τις εἴπῃ καὶ παραλείπῃ μὴ νοήσας, πάντα ἀναδεικνύουσα, πάντα γεννῶσα. Αὕτη μήτηρ, αὕτη πατήρ, τὰ δύο ἀθάνατα ὀνόματα.
Ho de anthrōpos houtos mia monas estin asynthetos adiairetos, synthetē diairetē, panta philē, panta eirēnikē, panta machimē, panta pros heautēn polemios, anomoios homoia, hoionei tis harmonia mousikē panta echousa en heautę̄, hosa an tis eipę̄ kai paraleipę̄ mē noēsas, panta anadeiknyousa, panta gennōsa. Hautē mētēr, hautē patēr, ta dyo athanata onomata.
And this Man is one monad, uncompounded and indivisible, compounded and divisible, friendly to all, at peace with all, warring with all, at enmity with itself in all things, unlike and like, as it were a musical harmony having in itself everything that one might say or leave out through not thinking of it, displaying all things, begetting all things. This is mother, this is father, the two immortal names.
Notes and citation
Summary: Monoimus's Man is a monad that unites all opposites like a musical harmony, both mother and father.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.12.5 (Duncker–Schneidewin, 424–426; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-12-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-12-5) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.12.6Duncker–Schneidewin, 426
Ὑποδείγματος δὲ χάριν τοῦ τελείου ἀνθρώπου κατανόει, φησί, μεγίστην εἰκόνα ἰῶτα ἕν, τὴν μίαν κεραίαν, ἥτις ἐστὶ κεραία μία ἀσύνθετος, ἁπλῆ, μονὰς εἰλικρινὴς ἐξ οὐδενὸς ὅλως τὴν σύνθεσιν ἔχουσα, συνθετή, πολυειδής, πολυσχιδής, πολυμερής.
Hypodeigmatos de charin tou teleiou anthrōpou katanoei, phēsi, megistēn eikona iōta hen, tēn mian keraian, hētis esti keraia mia asynthetos, haplē, monas eilikrinēs ex oudenos holōs tēn synthesin echousa, synthetē, polyeidēs, polyschidēs, polymerēs.
And as an illustration of the perfect Man, he says, consider as a very great image the one iota, the one stroke, which is one uncompounded stroke, simple, a pure monad having its composition from nothing at all, yet compounded, of many forms, many divisions, many parts.
Matt 5:18 (allusion, high confidence)
Notes and citation
Summary: The perfect Man is imaged by the single stroke of the letter iota, simple yet containing multiplicity.
- “Iota” and “stroke” (κεραία) echo Matt 5:18.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.12.6 (Duncker–Schneidewin, 426; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-12-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-12-6) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.12.7Duncker–Schneidewin, 426
Ἡ ἀμερὴς ἐκείνη μία, φησίν, ἔστιν ἡ πολυπρόσωπος καὶ μυριόμματος καὶ μυριώνυμος μία τοῦ ῑ κεραία, ἥτις ἐστὶν εἰκὼν τοῦ τελείου ἀνθρώπου ἐκείνου τοῦ ἀοράτου.
Hē amerēs ekeinē mia, phēsin, estin hē polyprosōpos kai myriommatos kai myriōnymos mia tou i keraia, hētis estin eikōn tou teleiou anthrōpou ekeinou tou aoratou.
That one partless stroke, he says, is the many-faced, ten-thousand-eyed, and ten-thousand-named one stroke of the iota, which is the image of that invisible perfect Man.
Notes and citation
Summary: The one stroke of the iota is the image of the invisible perfect Man.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.12.7 (Duncker–Schneidewin, 426; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-12-7). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-12-7) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 8, chapter 13
8.13.1Duncker–Schneidewin, 426
Ἔστιν οὖν, φησίν, ἡ μονάς, ἡ μία κεραία, καὶ δεκάς· δύναμις γὰρ αὐτῇ τὸ ῑ τῆς μιᾶς κεραίας καὶ δυὰς καὶ τριὰς καὶ τετρὰς καὶ πεντὰς καὶ ἑξὰς καὶ ἑπτὰς καὶ ὀγδοὰς καὶ ἐννεὰς μέχρι τῶν δέκα· οὗτοι γὰρ, φησίν, εἰσὶν οἱ πολυσχιδεῖς ἀριθμοὶ ἐν ἐκείνῃ κατοικοῦντες τῇ ἁπλῇ καὶ ἀσυνθέτῳ τοῦ ἰῶτα κεραίᾳ μιᾷ.
Estin oun, phēsin, hē monas, hē mia keraia, kai dekas; dynamis gar autę̄ to i tēs mias keraias kai dyas kai trias kai tetras kai pentas kai hexas kai heptas kai ogdoas kai enneas mechri tōn deka; houtoi gar, phēsin, eisin hoi polyschideis arithmoi en ekeinę̄ katoikountes tę̄ haplę̄ kai asynthetǭ tou iōta keraią mią.
The monad, then, he says, the one stroke, is also a decad; for the iota (ten) of the one stroke is its power, and also the dyad and triad and tetrad and pentad and hexad and heptad and ogdoad and ennead up to ten. For these, he says, are the many-divided numbers dwelling in that simple and uncompounded one stroke of the iota.
Notes and citation
Summary: The iota, whose number value is ten, contains all the numbers from one to ten.
- The letter iota stands for the number ten in Greek.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.13.1 (Duncker–Schneidewin, 426; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-13-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-13-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.13.2Duncker–Schneidewin, 426
Καὶ τοῦτό ἐστι τὸ εἰρημένον· ὅτι πᾶν τὸ πλήρωμα ηὐδόκησε κατοικῆσαι ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου σωματικῶς· αἱ γὰρ τοιαῦται τῶν ἀριθμῶν συνθέσεις ἐξ ἁπλῆς καὶ ἀσυνθέτου τῆς μιᾶς κεραίας τοῦ ἰῶτα σωματικαὶ γεγόνασι, φησίν, ὑποστάσεις.
Kai touto esti to eirēmenon; hoti pan to plērōma ēudokēse katoikēsai epi ton huion tou anthrōpou sōmatikōs; hai gar toiautai tōn arithmōn syntheseis ex haplēs kai asynthetou tēs mias keraias tou iōta sōmatikai gegonasi, phēsin, hypostaseis.
And this is what is said: that “all the fullness was pleased to dwell” on the Son of Man “bodily”; for such compositions of numbers from the simple and uncompounded one stroke of the iota have become, he says, bodily subsistences.
Col 1:19 (quotation, high confidence) · Col 2:9 (quotation, high confidence)
Notes and citation
Summary: Monoimus reads Colossians' “all the fullness dwelling bodily” as the numbers contained in the iota.
- The quotation combines Col 1:19 and 2:9.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.13.2 (Duncker–Schneidewin, 426; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-13-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-13-2) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.13.3Duncker–Schneidewin, 426
Γέγονεν οὖν, φησίν, ἀπὸ τοῦ τελείου ἀνθρώπου ὁ υἱὸς τοῦ ἀνθρώπου, ὃν ἔγνωκεν οὐδείς, φαντάζεται δέ, φησίν, ὡς γέννημα θηλείας ἡ κτίσις πᾶσα τὸν υἱὸν ἀγνοοῦσα, οὗ υἱοῦ ἀκτῖνες ἀμυδραὶ πάνυ ἐμπελάζουσαι τῷδε τῷ κόσμῳ συνέχουσι καὶ συγκρατοῦσι τὴν μεταβολήν, τὴν γένεσιν.
Gegonen oun, phēsin, apo tou teleiou anthrōpou ho huios tou anthrōpou, hon egnōken oudeis, phantazetai de, phēsin, hōs gennēma thēleias hē ktisis pasa ton huion agnoousa, hou huiou aktines amydrai pany empelazousai tǭde tǭ kosmǭ synechousi kai synkratousi tēn metabolēn, tēn genesin.
So from the perfect Man, he says, came the Son of Man, whom no one has known; but the whole creation, not knowing the Son, imagines him, he says, as the offspring of a woman. Very faint rays of this Son, coming near to this world, hold together and control change, that is, generation.
Matt 11:27 (allusion, medium confidence) · Matt 11:11 (echo, low confidence)
Notes and citation
Summary: The Son of Man, unknown to all, is wrongly imagined by creation as born of a woman; his faint rays sustain the world.
- The allusions are Matt 11:27 and Matt 11:11 (“born of women”).
Notes on the original text
- Digital text corrected (wrong accent: οὖν): Γέγονεν οὗν → Γέγονεν οὖν.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 8.13.3 (Duncker–Schneidewin, 426; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-13-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-13-3) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.13.4Duncker–Schneidewin, 426–428
Τὸ δὲ κάλλος ἐκείνου τοῦ υἱοῦ τοῦ ἀνθρώπου μέχρι νῦν πᾶσίν ἐστιν ἀκατάληπτον ἀνθρώποις, ὅσοι περὶ τὸ γέννημα τῆς θηλείας εἰσὶ πεπλανημένοι. Γέγονεν οὖν, φησίν, ἀπὸ τοῦ ἀνθρώπου ἐκείνου οὐδὲν τῶν ἐνθάδε, οὐδὲ ἔσται πώποτε, τὰ δὲ γεγονότα πάντα οὐκ ἀπὸ ὅλου, ἀλλὰ ἀπὸ μέρους τινὸς γέγονε τοῦ υἱοῦ τοῦ ἀνθρώπου. Ἔστι γὰρ, φησίν, ὁ υἱὸς τοῦ ἀνθρώπου ἰῶτα ἕν, μία κεραία, ῥυεῖσα ἄνωθεν, πλήρης, ἀποπληροῦσα πάντας, ἔχουσα ἐν ἑαυτῇ, ὅσα καὶ ὁ ἄνθρωπος ἔχει, ὁ πατὴρ τοῦ υἱοῦ τοῦ ἀνθρώπου.
To de kallos ekeinou tou huiou tou anthrōpou mechri nyn pasin estin akatalēpton anthrōpois, hosoi peri to gennēma tēs thēleias eisi peplanēmenoi. Gegonen oun, phēsin, apo tou anthrōpou ekeinou ouden tōn enthade, oude estai pōpote, ta de gegonota panta ouk apo holou, alla apo merous tinos gegone tou huiou tou anthrōpou. Esti gar, phēsin, ho huios tou anthrōpou iōta hen, mia keraia, rhyeisa anōthen, plērēs, apoplērousa pantas, echousa en heautę̄, hosa kai ho anthrōpos echei, ho patēr tou huiou tou anthrōpou.
And the beauty of that Son of Man is until now incomprehensible to all people who have gone astray about the offspring of the woman. Nothing of the things here, then, he says, came into being from that Man, nor ever will; but all things that have come into being have come not from the whole but from some part of the Son of Man. For the Son of Man, he says, is one iota, one stroke, flowing down from above, full, filling all, having in itself whatever the Man too has, the Father of the Son of Man.
Notes and citation
Summary: Everything in the world came from only a part of the Son of Man, who is the single iota flowing from above.
Notes on the original text
- Digital text corrected (wrong accent: οὖν): Γέγονεν οὗν → Γέγονεν οὖν.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 8.13.4 (Duncker–Schneidewin, 426–428; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-13-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-13-4) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 8, chapter 14
8.14.1Duncker–Schneidewin, 428
Γέγονεν οὖν κόσμος, ὥς φησι Μωϋσῆς, ἐν ἓξ ἡμέραις, τουτέστιν ἐν ἓξ δυνάμεσι ταῖς ἐν τῇ μιᾷ κεραίᾳ τοῦ ἰῶτα· ἑβδόμη κατάπαυσις καὶ σάββατον ἀπὸ τῆς ἑβδομάδος γέγονε τῆς ἐκεῖ.... γῆς καὶ ὕδατος καὶ πυρὸς καὶ ἀέρος, ἐξ ὧν ὁ κόσμος ἀπὸ τῆς κεραίας γέγονε τῆς μιᾶς.
Gegonen oun kosmos, hōs phēsi Mōÿsēs, en hex hēmerais, toutestin en hex dynamesi tais en tę̄ mią keraią tou iōta; hebdomē katapausis kai sabbaton apo tēs hebdomados gegone tēs ekei.... gēs kai hydatos kai pyros kai aeros, ex hōn ho kosmos apo tēs keraias gegone tēs mias.
So the world came into being, as Moses says, in six days, that is, in the six powers that are in the one stroke of the iota; the seventh, the rest and Sabbath, has come from the hebdomad there … of earth and water and fire and air, from which the world came into being from the one stroke.
Textual problem in this passage: see the notes.
Gen 2:2 (allusion, high confidence)
Notes and citation
Summary: The six days of creation are six powers in the iota, and the Sabbath comes from the seventh.
- The allusions are Gen 1 and 2:2. A gap is marked in the text.
Notes on the original text
- Digital text corrected (wrong accent: οὖν): Γέγονεν οὗν → Γέγονεν οὖν.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.14.1 (Duncker–Schneidewin, 428; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-14-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-14-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.14.2Duncker–Schneidewin, 428
Οἵ τε γὰρ κύβοι καὶ τὰ ὀκτάεδρα καὶ αἱ πυραμίδες καὶ πάντα τὰ τούτοις παραπλήσια σχήματα, ἐξ ὧν συνέστηκε πῦρ, ἀήρ, ὕδωρ, γῆ, ἀπὸ τῶν ἀριθμῶν γεγόνασι τῶν κατειλημμένων ἐν ἐκείνῃ τῇ ἁπλῇ τοῦ ἰῶτα κεραίᾳ, ἥτις ἐστὶν υἱὸς ἀνθρώπου τελείου τέλειος.
Hoi te gar kyboi kai ta oktaedra kai hai pyramides kai panta ta toutois paraplēsia schēmata, ex hōn synestēke pyr, aēr, hydōr, gē, apo tōn arithmōn gegonasi tōn kateilēmmenōn en ekeinę̄ tę̄ haplę̄ tou iōta keraią, hētis estin huios anthrōpou teleiou teleios.
For the cubes and octahedra and pyramids and all the figures like these, of which fire, air, water, and earth are composed, have come into being from the numbers contained in that simple stroke of the iota, which is the perfect Son of the perfect Man.
Notes and citation
Summary: The geometric solids that make up the elements come from the numbers in the iota, the perfect Son.
- The regular solids as the shapes of the elements are from Plato, Timaeus 53c–56c.
Extrabiblical texts: Plato, Tim. 53c–56c (Plato (works); allusion)
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.14.2 (Duncker–Schneidewin, 428; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-14-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-14-2) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.14.3Duncker–Schneidewin, 428
Ὅταν οὖν, φησίν, ῥάβδον λέγῃ Μωϋσῆς στρεφομένην ποικίλως εἰς τὰ πάθη τὰ κατὰ τὴν Αἴγυπτον, ἅτινα, φησίν, ἐστὶ τῆς κτίσεως ἀλληγορούμενα σύμβολα, οὐκ εἰς πλείονα πάθη τῶν δέκα σχηματίζει τὴν ῥάβδον, ἥτις ἐστὶν ἡ μία κεραία. Διπλῆ, ποικίλη αὕτη, φησίν, ἐστὶν ἡ δεκάπληγος, ἡ κοσμικὴ κτίσις.
Hotan oun, phēsin, rhabdon legę̄ Mōÿsēs strephomenēn poikilōs eis ta pathē ta kata tēn Aigypton, hatina, phēsin, esti tēs ktiseōs allēgoroumena symbola, ouk eis pleiona pathē tōn deka schēmatizei tēn rhabdon, hētis estin hē mia keraia. Diplē, poikilē hautē, phēsin, estin hē dekaplēgos, hē kosmikē ktisis.
When, then, he says, Moses speaks of the rod turned in various ways for the plagues in Egypt, which, he says, are allegorical symbols of the creation, he does not shape the rod for more plagues than ten; and the rod is the one stroke. This, he says, is double and varied, the ten-plague, the cosmic creation.
Exod 7:19–20 (allusion, high confidence)
Notes and citation
Summary: Moses' rod, which brought ten plagues, is the one stroke of the iota, and the plagues symbolize creation.
- The allusions are Exod 7–11. The phrase “double and varied” is obscure.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.14.3 (Duncker–Schneidewin, 428; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-14-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-14-3) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.14.4Duncker–Schneidewin, 428
Πάντα γὰρ πλησσόμενα γεννᾶται καὶ καρποφορεῖ, καθάπερ αἱ ἄμπελοι. Ἄνθρωπος ἐξ ἀνθρώπου ἐξέσσυται, φησί, καὶ ἀποσπᾶται πληγῇ τινι μεριζόμενος, ἵνα γένηται καὶ εἴπῃ νόμον, ὃν ἔθηκε Μωϋσῆς παρὰ θεοῦ λαβών. Κατὰ τὴν κεραίαν ἐκείνην ὁ νόμος ἐστὶ τὴν μίαν ἡ δεκάλογος ἀλληγοροῦσα τὰ θεῖα τῶν λόγων μυστήρια.
Panta gar plēssomena gennatai kai karpophorei, kathaper hai ampeloi. Anthrōpos ex anthrōpou exessytai, phēsi, kai apospatai plēgę̄ tini merizomenos, hina genētai kai eipę̄ nomon, hon ethēke Mōÿsēs para theou labōn. Kata tēn keraian ekeinēn ho nomos esti tēn mian hē dekalogos allēgorousa ta theia tōn logōn mystēria.
For all things are generated and bear fruit by being struck, like vines. “A man springs forth from a man,” he says, “and is torn away, divided by a kind of stroke,” so that he may come to be and speak the law, which Moses laid down, having received it from God. According to that one stroke, the law is the Decalogue, allegorizing the divine mysteries of the words.
Notes and citation
Summary: Everything is produced by a “stroke,” as vines by pruning and a man from a man; the Ten Commandments allegorize the one stroke.
- The saying “a man springs forth from a man” is Democritus, fragment 32 (Diels–Kranz); the attribution is probable but not stated in the text. The Greek plays on πληγή, “stroke” and “plague.”
Extrabiblical texts: Democritus, frag. 32 (Democritus (fragments); quotation)
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.14.4 (Duncker–Schneidewin, 428; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-14-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-14-4) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.14.5Duncker–Schneidewin, 428
Πᾶσα γὰρ, φησίν, ἡ γνῶσις τῶν ὅλων δεκάπληγός ἐστι καὶ δεκάλογος, ἣν οἶδεν οὐδεὶς τῶν περὶ τὸ γέννημα τῆς θηλείας πεπλανημένων. Κἂν εἴπῃς πεντάτευχον ὅλον τὸν νόμον, ἔστιν ἀπὸ τῆς πεντάδος τῆς ἐν τῇ μιᾷ κατειλημμένης κεραίᾳ.
Pasa gar, phēsin, hē gnōsis tōn holōn dekaplēgos esti kai dekalogos, hēn oiden oudeis tōn peri to gennēma tēs thēleias peplanēmenōn. Kan eipę̄s pentateuchon holon ton nomon, estin apo tēs pentados tēs en tę̄ mią kateilēmmenēs keraią.
For all the knowledge of the universe, he says, is ten-plague and ten-word, which none of those who have gone astray about the offspring of the woman knows. And even if you call the whole law the Pentateuch, it is from the pentad contained in the one stroke.
Notes and citation
Summary: All knowledge is the ten plagues and ten commandments; even the five books of the Law come from the number five in the iota.
Notes on the original text
- Digital text corrected (misread letter: ἣν): ᾓν οἶδεν → ἣν οἶδεν.
Topics: Heresy, Scripture and canon
Cite (SBL): Hippolytus, Haer. 8.14.5 (Duncker–Schneidewin, 428; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-14-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-14-5) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.14.6Duncker–Schneidewin, 428–430
Τὸ δὲ ὅλον ἐστὶ, φησί, τοῖς μὴ πεπληρωμένοις παντελῶς τὴν διάνοιαν μυστήριον, καινὴ καὶ μὴ παλαιουμένη ἑορτή, νόμιμος, αἰώνιος εἰς τὰς γενεὰς ἡμῶν, κυρίου τοῦ θεοῦ πάσχα, διατηρούμενον τοῖς δυναμένοις βλέπειν ἐναρχομένης τῆς δεκάτης, ἥτις ἐστὶν ἀρχὴ δεκάδος, ἀφʼ ἧς, φησίν, ἀριθμοῦσιν. Ἡ γὰρ μονὰς ἕως τῆς τεσσαρεσκαιδεκάτης ἐστὶ τὸ κεφάλαιον τῆς μιᾶς [κεραίας] τοῦ τελείου ἀριθμοῦ. Τό τε γὰρ ἕν, δύο, τρία, τέσσαρα γίνεται δέκα, ὅπερ ἐστὶν ἡ μία κεραία.
To de holon esti, phēsi, tois mē peplērōmenois pantelōs tēn dianoian mystērion, kainē kai mē palaioumenē heortē, nomimos, aiōnios eis tas geneas hēmōn, kyriou tou theou pascha, diatēroumenon tois dynamenois blepein enarchomenēs tēs dekatēs, hētis estin archē dekados, aphʼ hēs, phēsin, arithmousin. Hē gar monas heōs tēs tessareskaidekatēs esti to kephalaion tēs mias [keraias] tou teleiou arithmou. To te gar hen, dyo, tria, tessara ginetai deka, hoper estin hē mia keraia.
And the whole, he says, is for those not wholly filled in understanding a mystery, a new feast that does not grow old, lawful, eternal for our generations, the Passover of the Lord God, kept for those able to see, beginning on the tenth day, which is the beginning of the decad, from which, he says, they count. For the monad up to the fourteenth is the sum of the one [stroke] of the perfect number. For one, two, three, four make ten, which is the one stroke.
Exod 12:3 (allusion, high confidence) · Exod 12:6 (allusion, high confidence) · Exod 12:14 (allusion, high confidence)
Notes and citation
Summary: The Passover, chosen on the tenth day and kept on the fourteenth, is read as a number mystery of the iota.
- The allusions are Exod 12:3, 6, and 14. The arithmetic (1 + 2 + 3 + 4 = 10) is the Pythagorean tetractys.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.14.6 (Duncker–Schneidewin, 428–430; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-14-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-14-6) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.14.7Duncker–Schneidewin, 430
Ἀπὸ δὲ τῆς τεσσαρεσκαιδεκάτης, φησίν, ἕως μιᾶς καὶ εἰκάδος ἑβδομάδα λέγει ὑπάρχουσαν ἐν τῇ μιᾷ κεραίᾳ τοῦ κόσμου τὴν κτίσιν ἄζυμον ἐν τούτοις ἅπασιν. Τί γὰρ δεηθείη, φησίν, ἡ μία κεραία οὐσίας τινὸς οἱονεὶ ζύμης ἔξωθεν εἰς τὸ πάσχα τοῦ κυρίου, τὴν αἰώνιον ἑορτήν, ἥτις ἐστὶν εἰς τὰς γενεὰς δεδομένη; ὅλος γὰρ ὁ κόσμος καὶ πάντα τὰ τῆς κτίσεως αἴτια πάσχα ἐστίν, ἑορτὴ κυρίου.
Apo de tēs tessareskaidekatēs, phēsin, heōs mias kai eikados hebdomada legei hyparchousan en tę̄ mią keraią tou kosmou tēn ktisin azymon en toutois hapasin. Ti gar deētheiē, phēsin, hē mia keraia ousias tinos hoionei zymēs exōthen eis to pascha tou kyriou, tēn aiōnion heortēn, hētis estin eis tas geneas dedomenē? holos gar ho kosmos kai panta ta tēs ktiseōs aitia pascha estin, heortē kyriou.
And from the fourteenth, he says, to the twenty-first, he speaks of a hebdomad existing in the one stroke of the world, the creation unleavened in all these. For what need would the one stroke have, he says, of some substance like leaven from outside for the Passover of the Lord, the eternal feast, which is given for the generations? For the whole world and all the causes of creation are a Passover, a feast of the Lord.
Exod 12:15–18 (allusion, high confidence)
Notes and citation
Summary: The seven days of unleavened bread mean that creation needs no outside “leaven”; the whole world is the Lord's Passover.
- The allusion is Exod 12:15–18.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.14.7 (Duncker–Schneidewin, 430; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-14-7). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-14-7) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.14.8Duncker–Schneidewin, 430
χαίρει γὰρ ὁ θεὸς τῆς κτίσεως τῇ μεταβολῇ, ἥτις ὑπὸ τῶν δέκα πληγῶν τῆς κεραίας ἐνεργεῖται τῆς μιᾶς, ἥτις ἐστὶ Μωσέως ῥάβδος ὑπὸ τοῦ θεοῦ δεδομένη, ᾗ τῆς Αἰγυπτίοις πλήσσειν μεταβάλλειν τὰ σώματα, καθάπερ τὴν χεῖρα Μωσέως, τὸ ὕδωρ εἰς αἷμα, καὶ τὰ λοιπὰ τούτοις παραπλησίως, [ὡς] ἀκρίδας, ὅπερ ἐστὶ χόρτος, τῶν στοιχείων εἰς σάρκα μεταβολὴν λέγει· πᾶσα γὰρ σὰρξ χόρτος, φησίν.
chairei gar ho theos tēs ktiseōs tę̄ metabolę̄, hētis hypo tōn deka plēgōn tēs keraias energeitai tēs mias, hētis esti Mōseōs rhabdos hypo tou theou dedomenē, hę̄ tēs Aigyptiois plēssein metaballein ta sōmata, kathaper tēn cheira Mōseōs, to hydōr eis haima, kai ta loipa toutois paraplēsiōs, [hōs] akridas, hoper esti chortos, tōn stoicheiōn eis sarka metabolēn legei; pasa gar sarx chortos, phēsin.
For God rejoices in the change of creation, which is worked by the ten plagues of the one stroke, which is the rod of Moses given by God, with which … to strike the Egyptians and change their bodies, as the hand of Moses, the water into blood, and the rest likewise; [as] locusts, which is grass, he speaks of the change of the elements into flesh; for “all flesh is grass,” he says.
Textual problem in this passage: see the notes.
Exod 4:6–7 (allusion, high confidence) · Exod 7:17–20 (allusion, high confidence) · Exod 10:12–15 (allusion, medium confidence) · Isa 40:6 (quotation, high confidence)
Notes and citation
Summary: The plagues show God rejoicing in the changes of creation; the locusts eating grass mean elements turned into flesh, for “all flesh is grass.”
- The text is corrupt at “with which … to strike” (ᾗ τῆς Αἰγυπτίοις πλήσσειν). The allusions are Exod 4:6–7, 7:17–20, 10:12–15; the quotation is Isa 40:6.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.14.8 (Duncker–Schneidewin, 430; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-14-8). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-14-8) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.14.9Duncker–Schneidewin, 430
Οὐδὲν δὲ ἧττον καὶ τὸν ὅλον νόμον οἱ ἄνδρες οὗτοι τοιοῦτόν τινα τρόπον ἐκδέχονται, τάχα που κατακολουθήσαντες, ὡς ἐγὼ δοκῶ, Ἑλλήνων τοῖς λέγουσιν οὐσίαν εἶναι καὶ ποιὸν καὶ ποσὸν καὶ πρός τι καὶ ποῦ καὶ πότε καὶ κεῖσθαι καὶ ποιεῖν καὶ ἔχειν καὶ πάσχειν.
Ouden de hētton kai ton holon nomon hoi andres houtoi toiouton tina tropon ekdechontai, tacha pou katakolouthēsantes, hōs egō dokō, Hellēnōn tois legousin ousian einai kai poion kai poson kai pros ti kai pou kai pote kai keisthai kai poiein kai echein kai paschein.
No less do these men interpret the whole law in some such way, perhaps following, as I think, those of the Greeks who say that there are substance, quality, quantity, relation, place, time, position, action, possession, and passion.
Notes and citation
Summary: Hippolytus suggests Monoimus's ten-fold reading of the law comes from Aristotle's ten categories.
- These are Aristotle's ten categories (Categories 4, 1b25–27).
Extrabiblical texts: Aristotle, Cat. 1b25–27 (Aristotle (works); allusion)
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.14.9 (Duncker–Schneidewin, 430; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-14-9). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-14-9) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 8, chapter 15
8.15.1Duncker–Schneidewin, 430
Τοιγαροῦν Μονόϊμος αὐτὸς ἐν τῇ πρὸς Θεόφραστον ἐπιστολῇ διαρρήδην λέγει· Καταλιπὼν ζητεῖν θεὸν καὶ κτίσιν καὶ τὰ τούτοις παραπλήσια, ζήτησον αὐτὸν ἀπὸ σεαυτοῦ, καὶ μάθε, τίς ἐστιν ὁ πάντα ἁπαξαπλῶς ἐν σοὶ ἐξιδιοποιούμενος καὶ λέγων·
Toigaroun Monoïmos autos en tę̄ pros Theophraston epistolę̄ diarrēdēn legei; Katalipōn zētein theon kai ktisin kai ta toutois paraplēsia, zētēson auton apo seautou, kai mathe, tis estin ho panta hapaxaplōs en soi exidiopoioumenos kai legōn;
Accordingly Monoimus himself, in his letter to Theophrastus, says expressly: “Leave off seeking God and creation and things like these; seek him from yourself, and learn who it is who, in a word, makes everything in you his own and says:
Notes and citation
Summary: Monoimus wrote to Theophrastus: stop seeking God outside and seek him within yourself.
Notes on the original text
- Digital text corrected (missing space): σοὶἐξιδιοποιούμενος → σοὶ ἐξιδιοποιούμενος.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.15.1 (Duncker–Schneidewin, 430; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-15-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-15-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.15.2Duncker–Schneidewin, 430–432
ὁ θεός μου, ὁ νοῦς μου, ἡ διάνοιά μου, ἡ ψυχή μου, τὸ σῶμά μου, καὶ μάθε, πόθεν ἐστὶ τὸ λυπεῖσθαι καὶ τὸ χαίρειν καὶ τὸ ἀγαπᾶν καὶ τὸ μισεῖν καὶ τὸ γρηγορεῖν μὴ θέλοντα καὶ τὸ νυστάζειν μὴ θέλοντα καὶ τὸ ὀργίζεσθαι μὴ θέλοντα καὶ τὸ φιλεῖν μὴ θέλοντα, καὶ ἂν ταῦτα, φησίν, ἐπιζητήσῃς ἀκριβῶς, εὑρήσεις αὐτὸν ἐν ἑαυτῷ ἓν καὶ πολλὰ κατὰ τὴν κεραίαν ἐκείνην, ἀφʼ ἑαυτοῦ τὴν διέξοδον εὑρόντα.
ho theos mou, ho nous mou, hē dianoia mou, hē psychē mou, to sōma mou, kai mathe, pothen esti to lypeisthai kai to chairein kai to agapan kai to misein kai to grēgorein mē thelonta kai to nystazein mē thelonta kai to orgizesthai mē thelonta kai to philein mē thelonta, kai an tauta, phēsin, epizētēsę̄s akribōs, heurēseis auton en heautǭ hen kai polla kata tēn keraian ekeinēn, aphʼ heautou tēn diexodon heuronta.
‘My God, my mind, my understanding, my soul, my body’; and learn from where come grieving and rejoicing, loving and hating, waking against one's will, sleeping against one's will, becoming angry against one's will, and loving against one's will. And if you examine these things carefully,” he says, “you will find him in yourself, one and many, like that stroke, finding the way out from yourself.”
Notes and citation
Summary: By examining one's own mind and involuntary feelings, Monoimus says, one finds God within, one and many.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.15.2 (Duncker–Schneidewin, 430–432; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-15-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-15-2) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.15.3Duncker–Schneidewin, 432
Ταῦτα μὲν οὖν ἐκεῖνοι, οἷς οὐκ ἀνάγκην ἔχομεν τὰ παρʼ Ἕλλησι προμεμεριμνημένα παρατιθέναι οὖσι προδήλοις τοῖς ὑπʼ αὐτῶν λεγομένοις τὴν σύστασιν ἔχειν ἐκ γεωμετρικῆς τέχνης καὶ ἀριθμητικῆς, ἣν γενναιότερον οἱ Πυθαγόρου μαθηταὶ διέθεντο, καθὼς ἔστι τοῖς ἐντυγχάνουσιν ἐπιγνῶναι ἐν τοῖς τόποις, οἷς προδιηγησάμεθα περὶ πάσης σοφίας Ἑλλήνων. Ἀλλʼ ἐπεὶ καὶ τὰ Μονοΐμου αὐτάρκως διελήλεγκται, ἴδωμεν τίνα καὶ οἱ λοιποὶ τεχνάζονται ἑαυτοῖς βουλόμενοι ὄνομα μάταιον ὑψοῦν.
Tauta men oun ekeinoi, hois ouk anankēn echomen ta parʼ Hellēsi promemerimnēmena paratithenai ousi prodēlois tois hypʼ autōn legomenois tēn systasin echein ek geōmetrikēs technēs kai arithmētikēs, hēn gennaioteron hoi Pythagorou mathētai diethento, kathōs esti tois entynchanousin epignōnai en tois topois, hois prodiēgēsametha peri pasēs sophias Hellēnōn. Allʼ epei kai ta Monoïmou autarkōs dielēlenktai, idōmen tina kai hoi loipoi technazontai heautois boulomenoi onoma mataion hypsoun.
These, then, are their teachings. We have no need to set beside them what was worked out earlier among the Greeks, since it is plain that what they say has its composition from the art of geometry and arithmetic, which the disciples of Pythagoras set out more nobly, as readers can recognize in the places where we previously gave an account of all the wisdom of the Greeks. But since the views of Monoimus too have been sufficiently refuted, let us see what the rest contrive for themselves, wishing to exalt an empty name.
Notes and citation
Summary: Monoimus's teaching comes from Pythagorean geometry and arithmetic; Hippolytus moves on.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.15.3 (Duncker–Schneidewin, 432; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-15-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-15-3) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 8, chapter 16
8.16.1Duncker–Schneidewin, 432
Τατιανὸς δέ, καὶ αὐτὸς γενόμενος μαθητὴς Ἰουστίνου τοῦ μάρτυρος, οὐχ ὅμοια τῷ διδασκάλῳ ἐφρόνησεν, ἀλλὰ καινά τινα ἐπιχειρήσας ἔφη αἰῶνας τινὰς ἀοράτους ὁμοίως τοῖς ἀπὸ Οὐαλεντίνου μυθολογήσας. Γάμον δὲ φθορὰν εἶναι παραπλησίως Μαρκίωνι λέγει. Τὸν δὲ Ἀδὰμ φάσκει μὴ σώζεσθαι διὰ τὸ ἀρχηγὸν παρακοῆς γεγονέναι. Καὶ ταῦτα μὲν Τατιανός.
Tatianos de, kai autos genomenos mathētēs Ioustinou tou martyros, ouch homoia tǭ didaskalǭ ephronēsen, alla kaina tina epicheirēsas ephē aiōnas tinas aoratous homoiōs tois apo Oualentinou mythologēsas. Gamon de phthoran einai paraplēsiōs Markiōni legei. Ton de Adam phaskei mē sōzesthai dia to archēgon parakoēs gegonenai. Kai tauta men Tatianos.
Tatian, who also became a disciple of Justin the martyr, did not think the same as his teacher, but attempting some novelties he spoke of certain invisible Aeons, telling myths like those of the followers of Valentinus. And he says that marriage is corruption, like Marcion. And he claims that Adam is not saved, because he became the author of disobedience. These, then, are the teachings of Tatian.
Notes and citation
Summary: Tatian, Justin's disciple, taught invisible Aeons, called marriage corruption, and denied Adam's salvation.
- Hippolytus follows Irenaeus, Against Heresies 1.28.1. Tatian's Oration to the Greeks is on this site.
Extrabiblical texts: Tatian, Or. Graec. (Oration to the Greeks; allusion)
Cite (SBL): Hippolytus, Haer. 8.16.1 (Duncker–Schneidewin, 432; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-16-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-16-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 8, chapter 17
8.17.1Duncker–Schneidewin, 432–434
Ἑρμογένης δέ τις καὶ αὐτὸς νομίσας τι καινὸν φρονεῖν ἔφη τὸν θεὸν ἐξ ὕλης συγχρόνου καὶ ἀγεννήτου πάντα πεποιηκέναι· ἀδυνάτως γὰρ ἔχειν τὸν θεὸν μὴ οὐκ ἐξ ὄντων τὰ γινόμενα ποιεῖν.
Hermogenēs de tis kai autos nomisas ti kainon phronein ephē ton theon ex hylēs synchronou kai agennētou panta pepoiēkenai; adynatōs gar echein ton theon mē ouk ex ontōn ta ginomena poiein.
A certain Hermogenes, thinking that he too held some new view, said that God made all things from matter coeval with him and unbegotten; for it was impossible for God to make the things that come into being except from things that exist.
Notes and citation
Summary: Hermogenes taught that God made everything out of eternal, unbegotten matter.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.17.1 (Duncker–Schneidewin, 432–434; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-17-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-17-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.17.2Duncker–Schneidewin, 434
Εἶναι δὲ τὸν θεὸν ἀεὶ κύριον καὶ ἀεὶ ποιητήν, τὴν δὲ ὕλην ἀεὶ δούλην καὶ γινομένην, οὐ πᾶσαν δέ· Ἀεὶ γὰρ ἀγρίως καὶ ἀτάκτως φερομένην ἐκόσμησε τούτῳ τῷ λόγῳ· δίκην χυτρίου ὑποκαιομένου βράζουσαν ἰδὼν ἐχώρισε κατὰ μέρος, καὶ τὸ μὲν ἐκ τοῦ παντὸς λαβὼν ἡμέρωσε, τὸ δὲ εἴασεν ἀτάκτως φέρεσθαι, καὶ τὸ ἡμερωθὲν τοῦτο εἶναι κόσμον λέγει, τὸ δὲ ἄγριον μένειν καὶ ὕλην καλεῖσθαι ἄκοσμον. Ταύτην οὐσίαν εἶναι τῶν ἁπάντων λέγει, ὡς καινὸν φέρων δόγμα τοῖς αὐτοῦ μαθηταῖς, οὐκ ἐνενόει δέ, ὅτι Σωκρατικὸς ὁ μῦθος οὗτος τυγχάνει, ὑπὸ Πλάτωνος ἐξειργασμένος βέλτιον ἢ ὑπὸ Ἑρμογένους.
Einai de ton theon aei kyrion kai aei poiētēn, tēn de hylēn aei doulēn kai ginomenēn, ou pasan de; Aei gar agriōs kai ataktōs pheromenēn ekosmēse toutǭ tǭ logǭ; dikēn chytriou hypokaiomenou brazousan idōn echōrise kata meros, kai to men ek tou pantos labōn hēmerōse, to de eiasen ataktōs pheresthai, kai to hēmerōthen touto einai kosmon legei, to de agrion menein kai hylēn kaleisthai akosmon. Tautēn ousian einai tōn hapantōn legei, hōs kainon pherōn dogma tois autou mathētais, ouk enenoei de, hoti Sōkratikos ho mythos houtos tynchanei, hypo Platōnos exeirgasmenos beltion ē hypo Hermogenous.
And that God is always Lord and always maker, but matter always servant and coming into being, though not all of it. For he ordered it, as it was always carried along wildly and disorderly, by this reasoning: seeing it boiling like a pot heated from beneath, he separated it part by part, and taking one part from the whole he tamed it, and the other he let be carried along in disorder; and he says this tamed part is the world, while the wild part remains and is called unordered matter. This he says is the substance of all things, as if bringing a new doctrine to his disciples; but he did not perceive that this myth is Socratic, worked out better by Plato than by Hermogenes.
Notes and citation
Summary: Hermogenes said God tamed part of seething matter into the world and left the rest wild, an idea Hippolytus traces to Plato.
- Compare Plato, Timaeus 30a.
Extrabiblical texts: Plato, Tim. 30a (Plato (works); allusion)
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.17.2 (Duncker–Schneidewin, 434; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-17-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-17-2) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.17.3Duncker–Schneidewin, 434
Τὸν δὲ Χριστὸν υἱὸν εἶναι ὁμολογεῖ τοῦ τὰ πάντα κτίσαντος θεοῦ, καὶ αὐτὸν ἐκ παρθένου γεγενῆσθαι καὶ πνεύματος συνομολογεῖ κατὰ τὴν τῶν εὐαγγελίων φωνήν, ὃν μετὰ τὸ πάθος ἐγερθέντα ἐν σώματι πεφηνέναι τοῖς μαθηταῖς, καὶ ἀνερχόμενον εἰς τοὺς οὐρανοὺς ἐν τῷ ἡλίῳ τὸ σῶμα καταλελοιπέναι, αὐτὸν δὲ πρὸς τὸν πατέρα πεπορεῦσθαι.
Ton de Christon huion einai homologei tou ta panta ktisantos theou, kai auton ek parthenou gegenēsthai kai pneumatos synomologei kata tēn tōn euangeliōn phōnēn, hon meta to pathos egerthenta en sōmati pephēnenai tois mathētais, kai anerchomenon eis tous ouranous en tǭ hēliǭ to sōma kataleloipenai, auton de pros ton patera peporeusthai.
He confesses that Christ is the Son of the God who created all things, and agrees that he was born of a virgin and of the Spirit, according to the words of the Gospels; and that after the passion, having been raised, he appeared in a body to the disciples, and ascending into the heavens he left his body in the sun, while he himself went to the Father.
Luke 1:35 (allusion, medium confidence)
Notes and citation
Summary: Hermogenes confessed Christ's virgin birth and resurrection but said at the ascension he left his body in the sun.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 8.17.3 (Duncker–Schneidewin, 434; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-17-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-17-3) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.17.4Duncker–Schneidewin, 434
Μαρτυρίᾳ δὲ χρῆται νομίζων ὑπὸ τοῦ ῥητοῦ συνηγορεῖσθαι οὗπερ ὁ ψαλμῳδὸς Δαβὶδ λέγει· Ἐν τῷ ἡλίῳ ἔθετο τὸ σκήνωμα αὐτοῦ, καὶ αὐτὸς ὡς νυμφίος ἐκπορευόμενος ἐκ παστοῦ αὐτοῦ, ἀγαλλιάσεται ὡς γίγας δραμεῖν ὁδόν. Ταῦτα μὲν οὖν καὶ Ἑρμογένης ἐπεχείρει.
Martyrią de chrētai nomizōn hypo tou rhētou synēgoreisthai houper ho psalmǭdos Dabid legei; En tǭ hēliǭ etheto to skēnōma autou, kai autos hōs nymphios ekporeuomenos ek pastou autou, agalliasetai hōs gigas dramein hodon. Tauta men oun kai Hermogenēs epecheirei.
And he uses as testimony a text he thinks supports him, which David the psalmist says: “In the sun he set his tent, and he himself, like a bridegroom coming out of his chamber, will rejoice like a giant to run his course.” These, then, are the things Hermogenes too attempted.
Ps 19:4–5 (18:5-Ps LXX) (quotation, high confidence)
Notes and citation
Summary: Hermogenes supported his view with Psalm 19's “in the sun he set his tent.”
- The quotation is Ps 19:4–5 (18:5–6 LXX), in the Septuagint form.
Notes on the original text
- Digital text corrected (wrong breathing/accent: οὗπερ): οὖπερ → οὗπερ.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 8.17.4 (Duncker–Schneidewin, 434; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-17-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-17-4) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 8, chapter 18
8.18.1Duncker–Schneidewin, 434
Ἕτεροι δέ τινες φιλόνεικοι τὴν φύσιν, ἰδιῶται τὴν γνῶσιν, μαχιμώτεροι τὸν τρόπον, συνιστάνουσι δεῖν τὸ πάσχα τῇ τεσσαρεσκαιδεκάτῃ τοῦ πρώτου μηνὸς φυλάσσειν κατὰ τὴν τοῦ νόμου διαταγήν, ἐν ᾗ ἂν ἡμέρᾳ ἐμπέσῃ, ὑφορώμενοι τὸ γεγραμμένον ἐν νόμῳ, ἐπικατάρατον ἔσεσθαι τὸν μὴ φυλάξαντα οὕτως ὡς διαστέλλεται, οὐ προσέχοντες ὅτι Ἰουδαίοις ἐνομοθετεῖτο τοῖς μέλλουσι τὸ ἀληθινὸν πάσχα ἀναιρεῖν, τὸ εἰς ἔθνη χωρῆσαν καὶ πίστει νοούμενον, οὐ γράμματι νῦν τηρούμενον· οἳ μιᾷ ταύτῃ προσέχοντες ἐντολῇ
Heteroi de tines philoneikoi tēn physin, idiōtai tēn gnōsin, machimōteroi ton tropon, synistanousi dein to pascha tę̄ tessareskaidekatę̄ tou prōtou mēnos phylassein kata tēn tou nomou diatagēn, en hę̄ an hēmerą empesę̄, hyphorōmenoi to gegrammenon en nomǭ, epikataraton esesthai ton mē phylaxanta houtōs hōs diastelletai, ou prosechontes hoti Ioudaiois enomotheteito tois mellousi to alēthinon pascha anairein, to eis ethnē chōrēsan kai pistei nooumenon, ou grammati nyn tēroumenon; hoi mią tautę̄ prosechontes entolę̄
Others, contentious by nature, unlearned in knowledge, more quarrelsome in manner, maintain that the Passover must be kept on the fourteenth of the first month, according to the ordinance of the law, on whatever day it may fall, fearing what is written in the law, that whoever does not keep it as prescribed will be accursed. They do not notice that this was legislated for the Jews, who were about to destroy the true Passover, which has passed to the nations and is understood by faith, not now kept according to the letter. Paying attention to this one commandment,
Exod 12:18 (allusion, high confidence) · Deut 27:26 (allusion, medium confidence)
Notes and citation
Summary: The Quartodecimans insist on keeping Easter on the fourteenth of Nisan, fearing the law's curse, not seeing that the true Passover is now kept by faith.
- The allusions are Exod 12:6, 18 and Deut 27:26 (compare Gal 3:10).
Notes on the original text
- Digital text corrected (wrong accent: ᾗ): ἐν ᾖ ἂν → ἐν ᾗ ἂν.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.18.1 (Duncker–Schneidewin, 434; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-18-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-18-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.18.2Duncker–Schneidewin, 434–436
οὐκ ἀφορῶσιν εἰς τὸ εἰρημένον ὑπὸ τοῦ ἀποστόλου, ὅτι διαμαρτύρομαι παντὶ περιτεμνομένῳ, ὅτι ὀφειλέτης ἐστὶ τοῦ πάντα τὸν νόμον ποιῆσαι. Ἐν δὲ τοῖς ἑτέροις οὗτοι συμφωνοῦσι πρὸς πάντα τὰ τῇ ἐκκλησίᾳ ὑπὸ τῶν ἀποστόλων παραδεδομένα.
ouk aphorōsin eis to eirēmenon hypo tou apostolou, hoti diamartyromai panti peritemnomenǭ, hoti opheiletēs esti tou panta ton nomon poiēsai. En de tois heterois houtoi symphōnousi pros panta ta tę̄ ekklēsią hypo tōn apostolōn paradedomena.
they do not look to what was said by the apostle: “I testify to everyone who is circumcised that he is obliged to do the whole law.” In other matters these agree with everything handed down to the church by the apostles.
Gal 5:3 (quotation, high confidence)
Notes and citation
Summary: They ignore Paul's warning that keeping one part of the law obliges one to keep it all; otherwise they agree with the church.
- The quotation is Gal 5:3.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.18.2 (Duncker–Schneidewin, 434–436; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-18-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-18-2) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 8, chapter 19
8.19.1Duncker–Schneidewin, 436
Ἕτεροι δὲ καὶ αὐτοὶ αἱρετικώτεροι τὴν φύσιν, Φρύγες τὸ γένος, προληφθέντες ὑπὸ γυναίων ἠπάτηνται, Πρισκίλλης τινὸς καὶ Μαξιμίλλης καλουμένων, ἃς προφήτιδας νομίζουσιν, ἐν ταύταις τὸ παράκλητον πνεῦμα κεχωρηκέναι λέγοντες, καί τινα πρὸ αὐτῶν Μοντανὸν ὁμοίως δοξάζουσιν ὡς προφήτην, ὧν βίβλους ἀπείρους ἔχοντες πλανῶνται, μήτε τὰ ὑπʼ αὐτῶν λελαλημένα λόγῳ κρίναντες, μήτε τοῖς κρῖναι δυναμένοις προσέχοντες, ἀλλʼ ἀκρίτως τῇ πρὸς αὐτοὺς πίστει προσφέρονται, πλεῖόν τι διʼ αὐτῶν φάσκοντες [ὡς] μεμαθηκέναι ἢ ἐκ νόμου καὶ προφητῶν καὶ τῶν εὐαγγελίων.
Heteroi de kai autoi hairetikōteroi tēn physin, Phryges to genos, prolēphthentes hypo gynaiōn ēpatēntai, Priskillēs tinos kai Maximillēs kaloumenōn, has prophētidas nomizousin, en tautais to paraklēton pneuma kechōrēkenai legontes, kai tina pro autōn Montanon homoiōs doxazousin hōs prophētēn, hōn biblous apeirous echontes planōntai, mēte ta hypʼ autōn lelalēmena logǭ krinantes, mēte tois krinai dynamenois prosechontes, allʼ akritōs tę̄ pros autous pistei prospherontai, pleion ti diʼ autōn phaskontes [hōs] memathēkenai ē ek nomou kai prophētōn kai tōn euangeliōn.
Others, themselves more heretical in nature, Phrygians by race, have been deceived, having been taken in by certain women called Priscilla and Maximilla, whom they consider prophetesses, saying that the Paraclete Spirit has come into them; and before them they likewise glorify a certain Montanus as a prophet. Having countless books of theirs, they go astray, neither judging what was spoken by them by reason nor giving heed to those able to judge, but they hold to their faith in them without discernment, claiming that they have learned something more through them than from the Law and the Prophets and the Gospels.
John 14:16 (allusion, medium confidence)
Notes and citation
Summary: The Phrygians (Montanists) follow Montanus, Priscilla, and Maximilla as prophets of the Paraclete and claim to learn more from their books than from Scripture.
- The Paraclete is promised in John 14:16, 26.
Topics: Heresy, Scripture and canon
Cite (SBL): Hippolytus, Haer. 8.19.1 (Duncker–Schneidewin, 436; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-19-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-19-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.19.2Duncker–Schneidewin, 436
Ὑπὲρ δὲ ἀποστόλους καὶ πᾶν χάρισμα ταῦτα τὰ γύναια δοξάζουσιν, ὡς τολμᾶν πλεῖόν τι Χριστοῦ ἐν τούτοις λέγειν τινὰς αὐτῶν γεγονέναι. Οὗτοι τὸν μὲν πατέρα τῶν ὅλων θεὸν καὶ πάντων κτίστην ὁμοίως τῇ ἐκκλησίᾳ ὁμολογοῦσι καὶ ὅσα τὸ εὐαγγέλιον περὶ τοῦ Χριστοῦ μαρτυρεῖ, καινίζουσι δὲ νηστείας καὶ ἑορτὰς καὶ ξηροφαγίας καὶ ῥαφανοφαγίας φάσκοντες ὑπὸ τῶν γυναίων δεδιδάχθαι.
Hyper de apostolous kai pan charisma tauta ta gynaia doxazousin, hōs tolman pleion ti Christou en toutois legein tinas autōn gegonenai. Houtoi ton men patera tōn holōn theon kai pantōn ktistēn homoiōs tę̄ ekklēsią homologousi kai hosa to euangelion peri tou Christou martyrei, kainizousi de nēsteias kai heortas kai xērophagias kai rhaphanophagias phaskontes hypo tōn gynaiōn dedidachthai.
And they glorify these women above the apostles and every gift of grace, so that some of them dare to say that something more than Christ has come to be in them. They confess God the Father of all things and Creator of all, like the church, and all that the gospel testifies about Christ; but they introduce new fasts and feasts and meals of dry food and of radishes, claiming to have been taught these by the women.
Notes and citation
Summary: The Montanists exalt their prophetesses above the apostles; orthodox on God and Christ, they add new fasts and dietary rules.
Cite (SBL): Hippolytus, Haer. 8.19.2 (Duncker–Schneidewin, 436; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-19-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-19-2) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.19.3Duncker–Schneidewin, 436
Τινὲς δὲ αὐτῶν τῇ τῶν Νοητιανῶν αἱρέσει συντιθέμενοι τὸν πατέρα αὐτὸν εἶναι τὸν υἱὸν λέγουσι, καὶ τοῦτον ὑπὸ γένεσιν καὶ πάθος καὶ θάνατον ἐληλυθέναι. Περὶ τούτων αὖθις λεπτομερέστερον ἐκθήσομαι· πολλοῖς γὰρ ἀφορμὴ κακῶν γεγένηται ἡ τούτων αἵρεσις.
Tines de autōn tę̄ tōn Noētianōn hairesei syntithemenoi ton patera auton einai ton huion legousi, kai touton hypo genesin kai pathos kai thanaton elēlythenai. Peri toutōn authis leptomeresteron ekthēsomai; pollois gar aphormē kakōn gegenētai hē toutōn hairesis.
And some of them, agreeing with the heresy of the Noetians, say that the Father himself is the Son, and that he came under birth and suffering and death. About these I shall set out matters again in more detail; for their heresy has become a starting point of evils for many.
Notes and citation
Summary: Some Montanists side with the Noetians, saying the Father himself is the Son who was born and died.
- Noetus is treated in Book 9.
Cite (SBL): Hippolytus, Haer. 8.19.3 (Duncker–Schneidewin, 436; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-19-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-19-3) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.19.4Duncker–Schneidewin, 436
Ἱκανὰ μὲν οὖν καὶ τὰ περὶ τούτων εἰρημένα κρίνομεν, διʼ ὀλίγων τὰ πολλὰ φλύαρα αὐτῶν βιβλία τε καὶ ἐπιχειρήματα πᾶσιν ἐπιδείξαντες ἀσθενῆ ὄντα καὶ μηδενὸς λόγου ἄξια, οἷς οὐ χρὴ προσέχειν τοὺς ὑγιαίνοντα νοῦν κεκτημένους.
Hikana men oun kai ta peri toutōn eirēmena krinomen, diʼ oligōn ta polla phlyara autōn biblia te kai epicheirēmata pasin epideixantes asthenē onta kai mēdenos logou axia, hois ou chrē prosechein tous hygiainonta noun kektēmenous.
We judge, then, that what has been said about these too is sufficient, having shown to all in a few words that their many silly books and arguments are weak and worth nothing, and that those who possess a sound mind ought not to heed them.
Notes and citation
Summary: The Montanists' many books are worthless and should be ignored by the sound-minded.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.19.4 (Duncker–Schneidewin, 436; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-19-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-19-4) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 8, chapter 20
8.20.1Duncker–Schneidewin, 436
Ἕτεροι δὲ ἑαυτοὺς ἀποκαλοῦντες Ἐγκρατίτας τὰ μὲν περὶ τοῦ θεοῦ καὶ τοῦ Χριστοῦ ὁμοίως καὶ τῇ ἐκκλησίᾳ ὁμολογοῦσι, περὶ δὲ πολιτείαν πεφυσιωμένοι ἀναστρέφονται, ἑαυτοὺς διὰ βρωμάτων δοξάζειν νομίζοντες ἀπεχόμενοι ἐμψύχων, ὑδροποτοῦντες καὶ γαμεῖν κωλύοντες, καὶ τῷ λοιπῷ βίῳ καταξήρως προσέχοντες, μᾶλλον Κυνικοὶ ἢ Χριστιανοὶ οἱ τοιοῦτοι κρινόμενοι, οὐ προσέχοντες τοῖς διὰ τοῦ ἀποστόλου Παύλου εἰς αὐτοὺς προειρημένοις, ὃς προφητεύων τὰ μέλλοντα ὑπό τινων μάτην καινίζεσθαι οὕτως ἔφη·
Heteroi de heautous apokalountes Enkratitas ta men peri tou theou kai tou Christou homoiōs kai tę̄ ekklēsią homologousi, peri de politeian pephysiōmenoi anastrephontai, heautous dia brōmatōn doxazein nomizontes apechomenoi empsychōn, hydropotountes kai gamein kōlyontes, kai tǭ loipǭ biǭ kataxērōs prosechontes, mallon Kynikoi ē Christianoi hoi toioutoi krinomenoi, ou prosechontes tois dia tou apostolou Paulou eis autous proeirēmenois, hos prophēteuōn ta mellonta hypo tinōn matēn kainizesthai houtōs ephē;
Others, calling themselves Encratites, confess the truths about God and Christ in the same way as the church, but in their way of life they conduct themselves puffed up, thinking to glorify themselves through foods, abstaining from living things, drinking water, forbidding marriage, and giving themselves to the rest of life in an extremely austere way; such people are to be judged Cynics rather than Christians. They do not heed what was said beforehand about them through the apostle Paul, who, prophesying what would be vainly introduced as novelties by some, spoke thus:
Notes and citation
Summary: The Encratites, orthodox about God and Christ, abstain from meat and wine and forbid marriage, more like Cynics than Christians.
Topics: Heresy, Marriage, Fasting
Cite (SBL): Hippolytus, Haer. 8.20.1 (Duncker–Schneidewin, 436; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-20-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-20-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.20.2Duncker–Schneidewin, 436–438
Τὸ δὲ πνεῦμα ῥητῶς λέγει· Ἐν ὑστέροις καιροῖς ἀποστήσονταί τινες τῆς ὑγιαινούσης διδασκαλίας, προσέχοντες πνεύμασι πλάνοις καὶ διδασκαλίαις δαιμονίων, ἐν ὑποκρίσει ψευδολόγων, κεκαυτηριασμένων τὴν ἰδίαν συνείδησιν, κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων, ἃ ὁ θεὸς ἔκτισεν εἰς μετάληψιν μετὰ εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν, ὅτι πᾶν κτίσμα θεοῦ καλόν, καὶ οὐδὲν ἀπόβλητον μετὰ εὐχαριστίας λαμβανόμενον.
To de pneuma rhētōs legei; En hysterois kairois apostēsontai tines tēs hygiainousēs didaskalias, prosechontes pneumasi planois kai didaskaliais daimoniōn, en hypokrisei pseudologōn, kekautēriasmenōn tēn idian syneidēsin, kōlyontōn gamein, apechesthai brōmatōn, ha ho theos ektisen eis metalēpsin meta eucharistias tois pistois kai epegnōkosi tēn alētheian, hoti pan ktisma theou kalon, kai ouden apoblēton meta eucharistias lambanomenon.
“The Spirit expressly says: in later times some will depart from sound teaching, giving heed to deceitful spirits and teachings of demons, through the hypocrisy of liars, seared in their own conscience, forbidding marriage, and abstaining from foods which God created to be received with thanksgiving by the faithful and those who know the truth; for every creature of God is good, and nothing is to be rejected if it is received with thanksgiving.
1 Tim 4:1–4 (quotation, high confidence)
Notes and citation
Summary: Paul foretold those who would forbid marriage and certain foods, which God created good.
- The quotation is 1 Tim 4:1–4, with “sound teaching” for “the faith.”
Cite (SBL): Hippolytus, Haer. 8.20.2 (Duncker–Schneidewin, 436–438; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-20-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-20-2) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.20.3Duncker–Schneidewin, 438
Ἁγιάζεται γὰρ διὰ λόγου θεοῦ καὶ ἐντεύξεως. Ἱκανὴ μὲν οὖν αὕτη ἡ φωνὴ τοῦ μακαρίου Παύλου πρὸς ἔλεγχον τῶν οὕτως βιούντων καὶ σεμνυνομένων δικαίων εἰς τὸ δεῖξαι ὅτι καὶ τοῦτο αἵρεσις. Εἰ δὲ καὶ ἕτεραί τινες αἱρέσεις ὀνομάζονται Καϊνῶν, Ὀφιτῶν ἢ Νοχαϊτῶν καὶ ἑτέρων τοιούτων, οὐκ ἀναγκαῖον ἥγημαι τὰ ὑπʼ αὐτῶν λεγόμενα ἢ γινόμενα ἐκθέσθαι, ἵνα μὴ κἂν ἐν τούτῳ τινὰς αὑτοὺς ἢ λόγου ἀξίους ἡγῶνται.
Hagiazetai gar dia logou theou kai enteuxeōs. Hikanē men oun hautē hē phōnē tou makariou Paulou pros elenchon tōn houtōs biountōn kai semnynomenōn dikaiōn eis to deixai hoti kai touto hairesis. Ei de kai heterai tines haireseis onomazontai Kaïnōn, Ophitōn ē Nochaïtōn kai heterōn toioutōn, ouk anankaion hēgēmai ta hypʼ autōn legomena ē ginomena ekthesthai, hina mē kan en toutǭ tinas hautous ē logou axious hēgōntai.
For it is sanctified through the word of God and prayer.” This saying of the blessed Paul, then, is enough to refute those who live in this way and pride themselves as righteous, and to show that this too is a heresy. And if some other heresies too are named, of the Cainites, the Ophites, or the Noachites, and others of the kind, I have not thought it necessary to set out what they say or do, so that they may not in this respect think themselves to be anyone or worthy of mention.
1 Tim 4:5 (quotation, high confidence)
Notes and citation
Summary: Paul's words suffice to show that Encratism is a heresy; lesser sects like the Cainites and Ophites are not worth describing.
- The quotation concludes 1 Tim 4:5.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.20.3 (Duncker–Schneidewin, 438; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-20-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-20-3) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
8.20.4Duncker–Schneidewin, 438
Ἀλλʼ ἐπεὶ καὶ τὰ περὶ τούτων αὐτάρκη δοκεῖ εἶναι, παρέλθωμεν ἐπὶ τὴν πᾶσι τῶν κακῶν αἰτίαν αἵρεσιν Νοητιανῶν, τήν τε ῥίζαν αὐτῆς ἀναπτύξαντες, καὶ τὸν ἔνδον ὄντα ἰὸν φανερὸν ἐλέγξαντες, παύσωμεν τῆς τοιαύτης πλάνης τοὺς ἐπαγομένους ὑπὸ πνεύματος βιαίου, δίκην χειμάρρου.
Allʼ epei kai ta peri toutōn autarkē dokei einai, parelthōmen epi tēn pasi tōn kakōn aitian hairesin Noētianōn, tēn te rhizan autēs anaptyxantes, kai ton endon onta ion phaneron elenxantes, pausōmen tēs toiautēs planēs tous epagomenous hypo pneumatos biaiou, dikēn cheimarrou.
But since what concerns these too seems sufficient, let us pass on to the heresy of the Noetians, the cause of evils for all; and, unfolding its root and plainly exposing the poison within, let us stop from such error those who are carried along by a violent spirit, like a winter torrent.
Notes and citation
Summary: Hippolytus turns to the Noetian heresy, which he calls the cause of all evils.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 8.20.4 (Duncker–Schneidewin, 438; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-8-20-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-8-20-4) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 9, chapter 1
9.1.1Duncker–Schneidewin, 438
Τάδε ἔνεστιν ἐν τῇ ἐννάτῃ τοῦ κατὰ πασῶν αἱρέσεων ἐλέγχου·
Tade enestin en tę̄ ennatę̄ tou kata pasōn haireseōn elenchou;
The following are the contents of the ninth book of the Refutation of All Heresies:
Notes and citation
Summary: Heading for the table of contents of Book 9.
Cite (SBL): Hippolytus, Haer. 9.1.1 (Duncker–Schneidewin, 438; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-9-1-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-9-1-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 9, chapter 2
9.2.1Duncker–Schneidewin, 438
Τίς ἡ Νοητοῦ βλάσφημος ἀφροσύνη, καὶ ὅτι δόγμασιν Ἡρακλείτου τοῦ σκοτεινοῦ προσέσχεν, οὐ τοῖς Χριστοῦ.
Tis hē Noētou blasphēmos aphrosynē, kai hoti dogmasin Hērakleitou tou skoteinou proseschen, ou tois Christou.
What the blasphemous folly of Noetus is, and that he gave heed to the doctrines of Heraclitus the Obscure, not to those of Christ.
Notes and citation
Summary: Contents: Noetus followed Heraclitus, not Christ.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 9.2.1 (Duncker–Schneidewin, 438; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-9-2-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-9-2-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 9, chapter 3
9.3.1Duncker–Schneidewin, 438
Καὶ πῶς Κάλλιστος μίξας τὴν Κλεομένους μαθητοῦ Νοητοῦ καὶ Θεοδότου αἵρεσιν, ἑτέραν καινοτέραν αἵρεσιν συνέστησε, καὶ τίς ὁ τούτου βίος.
Kai pōs Kallistos mixas tēn Kleomenous mathētou Noētou kai Theodotou hairesin, heteran kainoteran hairesin synestēse, kai tis ho toutou bios.
And how Callistus, mixing the heresy of Cleomenes, the disciple of Noetus, with that of Theodotus, put together another, newer heresy, and what his life was.
Notes and citation
Summary: Contents: Callistus and his new heresy, and his life.
- Callistus was bishop of Rome (ca. 217–222); Hippolytus's account of him is his own hostile one.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 9.3.1 (Duncker–Schneidewin, 438; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-9-3-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-9-3-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 9, chapter 4
9.4.1Duncker–Schneidewin, 438–440
Τίς ἡ καινὴ ἐπιδημία τοῦ ξένου δαίμονος Ἠλχασαΐ, καὶ ὅτι σκέπη τῶν ἰδίων σφαλμάτων τὸ δοκεῖν προσέχειν νόμῳ, τῷ δὲ ὄντι γνωστικοῖς δόγμασιν ἢ καὶ ἀστρολογικοῖς καὶ μαγείαις πρόσκειται.
Tis hē kainē epidēmia tou xenou daimonos Ēlchasaï, kai hoti skepē tōn idiōn sphalmatōn to dokein prosechein nomǭ, tǭ de onti gnōstikois dogmasin ē kai astrologikois kai mageiais proskeitai.
What the new arrival of the foreign demon Elchasai is, and that its seeming to give heed to the law is a cover for its own errors, while in reality it is devoted to Gnostic doctrines, or even to astrological ones and magic.
Notes and citation
Summary: Contents: Elchasai, who claims to keep the law but practices Gnosticism, astrology, and magic.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 9.4.1 (Duncker–Schneidewin, 438–440; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-9-4-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-9-4-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 9, chapter 5
9.5.1Duncker–Schneidewin, 440
Τίνα παρὰ Ἰουδαίοις ἔθη καὶ πόσαι τούτων διαφοραί.
Tina para Ioudaiois ethē kai posai toutōn diaphorai.
What the customs among the Jews are, and how many their differences are.
Notes and citation
Summary: Contents: Jewish customs and sects.
Cite (SBL): Hippolytus, Haer. 9.5.1 (Duncker–Schneidewin, 440; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-9-5-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-9-5-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 9, chapter 6
9.6.1Duncker–Schneidewin, 440
Πολλοῦ τοίνυν τοῦ περὶ πασῶν αἱρέσεων γενομένου ἡμῖν ἀγῶνος μηθέν γε ἀνεξέλεγκτον καταλιποῦσι, περιλείπεται νῦν ὁ μέγιστος ἀγών, ἐκδιηγήσασθαι καὶ διελέγξαι τὰς ἐφʼ ἡμῖν ἐπαναστάσας αἱρέσεις, διʼ ὧν τινες ἀμαθεῖς καὶ τολμηροὶ διασκεδαννύειν ἐπεχείρησαν τὴν ἐκκλησίαν, μέγιστον τάραχον κατὰ πάντα τὸν κόσμον ἐν πᾶσι τοῖς πιστοῖς ἐμβάλλοντες. Δοκεῖ γὰρ ἐπὶ τὴν ἀρχηγὸν τῶν κακῶν γενομένην γνώμην ὁρμήσαντας διελέγξαι, τίνες αἱ ταύτης ἀρχαί, ὅπως εὔγνωστοι αἱ ἐκφυάδες αὐτῆς ἅπασι γενόμεναι καταφρονηθῶσι.
Pollou toinyn tou peri pasōn haireseōn genomenou hēmin agōnos mēthen ge anexelenkton katalipousi, perileipetai nyn ho megistos agōn, ekdiēgēsasthai kai dielenxai tas ephʼ hēmin epanastasas haireseis, diʼ hōn tines amatheis kai tolmēroi diaskedannyein epecheirēsan tēn ekklēsian, megiston tarachon kata panta ton kosmon en pasi tois pistois emballontes. Dokei gar epi tēn archēgon tōn kakōn genomenēn gnōmēn hormēsantas dielenxai, tines hai tautēs archai, hopōs eugnōstoi hai ekphyades autēs hapasi genomenai kataphronēthōsi.
Since, then, our struggle concerning all the heresies has been great, and we have left nothing unrefuted, there now remains the greatest struggle: to narrate and refute the heresies that have risen up in our own time, through which certain ignorant and reckless men have attempted to scatter the church, casting the greatest disturbance among all the faithful throughout the whole world. For it seems right to attack the opinion that has become the leader of the evils and refute it, showing what its origins are, so that its offshoots, becoming well known to all, may be despised.
Notes and citation
Summary: Hippolytus now faces the greatest task: refuting the heresies of his own day, which have troubled the church everywhere.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 9.6.1 (Duncker–Schneidewin, 440; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-9-6-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-9-6-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 9, chapter 7
9.7.1Duncker–Schneidewin, 440
Γεγένηταί τις ὀνόματι Νοητός, τῷ γένει Σμυρναῖος. Οὗτος εἰσηγήσατο αἵρεσιν ἐκ τῶν Ἡρακλείτου δογμάτων· οὗ διάκονος καὶ μαθητὴς γίνεται Ἐπίγονός τις τοὔνομα, ὃς τῇ Ῥώμῃ ἐπιδημήσας ἐπέσπειρε τὴν ἄθεον γνώμην.
Gegenētai tis onomati Noētos, tǭ genei Smyrnaios. Houtos eisēgēsato hairesin ek tōn Hērakleitou dogmatōn; hou diakonos kai mathētēs ginetai Epigonos tis tounoma, hos tę̄ Rhōmę̄ epidēmēsas epespeire tēn atheon gnōmēn.
There was a certain man by the name of Noetus, a native of Smyrna. He introduced a heresy from the doctrines of Heraclitus. His minister and disciple was a certain Epigonus by name, who, coming to stay in Rome, sowed the godless opinion there.
Notes and citation
Summary: Noetus of Smyrna founded a heresy from Heraclitus; his disciple Epigonus brought it to Rome.
- διάκονος here probably means “assistant” rather than the church office of deacon.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 9.7.1 (Duncker–Schneidewin, 440; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-9-7-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-9-7-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.7.2Duncker–Schneidewin, 440
Ὧι μαθητεύσας Κλεομένης, καὶ βίῳ καὶ τρόπῳ ἀλλότριος τῆς ἐκκλησίας, ἐκράτυνε τὸ δόγμα, κατʼ ἐκεῖνο καιροῦ Ζεφυρίνου διέπειν νομίζοντος τὴν ἐκκλησίαν, ἀνδρὸς ἰδιώτου καὶ αἰσχροκερδοῦς· [ὃς] τῷ κέρδει προσφερομένῳ πειθόμενος συνεχώρει τοῖς προσιοῦσι τῷ Κλεομένει μαθητεύεσθαι, καὶ αὐτὸς ὑποσυρόμενος τῷ χρόνῳ ἐπὶ τὰ αὐτὰ ὥρμητο, συμβούλου καὶ συναγωνιστοῦ τῶν κακῶν ὄντος αὐτῷ Καλλίστου, οὗ τὸν βίον καὶ τὴν ἐφευρεθεῖσαν αἵρεσιν μετʼ οὐ πολὺ ἐκθήσομαι.
Hōi mathēteusas Kleomenēs, kai biǭ kai tropǭ allotrios tēs ekklēsias, ekratyne to dogma, katʼ ekeino kairou Zephyrinou diepein nomizontos tēn ekklēsian, andros idiōtou kai aischrokerdous; [hos] tǭ kerdei prospheromenǭ peithomenos synechōrei tois prosiousi tǭ Kleomenei mathēteuesthai, kai autos hyposyromenos tǭ chronǭ epi ta auta hōrmēto, symboulou kai synagōnistou tōn kakōn ontos autǭ Kallistou, hou ton bion kai tēn epheuretheisan hairesin metʼ ou poly ekthēsomai.
Cleomenes, who became his disciple, a stranger to the church both in life and in manner, strengthened the doctrine, at the time when Zephyrinus thought he was governing the church, an unlearned man and greedy for gain. [He], being persuaded by the gain offered to him, allowed those who came to Cleomenes to become his disciples; and he himself, being drawn along in time, rushed into the same views, Callistus being his counselor and fellow champion in these evils, whose life and the heresy he invented I shall set out shortly.
Notes and citation
Summary: Cleomenes spread the teaching in Rome under Bishop Zephyrinus, whom Hippolytus calls ignorant and greedy, with Callistus as his adviser.
- This is Hippolytus's own hostile account of Zephyrinus (bishop of Rome ca. 199–217) and Callistus, his rivals in the Roman church; other sources do not confirm his charges. The bracketed word is an editorial supplement.
Notes on the original text
- Digital text corrected (missing accent): ἐπὶ τα αὐτὰ → ἐπὶ τὰ αὐτὰ.
Topics: Heresy, Church office
Cite (SBL): Hippolytus, Haer. 9.7.2 (Duncker–Schneidewin, 440; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-9-7-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-9-7-2) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.7.3Duncker–Schneidewin, 440–442
Τούτων κατὰ διαδοχὴν διέμεινε τὸ διδασκαλεῖον κρατυνόμενον καὶ ἐπαῦξον διὰ τὸ συναίρεσθαι αὐτοῖς τὸν Ζεφυρῖνον καὶ τὸν Κάλλιστον, καίτοι ἡμῶν μηδέποτε συγχωρησάντων, ἀλλὰ πλειστάκις ἀντικαθεστώτων πρὸς αὐτοὺς καὶ διελεγξάντων καὶ ἄκοντας βιασαμένων τὴν ἀλήθειαν ὁμολογεῖν· οἳ πρὸς μὲν ὥραν αἰδούμενοι καὶ ὑπὸ τῆς ἀληθείας συναγόμενοι ὡμολόγουν, μετʼ οὐ πολὺ δὲ ἐπὶ τὸν αὐτὸν βόρβορον ἀνεκυλίοντο.
Toutōn kata diadochēn diemeine to didaskaleion kratynomenon kai epauxon dia to synairesthai autois ton Zephyrinon kai ton Kalliston, kaitoi hēmōn mēdepote synchōrēsantōn, alla pleistakis antikathestōtōn pros autous kai dielenxantōn kai akontas biasamenōn tēn alētheian homologein; hoi pros men hōran aidoumenoi kai hypo tēs alētheias synagomenoi hōmologoun, metʼ ou poly de epi ton auton borboron anekylionto.
In succession from these the school continued, strengthened and growing, because Zephyrinus and Callistus helped them, although we never gave way but very often opposed them and refuted them and compelled them against their will to confess the truth. For the moment, ashamed and constrained by the truth, they confessed it, but not long afterward they rolled back into the same mire.
2 Pet 2:22 (echo, medium confidence)
Notes and citation
Summary: Hippolytus says he repeatedly forced Zephyrinus and Callistus to confess the truth, but they soon fell back.
- “Rolled back into the same mire” echoes 2 Pet 2:22.
Topics: Heresy, Church office
Cite (SBL): Hippolytus, Haer. 9.7.3 (Duncker–Schneidewin, 440–442; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-9-7-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-9-7-3) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 9, chapter 8
9.8.1Duncker–Schneidewin, 442
Ἀλλʼ ἐπεὶ τῆς γενεαλογίας αὐτῶν τὴν διαδοχὴν ἐπεδείξαμεν, δοκεῖ λοιπὸν καὶ τῶν δογμάτων τὴν κακοδιδασκαλίαν ἐκθέσθαι, [καὶ] πρότερον τὰ Ἡρακλείτῳ τῷ σκοτεινῷ δόξαντα παραθεμένους, ἔπειτα καὶ τὰ τούτων μέρη Ἡρακλείτεια ὄντα φανερῶσαι, ἃ τυχόντες οἱ νῦν προστάται τῆς αἱρέσεως οὐκ ἴσασιν ὄντα τοῦ σκοτεινοῦ, νομίζοντες εἶναι Χριστοῦ.
Allʼ epei tēs genealogias autōn tēn diadochēn epedeixamen, dokei loipon kai tōn dogmatōn tēn kakodidaskalian ekthesthai, [kai] proteron ta Hērakleitǭ tǭ skoteinǭ doxanta parathemenous, epeita kai ta toutōn merē Hērakleiteia onta phanerōsai, ha tychontes hoi nyn prostatai tēs haireseōs ouk isasin onta tou skoteinou, nomizontes einai Christou.
But since we have shown the succession of their genealogy, it seems right next to set out also the bad teaching of their doctrines, first setting out the opinions of Heraclitus the Obscure, and then making plain that their parts are Heraclitean; which the present leaders of the heresy, having come upon them, do not know to be the Obscure one's, thinking them to be Christ's.
Notes and citation
Summary: Hippolytus will set out Heraclitus's views to show that the Noetians' doctrines are his, not Christ's.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 9.8.1 (Duncker–Schneidewin, 442; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-9-8-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-9-8-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.8.2Duncker–Schneidewin, 442
Οἷς εἰ ἐνέτυχον, κἂν οὕτω δυσωπηθέντες παύσονται τῆς ἀθέου δυσφημίας. Ἀλλʼ εἰ καὶ πρότερον ἔκκειται ὑφʼ ἡμῶν ἐν τοῖς Φιλοσοφουμένοις ἡ δόξα Ἡρακλείτου, ἀλλά γε δοκεῖ προσαναπαραχθῆναι καὶ νῦν, ὅπως διὰ τοῦ ἐγγίονος ἐλέγχου φανερῶς διδαχθῶσιν οἱ τούτου νομίζοντες Χριστοῦ εἶναι μαθητάς, οὐκ ὄντας, ἀλλὰ τοῦ σκοτεινοῦ.
Hois ei enetychon, kan houtō dysōpēthentes pausontai tēs atheou dysphēmias. Allʼ ei kai proteron ekkeitai hyphʼ hēmōn en tois Philosophoumenois hē doxa Hērakleitou, alla ge dokei prosanaparachthēnai kai nyn, hopōs dia tou engionos elenchou phanerōs didachthōsin hoi toutou nomizontes Christou einai mathētas, ouk ontas, alla tou skoteinou.
If they had come upon these, perhaps, shamed in this way, they would cease from their godless blasphemy. And although the opinion of Heraclitus has been set out by us before in the Philosophumena, still it seems right to set it out again beside it now, so that through a closer refutation those who think they are disciples of Christ may be plainly taught that they are not, but of the Obscure one.
Notes and citation
Summary: Though Heraclitus was covered in the earlier Philosophumena, Hippolytus presents him again for a closer comparison.
- The Philosophumena is Book 1 of this work.
Notes on the original text
- Digital text corrected (wrong breathing/accent: εἶναι): εἷναι → εἶναι.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 9.8.2 (Duncker–Schneidewin, 442; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/8-7-1/#p-9-8-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-9-8-2) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.