Against the Heresy of Noetus 18
Authorship disputed: Usually assigned to Hippolytus (who also treats Noetus in the Refutation, book 9), but some scholars have ascribed it to another Roman presbyter. Its ending is lost or was cut.
Greek text: PG 10.English: Claude (claude-opus-5-5), public domain (CC0). Compare: Ante-Nicene Fathers, vol. 5 (1886).
Chapter 18
18PG 10:828b–850b
Οὕτως οὖν καὶ τὰ ἀνθρώπινα ἑαυτοῦ οὐκ ἀπαναίνεται ἐνδεικνύμενος Θεὸς ὦν, ὅτε πεινᾷ καὶ κοπιᾷ, καὶ κάμνων διψᾷ· καὶ δειλιῶν φεύγει, καὶ προσευχόμενος λυπεῖται, καὶ ἐπὶ προσκεφάλαιον καθεύδει, ὁ ἄυπνον ἔχων τὴν φύσιν ὡς Θεός· καὶ ποτηρίου πάθος παραιτεῖται, ὁ διὰ τοῦτο παραγεγονὼς ἐν κόσμῳ· καὶ ἀγωνιῶν ἱδροῖ, καὶ ὑπʼ ἀγγέλου ἐνδυναμοῦται, ὁ ἐνδυναμῶν τοὺς εἰς αὐτὸν πιστεύοντας, καὶ θανάτου καταφρονεῖν ἔργῳ διδάξας· καὶ ὑπὸ Ἰούδα παραδίδοται, ὁ γινώσκων τὸν Ἰούδαν τίς ἐστιν· καὶ ἀτιμάζεται ὑπὸ Καϊάφα, ὁ πρότερον ὑπʼ αὐτοῦ ἱερατευόμενος ὡς Θεός· καὶ ὑπὸ Ἡρώδου ἐξουθενεῖται, ὁ μέλλων κρῖναι πᾶσαν τὴν γῆν· καὶ μαστίζεται ὑπὸ Πιλάτου, ὁ τὰς ἀσθενείας ἡμῶν ἀναδεξάμενος· καὶ ὑπὸ στρατιωτῶν παίζεται, ῷ παρεστήκουσι χίλιαι χιλιάδες καὶ μυρίαι μυριάδες ἀγγέλων καὶ ἀρχαγγέλων· καὶ ὑπὸ Ἰουδαίων ξύλῳ προσπήγνυται, ὁ πήξας καμάραν τὸν οὐρανόν· καὶ πρὸς Πατέρα βοῶν παρατίθεται τὸ πνεῦμα, ὁ ἀχώριστος τοῦ Πατρός· καὶ κλίνων κεφαλὴν, ἐκπνεῖ, ὁ εἴπας· « Ἐξουσίαν ἔχω θεῖναι τὴν ψυχήν μου, καὶ ἐξουσίαν ἔχω πάλιν λαβεῖν αὐτήν. » Ὁτι δὲ οὐκ ἐκυριεύετο ὑπὸ θανάτου, ὡς ζωὴ, εἶπεν· « Ἐγὼ ἀπʼ ἐμαυτοῦ τίθημι αὐτήν· » καὶ πλευρὰν λόγχῃ νύσσεται, ὁ τὴν ζωὴν πᾶσιν χαριζόμενος· καὶ σίνδονι ἐλισσόμενος ἐν μνημείῳ τίθεται, ὁ τοὺς νεκροὺς ἐγείρων· καὶ τριήμερος ὑπὸ Πατρὸς ἀνίσταται, αὐτὸς ὦν ἡ ἀνάστασις καὶ ἡ ζωή. Ταῦτα γὰρ πάντα ἡμῖν κατώρθωσεν, ὅς διʼ ἡμᾶς γέγονεν καθʼ ἡμᾶς. « Αὐτὸς γὰρ τὰς ἀσθενείας ἡμῶν ἀνεδέξατο καὶ τὰς νόσους ἐβάστασεν, » καὶ περὶ ἡμῶν ὡδυνᾶτο, καθὼς εἶπεν Ἡσαῖας ὁ προφήτης ὑπʼ ἀγγέλων ὑμνούμενος καὶ ὑπὸ ποιμένων θεωρούμενος, καὶ ὑπὸ Συμεῶνος προσδοκώμενος, καὶ ὑπὸ Ἄννας μαρτυρούμενος. Οὗτος ἦν ὁ ζητούμενος ὑπὸ μάγων, καὶ σημαινόμενος ὑπʼ ἀστέρος· ὁ καὶ ἐν οἴκῳ Πατρὸς πολιτευόμενος, καὶ ὑπὸ Ἰωάννου δακτυλοδεικτούμενος· ὁ ὑπὸ Πατρὸς ἄνωθεν μαρτυρούμενος· « Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητὸς, ἀκούετε αὐτοῦ. » Οὗτος στεφανοῦται κατὰ διαβόλου, Οὗτός ἐστιν Ἰησοῦς ὁ Ναζαραῖος ὁ ἐν Κανᾷ ἐν γάμοις κληθεὶς, καὶ τὸ ὕδωρ εἰς οἶνον μεταβαλὼν, καὶ θαλάσσῃ ὑπὸ βίας ἀνέμων κινουμένῃ ἐπιτιμῶν, καὶ ἐπὶ θαλάσσης περιπατῶν ὡς ἐπὶ ξηρᾶς γῆς, καὶ τυφλὸν ἐκ γενετῆς ὁρᾷν ποιῶν, καὶ νεκρὸν Λάζαρον τετραήμερον ἀνιστὼν, καὶ ποικίλας δυνάμεις ἀποτελῶν, καὶ ἁμαρτίας ἀφεὶς, καὶ ἐξουσίαν διδοὺς μαθηταῖς, καὶ αἷμα καὶ ὕδωρ ἐξ ἀγίας πλευρᾶς ῥεύσας, λόγχῃ νυγείς. Τούτου χάριν ἤλιος σκοτίζεται, ἡμέρα οὐ φωτίζεται, ῥήγνυνται πέτραι, σχίζεται καταπέτασμα, τὰ θεμέλια γῆς σείεται, ἀνοίγονται τάφοι καὶ ἐγείρονται νεκροὶ, καὶ ἄρχοντες καταισχύνονται, τὸν γὰρ κοσμήτορα τοῦ παντὸς ἐπὶ σταυροῦ βλέποντες καμμύαντα τὸν ὀφθαλμὸν καὶ παραδώσαντα, ἰδοῦσα ἡ κτίσις ἐταράσσετο, καὶ τὴν αὐτοῦ ὑπερβάλουσαν δόξαν χωρῆσαι οὐ δυναμένη ἐσκοτίζετο. Οὗτος ἐμφυσῶν δίδωσι τὸ Πνεῦμα μαθηταῖς, καὶ θυρῶν κεκλεισμένων εἰσέρχεται· καὶ βλεπόντων μαθητῶν ὑπὸ νεφέλης ἀναλαμβάνεται εἰς οὐρανοὺς, καὶ ἐκ δεξιῶν Πατρὸς καθίζεται, καὶ ζώντων καὶ νεκρῶν παραγίνεται κριτής. Οὗτος ὁ Θεὸς, ὁ ἄνθρωπος διʼ ἡμᾶς γεγονὼς, ᾧ πάντα ὑπέταξεν Πατήρ. Αὐτῷ ἡ δόξα καὶ τὸ κράτος ἅμα Πατρὶ καὶ ἁγίῳ Πνεύματι, ἐν ἁγίᾳ Ἐκκλησίᾳ, καὶ νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.
Houtōs oun kai ta anthrōpina heautou ouk apanainetai endeiknymenos Theos ōn, hote peiną kai kopią, kai kamnōn dipsą; kai deiliōn pheugei, kai proseuchomenos lypeitai, kai epi proskephalaion katheudei, ho aupnon echōn tēn physin hōs Theos; kai potēriou pathos paraiteitai, ho dia touto paragegonōs en kosmǭ; kai agōniōn hidroi, kai hypʼ angelou endynamoutai, ho endynamōn tous eis auton pisteuontas, kai thanatou kataphronein ergǭ didaxas; kai hypo Iouda paradidotai, ho ginōskōn ton Ioudan tis estin; kai atimazetai hypo Kaïapha, ho proteron hypʼ autou hierateuomenos hōs Theos; kai hypo Hērōdou exoutheneitai, ho mellōn krinai pasan tēn gēn; kai mastizetai hypo Pilatou, ho tas astheneias hēmōn anadexamenos; kai hypo stratiōtōn paizetai, ǭ parestēkousi chiliai chiliades kai myriai myriades angelōn kai archangelōn; kai hypo Ioudaiōn xylǭ prospēgnytai, ho pēxas kamaran ton ouranon; kai pros Patera boōn paratithetai to pneuma, ho achōristos tou Patros; kai klinōn kephalēn, ekpnei, ho eipas; « Exousian echō theinai tēn psychēn mou, kai exousian echō palin labein autēn. » Hoti de ouk ekyrieueto hypo thanatou, hōs zōē, eipen; « Egō apʼ emautou tithēmi autēn; » kai pleuran lonchę̄ nyssetai, ho tēn zōēn pasin charizomenos; kai sindoni elissomenos en mnēmeiǭ tithetai, ho tous nekrous egeirōn; kai triēmeros hypo Patros anistatai, autos ōn hē anastasis kai hē zōē. Tauta gar panta hēmin katōrthōsen, hos diʼ hēmas gegonen kathʼ hēmas. « Autos gar tas astheneias hēmōn anedexato kai tas nosous ebastasen, » kai peri hēmōn hōdynato, kathōs eipen Hēsaias ho prophētēs hypʼ angelōn hymnoumenos kai hypo poimenōn theōroumenos, kai hypo Symeōnos prosdokōmenos, kai hypo Annas martyroumenos. Houtos ēn ho zētoumenos hypo magōn, kai sēmainomenos hypʼ asteros; ho kai en oikǭ Patros politeuomenos, kai hypo Iōannou daktylodeiktoumenos; ho hypo Patros anōthen martyroumenos; « Houtos estin ho Huios mou ho agapētos, akouete autou. » Houtos stephanoutai kata diabolou, Houtos estin Iēsous ho Nazaraios ho en Kaną en gamois klētheis, kai to hydōr eis oinon metabalōn, kai thalassę̄ hypo bias anemōn kinoumenę̄ epitimōn, kai epi thalassēs peripatōn hōs epi xēras gēs, kai typhlon ek genetēs horąn poiōn, kai nekron Lazaron tetraēmeron anistōn, kai poikilas dynameis apotelōn, kai hamartias apheis, kai exousian didous mathētais, kai haima kai hydōr ex agias pleuras rheusas, lonchę̄ nygeis. Toutou charin ēlios skotizetai, hēmera ou phōtizetai, rhēgnyntai petrai, schizetai katapetasma, ta themelia gēs seietai, anoigontai taphoi kai egeirontai nekroi, kai archontes kataischynontai, ton gar kosmētora tou pantos epi staurou blepontes kammyanta ton ophthalmon kai paradōsanta, idousa hē ktisis etarasseto, kai tēn autou hyperbalousan doxan chōrēsai ou dynamenē eskotizeto. Houtos emphysōn didōsi to Pneuma mathētais, kai thyrōn kekleismenōn eiserchetai; kai blepontōn mathētōn hypo nephelēs analambanetai eis ouranous, kai ek dexiōn Patros kathizetai, kai zōntōn kai nekrōn paraginetai kritēs. Houtos ho Theos, ho anthrōpos diʼ hēmas gegonōs, hǭ panta hypetaxen Patēr. Autǭ hē doxa kai to kratos hama Patri kai hagiǭ Pneumati, en hagią Ekklēsią, kai nyn kai aei kai eis tous aiōnas tōn aiōnōn. Amēn.
Thus, then, being God, he does not refuse to show the human things that are his own: when he hungers and toils, and being weary thirsts; and in fear flees; and in prayer is grieved; and lies down on a pillow, he who as God has a sleepless nature; and asks that the cup of suffering be taken away, he who came into the world for this very reason; and in agony sweats, and is strengthened by an angel, he who strengthens those who believe in him and taught by his deed to despise death; and is betrayed by Judas, he who knows who Judas is; and is dishonoured by Caiaphas, he who formerly was served by him as God in his priestly office; and is set at naught by Herod, he who is to judge the whole earth; and is scourged by Pilate, he who took on himself our infirmities; and is mocked by soldiers, he before whom stand thousands of thousands and myriads of myriads of angels and archangels; and is nailed to the wood by the Jews, he who fixed the heaven like a vault; and crying out to the Father commits his spirit, he who is inseparable from the Father; and bowing his head breathes his last, he who said, "I have authority to lay down my life, and I have authority to take it again"; and because he was not mastered by death, being life, he said, "I lay it down of myself"; and is pierced in the side with a spear, he who bestows life on all; and wrapped in linen is laid in a tomb, he who raises the dead; and on the third day is raised by the Father, he who is himself the resurrection and the life. For all these things he accomplished for us, he who for our sake became like us. "For he himself took up our infirmities and bore our diseases," and was pained for us, as Isaiah the prophet said. (This is he who was) hymned by angels and seen by shepherds, awaited by Simeon and borne witness to by Anna. This was he who was sought by the magi and pointed out by a star; he who lived in his Father's house and was pointed out by John's finger; he to whom the Father bore witness from above: "This is my beloved Son; listen to him." He is crowned (victor) against the devil. This is Jesus of Nazareth, who was invited to a wedding in Cana and changed the water into wine, and rebuked the sea when it was stirred by violent winds, and walked on the sea as on dry land, and made one blind from birth see, and raised Lazarus, four days dead, and performed various mighty works, and forgave sins, and gave authority to the disciples, and poured out blood and water from his holy side when pierced by a spear. For his sake the sun is darkened, the day is not lit, rocks are split, the veil is torn, the foundations of the earth are shaken, tombs are opened and the dead are raised, and rulers are put to shame; for seeing the Ruler of the universe on the cross closing his eye and giving up (his spirit), creation was troubled, and, unable to contain his surpassing glory, it was darkened. He breathes on the disciples and gives them the Spirit, and enters when the doors are shut; and while the disciples look on he is taken up by a cloud into heaven, and sits at the right hand of the Father, and is coming as Judge of the living and the dead. This is God, who became man for our sake, to whom the Father subjected all things. To him be the glory and the power, together with the Father and the Holy Spirit, in the holy Church, both now and always and to the ages of ages. Amen.
Matt 4:2 (allusion, high confidence) · John 4:6 (allusion, high confidence) · Matt 26:39 (allusion, high confidence) · Mark 4:38 (allusion, high confidence) · Luke 22:43 (allusion, high confidence) · Luke 22:44 (allusion, high confidence) · Matt 26:49 (allusion, high confidence) · Luke 23:11 (allusion, high confidence) · John 19:1 (allusion, high confidence) · Matt 26:53 (allusion, medium confidence) · Dan 7:10 (allusion, medium confidence) · Luke 23:46 (allusion, high confidence) · John 19:30 (allusion, high confidence) · John 10:18 (quotation, high confidence) · John 19:34 (allusion, high confidence) · Matt 27:59 (allusion, high confidence) · John 11:25 (allusion, high confidence) · Isa 53:4 (quotation, high confidence) · Matt 8:17 (allusion, medium confidence) · Luke 2:13 (allusion, high confidence) · Luke 2:25 (allusion, high confidence) · Luke 2:36 (allusion, high confidence) · Matt 2:2 (allusion, high confidence) · Luke 2:49 (allusion, high confidence) · John 1:29 (allusion, high confidence) · Matt 17:5 (quotation, high confidence) · Matt 4:1 (allusion, medium confidence) · John 2:1 (allusion, high confidence) · Mark 4:39 (allusion, high confidence) · Matt 14:25 (allusion, high confidence) · John 9:1 (allusion, high confidence) · John 11:39 (allusion, high confidence) · Matt 27:45 (allusion, high confidence) · Matt 27:51 (allusion, high confidence) · Matt 27:52 (allusion, high confidence) · John 20:22 (allusion, high confidence) · John 20:26 (allusion, high confidence) · Acts 1:9 (allusion, high confidence) · Mark 16:19 (allusion, high confidence) · 2 Tim 4:1 (echo, medium confidence)
Notes and citation
Summary: Being God, Christ showed all the human weaknesses that were his own, from hunger to death, and through them wrought our salvation.
- A long catalogue of Gospel scenes: Matt 4:2; John 4:6; 19:28; Matt 2:13–14; 26:37–39; Mark 4:38; Luke 22:43–44; Matt 26:47–50, 65–67; Luke 23:11; John 19:1–3; Matt 26:53; Dan 7:10; Luke 23:46; John 19:30; 10:18; 19:34; Matt 27:59–60; John 11:25; Isa 53:4 (Matt 8:17); Luke 2:13–38; Matt 2:1–9; Luke 2:49; John 1:29; Matt 17:5; 4:1–11; John 2:1–11; Mark 4:39; Matt 14:25; John 9:1–7; 11:39–44; Matt 27:45–53; John 20:22, 26; Acts 1:9; Mark 16:19.
- The doxology at the end is interleaved in the scan with a damaged second ending; it is translated once. Scattered letters from Migne's Latin column are removed where they interrupt words.
Notes on the original text
- Digital text corrected (OCR; OCR: garbled and interleaved doxology; OCR: garbled words; OCR: stray Latin letters): οὐκ ἀταπνεται → οὐκ ἀπαναίνεται; κοπιXdβ. → κοπιᾷ,; πκεν χόμενος → προσευχόμενος; οιροσκεφάλαιον καθlε, ὁ ἄὐπνον → προσκεφάλαιον καθεύδει, ὁ ἄυπνον; ό θος παραιτεῖται → πάθος παραιτεῖται; ἐν κόφr καὶ → ἐν κόσμῳ· καὶ; ἐνδυναμοῦτρι,1 ἐνδυναμῶν → ἐνδυναμοῦται, ὁ ἐνδυναμῶν; θαvim καταφρονεῖν → θανάτου καταφρονεῖν; παραᾶοται → παραδίδοται; ἀτιρι ταὶ ὑπὸ Καῖάφα, ὁ πρότερον ὑπʼ αὐτοῦ ἱερατευόρεs → ἀτιμάζεται ὑπὸ Καϊάφα, ὁ πρότερον ὑπʼ αὐτοῦ ἱερατευόμενος; ὁμe λων → ὁ μέλλων; ὑεὸ b λάτου → ὑπὸ Πιλάτου; καὶιὸ στρατιωτῶν → καὶ ὑπὸ στρατιωτῶν; χίλιαι χtr δες → χίλιαι χιλιάδες; ἀρχαγγέλο καὶ → ἀρχαγγέλων· καὶ; βοῶν παr τίθεται → βοῶν παρατίθεται; Πατρός·αd κλίνων → Πατρός· καὶ κλίνων; «. Ἐξουσίαν ο θεῖναι → « Ἐξουσίαν ἔχω θεῖναι; πάλιν λαii αὐτήν → πάλιν λαβεῖν αὐτήν; θανάτου,rS ζωὴ → θανάτου, ὡς ζωὴ; τίθημι αὐτήνΙ καὶ → τίθημι αὐτήν· » καὶ; πᾶσιν χap ζόμενος → πᾶσιν χαριζόμενος; τίδιται → τίθεται; τριήμερος ύt Πατρὸς → τριήμερος ὑπὸ Πατρὸς; καὶ ἡ ζή- Ταῦτα → καὶ ἡ ζωή. Ταῦτα; διʼ ἡμᾶς r γονεν → διʼ ἡμᾶς γέγονεν; ἀσθενείας ἡμι ἀνεδέξατο → ἀσθενείας ἡμῶν ἀνεδέξατο; καὶ τπιά ἡμῶν → καὶ περὶ ἡμῶν; θεωροον μενος → θεωρούμενος; ύτή Ἀννα → ὑπὸ Ἄννας; ζητούμενος ύ5 μάγων → ζητούμενος ὑπὸ μάγων; ὁ καὶ κῳ Πατρὸς → ὁ καὶ ἐν οἴκῳ Πατρὸς; δακτυοδεικτούμενος → δακτυλοδεικτούμενος; μαρτυρούμεος → μαρτυρούμενος; ἀκούετε ὑτοῦ → ἀκούετε αὐτοῦ; Οὗός ἐστιν → Οὗτός ἐστιν; ληθεὶς → κληθεὶς; καὶ θαάσσῃ → καὶ θαλάσσῃ; ἐπὶ αλάσσης → ἐπὶ θαλάσσης; τυφλὸν κ γενετῆς → τυφλὸν ἐκ γενετῆς; τετραήερον → τετραήμερον; καὶ μαρτίας ἀφεὶς → καὶ ἁμαρτίας ἀφεὶς; καὶ ἶμα καὶ → καὶ αἷμα καὶ; νυεἰς → νυγείς; φωἰζεται → φωτίζεται; ὰ θεμέλια → τὰ θεμέλια; ἐγείονται → ἐγείρονται; οσμήτορα → κοσμήτορα; παραδώσαντα ʼ δοῦσα → παραδώσαντα, ἰδοῦσα; Οὕτος μφυσῶν → Οὗτος ἐμφυσῶν; θυρῶν εκλεισμανων ε σέρχεται· καὶ λεπόντων μαθητῶν σπὸ → θυρῶν κεκλεισμένων εἰσέρχεται· καὶ βλεπόντων μαθητῶν ὑπὸ; ἐκ δειῶν → ἐκ δεξιῶν; πααγνεται → παραγίνεται; ὁ dνθροst ὸεε εγονὼς → ὁ ἄνθρωπος διʼ ἡμᾶς γεγονὼς; Δὐτῷ ἡ δόξᾳ λαὶ τὸ κράτος ἅμα Παæ ρλκgὶ ὰ ίω Πνεύ ατι,έκαῇ τῶν αἰώνων. μήν. ν...... --νaκ.,.,,.ω-æ...,,,.,..,, ἀγίᾳ Ἐκκλησίᾳ,καὶ νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας → Αὐτῷ ἡ δόξα καὶ τὸ κράτος ἅμα Πατρὶ καὶ ἁγίῳ Πνεύματι, ἐν ἁγίᾳ Ἐκκλησίᾳ, καὶ νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν..
Topics: Christology
Cite (SBL): Hippolytus, Noet. 18 (PG 10:828b–850b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-contra-noetum/18/#p-18). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca. The scan OCR is damaged in places; garbled chapters were rebuilt from the majority reading of several independent library scans, and corrections are logged. Then compared section by section with the public-domain English of ANF 5 (1886); differences checked against the Greek.