Refutation of All Heresies 9.20.1–10.11.11
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 9, chapter 20
9.20.1Duncker–Schneidewin, 472–474
Μία δὲ αὐτῶν οὐκ ἔστι πόλις, ἀλλʼ ἐν ἑκάστῃ μετοικοῦσι πολλοί. Καὶ εἴ τις ἀπὸ ξένης παρῇ τῶν αἱρετιστῶν, πάντα αὐτῷ κοινὰ ἡγοῦνται, καὶ οὓς οὐ πρότερον ᾔδεσαν, ὡς οἰκείους καὶ συνήθεις προσδέχονται. Περιΐασι δὲ τὴν πατρῴαν γῆν, ἑκάστοτε ἀποδημοῦντες μηδὲν φέροντες πλὴν ὅπλου.
Mia de autōn ouk esti polis, allʼ en hekastę̄ metoikousi polloi. Kai ei tis apo xenēs parę̄ tōn hairetistōn, panta autǭ koina hēgountai, kai hous ou proteron ę̄desan, hōs oikeious kai synētheis prosdechontai. Periïasi de tēn patrǭan gēn, hekastote apodēmountes mēden pherontes plēn hoplou.
They have no single city, but many settle in each. And if any of the adherents arrives from elsewhere, they consider everything shared with him, and receive those whom they did not know before as kinsmen and intimates. They travel about their ancestral land, carrying nothing on each journey except a weapon.
Notes and citation
Summary: Essenes live in many towns and welcome traveling members as family; they travel carrying only a weapon.
- Compare Josephus, Jewish War 2.124–125.
Extrabiblical texts: Josephus, B.J. 2.124–125 (Josephus (works); allusion)
Topics: Ethics
Cite (SBL): Hippolytus, Haer. 9.20.1 (Duncker–Schneidewin, 472–474; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-9-20-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.20.2Duncker–Schneidewin, 474
Ἔχουσι δὲ καὶ κατὰ πόλεις προεστῶτα, ὃς τὰ συναγόμενα εἰς τοῦτο ἀναλίσκει, ἐσθῆτα καὶ τροφὰς αὐτοῖς παρασκευάζων. Καταστολὴ δὲ αὐτῶν καὶ σχῆμα κόσμιον· χιτῶνας δὲ δύο ἢ διπλᾶς ὑποδέσεις οὐ κτῶνται· ἐπὰν δὲ τὰ παρόντα παλαιωθῇ, τότε ἕτερα προσίενται. Οὐδὲν δὲ ὅλως οὔτε ἀγοράζουσιν οὔτε πωλοῦσιν, ὃ δʼ ἂν ἔχῃ τις τῷ μὴ ἔχοντι δούς, ὃ οὐκ ἔχει λαμβάνει.
Echousi de kai kata poleis proestōta, hos ta synagomena eis touto analiskei, esthēta kai trophas autois paraskeuazōn. Katastolē de autōn kai schēma kosmion; chitōnas de dyo ē diplas hypodeseis ou ktōntai; epan de ta paronta palaiōthę̄, tote hetera prosientai. Ouden de holōs oute agorazousin oute pōlousin, ho dʼ an echę̄ tis tǭ mē echonti dous, ho ouk echei lambanei.
In each city they also have a superintendent, who spends what is collected for this purpose, providing clothing and food for them. Their dress and bearing are decent. They do not own two tunics or two pairs of sandals; only when what they have is worn out do they take others. They neither buy nor sell anything at all, but whatever one has he gives to one who has not, and receives what he does not have.
Matt 10:10 (echo, low confidence)
Notes and citation
Summary: Each town has an Essene steward; they own no spare clothing and exchange goods freely without buying or selling.
- Compare Josephus, Jewish War 2.125–127; the two tunics echo Matt 10:10.
Extrabiblical texts: Josephus, B.J. 2.125–127 (Josephus (works); allusion)
Topics: Ethics
Cite (SBL): Hippolytus, Haer. 9.20.2 (Duncker–Schneidewin, 474; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-9-20-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 9, chapter 21
9.21.1Duncker–Schneidewin, 474
Παραμένουσι δὲ εὐτάκτως καὶ ἐπιμόνως εὐχόμενοι ἕωθεν, μηδὲν πρότερον φθεγξάμενοι εἰ μὴ τὸν θεὸν ὑμνήσωσι· καὶ οὕτω προελθόντες ἕκαστοι ἐφʼ ὃ βούλονται πράττουσι, καὶ ἕως ὥρας πέμπτης πράξαντες ἐπανίασιν.
Paramenousi de eutaktōs kai epimonōs euchomenoi heōthen, mēden proteron phthenxamenoi ei mē ton theon hymnēsōsi; kai houtō proelthontes hekastoi ephʼ ho boulontai prattousi, kai heōs hōras pemptēs praxantes epaniasin.
They persevere in good order and constancy, praying from dawn, uttering no word before they have sung hymns to God; and so going out each to what he wishes, they work, and having worked until the fifth hour, they return.
Notes and citation
Summary: Essenes pray and sing hymns before speaking at dawn, then work until the fifth hour.
- Compare Josephus, Jewish War 2.128–129, where the Essenes pray toward the sun; Hippolytus has “to God.”
Extrabiblical texts: Josephus, B.J. 2.128–129 (Josephus (works); allusion)
Topics: Prayer
Cite (SBL): Hippolytus, Haer. 9.21.1 (Duncker–Schneidewin, 474; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-9-21-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.21.2Duncker–Schneidewin, 474
Ἔπειτα πάλιν συνελθόντες εἰς ἕνα τόπον, περιζώμασί τε λινοῖς περιζωσάμενοι πρὸς τὸ καλύψασθαι τὴν αἰσχύνην, οὕτως ὕδατι ψυχρῷ ἀπολούονται, καὶ μετὰ τὸ οὕτως ἁγνίσασθαι εἰς ἓν οἴκημα συνίασιν (οὐδεὶς δὲ ἑτεροδόξῳ σύνεισιν ἐν τῷ οἴκῳ), καὶ περὶ ἀριστοποιΐαν χωροῦσι.
Epeita palin synelthontes eis hena topon, perizōmasi te linois perizōsamenoi pros to kalypsasthai tēn aischynēn, houtōs hydati psychrǭ apolouontai, kai meta to houtōs hagnisasthai eis hen oikēma syniasin (oudeis de heterodoxǭ syneisin en tǭ oikǭ), kai peri aristopoiïan chōrousi.
Then, coming together again into one place and girding themselves with linen loincloths to cover their shame, they wash in cold water; and after purifying themselves in this way they assemble in one room (no one of another opinion comes in with them in the house), and go to the midday meal.
Notes and citation
Summary: At midday they bathe in cold water and eat together in a room closed to outsiders.
- Compare Josephus, Jewish War 2.129.
Extrabiblical texts: Josephus, B.J. 2.129 (Josephus (works); allusion)
Cite (SBL): Hippolytus, Haer. 9.21.2 (Duncker–Schneidewin, 474; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-9-21-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.21.3Duncker–Schneidewin, 474–476
Καθισάντων δὲ κατὰ τάξιν μεθʼ ἡσυχίας προσφέρονται ἄρτον, ἔπειτα ἕν τι προσφάγιον, ἐξ οὗ ἑκάστῳ τὸ αὔταρκες μέρος. Οὐ πρότερον δὲ γεύεταί τις αὐτῶν, εἰ μὴ ἐπεύξεται εὐλογῶν ὁ ἱερεύς. Μετὰ δὲ τὸ ἄριστον ἐπευξαμένου πάλιν, ἀρχόμενοί τε καὶ πάλιν παυόμενοι ὑμνοῦσι τὸν θεόν.
Kathisantōn de kata taxin methʼ hēsychias prospherontai arton, epeita hen ti prosphagion, ex hou hekastǭ to autarkes meros. Ou proteron de geuetai tis autōn, ei mē epeuxetai eulogōn ho hiereus. Meta de to ariston epeuxamenou palin, archomenoi te kai palin pauomenoi hymnousi ton theon.
When they have sat down in order in silence, bread is set before them, and then one dish, of which each has a sufficient portion. None of them tastes anything before the priest has prayed a blessing. After the meal he prays again, and at the beginning and again at the end they sing hymns to God.
Notes and citation
Summary: They eat bread and one dish in silence, with blessing and hymns before and after.
- Compare Josephus, Jewish War 2.130–131.
Extrabiblical texts: Josephus, B.J. 2.130–131 (Josephus (works); allusion)
Topics: Prayer
Cite (SBL): Hippolytus, Haer. 9.21.3 (Duncker–Schneidewin, 474–476; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-9-21-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.21.4Duncker–Schneidewin, 476
Ἔπειτα τὰς ἐσθῆτας, ἃς ἔνδον συνεστιώμενοι ἀμφιέννυνται, ἀποθέμενοι ὡς ἱεράς, εἰσὶ δὲ λιναῖ, τὰς ἐν τῇ προόδῳ πάλιν ἀναλαμβάνοντες ἐπὶ τὰ φίλα ἔργα ὁρμῶσιν ἕως δείλης. Δειπνοῦσι δὲ ὁμοίως τοῖς προειρημένοις πάντα ποιήσαντες.
Epeita tas esthētas, has endon synestiōmenoi amphiennyntai, apothemenoi hōs hieras, eisi de linai, tas en tę̄ proodǭ palin analambanontes epi ta phila erga hormōsin heōs deilēs. Deipnousi de homoiōs tois proeirēmenois panta poiēsantes.
Then, laying aside as sacred the garments they wear while dining together inside (they are linen), and taking up again those they wore going out, they hurry to their beloved work until evening. And they dine in the same way, doing everything as described.
Notes and citation
Summary: They change out of their sacred linen and return to work until the evening meal.
- Compare Josephus, Jewish War 2.131.
Extrabiblical texts: Josephus, B.J. 2.131 (Josephus (works); allusion)
Cite (SBL): Hippolytus, Haer. 9.21.4 (Duncker–Schneidewin, 476; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-9-21-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.21.5Duncker–Schneidewin, 476
Οὐδεὶς δὲ πώποτε κραυγάσει, ἤ τις ἑτέρα θορυβώδης ἀκουσθήσεται φωνή, ἠρέμα δὲ ἕκαστοι λαλοῦντες, εὐσχημόνως ἕτερος τῷ ἑτέρῳ τὴν ὁμιλίαν συγχωρεῖ, ὡς τοῖς ἔξωθεν μυστήριόν τι καταφαίνεσθαι τὴν τῶν ἔνδον σιωπήν. Νήφουσι δὲ πάντοτε, πάντα μέτρῳ καὶ ἐσθίοντες καὶ πίνοντες.
Oudeis de pōpote kraugasei, ē tis hetera thorybōdēs akousthēsetai phōnē, ērema de hekastoi lalountes, euschēmonōs heteros tǭ heterǭ tēn homilian synchōrei, hōs tois exōthen mystērion ti kataphainesthai tēn tōn endon siōpēn. Nēphousi de pantote, panta metrǭ kai esthiontes kai pinontes.
No one ever shouts, nor is any other noisy voice heard; each speaks quietly, and one decorously yields the conversation to another, so that to those outside the silence of those within appears as a kind of mystery. They are always sober, eating and drinking everything in measure.
Notes and citation
Summary: Their meals are quiet and orderly, and they are always sober and moderate.
- Compare Josephus, Jewish War 2.132–133.
Extrabiblical texts: Josephus, B.J. 2.132–133 (Josephus (works); allusion)
Topics: Ethics
Cite (SBL): Hippolytus, Haer. 9.21.5 (Duncker–Schneidewin, 476; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-9-21-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 9, chapter 22
9.22.1Duncker–Schneidewin, 476
Πάντες μὲν οὖν τῷ προεστῶτι προσέχουσι, καὶ ὅσα κελεύσει ὡς νόμῳ πείθονται. Ἐσπουδάκασι γὰρ πρὸς τὸ ἐλεεῖν καὶ βοηθεῖν τοῖς καταπονουμένοις. Πρὸ δὲ πάντων ὀργῆς ἀπέχουσι καὶ θυμοῦ καὶ πάντων τῶν ὁμοίων, ἐπίβουλα ταῦτα τοῦ ἀνθρώπου κρίνοντες. Οὐδεὶς δὲ ὄμνυσι παρʼ αὐτοῖς, ὅσα δʼ ἄν τις εἴπῃ, τοῦτο ὅρκου ἰσχυρότερον κρίνεται. Εἰ δὲ ὀμόσει τις, καταγινώσκεται ὡς μὴ πιστευθείς.
Pantes men oun tǭ proestōti prosechousi, kai hosa keleusei hōs nomǭ peithontai. Espoudakasi gar pros to eleein kai boēthein tois kataponoumenois. Pro de pantōn orgēs apechousi kai thymou kai pantōn tōn homoiōn, epiboula tauta tou anthrōpou krinontes. Oudeis de omnysi parʼ autois, hosa dʼ an tis eipę̄, touto horkou ischyroteron krinetai. Ei de omosei tis, kataginōsketai hōs mē pisteutheis.
All of them give heed to the superintendent and obey whatever he commands as law. For they are zealous to show mercy and to help the distressed. Above all they refrain from anger and wrath and all such things, judging them treacherous to a human being. No one swears among them; whatever anyone says is judged stronger than an oath. And if anyone swears, he is condemned as not to be trusted.
Matt 5:34–37 (echo, medium confidence)
Notes and citation
Summary: Essenes obey their leader, show mercy, avoid anger, and refuse oaths, since their word is stronger than an oath.
- Compare Josephus, Jewish War 2.134–135; on oaths compare Matt 5:34–37.
Notes on the original text
- Digital text corrected (wrong accent: οὖν): μὲν οὗν → μὲν οὖν.
Extrabiblical texts: Josephus, B.J. 2.134–135 (Josephus (works); allusion)
Topics: Ethics
Cite (SBL): Hippolytus, Haer. 9.22.1 (Duncker–Schneidewin, 476; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-9-22-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.22.2Duncker–Schneidewin, 476–478
Σπουδάζουσι δὲ περὶ τὰς τοῦ νόμου ἀναγνώσεις καὶ προφητῶν, ἔτι δὲ καὶ εἴ τι σύνταγμα εἴη πιστῶν. Πάνυ δὲ περιέργως ἔχουσι περὶ βοτάνας καὶ λίθους, περιεργότεροι ὄντες πρὸς τὰς τούτων ἐνεργείας, φάσκοντες μὴ μάτην ταῦτα γεγονέναι.
Spoudazousi de peri tas tou nomou anagnōseis kai prophētōn, eti de kai ei ti syntagma eiē pistōn. Pany de periergōs echousi peri botanas kai lithous, periergoteroi ontes pros tas toutōn energeias, phaskontes mē matēn tauta gegonenai.
They are devoted to readings of the Law and the Prophets, and also of any writing of the faithful. They are very curious about herbs and stones, being rather curious about their powers, saying that these did not come into being in vain.
Notes and citation
Summary: They study the Law, the Prophets, and other writings, and are keen on the healing powers of herbs and stones.
- Compare Josephus, Jewish War 2.136, where they study “the writings of the ancients.”
Extrabiblical texts: Josephus, B.J. 2.136 (Josephus (works); allusion)
Topics: Scripture and canon
Cite (SBL): Hippolytus, Haer. 9.22.2 (Duncker–Schneidewin, 476–478; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-9-22-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 9, chapter 23
9.23.1Duncker–Schneidewin, 478
Τοῖς δὲ βουλομένοις τῇ αἱρέσει μαθητεύειν οὐκ εὐθέως τὰς παραδόσεις ποιοῦνται, εἰ μὴ πρότερον δοκιμάσωσιν, ἐπʼ ἐνιαυτὸν δὲ τὰς ὁμοίας τροφὰς παρατιθέασιν ἔξω τῆς ἑαυτῶν συνόδου οὖσιν ἐν ἑτέρῳ οἴκῳ, ἀξινάριόν τε καὶ τὸ λινοῦν περίζωμα καὶ λευκὴν ἐσθῆτα δόντες.
Tois de boulomenois tę̄ hairesei mathēteuein ouk eutheōs tas paradoseis poiountai, ei mē proteron dokimasōsin, epʼ eniauton de tas homoias trophas paratitheasin exō tēs heautōn synodou ousin en heterǭ oikǭ, axinarion te kai to linoun perizōma kai leukēn esthēta dontes.
To those who wish to become disciples of the sect they do not at once hand on their traditions, unless they first test them. For a year they set before them the same food, while they remain outside their assembly in another house, giving them a small hatchet, the linen loincloth, and a white garment.
Notes and citation
Summary: Candidates are tested for a year outside the community, receiving a hatchet, a loincloth, and a white robe.
- Compare Josephus, Jewish War 2.137.
Extrabiblical texts: Josephus, B.J. 2.137 (Josephus (works); allusion)
Cite (SBL): Hippolytus, Haer. 9.23.1 (Duncker–Schneidewin, 478; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-9-23-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.23.2Duncker–Schneidewin, 478
Ἐπειδὰν τούτῳ τῷ χρόνῳ πεῖραν ἐγκρατείας δῷ, πρόσεισιν ἔγγιον τῇ διαίτῃ, καὶ καθαρωτέρως ἀπολούεται ἢ τὸ πρότερον· οὐδέπω δὲ σὺν αὐτοῖς τροφῆς μεταλαμβάνει. Μετὰ γὰρ τὸ δεῖξαι εἰ ἐγκρατεύεσθαι δύναται, ἐπὶ ἔτη ἄλλα δύο δοκιμάζεται τοῦ τοιούτου τὸ ἦθος, καὶ φανεὶς ἄξιος οὕτως εἰς αὐτοὺς κρίνεται.
Epeidan toutǭ tǭ chronǭ peiran enkrateias dǭ, proseisin engion tę̄ diaitę̄, kai katharōterōs apolouetai ē to proteron; oudepō de syn autois trophēs metalambanei. Meta gar to deixai ei enkrateuesthai dynatai, epi etē alla dyo dokimazetai tou toioutou to ēthos, kai phaneis axios houtōs eis autous krinetai.
When he has given proof of self-control during this time, he comes nearer to their way of life and washes with purer water than before; but he does not yet share food with them. For after showing whether he can practice self-control, his character is tested for two more years, and when he appears worthy he is thus judged to belong to them.
Notes and citation
Summary: After the first year the candidate is tested two more years before full admission.
- Compare Josephus, Jewish War 2.138.
Extrabiblical texts: Josephus, B.J. 2.138 (Josephus (works); allusion)
Cite (SBL): Hippolytus, Haer. 9.23.2 (Duncker–Schneidewin, 478; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-9-23-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.23.3Duncker–Schneidewin, 478
Πρὶν δὲ αὐτοῖς συνεστιαθῇ, ὅρκοις φρικτοῖς ὁρκίζεται, πρῶτον μὲν εὐσεβήσειν τὸ θεῖον, ἔπειτα τὰ πρὸς ἀνθρώπους δίκαια φυλάξειν καὶ κατὰ μηδένα τρόπον ἀδικήσειν τινά, μηδένα δὲ μήτε ἀδικοῦντα μήτε ἐχθρὸν μισήσειν, προσεύχεσθαι δὲ ὑπὲρ αὐτῶν, συναγωνίζεσθαι ἀεὶ τοῖς δικαίοις, τὸ πιστὸν πᾶσι παρέξειν, μάλιστα τοῖς κρατοῦσιν· οὐ γὰρ δίχα θεοῦ συμβαίνειν τινὶ τὸ ἄρχειν·
Prin de autois synestiathę̄, horkois phriktois horkizetai, prōton men eusebēsein to theion, epeita ta pros anthrōpous dikaia phylaxein kai kata mēdena tropon adikēsein tina, mēdena de mēte adikounta mēte echthron misēsein, proseuchesthai de hyper autōn, synagōnizesthai aei tois dikaiois, to piston pasi parexein, malista tois kratousin; ou gar dicha theou symbainein tini to archein;
Before he eats with them, he is bound by fearful oaths: first, that he will revere the divine; then, that he will keep justice toward human beings and in no way wrong anyone; that he will hate no one, whether one who does wrong or an enemy, but pray for them; that he will always fight alongside the just; that he will show faithfulness to all, especially to those in power, for no one comes to rule without God;
Matt 5:44 (echo, medium confidence) · Rom 13:1 (echo, medium confidence)
Notes and citation
Summary: The initiate swears to revere God, wrong no one, hate no one but pray for enemies, and be faithful to rulers, since authority comes from God.
- Compare Josephus, Jewish War 2.139–140, where the Essenes “hate the unjust”; Hippolytus has them hate no one and pray for enemies (compare Matt 5:44). On rulers compare Rom 13:1.
Extrabiblical texts: Josephus, B.J. 2.139–140 (Josephus (works); allusion)
Cite (SBL): Hippolytus, Haer. 9.23.3 (Duncker–Schneidewin, 478; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-9-23-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.23.4Duncker–Schneidewin, 478–480
κἂν αὐτὸς ἄρχῃ, μηδέποτε ὑπερηφανεύσασθαι ἐν ἐξουσίᾳ, μηδὲ ἀπειθήσειν ἢ τινὶ κόσμῳ πλεῖον τοῦ ἔθους χρήσασθαι· φιλαλήθη δὲ εἶναι, τὸν δὲ ψευδόμενον ἐλέγχειν, μηδὲ κλέπτειν, μηδὲ συνείδησιν ἐπὶ ἀνόμῳ κέρδει μολύνειν, μηδὲν ἀποκρύπτειν τοὺς συναιρεσιώτας, ἑτέροις δὲ μηδὲν ἐξειπεῖν, κἂν μέχρι θανάτου τις βιάζηται. Πρὸς τούτοις ὄμνυσι μηδενὶ μεταδοῦναι τῶν δογμάτων ἑτέρως ἢ ὡς αὐτὸς μετέλαβε.
kan autos archę̄, mēdepote hyperēphaneusasthai en exousią, mēde apeithēsein ē tini kosmǭ pleion tou ethous chrēsasthai; philalēthē de einai, ton de pseudomenon elenchein, mēde kleptein, mēde syneidēsin epi anomǭ kerdei molynein, mēden apokryptein tous synairesiōtas, heterois de mēden exeipein, kan mechri thanatou tis biazētai. Pros toutois omnysi mēdeni metadounai tōn dogmatōn heterōs ē hōs autos metelabe.
and that if he himself rules, he will never be arrogant in authority, nor disobey, nor use any more adornment than is customary; that he will be a lover of truth and expose the liar; that he will not steal, nor defile his conscience for unlawful gain; that he will hide nothing from his fellow members and disclose nothing to others, even if someone should use force on him to the point of death. Besides these he swears to impart the doctrines to no one otherwise than as he himself received them.
Notes and citation
Summary: He also swears to rule humbly, love truth, not steal, keep nothing from members and reveal nothing to outsiders, and pass on the teachings unchanged.
- Compare Josephus, Jewish War 2.140–142.
Extrabiblical texts: Josephus, B.J. 2.140–142 (Josephus (works); allusion)
Topics: Ethics
Cite (SBL): Hippolytus, Haer. 9.23.4 (Duncker–Schneidewin, 478–480; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-9-23-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 9, chapter 24
9.24.1Duncker–Schneidewin, 480
Τοιούτοις οὖν ὅρκοις δεσμεύουσι τοὺς προσερχομένους. Εἰ δέ τις ἐν ἁμαρτήματί τιν[ι καταγνωσθ]ῇ, ἀποβάλλεται τοῦ τάγματος, ὁ δὲ ἀποβληθεὶς δεινῷ μόρῳ ἔσθʼ ὅτε διαφθείρεται. Τοῖς γὰρ ὅρκοις καὶ τοῖς ἔθεσιν ἐνδεδεμένος οὐδὲ τῆς παρὰ τοῖς ἄλλοις τροφῆς δύναται μεταλαμβάνειν. Ἔσθʼ ὅτε οὖν τὸ σῶμα λιμῷ διαφθείρουσιν, [ὅθ]εν ἐν ἐσχάτοις ποτὲ ἐλεοῦσι πολλοὺς ἤδη ἐκλείποντας, αὐτῶν ἱκανὴν μέχρι θανάτου ἐπιτιμίαν ἡγούμενοι.
Toioutois oun horkois desmeuousi tous proserchomenous. Ei de tis en hamartēmati tin[i katagnōsth]ę̄, apoballetai tou tagmatos, ho de apoblētheis deinǭ morǭ esthʼ hote diaphtheiretai. Tois gar horkois kai tois ethesin endedemenos oude tēs para tois allois trophēs dynatai metalambanein. Esthʼ hote oun to sōma limǭ diaphtheirousin, [hoth]en en eschatois pote eleousi pollous ēdē ekleipontas, autōn hikanēn mechri thanatou epitimian hēgoumenoi.
With such oaths, then, they bind those who come to them. And if anyone is [convicted] of some sin, he is expelled from the order; and the one expelled sometimes perishes by a dreadful fate. For, bound by the oaths and customs, he cannot even share in the food of others. Sometimes, then, they waste the body with hunger, [whence] at the very last they sometimes take pity on many who are already failing, considering the punishment up to the point of death sufficient for them.
Notes and citation
Summary: A member convicted of sin is expelled and, bound by his oaths, may starve, though they sometimes take pity at the last.
- Compare Josephus, Jewish War 2.143–144. Bracketed letters are editorial restorations of a damaged text.
Extrabiblical texts: Josephus, B.J. 2.143–144 (Josephus (works); allusion)
Cite (SBL): Hippolytus, Haer. 9.24.1 (Duncker–Schneidewin, 480; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-9-24-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 9, chapter 25
9.25.1Duncker–Schneidewin, 480
Περὶ δὲ τὰς κρίσεις ἀκριβέστατοι καὶ δίκαιοι· δικάζουσι δὲ συνελθόντες οὐκ ἐλάττους τῶν ἑκατόν, τὸ δὲ ὁρισθὲν ὑπʼ αὐτῶν ἀκίνητον. Τιμῶσι δὲ τὸν νομοθέτην μετὰ τὸν θεόν, καὶ εἴ τις εἰς τοῦτον βλασφημήσει, κολάζεται. Τοῖς δὲ ἄρχουσι καὶ πρεσβυτέροις ὑπακούειν διδάσκονται. Εἰ δὲ ἐπὶ τὸ αὐτὸ δέκα καθέζονται, οὐ λαλήσει εἷς, εἰ μὴ τοῖς ἐννέα δόξει.
Peri de tas kriseis akribestatoi kai dikaioi; dikazousi de synelthontes ouk elattous tōn hekaton, to de horisthen hypʼ autōn akinēton. Timōsi de ton nomothetēn meta ton theon, kai ei tis eis touton blasphēmēsei, kolazetai. Tois de archousi kai presbyterois hypakouein didaskontai. Ei de epi to auto deka kathezontai, ou lalēsei heis, ei mē tois ennea doxei.
In judgments they are most exact and just; they judge when no fewer than a hundred have come together, and what they decide is unalterable. They honor the lawgiver next after God, and if anyone blasphemes him, he is punished. They are taught to obey the rulers and elders. And if ten sit together, one will not speak unless it seems good to the nine.
Notes and citation
Summary: Essene courts of a hundred are strict and final; they honor Moses next to God and defer to elders and the majority.
- Compare Josephus, Jewish War 2.145–146.
Extrabiblical texts: Josephus, B.J. 2.145–146 (Josephus (works); allusion)
Cite (SBL): Hippolytus, Haer. 9.25.1 (Duncker–Schneidewin, 480; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-9-25-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.25.2Duncker–Schneidewin, 480–482
Καὶ τὸ πτύσαι δὲ εἰς μέσον καὶ τὸ δεξιὸν μέρος φυλάττονται· τὸ δὲ τῷ σαββάτῳ ἀπέχεσθαι ἔργου φροντίζουσι μᾶλλον πάντων Ἰουδαίων. Οὐ μόνον γὰρ τροφὰς αὑτοῖς προπαρασκευάζονται μιᾶς ἡμέρας πρὸς τὸ μὴ πῦρ ἅπτειν, ἀλλʼ οὐδὲ σκεῦος μετατιθέασιν, οὐδὲ ἀποπατίζουσι, τινὲς δὲ οὐδὲ κλινιδίου χωρίζονται.
Kai to ptysai de eis meson kai to dexion meros phylattontai; to de tǭ sabbatǭ apechesthai ergou phrontizousi mallon pantōn Ioudaiōn. Ou monon gar trophas hautois proparaskeuazontai mias hēmeras pros to mē pyr haptein, allʼ oude skeuos metatitheasin, oude apopatizousi, tines de oude klinidiou chōrizontai.
They also avoid spitting into the middle or to the right side. They take care to abstain from work on the Sabbath more than all the Jews. For not only do they prepare their food a day beforehand so as not to kindle a fire, but they do not even move a vessel, nor relieve themselves; and some do not even leave their couch.
Notes and citation
Summary: They keep the Sabbath more strictly than all other Jews, not even moving a vessel.
- Compare Josephus, Jewish War 2.147.
Extrabiblical texts: Josephus, B.J. 2.147 (Josephus (works); allusion)
Cite (SBL): Hippolytus, Haer. 9.25.2 (Duncker–Schneidewin, 480–482; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-9-25-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.25.3Duncker–Schneidewin, 482
Ταῖς δὲ ἄλλαις ἡμέραις ἐπὰν ἀποπατίσαι θέλοιεν, βόθρον ὀρύξαντες ποδιαῖον τῇ σκαλίδι (τοιοῦτον γάρ ἐστι τὸ ἀξινάριον, ὃ τοῖς προσιοῦσι μαθητεύεσθαι πρώτως διδόασι), καὶ περικαλύψαντες τὸ ἱμάτιον ἱζάνουσι, φάσκοντες μὴ δεῖν ὑβρίζειν τὰς αὐγάς, ἔπειτα τὴν ἀνασκαφεῖσαν γῆν ἐπεμβάλλουσιν εἰς τὸν βόθρον, καὶ τοῦτο ποιοῦσιν ἐκλε[γό]μενοι [τοὺς] ἐρημοτέρους τόπους. Ἐπὰν δὲ τοῦτ[ο ποιήσωσ]ιν, εὐθὺς ἀπολούονται ὡς μιαινούσης τῆς ἐκκρίσεως.
Tais de allais hēmerais epan apopatisai theloien, bothron oryxantes podiaion tę̄ skalidi (toiouton gar esti to axinarion, ho tois prosiousi mathēteuesthai prōtōs didoasi), kai perikalypsantes to himation hizanousi, phaskontes mē dein hybrizein tas augas, epeita tēn anaskapheisan gēn epemballousin eis ton bothron, kai touto poiousin ekle[go]menoi [tous] erēmoterous topous. Epan de tout[o poiēsōs]in, euthys apolouontai hōs miainousēs tēs ekkriseōs.
On other days, when they wish to relieve themselves, they dig a pit a foot deep with the trowel (for such is the small hatchet they give first to those who come to be disciples), and covering themselves with their cloak they squat, saying that one must not insult the rays of the sun; then they throw the dug-up earth back into the pit. And they do this choosing the more deserted places. And when they have done this, they wash at once, as though the excretion defiled.
Deut 23:12–14 (echo, medium confidence)
Notes and citation
Summary: They bury their excrement with a small trowel in secluded places and then wash.
- Compare Josephus, Jewish War 2.148–149, and Deut 23:12–14. Bracketed letters are editorial restorations.
Extrabiblical texts: Josephus, B.J. 2.148–149 (Josephus (works); allusion)
Cite (SBL): Hippolytus, Haer. 9.25.3 (Duncker–Schneidewin, 482; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-9-25-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 9, chapter 26
9.26.1Duncker–Schneidewin, 482
Διῄρηνται δὲ [κα]τὰ [χρ]όνον καὶ οὐχ ὁμοίως τὴν ἄσκησιν φυλάττουσιν, εἰς τέσσαρα μέρη διαχωρισθέντες. Ἕτεροι γὰρ αὐτῶν τὰ ὑπὲρ τὸ δέον ἀσκοῦσιν, ὡς μηδὲ νόμισμα βαστάζειν, λέγοντες μὴ δεῖν εἰκόνα ἢ φέρειν ἢ ὁρᾶν ἢ ποιεῖν. Διὸ οὐδὲ εἰς πόλιν τις αὐτῶν εἰσπορεύεται, ἵνα μὴ διὰ πύλης εἰσέλθῃ, ἐφʼ ᾗ ἀνδριάντες ἔπεισιν, ἀθέμιτον τοῦτο ἡγούμενοι τὸ ὑπὸ εἰκόνας παρελθεῖν.
Dię̄rēntai de [ka]ta [chr]onon kai ouch homoiōs tēn askēsin phylattousin, eis tessara merē diachōristhentes. Heteroi gar autōn ta hyper to deon askousin, hōs mēde nomisma bastazein, legontes mē dein eikona ē pherein ē horan ē poiein. Dio oude eis polin tis autōn eisporeuetai, hina mē dia pylēs eiselthę̄, ephʼ hę̄ andriantes epeisin, athemiton touto hēgoumenoi to hypo eikonas parelthein.
They have become divided over time and do not keep the discipline alike, having been separated into four parts. For some of them practice more than is required, so as not even to carry a coin, saying that one must neither carry nor look at nor make an image. Therefore none of them even enters a city, so as not to go in through a gate on which statues stand, considering it unlawful to pass under images.
Notes and citation
Summary: The Essenes split into four groups; the strictest will not carry coins or pass under statues at city gates.
- Compare Josephus, Jewish War 2.150; the fourfold division and what follows go beyond Josephus's account.
Extrabiblical texts: Josephus, B.J. 2.150 (Josephus (works); allusion)
Cite (SBL): Hippolytus, Haer. 9.26.1 (Duncker–Schneidewin, 482; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-9-26-1). (abbreviation not yet checked)
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9.26.2Duncker–Schneidewin, 482
Ἕτεροι δὲ ἐπὰν ἀκούσωσί τινος περὶ θεοῦ διαλεγομένου καὶ τῶν τούτου νόμων, εἰ ἀπερίτμητος εἴη, παραφυλάξας τὸν τοιοῦτον ἐν τόπῳ τινὶ μόνον, φονεύειν ἀπειλεῖ εἰ μὴ περιτμηθείη· ὃς εἰ μὴ βούλοιτο πείθεσθαι, οὐ φείδεται, ἀλλὰ καὶ σφάζει. Ὅθεν ἐκ τοῦ συμβαίνοντος τὸ ὄνομα προσέλαβον, Ζηλωταὶ καλούμενοι, ὑπό τινων δὲ Σικάριοι. Ἕτεροι δὲ αὐτῶν οὐδένα κύριον ὀνομάζουσι πλὴν τὸν θεόν, εἰ καὶ αἰκίζοιτό τις ἢ καὶ ἀναιροῖτο.
Heteroi de epan akousōsi tinos peri theou dialegomenou kai tōn toutou nomōn, ei aperitmētos eiē, paraphylaxas ton toiouton en topǭ tini monon, phoneuein apeilei ei mē peritmētheiē; hos ei mē bouloito peithesthai, ou pheidetai, alla kai sphazei. Hothen ek tou symbainontos to onoma proselabon, Zēlōtai kaloumenoi, hypo tinōn de Sikarioi. Heteroi de autōn oudena kyrion onomazousi plēn ton theon, ei kai aikizoito tis ē kai anairoito.
Others, when they hear someone discussing God and his laws, if he is uncircumcised, watch for such a man in some place alone and threaten to kill him unless he is circumcised; and if he is not willing to obey, they do not spare him but even slay him. From what happened they took the name, being called Zealots, and by some Sicarii. Others of them call no one lord except God, even if one should be tortured or even killed.
Notes and citation
Summary: Another group forcibly circumcises or kills Gentiles who speak of God's law, called Zealots or Sicarii; others call no one lord but God.
- Hippolytus here merges the Zealots and Sicarii with the Essenes; Josephus treats them separately (e.g. Jewish War 2.254; Antiquities 18.23).
Extrabiblical texts: Josephus, A.J. 18.23 (Josephus (works); allusion)
Cite (SBL): Hippolytus, Haer. 9.26.2 (Duncker–Schneidewin, 482; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-9-26-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.26.3Duncker–Schneidewin, 482–484
Τοσοῦτον δὲ οἱ μετέπειτα ἐλάττους τῇ ἀσκήσει γεγένηνται, ὥστε τοὺς τοῖς ἀρχαίοις ἔθεσιν ἐμμένοντας μηδὲ προσψαύειν αὐτῶν, ὧν εἰ ψαύσαιεν, εὐθέως ἀπολούονται, ὥς τινος ἀλλοφύλου ψαύσαντες. Εἰσὶ δὲ καὶ μακρόβιοι οἱ πλεῖστοι, ὥστε καὶ πλέον ἑκατὸν ἔτεσι ζῆν. Φασὶν οὖν εἶναι αἴτιον τό τε τῆς ἄκρας θεοσεβείας καὶ τῷ καταγνωσθῆναι ἀμέτρως προσφέρεσθαι ἐγκρατιστὰς εἶναι καὶ ἀοργήτους. Θανάτου δὲ καταφρονοῦσι χαίροντες, ἡνίκα μετὰ συνειδήσεως ἀγαθῆς τελευτῶσιν· εἰ δὲ καὶ αἰκίζοιτό τις τοὺς τοιούτους, ἵνα ἢ τὸν νόμον δυσφημήσῃ ἢ εἰδωλόθυτον φάγῃ, οὐ π[οι]ήσει ὑπομένων θανεῖν καὶ βασάνους βαστάσαι, ἵνα τὸ συνειδὸς μὴ παρέλθῃ.
Tosouton de hoi metepeita elattous tę̄ askēsei gegenēntai, hōste tous tois archaiois ethesin emmenontas mēde prospsauein autōn, hōn ei psausaien, eutheōs apolouontai, hōs tinos allophylou psausantes. Eisi de kai makrobioi hoi pleistoi, hōste kai pleon hekaton etesi zēn. Phasin oun einai aition to te tēs akras theosebeias kai tǭ katagnōsthēnai ametrōs prospheresthai enkratistas einai kai aorgētous. Thanatou de kataphronousi chairontes, hēnika meta syneidēseōs agathēs teleutōsin; ei de kai aikizoito tis tous toioutous, hina ē ton nomon dysphēmēsę̄ ē eidōlothyton phagę̄, ou p[oi]ēsei hypomenōn thanein kai basanous bastasai, hina to syneidos mē parelthę̄.
And those who came later have become so inferior in discipline that those who remain in the ancient customs will not even touch them; if they touch them, they wash at once, as if they had touched a foreigner. Most of them are also long-lived, so as to live even more than a hundred years. They say, then, that the cause is their extreme piety and their condemnation of eating without measure, so that they are self-controlled and free from anger. They despise death, rejoicing when they die with a good conscience. And if anyone should torture such people to make them blaspheme the law or eat food sacrificed to idols, he will not succeed, for they endure death and bear torments rather than transgress their conscience.
Notes and citation
Summary: Later members are less strict; many Essenes live past a hundred, face death gladly, and endure torture rather than blaspheme the law or eat idol-food.
- Compare Josephus, Jewish War 2.150–153. The clause after “piety” (τῷ καταγνωσθῆναι ἀμέτρως προσφέρεσθαι) is awkward in the Greek; προσφέρεσθαι is taken of taking food, as in Josephus's “simplicity of diet.”
Extrabiblical texts: Josephus, B.J. 2.150–153 (Josephus (works); allusion)
Topics: Martyrdom
Cite (SBL): Hippolytus, Haer. 9.26.3 (Duncker–Schneidewin, 482–484; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-9-26-3). (abbreviation not yet checked)
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item 9, chapter 27
9.27.1Duncker–Schneidewin, 484
Ἔρρωται δὲ παρʼ αὐτοῖς καὶ ὁ τῆς ἀναστάσεως λόγος· ὁμολογοῦσι γὰρ καὶ τὴν σάρκα ἀναστήσεσθαι καὶ ἔσεσθαι ἀθάνατον, ὃν τρόπον ἤδη ἀθάνατός ἐστιν ἡ ψυχή, ἣν χωρισθεῖσαν νῦν φασιν εἰς ἕνα χῶρον εὔπνουν καὶ φωτεινὸν ἀναπαύεσθαι ἕως κρίσεως, ὃν χῶρον Ἕλληνες ἀκούσαντες μακάρων νήσους ὠνόμασαν.
Errōtai de parʼ autois kai ho tēs anastaseōs logos; homologousi gar kai tēn sarka anastēsesthai kai esesthai athanaton, hon tropon ēdē athanatos estin hē psychē, hēn chōristheisan nyn phasin eis hena chōron eupnoun kai phōteinon anapauesthai heōs kriseōs, hon chōron Hellēnes akousantes makarōn nēsous ōnomasan.
The doctrine of the resurrection too is strong among them; for they confess that the flesh also will rise and be immortal, in the way that the soul is already immortal. When it is separated now, they say, it rests in one airy and luminous place until the judgment; the Greeks, having heard of this place, named it the Isles of the Blessed.
Notes and citation
Summary: Hippolytus says the Essenes believe in the resurrection of the flesh and a bright resting place for souls until the judgment.
- Compare Josephus, Jewish War 2.154–156, who speaks only of the immortality of the soul; the resurrection of the flesh is Hippolytus's own report or addition.
Extrabiblical texts: Josephus, B.J. 2.154–156 (Josephus (works); allusion)
Topics: Eschatology
Cite (SBL): Hippolytus, Haer. 9.27.1 (Duncker–Schneidewin, 484; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-9-27-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.27.2Duncker–Schneidewin, 484–486
Ἀλλὰ καὶ ἕτερα τούτων δόγματα πολλοὶ τῶν Ἑλλήνων σφετερισάμενοι ἰδίας δόξας συνεστήσαντο. Ἔστι γὰρ ἡ κατὰ τούτους ἄσκησις περὶ τὸ θεῖον ἀρχαιοτέρα πάντων ἐθνῶν, ὡς δείκνυσθαι πάντας τοὺς περὶ θεοῦ εἰπεῖν τετολμηκότας ἢ περὶ τῆς τῶν ὄντων δημιουργίας μὴ ἑτέρωθεν παρειληφέναι τὰς ἀρχὰς ἢ ἀπὸ τῆς Ἰουδαϊκῆς νομοθεσίας,
Alla kai hetera toutōn dogmata polloi tōn Hellēnōn spheterisamenoi idias doxas synestēsanto. Esti gar hē kata toutous askēsis peri to theion archaiotera pantōn ethnōn, hōs deiknysthai pantas tous peri theou eipein tetolmēkotas ē peri tēs tōn ontōn dēmiourgias mē heterōthen pareilēphenai tas archas ē apo tēs Ioudaïkēs nomothesias,
But many of the Greeks too, appropriating other doctrines of theirs, composed their own opinions. For their discipline concerning the divine is older than that of all nations, so that it is shown that all who have dared to speak about God or about the creation of the things that exist took their principles from nowhere else than from the Jewish lawgiving,
Notes and citation
Summary: Hippolytus claims the Greeks borrowed from the Jews, whose religion is older than that of all nations.
Cite (SBL): Hippolytus, Haer. 9.27.2 (Duncker–Schneidewin, 484–486; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-9-27-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.27.3Duncker–Schneidewin, 486
ὧν μάλιστα Πυθαγόρας καὶ οἱ ἀπὸ τῆς Στοᾶς παρʼ Αἰγυπτίοις τούτοις μαθητευθέντες παρέλαβον. Λέγουσι δὲ καὶ κρίσιν ἔσεσθαι καὶ τοῦ παντὸς ἐκπύρωσιν, καὶ τοὺς ἀδίκους κολασθήσεσθαι εἰσαεί. Ἀσκεῖται δὲ ἐν αὐτοῖς τὸ προφητεύειν καὶ προλέγειν τὰ ἐσόμενα.
hōn malista Pythagoras kai hoi apo tēs Stoas parʼ Aigyptiois toutois mathēteuthentes parelabon. Legousi de kai krisin esesthai kai tou pantos ekpyrōsin, kai tous adikous kolasthēsesthai eisaei. Askeitai de en autois to prophēteuein kai prolegein ta esomena.
from whom especially Pythagoras and the Stoics received them, having become their disciples among the Egyptians. And they say that there will be a judgment and a conflagration of the universe, and that the unjust will be punished forever. Prophesying and foretelling the future are practiced among them.
Notes and citation
Summary: Pythagoras and the Stoics learned from them; the Essenes expect judgment, a world-burning, and eternal punishment, and practice prophecy.
- Compare Josephus, Jewish War 2.159.
Extrabiblical texts: Josephus, B.J. 2.159 (Josephus (works); allusion)
Topics: Eschatology
Cite (SBL): Hippolytus, Haer. 9.27.3 (Duncker–Schneidewin, 486; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-9-27-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 9, chapter 28
9.28.1Duncker–Schneidewin, 486
Ἔστι μὲν οὖν καὶ ἕτερον Ἐσσηνῶν τάγμα, τοῖς μὲν αὐτοῖς ἤθεσι καὶ διαίτῃ χρώμενοι, ἑνὶ δὲ τούτων ἐνδιαλλάττουσι, τῷ γαμεῖν, δεινόν τι λέγοντες δρᾶν τοὺς ἀ[πο]ποιήσαντας γάμου· πρὸς τὴν ἀναίρεσιν τοῦ βίου γίνεσθαι τοῦτο, καὶ μὴ δεῖν ἐκκόπτειν τὴν τῶν τέκνων διαδοχὴν φάσκοντες, ὡς εἰ πάντες τοῦτο φρονήσειαν, ἐκκοπήσεσθαι ῥᾳδίως τὸ πᾶν γένος ἀνθρώπων.
Esti men oun kai heteron Essēnōn tagma, tois men autois ēthesi kai diaitę̄ chrōmenoi, heni de toutōn endiallattousi, tǭ gamein, deinon ti legontes dran tous a[po]poiēsantas gamou; pros tēn anairesin tou biou ginesthai touto, kai mē dein ekkoptein tēn tōn teknōn diadochēn phaskontes, hōs ei pantes touto phronēseian, ekkopēsesthai rhądiōs to pan genos anthrōpōn.
There is also another order of Essenes, using the same customs and way of life, but they differ from these in one thing, marrying, saying that those who have renounced marriage do something dreadful; that this tends to the destruction of life, and that one must not cut off the succession of children, since if all thought this way, the whole human race would easily be cut off.
Notes and citation
Summary: Another order of Essenes marries, holding that renouncing marriage would end the human race.
- Compare Josephus, Jewish War 2.160.
Notes on the original text
- Digital text corrected (wrong accent: οὖν): μὲν οὗν → μὲν οὖν.
Extrabiblical texts: Josephus, B.J. 2.160 (Josephus (works); allusion)
Topics: Marriage
Cite (SBL): Hippolytus, Haer. 9.28.1 (Duncker–Schneidewin, 486; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-9-28-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.28.2Duncker–Schneidewin, 486
Δοκιμάζουσι μέντοι τριετίᾳ τὰς γαμετάς· ἐπὰν δὲ τρὶς καθαρθῶσιν εἰς [πεῖρα]ν τοῦ δύνασθαι τίκτειν, οὕτως ἄγονται. Ταῖς ἐγκύμοσιν οὐχ ὁμιλοῦσιν, ἐπιδεικνύμενοι τὸ μὴ διʼ ἡδονὴν γαμεῖν, ἀλλὰ διὰ τέκνων χρείαν. Ὁμοίως δὲ καὶ αἱ γυναῖκες ἀπολούονται καὶ αὐταὶ ἐπένδυμα ἐνδυόμεναι λινοῦν, ὃν τρόπον οἱ ἄνδρες τὰ περιζώματα. Ταῦτα μὲν οὖν [τὰ] κατὰ Ἐσσηνούς.
Dokimazousi mentoi trietią tas gametas; epan de tris katharthōsin eis [peira]n tou dynasthai tiktein, houtōs agontai. Tais enkymosin ouch homilousin, epideiknymenoi to mē diʼ hēdonēn gamein, alla dia teknōn chreian. Homoiōs de kai hai gynaikes apolouontai kai autai ependyma endyomenai linoun, hon tropon hoi andres ta perizōmata. Tauta men oun [ta] kata Essēnous.
They test their brides, however, for three years; and when they have been purified three times as [proof] that they can bear children, they then marry them. They do not have intercourse with pregnant wives, showing that they marry not for pleasure but for the need of children. Likewise the women also wash, putting on a linen garment, as the men do their loincloths. These, then, are [the teachings] concerning the Essenes.
Notes and citation
Summary: These Essenes test brides for fertility, abstain during pregnancy to show they marry for children, and their women also bathe in linen.
- Compare Josephus, Jewish War 2.161.
Extrabiblical texts: Josephus, B.J. 2.161 (Josephus (works); allusion)
Topics: Marriage
Cite (SBL): Hippolytus, Haer. 9.28.2 (Duncker–Schneidewin, 486; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-9-28-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.28.3Duncker–Schneidewin, 486–488
Ἕτεροι δὲ καὶ αὐτοὶ τῶν Ἰουδαίων ἐθῶν ἀσκηταὶ καὶ κατὰ γένος καὶ κατὰ νόμους Φαρισαῖοι καλούμενοι, ὧν τὸ μὲν πλεῖστον μέρος ἐστὶ κατὰ πάντα τόπον, πάντων μὲν Ἰουδαίων καλουμένων, διὰ δὲ τὰς ἰδίως δοξαζομένας γνώμας ὀνόμασι κυρίοις ἐπικαλουμένων.
Heteroi de kai autoi tōn Ioudaiōn ethōn askētai kai kata genos kai kata nomous Pharisaioi kaloumenoi, hōn to men pleiston meros esti kata panta topon, pantōn men Ioudaiōn kaloumenōn, dia de tas idiōs doxazomenas gnōmas onomasi kyriois epikaloumenōn.
Others too are practitioners of the Jewish customs, called Pharisees both by race and by laws; the greatest part of them is in every place. All are called Jews, but because of the opinions held in particular they are called by proper names.
Notes and citation
Summary: The Pharisees are the largest group, found everywhere; all are Jews but named by their distinct views.
Cite (SBL): Hippolytus, Haer. 9.28.3 (Duncker–Schneidewin, 486–488; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-9-28-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.28.4Duncker–Schneidewin, 488
Οὗτοι μὲν οὖν τὴν ἀρχαίαν παράδοσιν διακρατοῦντες, ἐπὶ τοῖς κατὰ νόμον καθαροῖς καὶ μὴ καθαροῖς ἐπὶ νεῖκος ἐξετάζοντες διαμένουσι· τά τε τοῦ νόμου ἑρμηνεύουσι, διδασκάλους εἰς ταῦτα προβιβάζοντες.
Houtoi men oun tēn archaian paradosin diakratountes, epi tois kata nomon katharois kai mē katharois epi neikos exetazontes diamenousi; ta te tou nomou hermēneuousi, didaskalous eis tauta probibazontes.
These, then, holding to the ancient tradition, continue examining contentiously what is clean and unclean according to the law; and they interpret the things of the law, promoting teachers for these matters.
Mark 7:3 (echo, low confidence)
Notes and citation
Summary: The Pharisees keep the ancient tradition, debate purity, and train teachers of the law.
Notes on the original text
- Digital text corrected (wrong accent: οὖν): μὲν οὗν → μὲν οὖν.
Cite (SBL): Hippolytus, Haer. 9.28.4 (Duncker–Schneidewin, 488; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-9-28-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.28.5Duncker–Schneidewin, 488
Οὗτοι εἱμαρμένην εἶναι λέγουσι, καὶ τινὰ μὲν κατʼ ἐξουσίαν εἶναι, τινὰ δὲ κατὰ τὴν εἱμαρμένην, ὡς τινὰ μὲν ἐφʼ ἡμῖν, τινὰ δὲ τῆς εἱμαρμένης, θεὸν δὲ πάντων εἶναι αἴτιον, καὶ μηδὲν ἄνευ θελήματος αὐτοῦ διοικεῖσθαι ἢ συμβαίνειν. Οὗτοι καὶ σαρκὸς ἀνάστασιν ὁμολογοῦσι καὶ ψυχὴν ἀθάνατον καὶ κρίσιν ἐσομένην καὶ ἐκπύρωσιν, καὶ δικαίους μὲν ἀφθάρτους ἔσεσθαι, ἀδίκους δὲ εἰσαεὶ κολασθήσεσθαι ἐν πυρὶ ἀσβέστῳ.
Houtoi heimarmenēn einai legousi, kai tina men katʼ exousian einai, tina de kata tēn heimarmenēn, hōs tina men ephʼ hēmin, tina de tēs heimarmenēs, theon de pantōn einai aition, kai mēden aneu thelēmatos autou dioikeisthai ē symbainein. Houtoi kai sarkos anastasin homologousi kai psychēn athanaton kai krisin esomenēn kai ekpyrōsin, kai dikaious men aphthartous esesthai, adikous de eisaei kolasthēsesthai en pyri asbestǭ.
These say that there is fate, and that some things are in our power and some happen by fate, so that some things are up to us and some belong to fate; but that God is the cause of all things, and nothing is governed or happens without his will. These also confess the resurrection of the flesh, an immortal soul, a judgment to come, and a conflagration, and that the righteous will be incorruptible, while the unrighteous will be punished forever in unquenchable fire.
Mark 9:43 (echo, medium confidence)
Notes and citation
Summary: The Pharisees hold both fate and free will under God's will, and believe in bodily resurrection, judgment, and eternal punishment.
- Compare Josephus, Jewish War 2.162–163. “Unquenchable fire” echoes Mark 9:43.
Extrabiblical texts: Josephus, B.J. 2.162–163 (Josephus (works); allusion)
Topics: Eschatology
Cite (SBL): Hippolytus, Haer. 9.28.5 (Duncker–Schneidewin, 488; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-9-28-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 9, chapter 29
9.29.1Duncker–Schneidewin, 488
Ταῦτα μὲν οὖν καὶ Φαρισαῖοι. Σαδδουκαῖοι δὲ τὴν μὲν εἱμαρμένην ἀναιροῦσι, [καὶ] τὸ[ν θεὸν] μηδέν τι κακὸν δρᾶν ἢ ἐφορᾶν ὁμολογοῦσιν, εἶναι δὲ ἐξ ἀνθρώπων ἐξουσίας τὸ αἱρεῖσθαι τὸ ἀγαθὸν ἢ κακόν.
Tauta men oun kai Pharisaioi. Saddoukaioi de tēn men heimarmenēn anairousi, [kai] to[n theon] mēden ti kakon dran ē ephoran homologousin, einai de ex anthrōpōn exousias to haireisthai to agathon ē kakon.
These, then, are the teachings of the Pharisees too. The Sadducees do away with fate, and confess that [God] neither does nor oversees anything evil, and that choosing good or evil is in the power of human beings.
Notes and citation
Summary: The Sadducees deny fate and say that humans choose good or evil freely.
- Compare Josephus, Jewish War 2.164–165. The bracketed words are an editorial restoration.
Notes on the original text
- Digital text corrected (wrong accent: οὖν): μὲν οὗν → μὲν οὖν.
Extrabiblical texts: Josephus, B.J. 2.164–165 (Josephus (works); allusion)
Cite (SBL): Hippolytus, Haer. 9.29.1 (Duncker–Schneidewin, 488; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-9-29-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.29.2Duncker–Schneidewin, 488
Ἀνάστασιν δὲ ἀρνοῦνται οὐ μόνον σαρκός, ἀλλὰ καὶ ψυχὴν μὴ διαμένειν νομίζουσι· [ταύτῃ δὲ] εἶναι μόνον τὸ ζῆν, καὶ τοῦτο δὲ εἶναι οὗ χάριν ἐγένετο ἄνθρωπος, ἐν δὲ τούτῳ πληροῦσθαι τὸν τῆς ἀναστάσεως λόγον, ἐν τῷ καταλείψαντας ἐπὶ γῆς τὰ τέκνα τελευτᾶν· μετὰ δὲ θάνατον μηδὲν ἐλπίζειν παθεῖν ἢ κακὸν ἢ ἀγαθόν· λύσιν γὰρ ἔσεσθαι καὶ ψυχῆς καὶ σώματος, καὶ εἰς τὸ μὴ εἶναι χωρεῖν τὸν ἄνθρωπον, καθʼ ὃ καὶ τὰ λοιπὰ ζῷα.
Anastasin de arnountai ou monon sarkos, alla kai psychēn mē diamenein nomizousi; [tautę̄ de] einai monon to zēn, kai touto de einai hou charin egeneto anthrōpos, en de toutǭ plērousthai ton tēs anastaseōs logon, en tǭ kataleipsantas epi gēs ta tekna teleutan; meta de thanaton mēden elpizein pathein ē kakon ē agathon; lysin gar esesthai kai psychēs kai sōmatos, kai eis to mē einai chōrein ton anthrōpon, kathʼ ho kai ta loipa zǭa.
They deny the resurrection not only of the flesh, but they also think that the soul does not survive; [in this] alone is life, and this is what a human being came to be for; and in this the doctrine of the resurrection is fulfilled, in dying after leaving children on the earth. After death one must expect to suffer nothing, either evil or good; for there will be a dissolution of both soul and body, and a human being passes into non-existence, like the other animals.
Matt 22:23 (echo, medium confidence)
Notes and citation
Summary: The Sadducees deny resurrection and the survival of the soul, saying one lives on only in one's children.
- Compare Josephus, Jewish War 2.165, and Matt 22:23.
Extrabiblical texts: Josephus, B.J. 2.165 (Josephus (works); allusion)
Topics: Eschatology
Cite (SBL): Hippolytus, Haer. 9.29.2 (Duncker–Schneidewin, 488; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-9-29-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.29.3Duncker–Schneidewin, 488–490
Ὅ, τι δʼ ἂν δράσῃ ἄνθρωπος ἐν τῷ βίῳ κακόν, ἀνθρώποις κἂν διαλλαχθῇ, κεκέρδηκε, τὴν ὑπὸ ἀνθρώπων διαφυγὼν κόλασιν· ὅ, τι δʼ ἂν κτήσηται καὶ πλουτήσας δοξασθῇ, τοῦτο κεκέρδηκε· μέλειν δὲ θεῷ μηδὲν τῶν κατὰ ἕνα. Καὶ οἱ μὲν Φαρισαῖοι φιλάλληλοι, οἱ δὲ Σαδδουκαῖοι φίλαυτοι.
Ho, ti dʼ an drasę̄ anthrōpos en tǭ biǭ kakon, anthrōpois kan diallachthę̄, kekerdēke, tēn hypo anthrōpōn diaphygōn kolasin; ho, ti dʼ an ktēsētai kai ploutēsas doxasthę̄, touto kekerdēke; melein de theǭ mēden tōn kata hena. Kai hoi men Pharisaioi philallēloi, hoi de Saddoukaioi philautoi.
Whatever evil a man does in life, if he is reconciled with people, he has gained, having escaped punishment from people; and whatever he acquires, and is glorified by growing rich, this he has gained; and God cares nothing for the affairs of individuals. And the Pharisees love one another, while the Sadducees love themselves.
Notes and citation
Summary: For the Sadducees, whatever one gains in this life is profit and God does not concern himself with individuals; Pharisees love one another, Sadducees themselves.
- Compare Josephus, Jewish War 2.166.
Extrabiblical texts: Josephus, B.J. 2.166 (Josephus (works); allusion)
Cite (SBL): Hippolytus, Haer. 9.29.3 (Duncker–Schneidewin, 488–490; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-9-29-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.29.4Duncker–Schneidewin, 490
Αὕτη ἡ αἵρεσις περὶ τὴν Σαμάρειαν μᾶλλον ἐκρατύνθη. Καὶ αὐτοὶ δὲ τοῖς τοῦ νόμου ἔθεσι προσέχουσι, λέγοντες δεῖν οὕτω ζῆν, ἵνα καλῶς βιώσῃ καὶ τέκνα ἐπὶ γῆς καταλείπῃ. Προφήταις δὲ οὐ προσέχουσιν, ἀλλʼ οὐδὲ ἑτέροις τισὶ σοφοῖς, πλὴν μόνῳ τῷ διὰ Μωσέως νόμῳ, μηδὲν ἑρμηνεύοντες. Ταῦτα μὲν οὖν, ἃ καὶ οἱ Σαδδουκαῖοι αἱρετίζουσιν.
Hautē hē hairesis peri tēn Samareian mallon ekratynthē. Kai autoi de tois tou nomou ethesi prosechousi, legontes dein houtō zēn, hina kalōs biōsę̄ kai tekna epi gēs kataleipę̄. Prophētais de ou prosechousin, allʼ oude heterois tisi sophois, plēn monǭ tǭ dia Mōseōs nomǭ, mēden hermēneuontes. Tauta men oun, ha kai hoi Saddoukaioi hairetizousin.
This sect was strengthened especially around Samaria. They too give heed to the customs of the law, saying that one must live so as to live well and leave children on the earth. They do not give heed to the prophets, nor to any other wise men, except only the law given through Moses, interpreting nothing. These, then, are the views which the Sadducees too choose.
Notes and citation
Summary: The Sadducees, strong around Samaria, keep only the law of Moses without interpretation and reject the prophets.
- The claim that the Sadducees accepted only the Pentateuch is found in several early Christian writers; its accuracy is disputed.
Topics: Scripture and canon
Cite (SBL): Hippolytus, Haer. 9.29.4 (Duncker–Schneidewin, 490; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-9-29-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 9, chapter 30
9.30.1Duncker–Schneidewin, 490
Ἐπεὶ τοίνυν καὶ τὰς παρὰ Ἰουδαίοις διαφορὰς ἐκτεθείμεθα, εὔλογον δοκεῖ καὶ τὴν ἄσκησιν τῆς τούτων θεοσεβείας μὴ παρασιωπᾶν. Ἔστι μὲν οὖν ἡ κατὰ πάντας Ἰουδαίους κατὰ τὴν θεοσέβειαν πραγματεία τετραχῆ, θεολογική, φυσική, ἠθική, ἱερουργική.
Epei toinyn kai tas para Ioudaiois diaphoras ektetheimetha, eulogon dokei kai tēn askēsin tēs toutōn theosebeias mē parasiōpan. Esti men oun hē kata pantas Ioudaious kata tēn theosebeian pragmateia tetrachē, theologikē, physikē, ēthikē, hierourgikē.
Since, then, we have also set out the differences among the Jews, it seems reasonable not to pass over in silence the practice of their piety either. The study of piety among all the Jews is fourfold: theological, natural, ethical, and liturgical.
Notes and citation
Summary: Hippolytus describes the fourfold Jewish religion: theology, natural philosophy, ethics, and worship.
Cite (SBL): Hippolytus, Haer. 9.30.1 (Duncker–Schneidewin, 490; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-9-30-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.30.2Duncker–Schneidewin, 490
Καὶ τὸν μὲν θεὸν ἕνα εἶναι λέγουσι, δημιουργόν τε τοῦ παντὸς καὶ κ[ύριον], ποιήσαντα πάντα οὐ πρότερον ὄ[ντα], οὐδὲ ἔκ τινος ὑποκειμένης συγχρόνου οὐσίας, ἀ[λλὰ θ]ελήσαντα καὶ κτίσαντα, εἶναί τε ἀγγέλους, καὶ τούτους γενομένους πρὸς λειτουργίαν τῆς κτίσεως, ἀλλὰ καὶ πνεῦμα ἐξουσιαστικὸν πρὸς δόξαν καὶ αἶνον θεῷ ἀεὶ παραμένον· τὰ πάντα δὲ ἐν τῇ κτίσει αἴσθησιν ἔχειν καὶ μηδὲν εἶναι ἄψυχον.
Kai ton men theon hena einai legousi, dēmiourgon te tou pantos kai k[yrion], poiēsanta panta ou proteron o[nta], oude ek tinos hypokeimenēs synchronou ousias, a[lla th]elēsanta kai ktisanta, einai te angelous, kai toutous genomenous pros leitourgian tēs ktiseōs, alla kai pneuma exousiastikon pros doxan kai ainon theǭ aei paramenon; ta panta de en tę̄ ktisei aisthēsin echein kai mēden einai apsychon.
And they say that God is one, the Demiurge and [Lord] of the universe, who made all things that did not exist before, and not out of some underlying substance coeval with him, [but] by willing and creating; and that there are angels, and that these came into being for the service of creation, and also a governing Spirit that always remains for the glory and praise of God; and that all things in creation have perception and nothing is soulless.
Heb 1:14 (echo, low confidence)
Notes and citation
Summary: The Jews confess one God who created all things from nothing by his will, and angels made to serve creation.
- The bracketed letters are editorial restorations. “Angels … for service” echoes Heb 1:14.
Cite (SBL): Hippolytus, Haer. 9.30.2 (Duncker–Schneidewin, 490; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-9-30-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.30.3Duncker–Schneidewin, 490
Ἤθους τε ἀντιποιοῦνται σεμνοῦ καὶ σώφρονος βίου, καθὼς ἔστιν ἐκ τῶν νόμων ἐπιγνῶναι. Ταῦτα δὲ πάλαι ἀκριβαζόμενα ἦν παρʼ αὐτοῖς, ἀρχῆθεν, [οὐ] νεωστὶ τὸν νόμον παρειληφόσιν, ὡς τὸν ἐντυγχάνοντα καταπλαγῆναι ἐπὶ τοσαύτῃ σωφροσύνῃ καὶ ἐπιμελείᾳ τοῦ περὶ τὸν ἄνθρωπον νομοθετουμένου ἤθους.
Ēthous te antipoiountai semnou kai sōphronos biou, kathōs estin ek tōn nomōn epignōnai. Tauta de palai akribazomena ēn parʼ autois, archēthen, [ou] neōsti ton nomon pareilēphosin, hōs ton entynchanonta kataplagēnai epi tosautę̄ sōphrosynę̄ kai epimeleią tou peri ton anthrōpon nomothetoumenou ēthous.
And they lay claim to a character of dignified and temperate life, as can be recognized from their laws. These things were carefully observed among them long ago, from the beginning, since they had received the law [not] recently, so that the reader is amazed at so great temperance and care for the character legislated for human beings.
Notes and citation
Summary: Their laws produce a dignified and temperate life, admirable to any reader.
- The bracketed “not” is an editorial supplement required by the sense.
Topics: Ethics
Cite (SBL): Hippolytus, Haer. 9.30.3 (Duncker–Schneidewin, 490; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-9-30-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.30.4Duncker–Schneidewin, 490–492
Ἱερουργικὴ δὲ λειτουργία ἄκρως ἐξήσκητο παρʼ αὐτοῖς εὐσχημόνως πρὸς τὸ θεῖον προσφερομένη, καθὼς τοῖς βουλομένοις ῥᾴδιόν ἐστιν ἐντυχοῦσι τῇ περὶ τούτων ἐξαγορευούσῃ βίβλῳ μαθεῖν, ὡς σεμνῶς καὶ ὁσίως τῷ θεῷ ἀπαρχόμενοι τῶν παρʼ αὐτοῦ δεδωρημένων εἰς χρῆσιν καὶ ἀπόλαυσιν ἀνθρώπων, κελευόμενοι εὐτάκτως καὶ παραμόνως ἐλειτούργουν. Τούτων δέ τινα οἱ Σαδδουκαῖοι ἀπαγορεύουσιν· οὐ γὰρ βούλονται ἀγγέλους ἢ πνεύματα ὑπάρχειν.
Hierourgikē de leitourgia akrōs exēskēto parʼ autois euschēmonōs pros to theion prospheromenē, kathōs tois boulomenois rhądion estin entychousi tę̄ peri toutōn exagoreuousę̄ biblǭ mathein, hōs semnōs kai hosiōs tǭ theǭ aparchomenoi tōn parʼ autou dedōrēmenōn eis chrēsin kai apolausin anthrōpōn, keleuomenoi eutaktōs kai paramonōs eleitourgoun. Toutōn de tina hoi Saddoukaioi apagoreuousin; ou gar boulontai angelous ē pneumata hyparchein.
The liturgical service was practiced among them in the highest degree, offered becomingly to the divine, as those who wish can easily learn by reading the book that declares these things: how, reverently and holily offering to God the first fruits of what he had given for people's use and enjoyment, they served as commanded, in good order and steadfastly. Some of these things the Sadducees reject; for they do not wish there to be angels or spirits.
Acts 23:8 (allusion, medium confidence)
Notes and citation
Summary: Jewish worship offered first fruits to God with order and reverence; the Sadducees deny angels and spirits.
- “The book” is probably Leviticus. On the Sadducees compare Acts 23:8.
Cite (SBL): Hippolytus, Haer. 9.30.4 (Duncker–Schneidewin, 490–492; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-9-30-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.30.5Duncker–Schneidewin, 492
Οἱ δὲ πάντες ὁμοίως Χριστὸν προσδέχονται, τοῦ μὲν νόμου καὶ τῶν προφητῶν παρεσόμενον προκηρυξάντων, τῶν δὲ Ἰουδαίων τὸν καιρὸν τῆς παρουσίας μὴ ἐπιγνόντων, [ὡς] ἐπιμένειν τὴν ὑπόνοιαν τοῦ δοκεῖν μὴ τὰ εἰ[ρημένα] περὶ τῆς παρουσίας τετελέσθαι, προσδοκᾶν δὲ ἤδη Χριστὸν παρεσόμενον διὰ τὸ παρόντα μὴ ἐπεγνωκέναι, καὶ τὰ σύμβολα τῶν καιρῶν τοῦ ἤδη παραγεγονέναι ὁρῶντας ταράττεσθαι, αἰδεῖσθαί τε ὁμολογεῖν ἐληλυθέναι, ἐπεὶ αὐτόχειρες αὐτοῦ γεγένηνται, ἀγανακτοῦντες ἐλεγχόμενοι ὑπʼ αὐτοῦ, ὅτι τοῖς νόμοις μὴ ὑπήκουσαν.
Hoi de pantes homoiōs Christon prosdechontai, tou men nomou kai tōn prophētōn paresomenon prokēryxantōn, tōn de Ioudaiōn ton kairon tēs parousias mē epignontōn, [hōs] epimenein tēn hyponoian tou dokein mē ta ei[rēmena] peri tēs parousias tetelesthai, prosdokan de ēdē Christon paresomenon dia to paronta mē epegnōkenai, kai ta symbola tōn kairōn tou ēdē paragegonenai horōntas tarattesthai, aideisthai te homologein elēlythenai, epei autocheires autou gegenēntai, aganaktountes elenchomenoi hypʼ autou, hoti tois nomois mē hypēkousan.
All of them alike await the Christ, since the Law and the Prophets proclaimed beforehand that he would come; but the Jews did not recognize the time of his coming, [so that] the suspicion remains that what was [said] about his coming has not been fulfilled, and they still expect the Christ to come, because they did not recognize him when he was present. Seeing the signs of the times that he has already come, they are troubled, and are ashamed to confess that he has come, since they became his murderers, being angry at being rebuked by him for not having obeyed the laws.
Luke 19:44 (echo, medium confidence) · Matt 16:3 (echo, medium confidence)
Notes and citation
Summary: All Jews await the Christ foretold by the prophets, but because they failed to recognize him and killed him, they still expect him.
- This is Hippolytus's Christian polemic, translated as written. The allusions are Luke 19:44 and Matt 16:3.
Topics: Christology
Cite (SBL): Hippolytus, Haer. 9.30.5 (Duncker–Schneidewin, 492; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-9-30-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.30.6Duncker–Schneidewin, 492
Καὶ τὸν μὲν οὕτως ἀποσταλέντα ὑπὸ τοῦ θεοῦ Χριστὸν οὐκ εἶναι τοῦτον λέγουσιν· ἐλεύσεσθαι δὲ ἕτερον, τὸν οὐκ ὄντα, εἰς ὃν τὰ μὲν σύμβολα ἐκ μέρους, ὅσα ὁ νόμος καὶ οἱ προφῆται προέφηναν, ὁμολογοῦσι, τινὰ δὲ καὶ πλανώμενοι νομίζουσι·
Kai ton men houtōs apostalenta hypo tou theou Christon ouk einai touton legousin; eleusesthai de heteron, ton ouk onta, eis hon ta men symbola ek merous, hosa ho nomos kai hoi prophētai proephēnan, homologousi, tina de kai planōmenoi nomizousi;
And they say that the Christ thus sent by God is not this one, but that another will come who does not yet exist; they acknowledge in part the signs in him, as many as the Law and the Prophets foretold, but some they understand wrongly.
Notes and citation
Summary: They say the Christ who came is not the one, and await another, misreading some of the prophecies.
Topics: Christology
Cite (SBL): Hippolytus, Haer. 9.30.6 (Duncker–Schneidewin, 492; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-9-30-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.30.7Duncker–Schneidewin, 492
γένεσιν μὲν γὰρ αὐτοῦ ἐσομένην λέγουσιν ἐκ γένους Δαβίδ, ἀλλʼ οὐκ ἐκ παρθένου καὶ ἁγίου πνεύματος, ἀλλʼ ἐκ γυναικὸς καὶ ἀνδρός, ὡς πᾶσιν ὅρος γεννᾶσθαι ἐκ σπέρματος, φάσκοντες τοῦτον ἐσόμενον βασιλέα ἐπʼ αὐτούς, ἄνδρα πολεμιστὴν καὶ δυνατόν, ὃς ἐπισυνάξας τὸ πᾶν ἔθνος Ἰουδαίων, πάντα τὰ ἔθνη πολεμήσας, ἀναστήσει αὐτοῖς τὴν Ἱερουσαλὴμ πόλιν βασιλίδα, εἰς ἣν ἐπισυνάξει ἅπαν τὸ ἔθνος, καὶ πάλιν ἐπὶ τὰ ἀρχαῖα ἔθη ἀποκαταστήσει βασιλεῦον καὶ ἱερατεῦον καὶ κατοικοῦν ἐν πεποιθήσει ἐν χρόνοις ἱκανοῖς·
genesin men gar autou esomenēn legousin ek genous Dabid, allʼ ouk ek parthenou kai hagiou pneumatos, allʼ ek gynaikos kai andros, hōs pasin horos gennasthai ek spermatos, phaskontes touton esomenon basilea epʼ autous, andra polemistēn kai dynaton, hos episynaxas to pan ethnos Ioudaiōn, panta ta ethnē polemēsas, anastēsei autois tēn Hierousalēm polin basilida, eis hēn episynaxei hapan to ethnos, kai palin epi ta archaia ethē apokatastēsei basileuon kai hierateuon kai katoikoun en pepoithēsei en chronois hikanois;
For they say that his birth will be of the race of David, but not from a virgin and the Holy Spirit, rather from a woman and a man, as it is the rule for all to be born from seed; claiming that he will be king over them, a warlike and mighty man, who, having gathered the whole nation of the Jews and made war on all the nations, will raise up for them Jerusalem as the royal city, into which he will gather the whole nation, and will restore it again to its ancient customs, reigning and serving as priest and dwelling in confidence for a considerable time;
Jer 23:5–6 (echo, medium confidence)
Notes and citation
Summary: They expect a Messiah of David's line born naturally, a warrior-king who will gather Israel and restore Jerusalem.
- “Dwelling in confidence” echoes Jer 23:6 and Ezek 28:26.
Topics: Christology, Eschatology
Cite (SBL): Hippolytus, Haer. 9.30.7 (Duncker–Schneidewin, 492; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-9-30-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.30.8Duncker–Schneidewin, 492
ἔπειτα ἐπαναστῆναι κατʼ αὐτῶν πόλεμον ἐπισυναχθέντων· ἐν ἐκείνῳ τῷ πολέμῳ πεσεῖν τὸν Χριστὸν ἐν μαχαίρῃ, ἔπειτα μετʼ οὐ πολὺ τὴν συντέλειαν καὶ ἐκπύρωσιν τοῦ παντὸς ἐπιστῆναι, καὶ οὕτως τὰ περὶ τὴν ἀνάστασιν δοξαζόμενα ἐπιτελεσθῆναι, τάς τε ἀμοιβὰς ἑκάστῳ κατὰ τὰ πεπραγμένα ἀποδοθῆναι.
epeita epanastēnai katʼ autōn polemon episynachthentōn; en ekeinǭ tǭ polemǭ pesein ton Christon en machairę̄, epeita metʼ ou poly tēn synteleian kai ekpyrōsin tou pantos epistēnai, kai houtōs ta peri tēn anastasin doxazomena epitelesthēnai, tas te amoibas hekastǭ kata ta pepragmena apodothēnai.
and that then war will rise against them when they have been gathered; that in that war the Christ will fall by the sword; that not long after, the end and the conflagration of the universe will come; and that so what they believe about the resurrection will be accomplished, and rewards will be given to each according to what he has done.
Rom 2:6 (echo, medium confidence)
Notes and citation
Summary: They expect this Messiah to fall in battle, followed by the end of the world, the resurrection, and judgment according to deeds.
- “According to what he has done” echoes Rom 2:6 and Ps 62:12 (61:13 LXX).
Topics: Eschatology
Cite (SBL): Hippolytus, Haer. 9.30.8 (Duncker–Schneidewin, 492; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-9-30-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 9, chapter 31
9.31.1Duncker–Schneidewin, 492–494
Δοκεῖ μὲν ἡμῖν ἱκανῶς τὰ πάντων Ἑλλήνων τε καὶ βαρβάρων δόγματα ἐκτεθεῖσθαι, μηδὲν δὲ ἀπολελοιπέναι μήτε τῶν φιλοσοφουμένων μήτε τῶν ὑπὸ αἱρετικῶν φ[ασκο]μένων ἀναπόδεικτον, οἷς ἐξ αὐτῶν τῶν ἐκτεθέντων φανερὸς γεγένηται ὁ ἔλεγχος ἢ κλεψιλογησάντων ἤ τινα ἐρανισαμένων αὐτὰ τὰ ὑπὸ Ἑλλήνων πεπονημένα παραθεμένων ὡς θεῖα.
Dokei men hēmin hikanōs ta pantōn Hellēnōn te kai barbarōn dogmata ektetheisthai, mēden de apoleloipenai mēte tōn philosophoumenōn mēte tōn hypo hairetikōn ph[asko]menōn anapodeikton, hois ex autōn tōn ektethentōn phaneros gegenētai ho elenchos ē klepsilogēsantōn ē tina eranisamenōn auta ta hypo Hellēnōn peponēmena parathemenōn hōs theia.
It seems to us that the doctrines of all, both Greeks and barbarians, have been sufficiently set out, and that we have left nothing unproven either of what the philosophers teach or of what is [claimed] by the heretics; and the refutation of them has become plain from what has been set out itself, showing that they either stole words or collected some things and set down as divine the very things worked out by the Greeks.
Notes and citation
Summary: Hippolytus concludes that he has set out all doctrines of Greeks and barbarians and shown the heretics' borrowings.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 9.31.1 (Duncker–Schneidewin, 492–494; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-9-31-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
9.31.2Duncker–Schneidewin, 494
Διὰ πάντων οὖν διαδραμόντες καὶ μετὰ πολλοῦ πόνου ἐν ταῖς ἐννέα βίβλοις τὰ πάντα δόγματα ἐξειπόντες, πᾶσί τε ἀνθρώποις ἐφόδιον ἐν βίῳ μικρὸν καταλιπόντες, καὶ τοῖς παροῦσιν οὐκ ὀλίγης χαρᾶς καὶ θυμηδίας φιλομάθειαν παρασχόντες, εὔλογον ἡγούμεθα ὥσπερ κορυφὴν τοῦ παντὸς [τὸν] περὶ ἀληθείας λόγον ἐπενέγκαι, καὶ τοῦτον ἐν μιᾷ βίβλῳ τῇ δεκάτῃ περιγράψαι, ὅπως ὁ ἐντυγχάνων μὴ μόνον ἀνατροπὴν τῶν τετολμηκότων αἱρέσεις συστήσασθαι ἐπιγνοὺς καταφρονήσῃ τῶν ματαίων, ἀλλὰ καὶ τὴν τῆς ἀληθείας δύναμιν ἐπιγνοὺς ἀξίως θεῷ πιστεύσας σωθῆναι δυνηθῇ.
Dia pantōn oun diadramontes kai meta pollou ponou en tais ennea biblois ta panta dogmata exeipontes, pasi te anthrōpois ephodion en biǭ mikron katalipontes, kai tois parousin ouk oligēs charas kai thymēdias philomatheian paraschontes, eulogon hēgoumetha hōsper koryphēn tou pantos [ton] peri alētheias logon epenenkai, kai touton en mią biblǭ tę̄ dekatę̄ perigrapsai, hopōs ho entynchanōn mē monon anatropēn tōn tetolmēkotōn haireseis systēsasthai epignous kataphronēsę̄ tōn mataiōn, alla kai tēn tēs alētheias dynamin epignous axiōs theǭ pisteusas sōthēnai dynēthę̄.
Having run through them all, then, and with much labor having told all the doctrines in the nine books, and having left to all people a small provision for life, and having given those now living a love of learning that brings no little joy and delight, we think it reasonable to bring on, as the crown of the whole, the account of the truth, and to set it out in one book, the tenth; so that the reader, recognizing not only the overthrow of those who have dared to establish heresies, may despise their vanities, but also, recognizing the power of the truth, may be able to be saved by believing in God worthily.
Notes and citation
Summary: After nine books of refutation, Hippolytus will set out the doctrine of the truth in the tenth, so that readers may be saved.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 9.31.2 (Duncker–Schneidewin, 494; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-9-31-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 10, chapter 1
10.1.1Duncker–Schneidewin, 494
Τάδε ἔνεστιν ἐν τῇ δεκάτῃ τοῦ κατὰ πασῶν αἱρέσεων ἐλέγχου·
Tade enestin en tę̄ dekatę̄ tou kata pasōn haireseōn elenchou;
The following are the contents of the tenth book of the Refutation of All Heresies:
Notes and citation
Summary: Heading for the table of contents of Book 10.
Cite (SBL): Hippolytus, Haer. 10.1.1 (Duncker–Schneidewin, 494; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-10-1-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 10, chapter 2
10.2.1Duncker–Schneidewin, 494
Ἐπιτομὴ πάντων τῶν φιλοσόφων,
Epitomē pantōn tōn philosophōn,
A summary of all the philosophers;
Notes and citation
Summary: Contents: summary of the philosophers.
Cite (SBL): Hippolytus, Haer. 10.2.1 (Duncker–Schneidewin, 494; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-10-2-1). (abbreviation not yet checked)
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item 10, chapter 3
10.3.1Duncker–Schneidewin, 494
Ἐπιτομὴ πασῶν [τῶν] αἱρέσεων,
Epitomē pasōn [tōn] haireseōn,
A summary of all [the] heresies;
Notes and citation
Summary: Contents: summary of the heresies.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.3.1 (Duncker–Schneidewin, 494; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-10-3-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 10, chapter 4
10.4.1Duncker–Schneidewin, 494
Καὶ ἐπὶ πᾶσι, τίς ὁ τῆς ἀληθείας λόγος.
Kai epi pasi, tis ho tēs alētheias logos.
And after all, what the doctrine of the truth is.
Notes and citation
Summary: Contents: the doctrine of the truth.
Cite (SBL): Hippolytus, Haer. 10.4.1 (Duncker–Schneidewin, 494; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-10-4-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 10, chapter 5
10.5.1Duncker–Schneidewin, 494–496
Τὸν λαβύρινθον τῶν αἱρέσεων οὐ βίᾳ διαρρήξαντες, ἀλλὰ μόνῳ ἐλέγχῳ ἀληθείας δυνάμει διαλύσαντες, πρόσιμεν ἐπὶ τὴν τῆς ἀληθείας ἀπόδειξιν. Τότε γὰρ τῆς πλάνης ἔντεχνα σοφίσματα ἀσύστατα φανερωθήσεται, ἐπὰν ὁ τῆς ἀληθείας ὅρος ἐπιδειχθῇ, οὐκ ἀπὸ σοφίας Ἑλλήνων ἀρχὰς μεταλαβών, οὐδʼ Αἰγυπτίων δόγματα, τὰ ἐν αὐτοῖς μετʼ ἀξιοπιστίας θρησκευόμενα μάταια, ὡς ἄρρητα διδαχθείς, οὐδὲ Χαλδαίων ἀσυστάτῳ περιεργίᾳ σοφισθείς, οὐδὲ Βαβυλωνίων ἀλογίστῳ μανίᾳ διʼ ἐν[εργεί]ας δαιμόνων καταπλαγείς, ἀλλʼ ᾧ ὑπάρχει τρόπῳ ὅρος ἀληθὴς ὢν ἀφύλακτός τε καὶ ἀκαλλώπιστος, ὃς μόνον φανεὶς ἐλέγξει τὴν πλάνην.
Ton labyrinthon tōn haireseōn ou bią diarrēxantes, alla monǭ elenchǭ alētheias dynamei dialysantes, prosimen epi tēn tēs alētheias apodeixin. Tote gar tēs planēs entechna sophismata asystata phanerōthēsetai, epan ho tēs alētheias horos epideichthę̄, ouk apo sophias Hellēnōn archas metalabōn, oudʼ Aigyptiōn dogmata, ta en autois metʼ axiopistias thrēskeuomena mataia, hōs arrēta didachtheis, oude Chaldaiōn asystatǭ periergią sophistheis, oude Babylōniōn alogistǭ manią diʼ en[ergei]as daimonōn kataplageis, allʼ hǭ hyparchei tropǭ horos alēthēs ōn aphylaktos te kai akallōpistos, hos monon phaneis elenxei tēn planēn.
Having not broken through the labyrinth of heresies by force, but having dissolved it by refutation alone, through the power of truth, we come to the demonstration of the truth. For then the artful sophisms of error will be shown to be incoherent, when the definition of the truth is displayed: which did not take its principles from the wisdom of the Greeks, nor was taught as secret the doctrines of the Egyptians, the vanities worshipped among them with credulity, nor was made clever by the incoherent curiosity of the Chaldeans, nor was struck with amazement by the irrational madness of the Babylonians through the working of demons; but, in the way it exists, the true definition, unguarded and unadorned, which, merely by appearing, will refute error.
Notes and citation
Summary: Hippolytus turns to the truth, which owes nothing to Greek, Egyptian, Chaldean, or Babylonian lore and refutes error simply by appearing.
- ὅρος is rendered “definition”; it may also mean “boundary” or “rule.”
Cite (SBL): Hippolytus, Haer. 10.5.1 (Duncker–Schneidewin, 494–496; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-10-5-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.5.2Duncker–Schneidewin, 496
Περὶ οὗ εἰ καὶ πλειστάκις ἀποδείξεις ἐποιήσαμεν καὶ ἱκανῶς τὸν τῆς ἀληθείας κανόνα ἀφθόνως τοῖς βουλομένοις ἐπεδείξαμεν, ἀλλά γε καὶ νῦν οὐκ ἄλογον ἐκρίναμεν ἐπὶ πᾶσι τοῖς Ἕλλησι δεδοκημένοις καὶ αἱρετικοῖς ὡσεὶ κορωνίδα τῶν βίβλων ἐπενέγκαι ταύτην τὴν ἀπόδειξιν διὰ τῆς δεκάτης βίβλου.
Peri hou ei kai pleistakis apodeixeis epoiēsamen kai hikanōs ton tēs alētheias kanona aphthonōs tois boulomenois epedeixamen, alla ge kai nyn ouk alogon ekrinamen epi pasi tois Hellēsi dedokēmenois kai hairetikois hōsei korōnida tōn biblōn epenenkai tautēn tēn apodeixin dia tēs dekatēs biblou.
Concerning which, even though we have very often made demonstrations and have shown the rule of truth sufficiently and ungrudgingly to those who wished, still we have judged it not unreasonable, after all the opinions of the Greeks and the heretics, to bring on this demonstration as a crowning finish to the books, through the tenth book.
Notes and citation
Summary: Although he has often set out the rule of truth elsewhere, Hippolytus will do so again here as the crown of the work.
- “Rule of truth” (κανὼν τῆς ἀληθείας) is the church's summary of the faith.
Cite (SBL): Hippolytus, Haer. 10.5.2 (Duncker–Schneidewin, 496; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-10-5-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 10, chapter 6
10.6.1Duncker–Schneidewin, 496
Συμπεριλαβόντες τοίνυν τὰ πάντων τῶν παρʼ Ἕλλησι σοφῶν δόγματα ἐν τέσσαρσι βιβλίοις, τὰ δὲ τοῖς αἱρεσιάρχαις ἐν πέντε, νῦν τὸν περὶ ἀληθείας λόγον ἐν ᾱ ἐπιδείξομεν, ἀνακεφαλαιούμενοι πρῶτον τὰ πᾶσι δεδοκημένα. Οἱ μὲν γὰρ τῶν Ἑλλήνων δογματισταὶ τὴν φιλοσοφίαν τριχῆ διελόντες οὕτως ἐφιλοσόφησαν, οἱ μὲν φυσικήν, οἱ δὲ ἠθικήν, οἱ δὲ διαλεκτικὴν προσαγορεύσαντες.
Symperilabontes toinyn ta pantōn tōn parʼ Hellēsi sophōn dogmata en tessarsi bibliois, ta de tois hairesiarchais en pente, nyn ton peri alētheias logon en a epideixomen, anakephalaioumenoi prōton ta pasi dedokēmena. Hoi men gar tōn Hellēnōn dogmatistai tēn philosophian trichē dielontes houtōs ephilosophēsan, hoi men physikēn, hoi de ēthikēn, hoi de dialektikēn prosagoreusantes.
Having then comprised the doctrines of all the wise men among the Greeks in four books, and those of the heresiarchs in five, we shall now show the doctrine of the truth in one, first summarizing what all have held. For the dogmatists of the Greeks, dividing philosophy in three, philosophized thus, calling one part natural, another ethical, another dialectical.
Notes and citation
Summary: After four books on the Greeks and five on the heresies, Hippolytus summarizes: Greek philosophy is natural, ethical, and dialectical.
- The division of the books (4 + 5 + 1) does not match the present work exactly; Books 2–3 are lost.
Cite (SBL): Hippolytus, Haer. 10.6.1 (Duncker–Schneidewin, 496; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-10-6-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.6.2Duncker–Schneidewin, 496
Καὶ οἱ μὲν τὴν φυσικὴν οὗτοι γεγένηνται, οὕτως δὲ διηγήσαντο· οἱ μὲν ἐξ ἑνὸς τὰ πάντα, οἱ δὲ ἐκ πλειόνων· καὶ τῶν ἐξ ἑνὸς οἱ μὲν ἐξ ἀποίου, οἱ δὲ ἐκ [τοῦ] ποιοῦ· καὶ τῶν ἐκ ποιοῦ οἱ μὲν ἐκ πυρός, οἱ δὲ ἐξ ἀέρος, οἱ δὲ ἐξ ὕδατος, ἄλλοι δὲ ἐκ γῆς·
Kai hoi men tēn physikēn houtoi gegenēntai, houtōs de diēgēsanto; hoi men ex henos ta panta, hoi de ek pleionōn; kai tōn ex henos hoi men ex apoiou, hoi de ek [tou] poiou; kai tōn ek poiou hoi men ek pyros, hoi de ex aeros, hoi de ex hydatos, alloi de ek gēs;
And these are the ones who became natural philosophers, and they gave an account thus: some said all things are from one, others from more than one; and of those from one, some from what is without quality, others from what has quality; and of those from what has quality, some from fire, others from air, others from water, others from earth;
Notes and citation
Summary: Natural philosophers derived everything from one principle (with or without quality: fire, air, water, earth) or from many.
Cite (SBL): Hippolytus, Haer. 10.6.2 (Duncker–Schneidewin, 496; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-10-6-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.6.3Duncker–Schneidewin, 496
καὶ τῶν ἐκ πλειόνων οἱ μὲν ἐξ ἀριθμητῶν, [οἱ δὲ ἐξ ἀπείρων· καὶ τῶν ἐξ ἀριθμητῶν] οἱ μὲν ἐκ δυοῖν, οἱ δὲ ἐκ τεσσάρων, οἱ δὲ ἐκ (??), οἱ δὲ ἐκ (??)· καὶ τῶν ἐξ ἀπείρων οἱ μὲν ἐξ ὁμοίων τοῖς γεννωμένοις, οἱ δὲ ἐξ ἀνομοίων· καὶ τούτων οἱ μὲν ἐξ [ἀπα]θῶν, οἱ δὲ ἐκ παθητῶν.
kai tōn ek pleionōn hoi men ex arithmētōn, [hoi de ex apeirōn; kai tōn ex arithmētōn] hoi men ek dyoin, hoi de ek tessarōn, hoi de ek (??), hoi de ek (??); kai tōn ex apeirōn hoi men ex homoiōn tois gennōmenois, hoi de ex anomoiōn; kai toutōn hoi men ex [apa]thōn, hoi de ek pathētōn.
and of those from more than one, some from a definite number, [others from infinitely many; and of those from a definite number,] some from two, others from four, others from …, others from …; and of those from infinitely many, some from things like the things generated, others from things unlike; and of these some from impassible things, others from passible.
Notes and citation
Summary: Those who posited many principles differed on number and kind.
- Numerals are unreadable in the digital text (probably five and six); the bracketed words are editorial supplements.
Cite (SBL): Hippolytus, Haer. 10.6.3 (Duncker–Schneidewin, 496; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-10-6-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.6.4Duncker–Schneidewin, 496–498
Ἐξ ἀποίου μὲν οὖν καὶ ἑνὸς σώματος τὴν τῶν ὅλων συνεστήσαντο γένεσιν οἱ Στωϊκοί. Ἀρχὴ γὰρ τῶν ὅλων κατʼ αὐτούς ἐστιν ἡ ἄποιος ὕλη καὶ διʼ ὅλων τρεπτή· μεταβαλλούσης δὲ αὐτῆς γίνεται πῦρ, ἀήρ, ὕδωρ, γ(??) Ἐξ ἑνὸς δὲ καὶ ποιοῦ γεγενῆσθαι τὰ πάντα θέλουσιν οἵ τε περὶ τὸν Ἵππασον καὶ Ἀναξίμανδρον καὶ Θαλῆ τὸν Μιλήσιον. Ἵππασος μὲν ὁ Μεταπόντιος καὶ Ἡράκλειτος ὁ Ἐφέσιος ἐκ πυρὸς ἀπεφήναντο τὴν γένεσιν, Ἀναξίμανδρος δὲ ἐξ ἀέρος Θαλῆς δὲ ἐξ ὕδατος, Ξενοφάνης δὲ ἐκ γῆς. Ἐκ γῆς γὰρ, φησί, πάντα ἐστί, καὶ εἰς γῆν πάντα τελευτᾷ.
Ex apoiou men oun kai henos sōmatos tēn tōn holōn synestēsanto genesin hoi Stōïkoi. Archē gar tōn holōn katʼ autous estin hē apoios hylē kai diʼ holōn treptē; metaballousēs de autēs ginetai pyr, aēr, hydōr, g(??) Ex henos de kai poiou gegenēsthai ta panta thelousin hoi te peri ton Hippason kai Anaximandron kai Thalē ton Milēsion. Hippasos men ho Metapontios kai Hērakleitos ho Ephesios ek pyros apephēnanto tēn genesin, Anaximandros de ex aeros Thalēs de ex hydatos, Xenophanēs de ek gēs. Ek gēs gar, phēsi, panta esti, kai eis gēn panta teleutą.
The Stoics, then, constructed the generation of all things from one body without quality. For according to them the principle of all things is matter without quality and wholly changeable; and as it changes, fire, air, water, earth come to be. And those around Hippasus and Anaximander and Thales the Milesian hold that all things came to be from one that has quality. Hippasus of Metapontum and Heraclitus of Ephesus declared that generation is from fire, Anaximander from air, Thales from water, and Xenophanes from earth. “For from earth,” he says, “are all things, and into earth all things end.”
Notes and citation
Summary: The Stoics derived everything from qualityless matter; others from fire (Hippasus, Heraclitus), air, water (Thales), or earth (Xenophanes).
- “Anaximander from air” is probably a slip for Anaximenes. Some letters after “earth” are unreadable in the digital text. The quotation is Xenophanes, fragment 27.
Extrabiblical texts: Xenophanes, frag. 27 (Xenophanes (fragments); quotation); Heraclitus (Heraclitus (fragments); allusion)
Cite (SBL): Hippolytus, Haer. 10.6.4 (Duncker–Schneidewin, 496–498; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-10-6-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 10, chapter 7
10.7.1Duncker–Schneidewin, 498–500
Ἐκ πλειόνων δὲ καὶ ἀριθμητῶν, δυεῖν μέν, γῆς τε καὶ ὕδατος, τὰ ὅλα συνεστηκέναι φησὶν ὁ ποιητὴς Ὅμηρος ὁτὲ μὲν λέγων·
Ek pleionōn de kai arithmētōn, dyein men, gēs te kai hydatos, ta hola synestēkenai phēsin ho poiētēs Homēros hote men legōn;
And the poet Homer says that the universe consists of more than one, a definite number, two, earth and water, saying at one time:
Notes and citation
Summary: Homer makes earth and water the two principles.
- The quotation that followed is missing: this edition has no section 10.7.2, and the text resumes with Empedocles' verse in 10.7.3.
Cite (SBL): Hippolytus, Haer. 10.7.1 (Duncker–Schneidewin, 498–500; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-10-7-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.7.3Duncker–Schneidewin, 500
Τέσσαρα τῶν πάντων ῥιζώματα πρῶτον ἄκουε· Ζεὺς ἀήρ, Ἥρη τε φερέσβιος, ἠδʼ Ἀϊδωνεύς, Νῆστις δὲ ἡ δακτοῖς σπονδε κρουνῷ μαβρόντιον.
Tessara tōn pantōn rhizōmata prōton akoue; Zeus aēr, Hērē te pheresbios, ēdʼ Aïdōneus, Nēstis de hē daktois sponde krounǭ mabrontion.
“Hear first the four roots of all things: Zeus the air, and life-bearing Hera, and Aidoneus, and Nestis, who with her tears wets the fount of mortals.”
Textual problem in this passage: see the notes.
Notes and citation
Summary: Empedocles names four roots of all things.
- Empedocles, fragment 6; compare 7.29.4. The verse is corrupt in the digital text (δακτοῖς σπονδε … μαβρόντιον); the rendering follows the usual reading. Its introduction was probably in the missing 10.7.2.
Extrabiblical texts: Empedocles, frag. 6 (Empedocles (fragments); quotation)
Cite (SBL): Hippolytus, Haer. 10.7.3 (Duncker–Schneidewin, 500; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-10-7-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.7.4Duncker–Schneidewin, 500
Ἐκ πέντε δὲ Ὄκελλος ὁ Λευκανὸς καὶ Ἀριστοτέλης· συμπαρέλαβον γὰρ τοῖς τέσσαρσι στοιχείοις τὸ πέμπτον καὶ κυκλοφορητικὸν σῶμα, ἐξ οὗ λέγουσιν εἶναι τὰ οὐράνια. Ἐκ δὲ τῶν (??) τὴν τῶν πάντων ὑπέθεντο γένεσιν οἱ περὶ τὸν Ἐμπεδοκλέα. Ἐν οἷς μὲν γὰρ λέγει· (??)
Ek pente de Okellos ho Leukanos kai Aristotelēs; symparelabon gar tois tessarsi stoicheiois to pempton kai kyklophorētikon sōma, ex hou legousin einai ta ourania. Ek de tōn (??) tēn tōn pantōn hypethento genesin hoi peri ton Empedoklea. En hois men gar legei; (??)
From five, Ocellus the Lucanian and Aristotle; for they took along with the four elements the fifth, circling body, from which they say the heavenly things are made. And from … those around Empedocles laid down the generation of all things. For where he says: “…
Notes and citation
Summary: Ocellus and Aristotle add a fifth, heavenly element; Empedocles' followers posit more.
- Unreadable characters in the digital text (probably “six” and “four”) are marked “…”.
Extrabiblical texts: Aristotle (Aristotle (works); allusion)
Cite (SBL): Hippolytus, Haer. 10.7.4 (Duncker–Schneidewin, 500; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-10-7-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.7.5Duncker–Schneidewin, 500
τῶν πάντων ῥιζώματα πρῶτον ἄκουε, ἐκ τεσσάρων ποιεῖ τὴν γένεσιν· ὅταν δὲ προσθῇ· Νεῖκός τʼ οὐλόμενον δίχα τῶν, ἀτάλαντον ἁπάντη, καὶ φιλίη μετὰ τοῖσιν, ἴση μῆκός τε πλάτος τε, ἓξ παραδίδωσι τὰς τῶν ὅλων ἀρχάς, (??) μὲν ὑλικάς, γῆν, ὕδωρ, πῦρ, ἀέρα, δύο δὲ τὰς δραστηρίους, φιλίαν καὶ νεῖκος. Ἐξ ἀπείρων δὲ ἐδογμάτισαν τὴν τῶν πάντων γένεσιν οἱ περὶ Ἀναξαγόραν τὸν Κλαζομένιον καὶ Δημόκριτον καὶ Ἐπίκουρον καὶ ἄλλοι παμπληθεῖς, ὧν ἐκ μέρους πρότερον ἐμνήσθημεν.
tōn pantōn rhizōmata prōton akoue, ek tessarōn poiei tēn genesin; hotan de prosthę̄; Neikos tʼ oulomenon dicha tōn, atalanton hapantē, kai philiē meta toisin, isē mēkos te platos te, hex paradidōsi tas tōn holōn archas, (??) men hylikas, gēn, hydōr, pyr, aera, dyo de tas drastērious, philian kai neikos. Ex apeirōn de edogmatisan tēn tōn pantōn genesin hoi peri Anaxagoran ton Klazomenion kai Dēmokriton kai Epikouron kai alloi pamplētheis, hōn ek merous proteron emnēsthēmen.
roots of all things hear first,” he makes generation from four; but when he adds: “and accursed Strife apart from them, equal in weight everywhere, and Love among them, equal in length and breadth,” he hands down six principles of all things, [four] material, earth, water, fire, air, and two active, Love and Strife. And those around Anaxagoras of Clazomenae and Democritus and Epicurus and very many others, whom we mentioned in part before, taught the generation of all things from infinitely many.
Notes and citation
Summary: Empedocles has four material and two active principles; Anaxagoras, Democritus, and Epicurus derived all from infinitely many.
- Empedocles, fragment 17.19–20. A numeral is unreadable in the digital text; “four” is required by the sense.
Extrabiblical texts: Empedocles, frag. 17.19–20 (Empedocles (fragments); quotation); Democritus (Democritus (fragments); allusion); Epicurus (Epicurus (sayings and fragments); allusion)
Cite (SBL): Hippolytus, Haer. 10.7.5 (Duncker–Schneidewin, 500; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-10-7-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.7.6Duncker–Schneidewin, 500
Ἀλλʼ ὁ μὲν Ἀναξαγόρας ἐξ ὁμοίων τοῖς γεννωμένοις, οἱ δὲ περὶ τὸν Δημόκριτον καὶ Ἐπίκουρον ἐξ ἀνομοίων τε καὶ ἀπαθῶν, τουτέστιν ἐκ τῶν ἀτόμων, οἱ δὲ περὶ τὸν Ποντικὸν Ἡρακλείδην καὶ Ἀσκληπιάδην ἐξ ἀνομοίων [μέν], παθητῶν δέ, καθάπερ τῶν ἀνάρμων ὄγκων, οἱ δὲ περὶ τὸν Πλάτωνα ἐκ τριῶν· εἶναι ταῦτα λέγουσι θεὸν καὶ ὕλην καὶ παράδειγμα.
Allʼ ho men Anaxagoras ex homoiōn tois gennōmenois, hoi de peri ton Dēmokriton kai Epikouron ex anomoiōn te kai apathōn, toutestin ek tōn atomōn, hoi de peri ton Pontikon Hērakleidēn kai Asklēpiadēn ex anomoiōn [men], pathētōn de, kathaper tōn anarmōn onkōn, hoi de peri ton Platōna ek triōn; einai tauta legousi theon kai hylēn kai paradeigma.
But Anaxagoras from things like those generated; those around Democritus and Epicurus from things unlike and impassible, that is, from the atoms; those around Heraclides of Pontus and Asclepiades from things unlike [but] passible, such as the jointless masses; and those around Plato from three, which they say are God, matter, and the pattern.
Notes and citation
Summary: Anaxagoras posited like particles, Democritus and Epicurus atoms, Heraclides and Asclepiades loose masses, and Plato God, matter, and pattern.
Extrabiblical texts: Plato (Plato (works); allusion)
Cite (SBL): Hippolytus, Haer. 10.7.6 (Duncker–Schneidewin, 500; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-10-7-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.7.7Duncker–Schneidewin, 500–502
Τὴν δὲ ὕλην μερίζει εἰς τέσσαρας ἀρχάς, πῦρ, ὕδωρ, γῆν, ἀέρα· θεὸν δὲ τὸν ταύτης εἶναι δημιουργόν, τὸ δὲ παράδειγμα νοῦν.
Tēn de hylēn merizei eis tessaras archas, pyr, hydōr, gēn, aera; theon de ton tautēs einai dēmiourgon, to de paradeigma noun.
And he divides matter into four principles, fire, water, earth, air; and God is its Demiurge, and the pattern is mind.
Notes and citation
Summary: Plato divides matter into the four elements, with God as maker and mind as pattern.
Cite (SBL): Hippolytus, Haer. 10.7.7 (Duncker–Schneidewin, 500–502; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-10-7-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 10, chapter 8
10.8.1Duncker–Schneidewin, 502
Πεπεισμένοι τοίνυν ὅτι πᾶσι τούτοις ὁμολογουμένως ἄπορος εὑρίσκεται ὁ τῆς φυσιολογίας λόγος, αὐτοὶ περὶ τῶν τῆς ἀληθείας παραδειγμάτων ὡς ἔστι καὶ πεπιστεύκαμεν, ἀόκνως ἐροῦμεν, πλ[ὴν] καὶ τὰ τοῖς αἱρεσιάρχαις ἐπιτομῇ πρότερον ἐκθέμενοι, ἵνα καὶ διὰ τούτου εὔγνωστα τὰ πάντων δόγματα παραστήσαντες φανερὰν καὶ εὔγνωστον τὴν ἀλήθειαν ἐπιδείξωμεν.
Pepeismenoi toinyn hoti pasi toutois homologoumenōs aporos heurisketai ho tēs physiologias logos, autoi peri tōn tēs alētheias paradeigmatōn hōs esti kai pepisteukamen, aoknōs eroumen, pl[ēn] kai ta tois hairesiarchais epitomę̄ proteron ekthemenoi, hina kai dia toutou eugnōsta ta pantōn dogmata parastēsantes phaneran kai eugnōston tēn alētheian epideixōmen.
Being persuaded, then, that the account of natural philosophy is admittedly found to be unworkable for all of these, we ourselves shall speak without hesitation about the patterns of the truth, as it is and as we have believed; but first setting out in summary the teachings of the heresiarchs as well, so that, presenting the doctrines of all in an easily known form, we may show the truth plain and easy to know.
Notes and citation
Summary: Since the philosophers' physics fails, Hippolytus will summarize the heresies and then set out the truth.
Cite (SBL): Hippolytus, Haer. 10.8.1 (Duncker–Schneidewin, 502; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-10-8-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 10, chapter 9
10.9.1Duncker–Schneidewin, 502
Ἀλλʼ ἐπεὶ οὕτως δοκεῖ, ἀρξώμεθα πρῶτον ἀπὸ τῶν τοῦ ὄφεως λειτουργῶν. Ναασσηνοὶ ἄνθρωπον καλοῦσι τὴν πρώτην τῶν ὅλων ἀρχήν, τὸν αὐτὸν καὶ υἱὸν ἀνθρώπου· τοῦτον δὲ τριχῆ διαιροῦσιν. Ἔστι μὲν γὰρ αὐτοῦ, φασί, τὸ μὲν νοερόν, τὸ δὲ ψυχικόν, τὸ δὲ χοϊκόν.
Allʼ epei houtōs dokei, arxōmetha prōton apo tōn tou opheōs leitourgōn. Naassēnoi anthrōpon kalousi tēn prōtēn tōn holōn archēn, ton auton kai huion anthrōpou; touton de trichē diairousin. Esti men gar autou, phasi, to men noeron, to de psychikon, to de choïkon.
But since it seems right, let us begin first with the ministers of the serpent. The Naassenes call the first principle of all things Man, the same being also Son of Man; and they divide him in three. For of him, they say, one part is intellectual, another psychic, another earthly.
Notes and citation
Summary: Summary of the Naassenes: the first principle is Man, also Son of Man, divided into intellectual, psychic, and earthly parts.
- The Naassenes (from Hebrew nāḥāš, “serpent”) were treated in Book 5.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.9.1 (Duncker–Schneidewin, 502; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-10-9-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.9.2Duncker–Schneidewin, 502
Καλοῦσι δὲ αὐτὸν Ἀδάμαν, καὶ νομίζουσι τὴν εἰς αὐτὸν εἶναι γνῶσιν ἀρχὴν τοῦ δύνασθαι γνῶναι θεόν. Καὶ ταῦτα πάντα τὰ νοερὰ καὶ τὰ ψυχικὰ καὶ τὰ χοϊκὰ κεχωρηκέναι εἰς τὸν Ἰησοῦν, καὶ ὁμοῦ διʼ αὐτοῦ λελαληκέναι τὰς τρεῖς οὐσίας τοῖς τρισὶ γένεσι.
Kalousi de auton Adaman, kai nomizousi tēn eis auton einai gnōsin archēn tou dynasthai gnōnai theon. Kai tauta panta ta noera kai ta psychika kai ta choïka kechōrēkenai eis ton Iēsoun, kai homou diʼ autou lelalēkenai tas treis ousias tois trisi genesi.
And they call him Adamas, and think that knowledge of him is the beginning of being able to know God. And all these, the intellectual, the psychic, and the earthly, came together into Jesus, and through him the three substances spoke at once to the three races.
Notes and citation
Summary: They call Man Adamas; all three natures came together in Jesus, who spoke to the three kinds of people.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 10.9.2 (Duncker–Schneidewin, 502; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-10-9-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.9.3Duncker–Schneidewin, 502
Τοῦ παντὸς οὗτοι φάσκουσι τρία γένη, ἀγγελικόν, ψυχικόν, χοϊκόν, καὶ τρεῖς εἶναι ἐκκλησίας, ἀγγελικήν, ψυχικήν, χοϊκήν· ὀνόματα δὲ αὐταῖς, ἐκλεκτή, κλητή, αἰχμάλωτος. Ταῦτα ἐστὶ τὰ κατʼ αὐτοὺς κεφάλαια, ὡς ἐν ὀλίγῳ ἔστι καταλαβεῖν. Ταῦτά φασι παραδεδωκέναι τὸν Ἰάκωβον τὸν ἀδελφὸν τοῦ κυρίου τῇ Μαριάμνῃ, καταψευδόμενοι ἀμφοτέρων.
Tou pantos houtoi phaskousi tria genē, angelikon, psychikon, choïkon, kai treis einai ekklēsias, angelikēn, psychikēn, choïkēn; onomata de autais, eklektē, klētē, aichmalōtos. Tauta esti ta katʼ autous kephalaia, hōs en oligǭ esti katalabein. Tauta phasi paradedōkenai ton Iakōbon ton adelphon tou kyriou tę̄ Mariamnę̄, katapseudomenoi amphoterōn.
These claim that there are three races of the universe, angelic, psychic, and earthly; and three churches, angelic, psychic, and earthly; and their names are elect, called, and captive. These are the chief points of their teaching, as can be grasped in brief. They say that James the brother of the Lord handed these down to Mariamne, lying about both.
Matt 22:14 (echo, medium confidence)
Notes and citation
Summary: The Naassenes teach three races and three churches, elect, called, and captive, and falsely claim the teaching came from James through Mariamne.
- “Elect” and “called” echo Matt 22:14.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.9.3 (Duncker–Schneidewin, 502; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-10-9-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 10, chapter 10
10.10.1Duncker–Schneidewin, 502–504
Οἱ δὲ Περάται, Ἀδέμης ὁ Καρύστιος καὶ Εὐφράτης ὁ Περατικός, λέγουσιν ἕνα εἶναι κόσμον τινά, οὕτως καλοῦντες τοῦτον, τριχῆ διῃρημένον. Ἔστι δὲ [τῆς] τριχῆ διαιρέσεως παρʼ αὐτοῖς [τὸ μὲν ἓν μέρος, ] οἷον ἡ μία ἀρχὴ καθάπερ πηγὴ μεγάλη, εἰς ἀπείρους τομὰς τῷ λόγῳ τμηθῆναι δυναμένη.
Hoi de Peratai, Ademēs ho Karystios kai Euphratēs ho Peratikos, legousin hena einai kosmon tina, houtōs kalountes touton, trichē dię̄rēmenon. Esti de [tēs] trichē diaireseōs parʼ autois [to men hen meros, ] hoion hē mia archē kathaper pēgē megalē, eis apeirous tomas tǭ logǭ tmēthēnai dynamenē.
The Peratae, Ademes of Carystus and Euphrates the Peratic, say that there is a certain one world, so calling it, divided in three. And of the threefold division among them, [one part] is like the one principle, like a great spring, which can be divided by reason into infinite sections.
Notes and citation
Summary: Summary of the Peratae: one world divided in three, the first part a great spring divisible without end.
- The Peratae were treated in Book 5. The first name appears as Celbes or Acembes in other passages.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.10.1 (Duncker–Schneidewin, 502–504; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-10-10-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.10.2Duncker–Schneidewin, 504
Ἡ δὲ πρώτη τομὴ καὶ προεχεστέρα κατʼ αὐτούς ἐστιν ἡ τριάς, καὶ [τὸ μὲν ἒν μέρος] καλεῖται ἀγαθὸν τέλειον, μέγεθος πα(??)ικόν· τὸ δὲ δεύτερον μέρος τῆς τριάδος οἱονεὶ δυνάμεων ἄπειρόν τι πλῆθος· τρίτον ἰδικόν· καὶ ἔστι τὸ μὲν πρῶτον ἀγέννητον [ὅπερ ἐστὶν ἀγαθόν· τὸ δὲ δεύτερον ἀγαθὸν αὐτογενές τὸ τρίτον γεννητόν·] ὅθεν διαρρήδην λέγουσι τρεῖς θεούς, τρεῖς λόγους, τρεῖς νοῦς, τρεῖς ἀνθρώπους.
Hē de prōtē tomē kai proechestera katʼ autous estin hē trias, kai [to men en meros] kaleitai agathon teleion, megethos pa(??)ikon; to de deuteron meros tēs triados hoionei dynameōn apeiron ti plēthos; triton idikon; kai esti to men prōton agennēton [hoper estin agathon; to de deuteron agathon autogenes to triton gennēton;] hothen diarrēdēn legousi treis theous, treis logous, treis nous, treis anthrōpous.
And the first and chief section, according to them, is the triad; and [one part] is called perfect Good, a … magnitude; the second part of the triad is, as it were, an infinite multitude of powers; the third is particular. And the first is unbegotten [which is good; the second is self-begotten good; the third is begotten]; whence they expressly speak of three gods, three words, three minds, three men.
Notes and citation
Summary: The Peratae divide the world into an unbegotten Good, a self-begotten multitude of powers, and a begotten particular world, with three gods, words, minds, and men.
- A word is unreadable in the digital text (probably πατρικόν, “paternal”); the bracketed words are editorial supplements.
Notes on the original text
- Digital text corrected (misread letter: τρεῖς): τρεῖ, λόγους → τρεῖς λόγους.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.10.2 (Duncker–Schneidewin, 504; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-10-10-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.10.3Duncker–Schneidewin, 504
Ἑκάστῳ γὰρ μέρει τοῦ κόσμου, τῆς διαιρέσεως διακεκριμένης, διδόασι καὶ θεοὺς καὶ λόγους καὶ ἀνθρώπους καὶ τὰ λοιπά. Ἄνωθεν δὲ ἀπὸ τῆς ἀγεννησίας καὶ τῆς τοῦ κόσμου πρώτης τομῆς, ἐπὶ συντελείᾳ λοιπὸν τοῦ κόσμου καθεστηκότος, κατεληλυθέναι ἐπὶ τοῖς Ἡρώδου χρόνοις τριφυῆ τινα ἄνθρωπον καὶ τρισώματον καὶ τριδύναμον, καλούμενον Χριστόν, ἀπὸ τῶν τριῶν ἔχοντα τοῦ κόσμου μερῶν ἐν αὑτῷ πάντα τὰ [τοῦ κόσμου] συγκρίματα καὶ τὰς δυνάμεις.
Hekastǭ gar merei tou kosmou, tēs diaireseōs diakekrimenēs, didoasi kai theous kai logous kai anthrōpous kai ta loipa. Anōthen de apo tēs agennēsias kai tēs tou kosmou prōtēs tomēs, epi synteleią loipon tou kosmou kathestēkotos, katelēlythenai epi tois Hērōdou chronois triphyē tina anthrōpon kai trisōmaton kai tridynamon, kaloumenon Christon, apo tōn triōn echonta tou kosmou merōn en hautǭ panta ta [tou kosmou] synkrimata kai tas dynameis.
For to each part of the world, the division having been made distinct, they assign gods and words and men and the rest. And from above, from the unbegottenness and the first section of the world, when the world had finally come to its consummation, there came down in the times of Herod a certain man of three natures, three bodies, and three powers, called Christ, having in himself from the three parts of the world all the compounds and powers [of the world].
Matt 2:1 (echo, medium confidence)
Notes and citation
Summary: In Herod's time a threefold Christ came down, containing the elements and powers of all three parts of the world.
- “In the times of Herod” echoes Matt 2:1.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 10.10.3 (Duncker–Schneidewin, 504; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-10-10-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.10.4Duncker–Schneidewin, 504
Καὶ τοῦτο εἶναι θέλουσι τὸ εἰρημένον· Ἐν ᾧ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς. Κατενεχθῆναι δὲ ἀπὸ τῶν ὑπερκειμένων κόσμων δύο, τοῦ τε ἀγεννήτου καὶ τοῦ αὐτογεννήτου, εἰς τοῦτον τὸν κόσμον, ἐν ᾧ ἐσμὲν ἡμεῖς, παντοίων δυνάμεων σπέρματα. Κατεληλυθέναι δὲ τὸν Χριστὸν ἄνωθεν ἀπὸ ἀγεννησίας, ἵνα διὰ τῆς καταβάσεως αὐτοῦ πάντα σωθῇ τὰ τριχῆ διῃρημένα.
Kai touto einai thelousi to eirēmenon; En hǭ katoikei pan to plērōma tēs theotētos sōmatikōs. Katenechthēnai de apo tōn hyperkeimenōn kosmōn dyo, tou te agennētou kai tou autogennētou, eis touton ton kosmon, en hǭ esmen hēmeis, pantoiōn dynameōn spermata. Katelēlythenai de ton Christon anōthen apo agennēsias, hina dia tēs katabaseōs autou panta sōthę̄ ta trichē dię̄rēmena.
And they hold that this is what is said: “In whom all the fullness of the Godhead dwells bodily.” And that from the two worlds lying above, the unbegotten and the self-begotten, seeds of all kinds of powers were brought down into this world in which we are; and that Christ came down from above from unbegottenness, so that through his descent all the things divided in three might be saved.
Col 2:9 (quotation, high confidence)
Notes and citation
Summary: The Peratae cite Col 2:9 and say Christ came down to save what was divided into three.
- The quotation is Col 2:9.
Notes on the original text
- Digital text corrected (wrong breathing: ᾧ): Ἐν ᾦ → Ἐν ᾧ.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 10.10.4 (Duncker–Schneidewin, 504; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-10-10-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.10.5Duncker–Schneidewin, 504–506
Ἃ μὲν γὰρ, φησίν, ἔστιν ἄνωθεν κατενηνεγμένα, ἀνελεύσεται διʼ αὐτοῦ, τὰ δὲ ἐπιβουλεύσαντα τοῖς κατενηνεγμένοις ἀφίεται καὶ κολασθέντα ἀποπέμπεται. Δύο δὲ εἶναι μέρη τὰ σωζόμενα λέγει, τὰ ὑπερκείμενα, ἀπαλλαγέντα τῆς φθορᾶς, τὸ δὲ τρίτον ἀπόλλυσθαι, ὃν κόσμον ἰδικὸν καλεῖ. Ταῦτα καὶ οἱ Περάται.
Ha men gar, phēsin, estin anōthen katenēnegmena, aneleusetai diʼ autou, ta de epibouleusanta tois katenēnegmenois aphietai kai kolasthenta apopempetai. Dyo de einai merē ta sōzomena legei, ta hyperkeimena, apallagenta tēs phthoras, to de triton apollysthai, hon kosmon idikon kalei. Tauta kai hoi Peratai.
For the things, he says, that have been brought down from above will go up through him, but the things that plotted against those brought down are let go, and after being punished are sent away. And he says that the parts that are saved are two, those lying above, freed from corruption, but the third perishes, which he calls the particular world. These are the teachings of the Peratae too.
Notes and citation
Summary: The two higher parts will be saved through Christ; the third, the particular world, will perish.
Topics: Heresy, Eschatology
Cite (SBL): Hippolytus, Haer. 10.10.5 (Duncker–Schneidewin, 504–506; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-10-10-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 10, chapter 11
10.11.1Duncker–Schneidewin, 506
Τοῖς δὲ Σηθιανοῖς δοκεῖ, ὅτι τῶν ὅλων εἰσὶ τρεῖς ἀρχαὶ περιωρισμέναι. Ἑκάστη δὲ τῶν ἀρχῶν... πέφυκε [δύνασθαι] γενέσθαι, ὡς ἐν ἀνθρωπίνῃ ψυχῇ πᾶσα ἡτισοῦν διδασκομένη τέχνη, οἱονεὶ γένοιτο παιδίον αὐλητῇ γενέσθαι αὐλεῖν, ἢ γεωμέτρῃ γεωμετρεῖν, ἢ τινὶ τέχνῃ ὁμοίως.
Tois de Sēthianois dokei, hoti tōn holōn eisi treis archai periōrismenai. Hekastē de tōn archōn... pephyke [dynasthai] genesthai, hōs en anthrōpinę̄ psychę̄ pasa hētisoun didaskomenē technē, hoionei genoito paidion aulētę̄ genesthai aulein, ē geōmetrę̄ geōmetrein, ē tini technę̄ homoiōs.
The Sethians hold that there are three defined principles of all things. And each of the principles … is by nature [able] to become, as in a human soul any art whatever that is taught, as if a child should become able to play the flute through a flute-player, or do geometry through a geometer, or likewise with any art.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Summary of the Sethians: three principles, each able to become all things as a child can learn any art.
- The Sethians were treated in Book 5. The printed text marks a gap.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.11.1 (Duncker–Schneidewin, 506; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-10-11-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.11.2Duncker–Schneidewin, 506
Αἱ δὲ τῶν ἀρχῶν, φασίν, οὐσίαι εἰσὶ φῶς καὶ σκότος· τούτων δέ ἐστιν ἐν μέσῳ πνεῦμα ἀκέραιον· τὸ δὲ πνεῦμα τὸ τεταγμένον ἐν μέσῳ τοῦ σκότους, ὅπερ ἐστὶ κάτω, καὶ τοῦ φωτός, ὅπερ ἐστὶν ἄνω, λέγουσιν, οὐκ ἔστι πνεῦμα ὡς ἀνέμου ῥιπὴ ἢ λεπτή τις αὖρα νοηθῆναι δυναμένη, ἀλλʼ οἱονεί τις ὀσμὴ μύρου ἢ θυμιάματος ἐκ συνθέσεως κατασκευαζομένου λεπτή, διοδεύουσα δύναμις ἀνεπινοήτῳ τινὶ καὶ κρείττονι λόγου φορᾷ εὐωδίας.
Hai de tōn archōn, phasin, ousiai eisi phōs kai skotos; toutōn de estin en mesǭ pneuma akeraion; to de pneuma to tetagmenon en mesǭ tou skotous, hoper esti katō, kai tou phōtos, hoper estin anō, legousin, ouk esti pneuma hōs anemou rhipē ē leptē tis aura noēthēnai dynamenē, allʼ hoionei tis osmē myrou ē thymiamatos ek syntheseōs kataskeuazomenou leptē, diodeuousa dynamis anepinoētǭ tini kai kreittoni logou phorą euōdias.
And the substances of the principles, they say, are light and darkness; and between these is pure Spirit. And the Spirit set between the darkness, which is below, and the light, which is above, they say, is not spirit as a gust of wind or some slight breeze that can be conceived, but like a subtle scent of ointment or of incense prepared by compounding, a power passing through with an inconceivable movement of fragrance, better than words.
Notes and citation
Summary: The Sethians' principles are light above, darkness below, and between them Spirit, like a subtle fragrance.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.11.2 (Duncker–Schneidewin, 506; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-10-11-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.11.3Duncker–Schneidewin, 506
Ἐπεὶ τοίνυν ἐστὶν ἄνω τὸ φῶς καὶ κάτω τὸ σκότος καὶ τούτων μέσον τὸ πνεῦμα, τὸ δὲ φῶς [ὡς] ἀκτὶς ἡλίου ἄνωθεν ἐλλάμπουσα εἰς τὸ ὑποκείμενον σκότος, ἡ δὲ τοῦ πνεύματος εὐωδία φέρεται μέσην ἔχουσα τάξιν καὶ ἐξικνεῖται, ὥσπερ ἡ τῶν θυμιαμάτων ὀσμὴ ἐπὶ τῷ πυρὶ φέρεται, τοιαύτης δὲ οὔσης τῆς δυνάμεως τῶν διῃρημένων τριχῶς, τοῦ πνεύματος καὶ τοῦ φωτὸς ὁμοῦ ἐστι κάτω ἡ δύναμις ἐν τῷ σκότει τῷ ὑποτεταγμένῳ.
Epei toinyn estin anō to phōs kai katō to skotos kai toutōn meson to pneuma, to de phōs [hōs] aktis hēliou anōthen ellampousa eis to hypokeimenon skotos, hē de tou pneumatos euōdia pheretai mesēn echousa taxin kai exikneitai, hōsper hē tōn thymiamatōn osmē epi tǭ pyri pheretai, toiautēs de ousēs tēs dynameōs tōn dię̄rēmenōn trichōs, tou pneumatos kai tou phōtos homou esti katō hē dynamis en tǭ skotei tǭ hypotetagmenǭ.
Since, then, the light is above and the darkness below and the Spirit between them, and the light, [like] a ray of the sun, shines from above into the underlying darkness, and the fragrance of the Spirit, holding the middle rank, is borne along and reaches out, as the scent of incense is borne up on the fire; the power of the things divided in three being such, the power of the Spirit and of the light together is below in the darkness set beneath.
Notes and citation
Summary: Light shines down into darkness and the Spirit's fragrance spreads between, so that light and Spirit are both caught in the darkness below.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.11.3 (Duncker–Schneidewin, 506; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-10-11-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.11.4Duncker–Schneidewin, 506–508
Τὸ δὲ σκότος ὕδωρ εἶναι φασὶ φοβερόν, εἰς ὃ κατέσπασται [καὶ] μετενήνεκται εἰς τοιαύτην φύσιν μετὰ τοῦ πνεύματος τὸ φῶς. Φρόνιμον οὖν τὸ σκότος ὂν καὶ γινώσκον, ὅτι, ἂν ἀπαρθῇ ἀπʼ αὐτοῦ τὸ φῶς, μένει τὸ σκότος ἔρημον, ἀφανές, ἀλαμπές, ἀδύναμον, ἄπρακτον, ἀσθενές, τῷδε πάσῃ συνέσει καὶ φρονήσει βιάζεται κατέχειν εἰς ἑαυτὸ τὴν λαμπηδόνα καὶ τὸν σπινθῆρα τοῦ φωτὸς μετὰ τῆς τοῦ πνεύματος εὐωδίας.
To de skotos hydōr einai phasi phoberon, eis ho katespastai [kai] metenēnektai eis toiautēn physin meta tou pneumatos to phōs. Phronimon oun to skotos on kai ginōskon, hoti, an aparthę̄ apʼ autou to phōs, menei to skotos erēmon, aphanes, alampes, adynamon, aprakton, asthenes, tǭde pasę̄ synesei kai phronēsei biazetai katechein eis heauto tēn lampēdona kai ton spinthēra tou phōtos meta tēs tou pneumatos euōdias.
And the darkness, they say, is a fearful water, into which the light, together with the Spirit, has been dragged down [and] transferred into such a nature. The darkness, then, being intelligent and knowing that if the light is taken away from it, the darkness remains desolate, invisible, without luster, powerless, inactive, and weak, uses all its intelligence and prudence to force itself to hold fast within itself the brightness and spark of the light, together with the fragrance of the Spirit.
Notes and citation
Summary: The darkness, a fearful water, strives to keep the captured light and Spirit, knowing it would be powerless without them.
Notes on the original text
- Digital text corrected (wrong accent: γινώσκον): γινῶσκον → γινώσκον.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.11.4 (Duncker–Schneidewin, 506–508; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-10-11-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.11.5Duncker–Schneidewin, 508
Εἰκόνα τούτου ταύτην παρεισάγουσι, λέγοντες· ὥσπερ ἡ κόρη τοῦ ὀφθαλμοῦ [ὑπὸ] ὑποκειμένων ὑδάτων σκοτεινὴ φαίνεται, φωτίζεται δὲ ὑπὸ τοῦ πνεύματος, οὕτως ἀντιποιεῖται τὸ σκότος τοῦ πνεύματος, ἔχει δὲ παρʼ ἑαυτῷ πάσας τὰς δυνάμεις βουλομένας ἀφίστασθαι καὶ ἀνιέναι. Εἰσὶ δὲ αὗται ἀπειράκις ἄπειροι, ἐξ ὧν τὰ πάντα τυποῦται καὶ γίνεται ἐπιμιγνυμένων δίκην σφραγίδων.
Eikona toutou tautēn pareisagousi, legontes; hōsper hē korē tou ophthalmou [hypo] hypokeimenōn hydatōn skoteinē phainetai, phōtizetai de hypo tou pneumatos, houtōs antipoieitai to skotos tou pneumatos, echei de parʼ heautǭ pasas tas dynameis boulomenas aphistasthai kai anienai. Eisi de hautai apeirakis apeiroi, ex hōn ta panta typoutai kai ginetai epimignymenōn dikēn sphragidōn.
They introduce this as an image of it, saying: just as the pupil of the eye appears dark [because of] the waters beneath, but is lit up by the spirit, so the darkness lays claim to the Spirit and holds by itself all the powers, which wish to depart and go up. And these are infinitely infinite, from which all things are shaped and come to be, mingling like seals.
Notes and citation
Summary: Like the dark pupil of the eye lit by spirit, the darkness holds countless powers that shape all things like seals.
Notes on the original text
- Digital text corrected (wrong accent): σκοτεινῂ → σκοτεινὴ.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.11.5 (Duncker–Schneidewin, 508; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-10-11-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.11.6Duncker–Schneidewin, 508
Ὥσπερ γὰρ σφραγὶς ἐπικοινωνήσασα κηρῷ τὸν τύπον ἐποίησεν αὐτὴ παρʼ ἑαυτῇ ἡτισοῦν [ἦν] μένουσα, οὕτως καὶ αἱ δυνάμεις ἐπικοινωνήσασαι τὰ πάντα ἀπεργάζονται γένη ζῴων ἄπειρα. Γεγονέναι οὖν ἀπὸ τῆς πρώτης συνδρομῆς τῶν τριῶν ἀρχῶν μεγάλης σφραγῖδος ἰδέαν, οὐρανὸν καὶ γῆν, εἶδος ἔχουσαν παραπλήσιον μήτρᾳ ὀμφαλὸν ἐχούσῃ μέσον. Οὕτως δὲ καὶ τὰς λοιπὰς ἐκτυπώσεις τῶν πάντων ἐκτετυπῶσθαι ὥσπερ οὐρανὸν καὶ γῆν μήτρᾳ παραπλησίους.
Hōsper gar sphragis epikoinōnēsasa kērǭ ton typon epoiēsen autē parʼ heautę̄ hētisoun [ēn] menousa, houtōs kai hai dynameis epikoinōnēsasai ta panta apergazontai genē zǭōn apeira. Gegonenai oun apo tēs prōtēs syndromēs tōn triōn archōn megalēs sphragidos idean, ouranon kai gēn, eidos echousan paraplēsion mētrą omphalon echousę̄ meson. Houtōs de kai tas loipas ektypōseis tōn pantōn ektetypōsthai hōsper ouranon kai gēn mētrą paraplēsious.
For as a seal, sharing with wax, makes the impression while itself remaining whatever it [was], so also the powers, sharing with one another, produce all things, infinite kinds of living beings. So from the first concourse of the three principles there came into being the form of a great seal, heaven and earth, having a shape like a womb with a navel in the middle. And so the other impressions of all things too have been stamped, like heaven and earth, similar to a womb.
Notes and citation
Summary: From the meeting of the three principles came heaven and earth, shaped like a womb, and all other things are impressed in the same way.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.11.6 (Duncker–Schneidewin, 508; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-10-11-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.11.7Duncker–Schneidewin, 508
Ἐκ δὲ τοῦ ὕδατος γεγονέναι φασὶ πρωτόγονον ἀρχήν, ἄνεμον σφοδρὸν καὶ λάβρον καὶ πάσης γενέσεως αἴτιον, βρασμόν τινα καὶ κίνησιν ἐργαζόμενον τῷ κόσμῳ ἐκ τῆς τῶν ὑδάτων κινήσεως.
Ek de tou hydatos gegonenai phasi prōtogonon archēn, anemon sphodron kai labron kai pasēs geneseōs aition, brasmon tina kai kinēsin ergazomenon tǭ kosmǭ ek tēs tōn hydatōn kinēseōs.
And from the water, they say, there came into being a first-born principle, a violent and furious wind, the cause of all generation, producing a kind of seething and movement in the world from the movement of the waters.
Gen 1:2 (echo, medium confidence)
Notes and citation
Summary: From the water came a violent wind, the first-born cause of all generation.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.11.7 (Duncker–Schneidewin, 508; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-10-11-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.11.8Duncker–Schneidewin, 508
Τοῦτον δὲ ἐπιτελεῖν εἶδος συρίγματι ὄφεως παραπλήσιον, φέρων ὅθεν ἦν ὁ φορῶν ὁ κόσμος πρὸς γένεσιν ὁρμᾷ ὀργήσας ὡς μήτρα, καὶ ἐντεῦθεν θέλουσι συνίστασθαι τὴν τῶν ὅλων γένεσιν.
Touton de epitelein eidos syrigmati opheōs paraplēsion, pherōn hothen ēn ho phorōn ho kosmos pros genesin hormą orgēsas hōs mētra, kai enteuthen thelousi synistasthai tēn tōn holōn genesin.
And this wind produces a form like the hissing of a serpent … the world is driven toward generation, swelling like a womb; and from this they hold that the generation of all things is constituted.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The wind takes the form of a hissing serpent and drives the womb-like world to generate all things.
- The middle of the sentence is corrupt in the digital text (φέρων ὅθεν ἦν ὁ φορῶν ὁ κόσμος) and is marked “…”.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.11.8 (Duncker–Schneidewin, 508; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-10-11-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.11.9Duncker–Schneidewin, 508–510
Τοῦτον δὲ εἶναι πνεῦμα ἀνέμου λέγουσι τέλειον θεὸν ἐκ τῆς τῶν ὑδάτων καὶ τῆς τοῦ πνεύματος εὐωδίας καὶ φωτὸς λαμπηδόνος γεγονέναι, καὶ εἶναι γέννημα θηλείας νοῦν· τὸν ἄνωθεν σπινθῆρα κάτω ἀναμεμιγμένον σὺν τοῖς περισυγκρίτοις σώματος σπεύδειν ἐκφεύγειν, ἐκφυγόντα πορεύεσθαι καὶ τὴν λύσιν οὐχ εὑρίσκειν διὰ τὴν ἐν τοῖς ὕδασι δέσιν. Διὸ ἐβόα ἐκ τῆς τῶν ὑδάτων μίξεως κατὰ τὸν ψαλμῳδόν, ὡς λέγουσι.
Touton de einai pneuma anemou legousi teleion theon ek tēs tōn hydatōn kai tēs tou pneumatos euōdias kai phōtos lampēdonos gegonenai, kai einai gennēma thēleias noun; ton anōthen spinthēra katō anamemigmenon syn tois perisynkritois sōmatos speudein ekpheugein, ekphygonta poreuesthai kai tēn lysin ouch heuriskein dia tēn en tois hydasi desin. Dio eboa ek tēs tōn hydatōn mixeōs kata ton psalmǭdon, hōs legousi.
And they say that this spirit of wind is the perfect God, come into being from the waters and from the fragrance of the Spirit and from the brightness of the light, and that the mind is the offspring of a female; that the spark from above, mingled below with the compounds of the body, hastens to escape, and having escaped travels on and does not find release because of its binding in the waters. Therefore it cried out from the mingling of the waters, according to the psalmist, as they say.
Ps 29:3 (28:3 LXX) (allusion, low confidence)
Notes and citation
Summary: The spark of light, trapped in the body and the waters, strives to escape and cries out, as the Sethians read the Psalms.
- The psalm meant is uncertain; in Book 5 the Sethians cite Ps 29:3 (28:3 LXX), “the Lord upon many waters.”
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 10.11.9 (Duncker–Schneidewin, 508–510; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-10-11-9). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.11.10Duncker–Schneidewin, 510
Πᾶσα οὖν ἡ φροντὶς τοῦ ἄνω φωτός ἐστιν, ὅπως ῥύσηται τὸν κάτω σπινθῆρα ἀπὸ τοῦ κάτω πατρός, ἀνέμου ἐπεγείροντος βρασμὸν καὶ τάραχον καὶ ἑαυτῷ νοῦν υἱοποιήσαντος οὐκ ὄντα αὐτοῦ, φάσκουσιν, [ἴδιον, ὃν] ἰδόντα τὸν τέλειον λόγον τοῦ ἄνωθεν φωτὸς αὐτὸν ἀπομορφώσαντα εἴδει ὄφεως κεχωρηκέναι ἐν μήτρᾳ, ἵνα τὸν νοῦν ἐκεῖνον, τὸν ἐκ τοῦ φωτὸς σπινθῆρα, ἀναλαβεῖν δυνηθῇ.
Pasa oun hē phrontis tou anō phōtos estin, hopōs rhysētai ton katō spinthēra apo tou katō patros, anemou epegeirontos brasmon kai tarachon kai heautǭ noun huiopoiēsantos ouk onta autou, phaskousin, [idion, hon] idonta ton teleion logon tou anōthen phōtos auton apomorphōsanta eidei opheōs kechōrēkenai en mētrą, hina ton noun ekeinon, ton ek tou phōtos spinthēra, analabein dynēthę̄.
All the care of the light above, then, is how it may rescue the spark below from the father below, the wind that stirs up seething and turmoil and made for himself as son a mind not his own, they say; [which], seeing the perfect Word of the light from above, having transformed himself into the form of a serpent, entered into the womb, so that he might be able to take back that mind, the spark from the light.
Notes and citation
Summary: The light above sends the perfect Word, who took the form of a serpent and entered the womb to rescue the spark of light.
- The bracketed words are editorial supplements; the syntax is confused.
Notes on the original text
- Digital text corrected (wrong accent: οὖν): Πᾶσα οὗν → Πᾶσα οὖν.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 10.11.10 (Duncker–Schneidewin, 510; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-10-11-10). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
10.11.11Duncker–Schneidewin, 510
Καὶ τοῦτο εἶναι τὸ εἰρημένον· Ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, ἀλλʼ ἑαυτὸν ἐκένωσε μορφὴν δούλου λαβών. Καὶ ταύτην εἶναι τὴν [δουλικὴν] μορφὴν οἱ κακοδαίμονες θέλουσι καὶ πολυπή[μονες] Σηθιανοί. Ταῦτα μὲν οὖν καὶ οὗτοι λέγουσιν.
Kai touto einai to eirēmenon; Hos en morphę̄ theou hyparchōn ouch harpagmon hēgēsato to einai isa theǭ, allʼ heauton ekenōse morphēn doulou labōn. Kai tautēn einai tēn [doulikēn] morphēn hoi kakodaimones thelousi kai polypē[mones] Sēthianoi. Tauta men oun kai houtoi legousin.
And that this is what is said: “Who, being in the form of God, did not consider being equal to God something to be grasped, but emptied himself, taking the form of a slave.” And the wretched and mischievous Sethians hold that this is the [slave's] form. These, then, are the things these too say.
Phil 2:6–7 (quotation, high confidence)
Notes and citation
Summary: The Sethians read Phil 2:6–7, “the form of a slave,” as the serpent form taken by the Word.
- The quotation is Phil 2:6–7.
Notes on the original text
- Digital text corrected (wrong accent: οὖν): μὲν οὗν → μὲν οὖν.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 10.11.11 (Duncker–Schneidewin, 510; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/9-20-1/#p-10-11-11). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.