Hail Satan 2

This article discusses ancient Greek (Hellenic) semantic usage of the term “satan.”
It does not refer to later medieval or modern notions of Satan as an evil supernatural being.

In the earliest Greek texts examined here, satan functions as a neutral anthropological concept referring to human nature or “what-is.” In some contexts, this natural truth can act as an obstacle relative to divine cognition, which later traditions reinterpreted as “adversarial.” In other contexts, it simply denotes true human nature, without moral judgment.

This article has no connection to modern extremist groups, criminal activity, or so-called “satanic cults.” We do not endorse violence, abuse, coercion, or any form of harm. Those phenomena belong to much later ideological distortions of the term and are unrelated to the ancient Greek semantic framework discussed here.

Nothing in this work advocates evil, error, or antisocial behavior. The analysis is linguistic and historical, grounded in ancient Greek sources. Any resemblance to modern beliefs or practices is coincidental and not intended.

(6) Ἀνέγνων γὰρ ἐν βίβλῳ Ἐνὼχ τοῦ δικαίου,

(6) For I read in the book of Enoch the righteous,

ὅτι ὁ ἄρχων ὑμῶν ἐστιν ὁ σατανᾶς,

that the archon/ruler of you is the satan,

καὶ ὅτι πάντα τὰ πνεύματα τῆς πορνείας καὶ τῆς ὑπερηφανίας

and that all the pneuma/animated forces of sexual excess and of arrogance

τῷ Λευὶ ὑπακούσονται,

will obey Levi,

τοῦ παρεδρεύειν τοῖς υἱοῖς Λευί,

so as to stand beside / attend the sons of Levi,

τοῦ ποιεῖν αὐτοὺς ἐξαμαρτάνειν ἐνώπιον κυρίου.

to cause them to sin before the lord of the realm.

κύριον τὸν θεόν σου. (8) Πάλιν παραλαμβάνει αὐτὸν ὁ διάβολος εἰς ὄρος ὑψηλὸν λίαν, καὶ δείκνυσιν αὐτῷ πάσας τὰς βασιλείας τοῦ κόσμου καὶ τὴν δόξαν αὐτῶν, (9) καὶ λέγει αὐτῷ, Ταῦτά σοι πάντα δώσω ἐὰν πεσὼν προσκυ νήσῃς μοι. (10) τότε λέγει αὐτῷ ὁ Ἰησοῦς, Ὕπαγε,
Σατανᾶ· γέγραπται γάρ,

Κύριον τὸν θεόν σου προσκυνήσεις

καὶ αὐτῷ μόνῳ λατρεύσεις.

ζωῆς, ὅτι δώσω καὶ τῷ ἀνδρί μου.

of life, that I would also give [it] to my husband.

Ὅτε δὲ ἔλαβεν ἀπ’ ἐμοῦ τὸν ὅρκον,

And when he received the oath from me,

τότε ἦλθε καὶ ἔθετο ἐπὶ τὸν καρπὸν ὃν ἔδωκέ μοι φαγεῖν

then he came and placed upon the fruit which he gave me to eat

τὸν ἰὸν τῆς κακίας αὐτοῦ,

the ios/venom of his badness,

τοῦτ’ ἐστι τὴν ἐπιθυμίαν —

that is, sexual lust/desire —

ἐπιθυμία γάρ ἐστι κεφαλὴ πάσης ἁμαρτίας.

for lust/desire is the head/source of every hamartias / sin.

Καὶ κλίνας τὸν κλάδον ἐπὶ τὴν γῆν

And bending the branch down toward the Gaia,

ἔλαβον ἀπὸ τοῦ καρποῦ καὶ ἔφαγον. (10)

I took from the fruit and ate.

ἐνεργούντων ἐν ὑμῖν τῶν πνευμάτων τῆς πλάνης,

of the pneuma / force / spirits of wandering / flight being at work in you,

τότε ἦλθε καὶ ἔθετο ἐπὶ τὸν καρπὸν ὃν ἔδωκέ μοι φαγεῖν τὸν ἰὸν τῆς κακίσας

Then he came and placed upon the fruit which he gave me to eat the ios/venom of his badness

θυμιατήρια χρυσᾶ καὶ τρεῖς φιάλας· καὶ ἰδοὺ πάντες οἱ ἄγγελοι μεταλαβόντε τὰ θυμιατήρια ἦλθον ἐν σπουδῇ ἐπὶ τὸ θυσιαστήριον καὶ ἐνεφύσησαν αὐτά· καὶ ἡ ἀτμὶς τοῦ θυμιάματος ἐκάλυψε τὰ στερεώματα. Καὶ προσέπεσαν

θυμιατήρια χρυσᾶ καὶ τρεῖς φιάλας·

golden equipment (censers) and three drug mixing bowls;

καὶ ἰδοὺ πάντες οἱ ἄγγελοι μεταλαβόντες τὰ θυμιατήρια

and behold, all the messengers, having taken up the equipment (censers),

ἦλθον ἐν σπουδῇ ἐπὶ τὸ θυσιαστήριον

came in haste toward the altar / temple / that tent we setup

καὶ ἐνεφύσησαν αὐτά·

and breathed into them / blew upon them;

καὶ ἡ ἀτμὶς τοῦ θυμιάματος

and the vapors of the incense

ἐκάλυψε τὰ στερεώματα.

covered the firm structures (see STR).

Καὶ προσέπεσαν

And they fell down.... (continues beyond)...

(34) Εἶδε δὲ Εὔα

(34) And Eve saw

δύο μεγάλα καὶ φοβερὰ μυστήρια

two great and fear-inducing mysteries

ἐνώπιον τοῦ θεοῦ

before / in the presence of God

(35) Τότε ἀνέστη Σὴθ καὶ ἦλθε πρὸς τὴν μητέρα αὐτοῦ καὶ λέγει αὐτῇ· «Διὰ τί κλαίεις;» Καὶ λέγει αὐτῷ· «Ἀνάβλεψον τοῖς ὀφθαλμοῖς σου καὶ ἰδὲ τὰ ἑπτὰ στερεώματα ἀνεῳγμένα καὶ πῶς κεῖται ὁ πατήρ σου, καὶ πάντες οἱ ἅγιοι ἄγγελοι μετ' αὐτοῦ εὐχόμενοι ὑπὲρ αὐτοῦ καὶ λέγοντες· Συγχώρησον αὐτῷ, ὦ πάτερ τῶν ὅλων, ὅτι εἰκών σου ἐστιν. Ἆρα δέ, (5)

(35) Τότε ἀνέστη Σὴθ

(35) Then Seth rose up

καὶ ἦλθε πρὸς τὴν μητέρα αὐτοῦ

and came toward his mother

καὶ λέγει αὐτῇ· «Διὰ τί κλαίεις;»

and says to her, “Why are you weeping?”

Καὶ λέγει αὐτῷ· «Ἀνάβλεψον τοῖς ὀφθαλμοῖς σου

And she says to him, “Lift up your eyes

καὶ ἰδὲ τὰ ἑπτὰ στερεώματα ἀνεῳγμένα

and see the seven foundation-structures opened

καὶ πῶς κεῖται ὁ πατήρ σου,

and how your father lies,

καὶ πάντες οἱ ἅγιοι ἄγγελοι μετ’ αὐτοῦ

and all the holy messengers with him

εὐχόμενοι ὑπὲρ αὐτοῦ

praying on his behalf

καὶ λέγοντες· Συγχώρησον αὐτῷ,

and saying, “Grant pardon to him,”

ὦ πάτερ τῶν ὅλων,

O Father of all things,

ὅτι εἰκών σου ἐστιν.

because he is your image.”

Ἆρα δέ, (5)

But then / therefore indeed,

b. the body, as fashioned by the Creator, PMag.Par.1.212.

II. counterfeit, forgery, “π. ὅλον ἐστὶν ἡ διαθήκη” D.45.29.

b. figment, fiction, “πλάσματα τῶν προτέρων” Xenoph.1.22, cf. Arist.Cael. 289a6, Str.1.2.36, J.BJ1.1.2, Plu.Thes.28, etc. ; of a story which is fictitious but possible, opp. “ἱστορία” 11 and “μῦθος” 11.3, S.E.M.1.263, Aus. Prof.21.26, cf. Ph.1.528.
c. pretence, Phld.Vit.p.38 J., Plu.Mar. 43.

2. delusion, Phld.Lib.p.56O.

III. formed style in writing or speaking, “π. καὶ τὴν ἄλλην κατασκευὴν δημηγόρου” Id.Rh.1.199 S.; opp. τρόπος, σχῆμα, ib.164S.; π. ἱστορικόν, opp. ὑπαγωγικόν, D.H. Pomp.4 ; ἡνίκ᾽ ἂν ᾖ ποιητικὸν τοῦ λόγου τὸ π. Longin.15.8.

2. in music, affected execution, with trills, falsetto, etc., μετὰ πλάσματος αὐλεῖν, opp. ἀπλάστως, Thphr.HP4.11.5 ; of studied intonation in orators or actors, “π. φωνῆς ἀθόρυβον” Plu.Per.5, cf. 2.405d ; lectio plasmate effeminata, Quint.Inst.1.8.2 ; “ἀναγνώσεις μετὰ πλάσματος” Sor. 1.49.

καὶ ἥρπασε τὸν Ἀδὰμ

and he seized / snatched Adam

εἰς τὴν Ἀχερουσίαν λίμνην

into the Acherusian lake.

(40) Μετὰ ταῦτα εἶπεν ὁ θεὸς τῷ ἀρχαγγέλῳ Μιχαήλ·

(40) After these things God said to the archangel (principle messenger) Michael:

«Ἄπελθε εἰς τὸν παράδεισον

“Go away into the paradise

καὶ ἀνένεγκε τρεῖς σινδόνας βυσσίνας καὶ σηρικάς.»

and bring up three medical-grade fine-linen strips of very-fine-linen and of silk.”

Καὶ εἶπεν ὁ θεὸς τῷ Μιχαὴλ καὶ τῷ Γαβριὴλ καὶ τῷ Ουριήλ·

And God said to Michael and to Gabriel and to Uriel:

«Στρώσατε σινδόνας

“Spread out medical-grade fine-linen strips

καὶ σκεπάσατε τὸ σῶμα τοῦ Ἀδάμ·

and cover the body of Adam;

καὶ ἐνεγκόντες ἔλαιον ἐκ τοῦ ἐλαίου τῆς εὐωδίας

and having brought oil from the oil of fragrance,

ἐκχέατε ἐπ’ αὐτό.»

pour it out upon him.”

Καὶ ἐκήδευσαν αὐτὸν οἱ τρεῖς μεγάλοι ἄγγελοι.

And the three great messengers performed the death rites for him.

(22) Τότε προσηνέχθη αὐτῷ δαιμονιζόμενος τυφλὸς καὶ κωφός· καὶ ἐθεράπευσεν αὐτόν, ὥστε τὸν κωφὸν λαλεῖν καὶ βλέπειν. (23) καὶ ἐξίσταντο πάντες οἱ ὄχλοι καὶ ἔλεγον, Μήτι οὗτός ἐστιν ὁ υἱὸς Δαυίδ; (24) οἱ δὲ Φαρισαῖοι ἀκού- σαντες εἶπον, Οὗτος οὐκ ἐκβάλλει τὰ δαιμόνια εἰ μὴ ἐν τῷ Βεελζεβοὺλ ἄρχοντι τῶν δαιμονίων (25) εἰδὼς δὲ τὰς ἐνθυμήσεις αὐτῶν εἶπεν αὐτοῖς, Πᾶσα βασιλεία μερισθεῖσα καθ' ἑαυτῆς ἐρημοῦται, καὶ πᾶσα πόλις ἢ οἰκία μερισθεῖσα @ 1 καθ' ἑαυτῆς οὐ σταθήσεται. (26) καὶ εἰ ὁ Σατανᾶς τὸν Σατανᾶν ἐκβάλλει, ἐφ' ἑαυτὸν ἐμερίσθη· πῶς οὖν σταθή- σεται ἡ βασιλεία αὐτοῦ; (27) καὶ εἰ ἐγὼ ἐν Βεελζεβούλ ἐκβάλλω τὰ δαιμόνια, οἱ υἱοὶ ὑμῶν ἐν τίνι ἐκβάλλουσιν; διὰ τοῦτο αὐτοὶ κριταὶ ἔσονται ὑμῶν. (28) εἰ δὲ ἐν πνεύματι θεοῦ ἐγὼ ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφ' ὑμᾶς ἡ βασιλεία τοῦ θεοῦ. (29) ἢ πώς δύναταί τις εἰσελθεῖν εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ καὶ τὰ σκεύη αὐτοῦ ἁρπάσαι, ἐὰν μὴ πρῶτον δήσῃ τὸν ἰσχυρόν; καὶ τότε τὴν οἰκίαν αὐτοῦ διαρπάσει. (30) ὁ μὴ ὢν μετ' ἐμοῦ κατ' ἐμοῦ ἐστιν, καὶ ὁ μὴ συνάγων μετ' ἐμοῦ σκορπίζει. (31) Διὰ τοῦτο λέγω

(22) Τότε προσηνέχθη αὐτῷ δαιμονιζόμενος τυφλὸς καὶ κωφός·

(22) Then there-was-brought to him one-being-daimonized, blind and mute;

καὶ ἐθεράπευσεν αὐτόν,

and he treated/healed him,

ὥστε τὸν κωφὸν λαλεῖν καὶ βλέπειν.

so that the mute one spoke and saw.

(23) καὶ ἐξίσταντο πάντες οἱ ὄχλοι

(23) and all the crowds were beside themselves / astonished,

καὶ ἔλεγον,

and they were saying,

Μήτι οὗτός ἐστιν ὁ υἱὸς Δαυίδ;

Surely this is not the son of David, is it?

(24) οἱ δὲ Φαρισαῖοι ἀκούσαντες εἶπον,

(24) but the Pharisaioi, having heard, said,

Οὗτος οὐκ ἐκβάλλει τὰ δαιμόνια

This one does not cast out daimones

εἰ μὴ ἐν τῷ Βεελζεβοὺλ ἄρχοντι τῶν δαιμονίων.

except by/in Beelzeboul, the ruler of the daimones.

(25) εἰδὼς δὲ τὰς ἐνθυμήσεις αὐτῶν εἶπεν αὐτοῖς,

(25) But knowing their inner reasonings/thoughts, he said to them,

Πᾶσα βασιλεία μερισθεῖσα καθ' ἑαυτῆς ἐρημοῦται,

Every domain/kingdom divided against itself is laid waste,

καὶ πᾶσα πόλις ἢ οἰκία μερισθεῖσα καθ' ἑαυτῆς οὐ σταθήσεται.

and every city or household divided against itself will not stand.

(26) καὶ εἰ ὁ Σατανᾶς τὸν Σατανᾶν ἐκβάλλει,

(26) And if the Satan casts out the Satan,

ἐφ' ἑαυτὸν ἐμερίσθη·

he has been divided against himself;

πῶς οὖν σταθήσεται ἡ βασιλεία αὐτοῦ;

how then will his domain/kingdom stand?

(27) καὶ εἰ ἐγὼ ἐν Βεελζεβούλ ἐκβάλλω τὰ δαιμόνια,

(27) And if I cast out daimones by means of (using) Beelzeboul,

οἱ υἱοὶ ὑμῶν ἐν τίνι ἐκβάλλουσιν;

by whom do your sons cast them out?

διὰ τοῦτο αὐτοὶ κριταὶ ἔσονται ὑμῶν.

because of this, they themselves will be judges of you.

(28) εἰ δὲ ἐν πνεύματι θεοῦ ἐγὼ ἐκβάλλω τὰ δαιμόνια,

(28) But if by/in the animated life force of the divine I cast out daimones,

ἄρα ἔφθασεν ἐφ' ὑμᾶς ἡ βασιλεία τοῦ θεοῦ.

then the domain/kingdom of the divine has arrived upon you.

(29) ἢ πώς δύναταί τις εἰσελθεῖν εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ

(29) Or how is anyone able to enter into the house of the strong one

καὶ τὰ σκεύη αὐτοῦ ἁρπάσαι,

and seize his goods/equipment,

ἐὰν μὴ πρῶτον δήσῃ τὸν ἰσχυρόν;

unless he first bind the strong one?

καὶ τότε τὴν οἰκίαν αὐτοῦ διαρπάσει.

and then he will plunder his house thoroughly.

(30) ὁ μὴ ὢν μετ' ἐμοῦ κατ' ἐμοῦ ἐστιν,

(30) The one not being with me is against me,

καὶ ὁ μὴ συνάγων μετ' ἐμοῦ σκορπίζει.

and the one not gathering with me scatters.

(31) Διὰ τοῦτο λέγω ὑμῖν …

(31) Because of this I say to you …

1. Read about internal family systems (IFS) for a modern secular non-drug version of arranging your inner parts, or "arranging your daimones". A meditation model for managing your inner parts.
2. The ancient term 'satan' seems to mean "true nature / human nature".

(23) ὁ δὲ στραφεὶς εἶπεν τῷ Πέτρῳ, Ὕπαγε ὀπίσω μου,
Σατανᾶ· σκάνδαλον εἶ ἐμοῦ, ὅτι οὐ φρονεῖς τὰ τοῦ θεοῦ @1
ἀλλὰ τὰ τῶν ἀνθρώπων. (24) Τότε ὁ Ἰησοῦς εἶπεν τοῖς

(23) ὁ δὲ στραφεὶς

(23) But having turned around,

εἶπεν τῷ Πέτρῳ,

he said to Peter,*

Ὕπαγε ὀπίσω μου, σατανᾶ·

Get behind me, satan;

σκάνδαλον εἶ ἐμοῦ,

you are a stumbling-block to me,

(NOTE: That which stands as an obstacle to my movement. A "true nature" can still function as an obstacle / adversary if it obstructs a different telos or purpose.)

ὅτι οὐ φρονεῖς τὰ τοῦ θεοῦ

because you are not setting your mind on the things of the divine,

ἀλλὰ τὰ τῶν ἀνθρώπων.

but the things of humans.

(24) Τότε ὁ Ἰησοῦς εἶπεν τοῖς …

(24) Then Jesus said to the …

The lexicon’s gloss of satan as “adversary” is misleading, and obscures its cognitive and anthropological nuance. In this passage, the oppositional / adversarial force is not falsehood or evil but human truth or nature, which becomes an opposition (skandalon / σκάνδαλον) when it obstructs divine cognition (theos). Thus satana (σατανᾶς) names not evil, but natural human orientation, in this use-context it's also acting as resistance to a higher mode of mind.

Satan doesn't mean adversary / obstacle, here.
Satan as "true nature" is being used as an adversary/obstacle, here.

satan — a very old term whose early Greek semantic usage (LXX + GNT) points to natural being / what-is. By comparative semantics, this aligns closely with Sanskrit sat- (“to be / what is”), even where historical etymological chain-of-derivation is lost to time (cannot be demonstrated).

Later lexica (e.g., LSJ), deferring to later, medieval Hebrew reconstructions, reduce the term to “adversary.” This gloss captures the effect of the term's use in certain contexts, but not its ontological source: the truth of being, the truth of outcome, the truth of human nature itself. The adversary usage appears because "true human nature" resists transcendence (so we should put that truth "behind us", in order to reach that).

The sat- / satan- / satanas vocabulary cluster, as evidenced by Greek semantic usage, means natural truth / what-is-ness. It does not need to mean adversary. “Adversary” is contextual in use, not essential or built-in to the term, and thus belongs to particular narrative situations rather than to the core meaning of the term. The "adversary" definition appears to live in context alone. There are clear contextual examples where the term does not denote an obstacle/adversary/enemy alone but truth itself functioning as an obstacle (e.g., “Get behind me, satan” - that is, truth / what-is - "you are an obstacle to me").

Later and modern Hebrew lexica tend to simplify the term as “adversary” because, in theological use, the truth of human nature is treated as an obstacle relative to the divine mind (θεός). The Masoretic vocalization tradition is medieval (c. 7th–10th centuries CE). What modern scholars call “Biblical Hebrew lexica” are reconstructions, not dictionaries from antiquity. There is no ancient Hebrew lexicon comparable to Greek lexica, scholia, or library traditions; meanings assigned to Hebrew terms are therefore retroactive scholarly syntheses, not attested ancient definitions.

Accordingly, the gloss “adversary” reflects later interpretive reduction, not the full semantic range visible in early Greek usage. If a lexicon does not establish a stem, the philologist is allowed—indeed required—to infer semantic relationships from usage.

Within the Septuagint and its inheriting Greek traditions (including the New Testament), sata / σάτ-α (truth of measured outcome) and satan / σατ-αν- (truth of outcome as nature) participate in a shared semantic conceptual field concerned with what is, what stands, and what is given - that is, measured reality and natural being.

(13) καὶ ἦν ἐν τῇ ἐρήμῳ τεσσαράκοντα ἡμέρας πειραζόμενος
ὑπὸ τοῦ Σατανᾶ, καὶ ἦν μετὰ τῶν θηρίων, καὶ οἱ ἄγγελοι
διηκόνουν αὐτῷ.

(13) καὶ ἦν ἐν τῇ ἐρήμῳ τεσσαράκοντα ἡμέρας πειραζόμενος ὑπὸ τοῦ Σατανᾶ,

(13) And he was in the wilderness for forty days, being tested / tried by the satan.

καὶ ἦν μετὰ τῶν θηρίων,

And he was with the beasts,

καὶ οἱ ἄγγελοι διηκόνουν αὐτῷ.

And the messengers were attending / serving him.

εἰς τὸ κακόν. (20) ὁ δὲ θεὸς τῆς εἰρήνης συντρίψει τὸν
Σατανᾶν ὑπὸ τοὺς πόδας ὑμῶν ἐν τάχει. ἡ χάρις τοῦ
κυρίου ἡμῶν Ἰησοῦ μεθ’ ὑμῶν.

εἰς τὸ κακόν.

Into the ordeal.

ὁ δὲ θεὸς τῆς εἰρήνης συντρίψει τὸν Σατανᾶν

But the divine principle of peace will crush / shatter the satan,

ὑπὸ τοὺς πόδας ὑμῶν ἐν τάχει.

under your feet, with speed / swiftly.

ἡ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ μεθ’ ὑμῶν.

The grace / favor of our lord Jesus [be] with you.

(1a) SCHOL. APOLL. RHOD. III 200: ἐπὶ θρωσμοῦ πεδίοιο· Κιρκαῖον
τόδε που κικλήσκεται] τὴν Κίρκην Διονύσιος ὁ Μιλήσιος ἐν πρώτωι τῶν
Ἀργοναυτικῶν θυγατέρα Αἰήτου καὶ Ἑκάτης τῆς Περσέως θυγατρός, ἀδελ-
φὴν δὲ Μηδείας. Ἡλίωι γάρ φησιν υἱοὺς γενέσθαι δύω ἐν τοῖς τόποις ἐκείνοις,
οἷς ὀνόματα ἦν Περσεὺς καὶ Αἰήτης. τούτους δὲ κατασχεῖν τὴν χώραν, καὶ (5)
Αἰήτην μὲν Κόλχους καὶ Μαιώτας, Περσέα δὲ τῆς Ταυρικῆς κυριεῦσαι. τὸν δὲ
Περσέα πρεσβύτερον ὄντα γῆμαι γυναῖκα τῶν ἐγχωρίων τινά, καὶ γενέσθαι
αὐτῶι θυγατέρα, ἧι ὄνομα Ἑκάτη, ἥτις λέγεται ἀνδρικὴ γενέσθαι περὶ τὰ κυνη-
γετικὰ καὶ πρώτη θανασίμους ῥίζας εὑρεῖν καὶ τὸν ἑαυτῆς πατέρα φαρμάκοις
ἀποκτεῖναι. ταύτην γήμασθαι πεμφθεῖσαν εἰς Κόλχους Αἰήτηι τῶι πατρα- (10)
δέλφωι, ἀφ’ ἧς γενέσθαι Κίρκην καὶ Μήδειαν. τὴν δὲ Κίρκην ὑπερβαλέσθαι
τὴν ἑαυτῆς μητέρα, τὰ μὲν διακούσασαν παρ’ αὐτῆς, τὰ δὲ καὶ αὐτὴν
ἐφευρηκυῖαν πολλὰ καὶ δεινά, πρεσβυτέραν οὖσαν τῆς Μηδείας. Ἡσίοδος
(Th 1011) δέ φησι τὴν Κίρκην τοῦ Ἡλίου θυγατέρα εἶναι. (1b) —III 242:
Ἄψυρτος ναῖεν πάις Αἰήταο. τὸν μὲν Καυκασίη νύμφη τέκεν Ἀστερόδεια,
πρίν περ κουριδίην θέσθαι Εἰδυῖαν ἄκοιτιν, Τηθύος Ὠκεανοῦ τε πανο-
πλοτάτην γεγαυῖαν] ὁ τὰ Ναυπακτικὰ πεποιηκὼς (F 4 Ki) Εὐρυλύτην
αὐτὴν λέγει. Διονύσιος δὲ ὁ Μιλήσιος (5)
Ἑκάτην μητέρα Μηδείας καὶ Κίρκης, ὡς προείρηται. Σοφοκλῆς (F 503)
<δὲ> Νέαιραν, μίαν τῶν Νηρηίδων. Ἡσίοδος (Th. 958f.) δὲ Ἰδυῖαν. @1

εἰς τὸ κακόν. (20) ὁ δὲ θεὸς τῆς εἰρήνης συντρίψει τὸν
Σατανᾶν ὑπὸ τοὺς πόδας ὑμῶν ἐν τάχει.
ἡ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ μεθ' ὑμῶν.

into the ordeal. but the divine-ordering-principle of peace will crush-shatter
[the] satanan under your feet in swiftness / quickly.
The grace of the lord of us, Jesus, [be] with you.

Ἰουδαίους εἶναι ἑαυτούς, καὶ οὐκ εἰσὶν ἀλλὰ συναγωγὴ
τοῦ σατανᾶ. (10) μηδὲν φοβοῦ ἃ μέλλεις πάσχειν. ἰδοὺ
μέλλει βάλλειν ὁ διάβολος ἐξ ὑμῶν εἰς φυλακὴν ἵνα

ὀξεῖαν· (13) Οἶδα ποῦ κατοικεῖς, ὅπου ὁ θρόνος τοῦ
σατανᾶ, καὶ κρατεῖς τὸ ὄνομά μου, καὶ οὐκ ἠρνήσω τὴν
πίστιν μου καὶ ἐν ταῖς ἡμέραις Ἀντιπᾶς ὁ μάρτυς μου @1

ὀξεῖαν·

sharp / piercing.

(13) Οἶδα ποῦ κατοικεῖς,

(13) I know where you dwell,

ὅπου ὁ θρόνος τοῦ σατανᾶ,

where the throne/center of the satana/nature is,

καὶ κρατεῖς τὸ ὄνομά μου,

and you hold fast my name,

καὶ οὐκ ἠρνήσω τὴν πίστιν μου

and you did not deny my trust / allegiance,

καὶ ἐν ταῖς ἡμέραις Ἀντιπᾶς ὁ μάρτυς μου. @1

even in the days of Antipas, my witness. @1

ἐν πνεύματι θεοῦ. νικήσωμεν τὸν @1
σατανᾶν, τὸν δράκοντα ἐν τῷ
ἐνδυναμοῦντι ἡμᾶς χριστῷ. (5)

ἐν πνεύματι θεοῦ.

by the breathforce of divinity.

νικήσωμεν τὸν @1 σατανᾶν,

let us overcome the satanan

τὸν δράκοντα

(which is the drakōnta)

ἐν τῷ ἐνδυναμοῦντι ἡμᾶς χριστῷ. (5)

through the one empowering us, the christed one. (5)

εἶπον τὰς φωνὰς ταύτας οἱ ἄγγελοι, ἰδοὺ ἦλθεν ἓν τῶν σεραφὶμ ἐξαπτερύγων καὶ ἥρπασε τὸν Ἀδὰμ εἰς τὴν Ἀχερουσίαν λίμνην καὶ ἀπέλουσεν αὐτὸν τρίτο

εἶπον τὰς φωνὰς ταύτας οἱ ἄγγελοι,

the messengers spoke these utterances,

ἰδοὺ ἦλθεν ἓν τῶν σεραφὶμ ἐξαπτερύγων

behold, there came one of the six-winged seraphim,

καὶ ἥρπασε τὸν Ἀδὰμ

and it seized Adam,

εἰς τὴν Ἀχερουσίαν λίμνην

into the Acherusian lake,

καὶ ἀπέλουσεν αὐτὸν τρίτο

and it washed him a third time.

—Τὸ δίκαιον μιμοῦ. —Εὐεργέτας τίμα. —Ἐλπίδας
νέμε. —Διαβολὴν μίσει. —Εὐπροσήγορος γίνου. —
Ἁμαρτὼν μεταβουλεύου. —Χρονίαν φιλίαν φύ-

Τὸ δίκαιον μιμοῦ.

Imitate what is just.

Εὐεργέτας τίμα.

Honor benefactors.

Ἐλπίδας νέμε.

Distribute / cultivate hopes.

Διαβολὴν μίσει.

Hate slander / accusation.

Εὐπροσήγορος γίνου.

Become approachable / easy to address.

Ἁμαρτὼν μεταβουλεύου.

Having erred, change your counsel / reconsider.

Χρονίαν φιλίαν φύ-

Preserve long-lasting friendship—

καὶ γὰρ σὺ φήμῃ τέθνηκας. (4)

And indeed, you too have died by Phēmē. (4)

Φήμη δὲ καὶ Διαβολὴ δύο συγγενή κακά·

And Phēmē and Diabolē are two evils of the same lineage.

θυγάτηρ ἡ Φήμη τῆς Διαβολῆς.

Phēmē is the daughter of Diabolē.

καὶ ἔστι μὲν ἡ Διαβολὴ μαχαίρας ὀξυτέρα,

And Diabolē is sharper than a sword,

πυρὸς σφοδροτέρα, Σειρήνων πιθανωτέρα,

more violent than fire, more persuasive than the Sirens,

ἡ δὲ Φήμη ὕδατος ὑγροτέρα,

but Phēmē is more moist/fluid than water,

πνεύματος δρομικωτέρα, πτερῶν ταχυτέρα.

swifter than breath, faster than wings.

«Εἰπὲ τῷ Ἀδὰμ ὅτι τὸ μυστήριον ὃ οἶδας μὴ ἀναγγείλῃς Κάϊν τῷ υἱῷ σου,
ὅτι ὀργῆς υἱός ἐστιν. Ἀλλὰ μὴ λυποῦ· δώσω σοι γὰρ ἀντ ̓ αὐτοῦ ἕτερον
υἱόν· οὗτος δηλώσει πάντα ὅσα ἐποίησας. Σὺ δὲ μὴ εἴπῃς αὐτῷ μηδέν.» (5)
Ταῦτα εἶπεν ὁ θεὸς τῷ ἀρχαγγέλῳ αὐτοῦ. Ἀδὰμ δὲ ἐφύλαξε τὸ ῥῆμα ἐν
τῇ καρδίᾳ αὐτοῦ, μετ' αὐτοῦ δὲ καὶ ἡ Εὔα, ἔχοντες τὴν λύπην περὶ Ἄβελ
τοῦ υἱοῦ αὐτῶν.

«Εἰπὲ τῷ Ἀδὰμ ὅτι τὸ μυστήριον ὃ οἶδας μὴ ἀναγγείλῃς Κάϊν τῷ υἱῷ σου, ὅτι ὀργῆς υἱός ἐστιν.

"Say to Adam that the mystery which you know, don't message it to Cain your son, because he is a son of orges (readyness, urges, surging impulse, swollen with lust).

Ἀλλὰ μὴ λυποῦ· δώσω σοι γὰρ ἀντ’ αὐτοῦ ἕτερον υἱόν·

But do not grieve; for I will give to you, in place of him, another son.

οὗτος δηλώσει πάντα ὅσα ἐποίησας.

This one will make obvious all that you have done.

Σὺ δὲ μὴ εἴπῃς αὐτῷ μηδέν.»

But you are not to say anything to him."

Ταῦτα εἶπεν ὁ θεὸς τῷ ἀρχαγγέλῳ αὐτοῦ.

These things the divine spoke to his arch-messenger (principal-messenger).

Ἀδὰμ δὲ ἐφύλαξε τὸ ῥῆμα ἐν τῇ καρδίᾳ αὐτοῦ, μετ’ αὐτοῦ δὲ καὶ ἡ Εὔα, ἔχοντες τὴν λύπην περὶ Ἄβελ τοῦ υἱοῦ αὐτῶν.

And Adam kept the word in his heart, and with him also Eua, holding grief concerning Abel their son.

“For I will give to you, in place of him, another son.”

οὗτος δηλώσει πάντα ὅσα ἐποίησας.

“This one will make manifest all that you have done.”

And Adam said to him:
“When the divine made us—both me and your mother, through whom I also am put to death — he gave to us every plant in the paradise; but concerning one, he commanded us not to eat from it — through which we are also dying.”

Ἤγγισε δὲ ἡ ὥρα τῶν ἀγγέλων τῶν διατηρούν-
των τὴν μητέρα ὑμῶν τοῦ ἀναβῆναι καὶ προσκυνῆσαι τὸν κύριον.

“And the hour drew near for the messengers who were guarding your mother to ascend and to give reverence to the lord.”

Καὶ ἔδωκε αὐτῇ ὁ ἐχθρὸς καὶ ἔφαγεν ἀπὸ τοῦ ξύλου, ἐγνωκὼς ὅτι οὐκ ἤμην ἐγγὺς αὐτῆς
οὔτε οἱ ἅγιοι ἄγγελοι.

“And the adversary gave to her, and she ate from the tree, knowing that I was not near her, nor were the holy messengers.”

Ἔπειτα ἔδωκε καμοὶ φαγεῖν.» @1

“Then she gave also to me to eat.”

(8) «Καὶ ὠργίσθη ἡμῖν ὁ θεός· καὶ ἐλθὼν ἐν τῷ παραδείσῳ ὁ δεσπότης
ἐκάλεσέ με φωνῇ φοβερᾷ λέγων· Ἀδάμ, ποῦ εἶ; καὶ ἵνα τί κρυβήσει ἀπὸ
προσώπου μου; Μὴ δυνήσεται κρυβῆναι οἰκία τῷ οἰκοδομήσαντι αὐτήν;᾽

And the divine surged against us; and coming into the paradise, the master called to me with a fear-inducing voice, saying: ‘Adam, where are you?’
And why did you hide from my presence?
Is a house able to be hidden from the one who built it?”

Ἐπορεύθη δὲ Σὴθ καὶ ἡ Εὔα εἰς τὰ μέρη τοῦ παραδείσου.

And Seth and Eua went into the regions of the paradise.

Καὶ εἶδεν ἡ Εὔα τὸν υἱὸν αὐτῆς καὶ θηρίον πολεμοῦντα αὐτόν.

And Eua saw her son, and a beast fighting against him.

Ἔκλαυσε δὲ ἡ Εὔα λέγουσα·

And Eua wept, saying:

Οἴμοι οἴμοι, ὅτι ἐὰν ἔλθω εἰς τὴν ἡμέραν τῆς ἀναστάσεως, πάντες οἱ ἁμαρτήσαντες καταράσονταί με λέγοντες ὅτι οὐκ ἐφύλαξεν Εὔα τὴν ἐντολὴν τοῦ θεοῦ.

Alas, alas, for if I come to the day of the rising-up, all those who have gone astray will curse me, saying that Eua did not keep the command of the divine.

Καὶ εἶπε πρὸς τὸ θηρίον·

And she said to the beast:

Ὦ σὺ θηρίον πονηρόν, οὐ φοβήσει τὴν εἰκόνα τοῦ θεοῦ πολεμῆσαι;

O you beast that brings effort / harm / damage, will you not fear to make war against the image of the divine?

Πῶς ἠνοίγη τὸ στόμα σου;

How was your mouth opened?

πῶς ἐνίσχυσαν οἱ ὀδόντες σου;

How did your teeth grow strong?

πῶς οὐκ ἐμνήσθης τῆς ὑποταγῆς σου ὅτε πρότερον ὑπετάγης τῇ εἰκόνι τοῦ θεοῦ;

How did you not remember your subjection, when formerly you were subjected to the image of the divine?

this is the image of the divine

how was your mouth opened?

And the throne / center of the divine was established / set firm where the wooden thing of animated lifeforce was located.