Ammon U: Basic Training - Ancient Greek Lesson 2

[https://www.youtube.com/watch?v=wNbM5rWsBuI]

Study

Hardy Hansen - Greek: An Intensive Course, 2nd Revised Edition

Sources Mentioned

Thesaurus lingua gracae - https://stephanus.tlg.uci.edu/ - large collection of greek texts
Nestle’s Greek New Testament (1904) on BibleHub. GitHub
Henry Barclay Swete's 1930 The Old Testament in Greek According to the Septuagint, also on Biblehub. GitHub
Epiphanius - Panarion - Against Gnostics, or Borborites
- Epiphanius Ἐπιφάνιος
- Panarion - Πανάριον
- Against Gnostics, or Borborites - Κατὰ Γνωστικῶν τῶν καὶ Βορβοριτῶν
- Paragraph 8.

Mentions

Ancient Hebrew a lie, language of fabrication.
- Ancient Hebrew had 8198 words, 2099 roots Hapax legomena. According to Ghil’ad Zuckerman
- In the Thesaurus lingua gracae 4000 plus authors, 110M words in this. Ancient Greek had 110M. unique word forms is 1.6M and number of Unique lemmata is 250000.
Written on the Temple of Apollo - “know yourself”. Gnosis.
The maddening goddess is Aphrodite
8 year old Medusae- cuts in arms, bandages with drugs from snakes. They “Take up snakes”, raise them in the air.

Terms

Hapax Legomena - a term of which only one instance of use is recorded.
Historia (ἱστορία): Inquiry. Systematic or scientific observation. Knowledge obtained or information.
Historeou (ἱστορέω): To ask the oracle; to inquire of a higher source for wisdom or knowledge.
Oistros (οἶστρος): Estrogen; to sting, to go mad, to rage, frenzy, sexual frenzy, be stung by the gadfly. A driving force or madness, often related to lust or inspiration.
Oistramania (οἶστρομανία): Mania from the gadfly sting; a frenzied or inspired state caused by external forces, often associated with divine madness.
Oistretheis (οἶστροθεῖς): Stung to madness by Dionysus; driven into madness or ecstatic frenzy by the influence of Dionysus.
Chriou (χρίω): chrio or christ. Touch the surface of the body, rub, anoint with scented unguents (pharmaka), oil, application, rub or infection with poison, clothing impregnated with poisons. chrio. The bite of the Christ. You put it in your eye. Christ is a title, not a last name; refers to the act of anointing, healing, or transforming through divine means.
Annunaki (Ανουνάκι): People who had great knowledge of medicine (often associated with ancient Mesopotamian deities or beings with vast wisdom in certain mythologies).
Frenon (φρένων): The mind or brain. engaging your fren (brain). The term is used in reference to mental faculties. (corpus hermetica)
Eros (ἔρως): Erotic love or lust, often symbolizing passionate desire and physical attraction.
Aoua (Ἄὠα): Eve, woman associated with ecstatic life and knowledge. Like Sophia, Medea, others.
Planeia (πλάνεια): Wandering. Planets are "wanderers" in the sky, in ancient cosmology.
Oistro Planeia (οἶστρο πλάνεια): Wandering madness; a state of erratic or frenzied wandering, either physically or mentally.
Ostres Planetai (ὀστρη πλανηταί): (no definition provided)
Medusae (Μέδουσα): Priestesses of Medea, who put snake venom in their hair, drag an arrow tip through the venom, and shoot people to freeze them. Not to be confused with Medusa, the later figure of Greek mythology, but rather a character from earlier mythos with magical, poisonous powers.
Miainousin (μιαίνωσιν): Staining oneself, entering into blasphemy. Jude 1:7 and 1:8
Ikporneuou (ἐκπορνεύω): To commit fornication.
Lestes (ληστής): traffickers, Julius ceaser was kidnapped by them, and when he came back he crucified them, because that’s what you do to traffickers. Lestei get crucified.
Daimonia (δαίμονια): Demons. taking up serpents, lifting up serpents.
Anthropos (ἄνθρωπος): Human Beings

Epiphanius - Panarion

Mary and Jesus up to the mountain, drinking semen, Bacchic mystery. Takes her from his "rib" (pleurās (Πλευρᾶς) from his side, not literal rib - just like Adam takes eve from his side in Genesis), forced to be the receptacle of the hyma from Jesus. Makes sense why they called her a prostitute. As a part of salvation. (Epiphanius is criticising heretic sects, in this case the gnostics).

Epiphanius (Ἐπιφάνιος)
Panarion (Πανάριον)
Against Gnostics, or Borborites (Κατὰ Γνωστικῶν τῶν καὶ Βορβοριτῶν)
Date: c. 374–377 CE
Author: Epiphanius of Salamis (Church Father)
Work Name: Πανάριον ("Medicine Chest")
Purpose: Catalog and refute heresies (80 of them!)

Epiphanius of Salamis, Panarion 26.8

8. Καὶ τὰ μὲν βιβλία αὐτῶν πολλά. ἐρωτήσεις γάρ τινας Μαρίας ἐκτίθενται, ἄλλοι δὲ εἰς τὸν προειρημένον Ἰαλδαβαὼθ εἰς ὄνομα τε τοῦ Σὴθ πολλὰ βιβλία ὑποτίθενται· ἀποκαλύψεις δὲ τοῦ Ἀδὰμ ἄλλα λέγουσιν, εὐαγγέλια δὲ ἕτερα εἰς ὄνομα τῶν μαθητῶν συγγράψασθαι τετολμήκασιν, αὐτὸν δὲ τὸν σωτῆρα ἡμῶν καὶ κύριον Ἰησοῦν Χριστὸν οὐκ αἰσχύνονται λέγειν ὅτι αὐτὸς ἀπεκάλυψε ταύτην τὴν αἰσχρουργίαν. ἐν γὰρ ταῖς ἐρωτήσεσι Μαρίας καλουμέναις μεγάλαις (εἰσὶ γὰρ καὶ μικραὶ αὐτοῖς πεπλασμέναι) ὑποτίθενται αὐτὸν αὐτῇ ἀποκαλύπτειν, παραλαβόντα αὐτὴν εἰς τὸ ὄρος καὶ εὐξάμενον καὶ ἐκβαλόντα ἐκ τῆς Πλευρᾶς αὐτοῦ γυναῖκα καὶ ἀρξάμενον αὐτῇ ἐγκαταμίγνυσθαι, καὶ οὕτως δῆθεν τὴν ἀπόρροιαν αὐτοῦ μεταλαβόντα δεῖξαι ὅτι «δεῖ οὕτως ποιεῖν, ἵνα ζήσωμεν», καὶ ὡς τῆς Μαρίας ταραχθείσης καὶ πεσούσης χαμαὶ αὐτὸν πάλιν αὐτὴν ἐγείραντα εἰπεῖν αὐτῇ «ἵνα τί ἐδίστασας, ὀλιγόπιστε;» καί φασιν ὅτι τοῦτό ἐστι τὸ εἰρημένον ἐν τῷ εὐαγγελίῳ, ὅτι «εἰ τὰ ἐπίγεια εἶπον ὑμῖν καὶ οὐ πιστεύετε, τὰ ἐπουράνια πῶς πιστεύσετε;» καὶ τό «ὅταν ἴδητε τὸν υἱὸν τοῦ ἀνθρώπου ἀνερχόμενον ὅπου ἦν τὸ πρότερον», τουτέστιν τὴν ἀπόρροιαν μεταλαμβανομένην ὅθεν καὶ ἐξῆλθεν, καὶ τὸ εἰπεῖν «ἐὰν μὴ φάγητέ μου τὴν σάρκα καὶ πίητέ μου τὸ αἷμα» καὶ τῶν μαθητῶν ταρασσομένων καὶ λεγόντων «τίς δύναται τοῦτο ἀκοῦσαι;» φασὶν ὡς περὶ τῆς αἰσχρότητος ἦν ὁ λόγος. διὸ καὶ ἐταράχθησαν καὶ ἀπῆλθον εἰς τὰ ὀπίσω· οὔπω γὰρ ἦσαν, φησίν, ἐν πληρώματι ἐστερεωμένοι. καὶ τὸ εἰπεῖν τὸν Δαυίδ «ἔσται ὡς τὸ ξύλον τὸ πεφυτευμένον παρὰ τὰς διεξόδους τῶν ὑδάτων, ὃ τὸν καρπὸν αὐτοῦ δώσει ἐν καιρῷ αὐτοῦ» περὶ τῆς αἰσχρότητος τοῦ ἀνδρός, φησί, λέγει. «ἐπὶ τὴν ἔξοδον τῶν ὑδάτων» καί «ὃ τὸν καρπὸν αὐτοῦ δώσει» τὴν τῆς ἡδονῆς ἀπόρροιαν, φησί, λέγει· καί «τὸ φύλλον αὐτοῦ οὐκ ἀπορρυήσεται», ὅτι οὐκ ἐῶμεν, φησίν, αὐτὸ χαμαὶ πεσεῖν, ἀλλὰ αὐτοὶ αὐτὸ ἐσθίομεν.

8. And their books are many. For in some Questions of Mary certain things are set forth; others are attributed to the previously mentioned Ialdabaōth; and many books are also ascribed to the name of Sēth. They also speak of other Revelations of Adam, and they have dared to compose different gospels in the name of the disciples. And they are not ashamed to say that our lord of the realm Jesus Christ himself revealed this disgraceful act.

For in the so-called Great Questions of Mary (for they have also fabricated Lesser ones), they assert that he reveals it to her — having taken her up into the mountain, prayed, and brought a woman that was by his side, and began to have intercourse with her. And thus — supposedly — having shared his emission with her, he showed her and said: “This must be done so that we may live.”

And when Mary was disturbed and fell to the ground, he raised her up again, and said to her: “Why did you doubt, you of little faith?” And they say this is what was spoken in the Gospel: “If I told you earthly things and you do not believe, how will you believe if I tell you heavenly things?” and also: “When you see the son of man ascending to where he was before” — that is, the emission being received back to the place from which it came forth.

And they say that the saying “Unless you eat my flesh and drink my blood”, and the disciples being troubled and saying “Who can listen to this?” — was spoken about that act of obscenity. Therefore they were disturbed and withdrew backwards, for, they say, they had not yet been confirmed in the fullness (Plerōma).

And as for David’s saying: “He shall be like a tree planted by streams of water, which will yield its fruit in its season” — they say that this refers to the obscene act of the man. “By the stream of water,” and “will yield its fruit” — they interpret as the emission of pleasure; and “its leaf shall not fall” — meaning, they say, “We do not let it fall to the ground, but we ourselves eat it.”

Μαρίας (María) - Mary. Refers to Mary of Magdalene. Here, a spiritual partner or recipient of secret knowledge.
Ἰαλδαβαώθ (Ialdabaōth) - That Kurios/LordOfTheRealm in Genesis. A name associated with the demiurge, often regarded by Gnostics and Polytheists as a false god creator figure in Old Testament / Genesis.
- The figure Ialdabaōth comes from Gnostic writings, especially found in:
  - The Apocryphon of John
  - Pistis Sophia
  - On the Origin of the World
  - Hypostasis of the Archons
- These are non-canonical works preserved mostly in Coptic in the Nag Hammadi Library, dating to the 2nd–4th century CE.
Σὴθ (Sēth) - Seth, referring to the biblical figure or Gnostic interpretation of Seth, often associated with knowledge or a salvific line.
Αποκαλύψεις (apokalypsis) - Revelations, disclosures. This noun comes from ἀποκαλύπτω (apokalyptō), meaning "to reveal" or "to uncover."
Κύριος (kúrios) - Means lord of the realm or one of the gods. A title used for Jesus Christ in the New Testament (Greek - Nestle 1904) and Yahweh in the Old Testament (Greek - Septuagint / Swete 1930), signifying divinity and authority.
Αἰσχρουργία (aischrourgía) - Disgrace, shameful act. Derived from αἰσχρός (aischrós), meaning "shameful" or "dishonorable."
Ἀπόρροια (áporrhoia) - Emission. Semen. This is a technical term used in Gnostic and mystery language for semen, life-force, or spiritual substance — often described as something to be received, reabsorbed, or sacramentally consumed. Literally: Discharge, flow. The term comes from ἀπόρροος (áporroos), meaning "flowing away" or "discharging."
πληρώματι (plērómati) - Fullness, completion. From πλήρωμα (plēróma), meaning "fulfillment" or "fullness" in a spiritual or cosmic sense.
Διεξόδους (diexódous) - Exits, outlets. Derived from διέξοδος (diéxodos), meaning "a way out" or "an exit."
Ἡδονῆς (hēdonēs) - Pleasure. Derived from ἡδονή (hēdonē), meaning "pleasure" or "delight."
Πλευρᾶς (pleurās) - Side, rib. This word comes from πλευρά (pleurá), meaning "side" or "rib," often used metaphorically in biblical and mythological contexts.
“We eat it”: A literal statement in this polemical context, meant to expose what Epiphanius considered ritual sexual sacrament.