Irenaeus: Against Heresies, Books I–V

Viz., the “Dii majorum gentium” of the Gentiles.

Referring to numbers like 4, 5, 6, which do not correspond to any important fact in creation, as 7 e.g., does to the number of the planets.

The Latin text is here scarcely intelligible, and is variously pointed by the editors.

Harvey explains “his” as here denoting “in his,” but we are at a loss to know how he would translate the passage. It is in the highest degree obscure.

The text is here doubtful: Harvey proposes to read “qui” instead of “quæ,” but we prefer “quod” with Grabe. The meaning is, that three hundred and sixty-five is more than forty-five Ogdoads (45 × 8 = 360).

“Operositatem.” corresponding to πραγματείαν , lit. manufacture .

Efficabiliter in the Latin text is thought to correspond to ἐνεργῶς in the original Greek.

Si is inserted by most of the editors; and although Harvey argues for its omission, we agree with Massuet in deeming it indispensable.

1 Cor. xv. 41 .

Comp. i. 2, 2.

It seems needless to insert an “et” before this word, as Harvey suggests, or, as an alternative, to strike out the first “Nun Propatoris.”

Some read “cæcutientes” instead of “circumeuntes,” as above.

John ix. 1 , etc.

1 Pet. i. 12 .

“Postgenitum quidem reliquis,” the representative, according to Grabe, of ἀπόγονον μὲν λοιποῖς in the Greek. Harvey remarks that τῶν λοιπῶν would have been better, and proposes to read “progenitum” in the Latin; but we do not see any necessity for change.

“Incapabilis et incomprehensibilis,” corresponding to ἀχώρητος καὶ ἀκατάληπτος in the Greek.

Literally, “to these knowing,” “his scientibus.”

Matt. vii. 7 .

It seems necessary to read “se quidem” instead of “si quidem,” as in the mss.

Although Sophia was a feminine Æon, she was regarded as being the father of Enthymesis, who again was the mother of the Valentinians.

Stieren refers for this allusion to Meineke’s edition of the Reliquiæ Menan. et Philem. , p. 116.

Matt. xii. 36 . [The serious spirit of this remark lends force to it as exposition.]

Comp. i. 6, 1.

“Parvum emissum”— a small emission .

That is, there could be no need for its descending into them that it might increase, receive form, and thus be prepared for the reception of perfect reason.

Or, “on beholding Him.”

As Massuet here remarks, we may infer from this passage that Irenæus believed souls to be corporeal, as being possessed of a definite form,—an opinion entertained by not a few of the ancients. [And, before we censure them, let us reflect whether their perceptions of “the carnal mind” as differing from the spirit of a man, may not account for it. 1 Thess. v. 23 .]

Comp. 1 Cor. xv. 44 ; 2 Cor. v. 4 . [As a Catholic I cannot accept everything contained in the Biblical Psychology of Dr. Delitzsch, but may I entreat the reader who has not studied it to do so before dismissing the ideas of Irenæus on such topics. A translation has been provided for English readers, by the Messrs. T. & T. Clark of Edinburgh, 1867.]

The meaning apparently is, that by the high position which all these in common occupied, they proved themselves, on the principles of the heretics, to belong to the favoured “seed,” and should therefore have eagerly have welcomed the Lord. Or the meaning may be, “hurrying together to that relationship,” that is, to the relationship secured by faith in Christ.

1 Cor. i. 26, 28 , somewhat loosely quoted.

“Male tractant;” literally, handle badly .

Or, “from the twelfth number”—the twelfth position among the apostles.

Acts i. 20 , from Ps. cix. 8 .

The text is here uncertain. Most editions read “et quæ non cederet,” but Harvey prefers “quæ non accederet” (for “accideret”), and remarks that the corresponding Greek would be καὶ οὐ τυχόν , which we have translated as above.

“Corruptum hominem.”

Ps. lxviii. 18 ; Eph. iv. 8 .

Luke x. 19 ; [ Mark xvi. 17, 18 .]

Though the reading “substituit” is found in all the mss. and editions, it has been deemed corrupt, and “sustinuit” has been proposed instead of it. Harvey supposes it the equivalent of ὑπέστησε , and then somewhat strangely adds “for ἀπέστησε .” There seems to us no difficulty in the word, and consequently no necessity for change.

Compare, in illustration of this sentence, book i. 4, 1, and i. 4, 5.

Matt. xxvi. 24 .

Mark xiv. 21 .

John xvii. 12 .

This passage is hopelessly corrupt. The editors have twisted it in every direction, but with no satisfactory result. Our version is quite as far from being certainly trustworthy as any other that has been proposed, but it seems something like the meaning of the words as they stand. Both the text and punctuation of the Latin are in utter confusion.

Luke x. 1 .

“Si” is wanting in the mss. and early editions, and Harvey pleads for its exclusion, but the sense becomes clearer through inserting it.

This clause is, of course, an interpolation by the Latin translator.

The words are loosely quoted memoriter , as is the custom with Irenæus. See Hesiod, Works and Days , i. 77, etc.

Latin , of course, in the text.

There is here a play upon the words Λητώ and ληθεῖν , the former being supposed to be derived from the latter, so as to denote secrecy .

This clause is probably an interpolation by the translator.

2 Tim. iv. 3 .

“Cœlet Demiurgo,” such is the reading in all the mss . and editions. Harvey, however, proposes to read “celet Demiurgum;” but the change which he suggests, besides being without authority, does not clear away the obscurity which hangs upon the sentence.

Comp. Pindar, Olymp. , i. 38, etc.

“Compuncti” supposed to correspond to κεκαυτηριασμένοι : see 1 Tim. iv. 2 . The whole passage is difficult and obscure.

Harvey wishes, without any authority, to substitute “tacitus” for “tacitos,” but there is no necessity for alteration. Irenæus is here playing upon the word, according to a practice in which he delights, and quietly scoffs at the Sige (Silence) of the heretics by styling those Æons silent who were derived from her.

Isa. lxi. 2 .

Matt. v. 45 .

Isa. v. 12 .

Rom. viii. 36 .

John ii. 23 .

John iv. 50 .

John v. 1 , etc. It is well known that, to fix what is meant by the ἑορτή , referred to in this passage of St. John, is one of the most difficult points in New Testament criticism. Some modern scholars think that the feast of Purim is intended by the Evangelist; but, upon the whole, the current of opinion that has always prevailed in the Church has been in favour of the statement here made by Irenæus. Christ would therefore be present at four passovers after His baptism: (1) John ii. 13 ; (2) John v. 1 ; (3) John vi. 4 ; (4) John xiii. 1 .

John vi. 1 , etc.

John xi. 54 , John xii. 1 .

Or, “teacher,” magistri .

Harvey strangely remarks here, that “the reading audiret , followed by Massuet, makes no sense.” He gives audiretur in his text, but proposes to read ordiretur . The passage may, however, be translated as above, without departing from the Benedictine reading audiret .

“Neque solvens suam legem in se humani generis.” Massuet would expunge “suam;” but, as Harvey well observes, “it has a peculiar significance, nor abrogating his own law .”

“Renascuntur in Deum.” The reference in these words is doubtless to baptism, as clearly appears from comparing book iii. 17, 1.

It has been remarked by Wall and others, that we have here the statement of a valuable fact as to the baptism of infants in the primitive Church.

Col. i. 18 .

Acts iii. 15 .

[That our Lord was prematurely old may be inferred from the text which Irenæus regards as proof that he literally lived to be old. St. John viii. 56, 57 ; comp. Isa. liii. 2 .]

Luke iii. 23 .

The Latin text of this clause is, “Quia autem triginta annorum ætas prima indolis est juvenis” —words which it seems almost impossible to translate. Grabe regarded “indolis” as being in the nominative, while Massuet contends it is in the genitive case; and so regarding it, we might translate, “Now that the age of thirty is the first age of the mind of youth,” etc. But Harvey re-translates the clause into Greek as follows: Ὃτι δὲ ἡ τῶν τριάκοντα ἐτῶν ἡλικία ἡ πρώτη τῆς διαθέσεώς ἐστι νέας — words which we have endeavoured to render as above. The meaning clearly is, that the age of thirty marked the transition point from youth to maturity.

With respect to this extraordinary assertion of Irenæus, Harvey remarks: “The reader may here perceive the unsatisfactory character of tradition, where a mere fact is concerned. From reasonings founded upon the evangelical history, as well as from a preponderance of external testimony, it is most certain that our Lord’s ministry extended but little over three years; yet here Irenæus states that it included more than ten years, and appeals to a tradition derived, as he says, from those who had conversed with an apostle”

Trajan’s reign commenced a.d. 98, and St. John is said to have lived to the age of a hundred years.

John viii. 56, 57 .

“Sed veritas”—literally, “the truth.”

[This statement is simply astounding, and might seem a providential illustration of the worthlessness of mere tradition unsustained by the written Word. No mere tradition could be more creditably authorized than this.]

Iliad , iv. 1.

Latin , of course, in the text.

Luke xiii. 16 .

John v. 5 .

The text of this sentence is very uncertain. We follow Massuet’s reading, “negotio Æonum,” in preference to that suggested by Harvey.

“Sive confusionem” is very probably a marginal gloss which has found its way into the text. The whole clause is difficult and obscure.

Comp. i. 14, 4.

Thus: Σωτήρ ( σ = 200, ω = 800, τ = 300, η = 8, ρ = 100 ) = 1408.

Being written thus, ישו , and the small י being apparently regarded as only half a letter. Harvey proposes a different solution which seems less probable.

This is one of the most obscure passages in the whole work of Irenæus, and the editors have succeeded in throwing very little light upon it. We may merely state that ישו seems to be regarded as containing in itself the initials of the three words יְהֹוָה , Jehovah ; שְמַיִם , heaven ; and וְאָרָץ , and earth .

Nothing can be made of these words; they have probably been corrupted by ignorant transcribers, and are now wholly unintelligible.

“Literæ sacerdotales,”—another enigma which no man can solve. Massuet supposes the reference to be to the archaic Hebrew characters, still used by the priests after the square Chaldaic letters had been generally adopted. Harvey thinks that sacerdotales