Irenaeus: Against Heresies, Books I–V

Luke x. 16 .

See 1 Tim. iii. 15 , where these terms are used in reference to the Church.

On this and similar statements in the Fathers, the reader may consult Dr. Roberts’s Discussions on the Gospels , in which they are fully criticised, and the Greek original of St. Matthew’s Gospel maintained.

1 Cor. ii. 6 .

This is Harvey’s rendering of the old Latin, in illo qui contra disputat .

The Latin text of this difficult but important clause is, “Ad hanc enim ecclesiam propter potiorem principalitatem necesse est omnem convenire ecclesiam.” Both the text and meaning have here given rise to much discussion. It is impossible to say with certainty of what words in the Greek original “potiorem principalitatem” may be the translation. We are far from sure that the rendering given above is correct, but we have been unable to think of anything better. [A most extraordinary confession. It would be hard to find a worse; but take the following from a candid Roman Catholic, which is better and more literal: “For to this Church, on account of more potent principality, it is necessary that every Church (that is, those who are on every side faithful) resort ; in which Church ever, by those who are on every side , has been preserved that tradition which is from the apostles.” (Berington and Kirk, vol. i. p. 252.) Here it is obvious that the faith was kept at Rome, by those who resort there from all quarters. She was a mirror of the Catholic World, owing here orthodoxy to them; not the Sun, dispensing her own light to others, but the glass bringing their rays into a focus. See note at end of book iii.] A discussion of the subject may be seen in chap. xii. of Dr. Wordsworth’s St. Hippolytus and the Church of Rome .

Polycarp suffered about the year 167, in the reign of Marcus Aurelius. His great age of eighty-six years implies that he was contemporary with St. John for nearly twenty years.

So the Greek. The Latin reads: “which he also handed down to the Church.”

Tit. iii. 10 .

ἰκανωτάτη . Harvey translates this all-sufficient , and thus paraphrases: But his Epistle is all-sufficient, to teach those that are desirous to learn .

Rev. xxii. 17 .

Latin, “modica quæstione.”

[The uneducated barbarians must receive the Gospel on testimony. Irenæus puts apostolic traditions, genuine and uncorrupt, in this relation to the primary authority of the written word. 2 Thess. ii. 15 , 2 Thess. iii. 6 .]

Literally, “without letters;” equivalent to, “without paper and ink,” a few lines previously.

The old Latin translation says the eighth bishop ; but there is no discrepancy. Eusebius, who has preserved the Greek of this passage, probably counted the apostles as the first step in the episcopal succession. As Irenæus tells us in the preceding chapter, Linus is to be counted as the first bishop.

It is thought that this does not mean excommunication properly so called, but a species of self-excommunication , i.e., anticipating the sentence of the Church, by quitting it altogether. See Valesius’s note in his edition of Eusebius.

John xiv. 6 .

Ps. lxxxv. 11 .

Luke v. 31, 32 .

Eph. ii. 17 .

Gen. ix. 27 .

Ps. cx. 1 .

Gen. xix. 24 .

Ps. xlv. 6 .

Ps. lxxxii. 1 .

Ps. l. 1 .

Ps. l. 3 .

Isa. lxv. 1 .

Ps. lxxxii. 6 .

Rom. viii. 15 .

Ex. iii. 14 .

Ex. iii. 8 .

Isa. xliii. 10 .

Ps. xcvi. 5 .

Ps. lxxxi. 9 .

These words are an interpolation: it is supposed they have been carelessly repeated from the preceding quotation of Isaiah.

Isa. xliv. 9 .

Jer. x. 11 .

Literally, “In both houghs,” in ambabus suffraginibus .

The old Latin translation has, “Si unus est Dominus Deus”— If the Lord God is one ; which is supposed by the critics to have occurred through carelessness of the translator.

1 Kings xviii. 21 , etc.

The Latin version has, “that answereth to-day” ( hodie ), —an evident error for igne .

1 Kings xviii. 36 .

Gal. iv. 8, 9 .

2 Thess. ii. 4 .

1 Cor. viii. 4 , etc.

Deut. v. 8 .

Deut. iv. 19 .

Ex. vii. 1 .

Heb. iii. 5 ; Num. xii. 7 .

2 Cor. iv. 4 .

This is according to the reading of the old Italic version, for it is not so read in any of our existing manuscripts of the Greek New Testament.

Gal. iii. 19 .

This world is not found in the second quotation of this passage immediately following.

This world is not found in the second quotation of this passage immediately following.

2 Thess. ii. 8 .

Matt. xxii. 21 .

Matt. vi. 24 .

John viii. 34 .

A word of which many explanations have been proposed, but none are quite satisfactory. Harvey seems inclined to suspect the reading to be corrupt, through the ignorance and carelessness of the copyist. [Irenæus undoubtedly relied for Hebrew criticisms on some incompetent retailer of rabbinical refinements.]

Matt. xii. 29 .

Jer. xxxi. 11 .

John i. 3 .

Ps. xxxiii. 6 .

Ps. cxv. 3 .

Gen. xv. 5 .

Rom. ix. 25 .

Matt. iii. 7 .

Matt. iii. 3 .

Matt. i. 20 .

Matt. ii. 15 .

Matt. i. 23 .

Ps. cxxxii. 11 .

Ps. lxxvi. 1 .

Num. xxiv. 17 .

Matt. ii. 2 .

Luke i. 33 .

Ps. lxxvi. 1 .

Isa. lxv. 1 . [A beautiful idea for poets and orators, but not to be pressed dogmatically.]

Matt. iii. 16 .

This is after the version of the Septuagint, οὐ κατὰ τὴν δόξαν : but the word δόξα may have the meaning opinio as well as gloria . If this be admitted here, the passage would bear much the same sense as it does in the authorized version, “He shall not judge after the sight of His eyes.”

Isa. xi. 1 , etc.

Isa. lxi. 1 .

This is according to the Syriac Peschito version.

John ii. 25 .

Prov. v. 22 .

Luke i. 6 .

Literally, “that he should place the incense.” The next clause is most likely an interpolation for the sake of explanation.

Luke i. 8 , etc.

Luke i. 15 , etc.

Matt. xi. 9, 11 .

Ps. lviii. 3 .

Luke i. 26 , etc.

Luke i. 32, 33 .

Luke i. 46, 47 .

Luke i. 78 .

“Ascriberet Deo”—make the property of God.

Rom. iii. 30 .

Luke i. 68 , etc.

Luke i. 76 .

Harvey observes that the Syriac, agreeing with the Latin here, expresses priority in point of time; but our translation, without reason, makes it the precedence of honour, viz., was preferred before me . The Greek is, πρῶτός μου .

John i. 29 , John i. 15, 16 .

Gen. xlix. 18 .

Isa. xii. 2 .

Ps. xcviii. 2 .

Lam. iv. 20 , after LXX.

John i. 14 .

Luke ii. 11 , etc.

Thus found also in the Vulgate. Harvey supposes that the original of Irenæus read according to our textus receptus , and that the Vulgate rendering was adopted in this passage by the transcribers of the Latin version of our author. [No doubt a just remark.] There can be no doubt, however, that the reading εὐδοκίας is supported by many and weighty ancient authorities. [But on this point see the facts as given by Burgon, in his refutation of the rendering adopted by late revisers, Revision Revised , p. 41. London, Murray, 1883.]

Ps. cxxiv. 8 .

Ps. xcv. 4 .

Luke ii. 20 .

Luke ii. 22 .

Luke ii. 29 , etc.

Luke ii. 38 .

The text seems to be corrupt in the old Latin translation. The rendering here follows Harvey’s conjectural restoration of the original Greek of the passage.

The Greek of this passage in St. Mark i. 2 reads, τὰς τρίβους αὐτοῦ , i.e., His paths , which varies from the Hebrew original, to which the text of Irenæus seems to revert, unless indeed his copy of the Gospels contained the reading of the Codex Bezæ. [See book iii. cap. xii. 3, 14, below; also, xiv. 2 and xxiii. 3. On this Codex, see Burgon, Revision Revised , p. 12, etc., and references.]

Luke i. 17 .

See ii. 35, 3.

Mark xvi. 19 .

Ps. cx. 1 .

Irenæus frequently quotes this text, and always uses the punctuation here adopted. Tertullian and many others of the Fathers follow his example.

John i. 1 , etc.

See ii. 1, etc.

John i. 10, 11 .

John i. 14 .

John i. 14 .

John i. 6 .

Mal. iii. 1 .

Luke i. 17 .

This evidently refers to 1 Kings xviii. 36 , where Elijah invokes God as the God of Abraham, Isaac, and Jacob, etc.

Matt. xi. 9 ; Luke vii. 26 .

1 Cor. xii. 28 .

The transition here is so abrupt, that some critics suspect the loss of part of the text before these words.

John ii. 3 .

John vi. 11 .

John i. 18 .

John i. 47 .

The reading νεῖκος having been followed instead of νῖκος , victory.

John i. 49 , John vi. 69 ; Matt. xii. 18 .

Harvey thinks that this is the Hebrew Gospel of which Irenæus speaks in the opening of this book; but comp. Dr. Robert’s Discussions on the Gospels , part ii. chap. iv.

Literally, “four catholic spirits;” Greek, τέσσαρα καθολικὰ πνεύματα : Latin, “quatuor principales spiritus.”

1 Tim. iii. 15 .