Irenaeus: Demonstration of the Apostolic Preaching

IV, xliv. 3: “ Malitia parvuli ”: cf. c. 95.

IV, xlvii. 1: “ ecclesiæ . . . quam non Moyses quidem famulus Dei, sed Jesus filius Dei in hæreditatem dabit. ”

V, xvii. 4: διὰ τῆς ἐκτάσεως τῶν χειρῶν (where neither Lat. nor Arm. supports the inserted θείας ): cf. c. 79. For, this ἔκτασις cf. Barn. XII. 2; Just. M. Dial. 91, 112, 131.

III, vi. i: “ Vere igitur cum Pater sit Dominus et Filius vere sit Dominus, merito Spiritus Sanctus Domini appellatione signavit eos. ”

I, i. 18: τὸ γὰρ ἐκ θεοῦ γεννηθὲν θεός ἐστιν.

Cf. Athan. Orat. i. 64: καὶ ἔστιν ὁ θεὸς ἀόρατος καὶ ἀπρόσιτος τοῖς γεννητοῖς .

Apparently reading ἀδικίαν . The omission of “thy God” after “God” may be an oversight.

III, vi. 1: “ Utrosque enim Dei appellatione signavit Spiritus: et eum qui ungitur Filium, et eum qui ungit, id est, Patrem. ”

III, xix. 3: “ Et unxit quidem Pater, unctus est vero Filius, in Spiritu qui est unctio, ” etc. For this chapter, see Introd. p. 60.

As though reading ἐν ἀρχῇ for ἀρχή .

As though reading πληρώσει πτώματα and ἐπὶ γῆς πολλῶν , with some MSS. of LXX.

This is Justin’s interpretation of the words: see Dial. 33: καὶ ὅτι ταπεινὸς ἔσται πρῶτον ἄνθρωπος, εἶτα ὑψωθήσεται .

Reading κυρίῳ for Κύρῳ ; cf. Barn. XII. 11: so also many later writers.

The subject is fully treated by Justin ( Ap. l, 36 ff.): cf. especially: πότε δὲ ὡς ἀπὸ προσώπου τοῦ δεσπότου πάντων καὶ πατρὸς θεοῦ φθέγγεται, πότε δὲ ὡς ἀπὸ προσώπου τοῦ χριστοῦ.

Here the quotation corresponds with Acts xiii. 47 , as in Just. M. Dial. 121.

Cf. c. 30. Justin says ( Dial. 62): Ἀλλὰ τοῦτο τὸ τῷ ὄντι ἀπὸ τοῦ τατρὸς προβληθὲν γέννημα πρὸ πάντων τῶν ποιημάτων συνῆν τῷ πατρί, καὶ τούτῳ ὁ πατὴρ προσομιλεῖ.

The construction of the Arm. is uncertain, but the general sense is plain. The preposition “with” in the first place seems to represent σύν , in the second place πρός .

V, i. 3: “ Patris omnium, qui operatus est incarnationem ejus.

For comments on the rest of this chapter, see Introd. pp. 15 f.

After the word “death” the Arm. has again “at that time.”

The translator has read μεθ᾽ ὑμῶν for μεθ᾽ ἔμῶν : there is no distinction in sound in the later Greek pronunciation.

Or, perhaps “a cry of augury.”

Cf. c. 71; and Just. M. Ap. 1, 47: θαυμαζόντων τὰ γεγενημένα : Dial. 118: τοῦτο θαυμάζων Ἠσαιὰς ἔφη.

III, xxvi. 2: “ In eo autem quod dixerit: Ipse Dominus dabit signum , id quod erat inopinatum generationis ejus significavit. . . . Sed quoniam inopinata salus hominibus inciperet fieri, Deo adjuvante, inopinatus et partus virginis fiebat, ” etc.

The transposition of “son” and “child” would seem to be an oversight: see however Just. M. Ap. 1, 35 ( παιδίον . . . νεανίσκος ]: and note that the whole passage is quoted differently in c. 56 below.

So in IV, lv. 2: cf. III, xx. 2. So above, c. 40. But in c. 56 we have “Angel of great counsel,” as in III, xvii. 3: cf. Just. M. Dial. 76.

V, xv. 4: “ Cum quo et loquebatur Pater: Faciamus , ” etc. cf. IV, xxxiv. i. Cf. Barn. V, 5.

V, i. 1: “ non cum vi . . . sed secundum suadelam . . . suadentem, non vim inferentem :” cf. IV, lix. 1: Βία θεῷ οὐ πρόσεστιν · ἀγαθὴ δὲ γνώμη πάντοτε συμπάρεστιν αὐτῷ : lx. 1: ἀλλὰ μὴ βιαζομένου . Compare Ep. ad Diognetum 7: ὡς πείθων, οὐ βιαζόμενος · βία γὰρ οὐ πρόσεστι τῷ θεῷ .

The Arm. offers double renderings both of κατορθῶσαι and of ἀντιλαεέσθαι .

Cf. cc. 36, 66, 95.

The Arm. appears to mean “of the Risen One ”: but the text may be corrupt.

This is Justin’s interpretation in Ap . 1, 35: οὗ ἡ ἀρχὴ ἐπὶ τῶν ὤμων· μηνυτικὸν τῆς δυνάμεως τοῦ σταυροῦ, ῷ προσέθηκε τοὺς ὤμους σταυρωθείς.

Cf. Just. M. Dial. 101: Ὄνειδος μὲν γὰρ ἡμῖν τοῖς εἰς αὐτὸν πιστεύουσιν ἀνθρώποις πανταχοῦ ἐστιν. Justin is interpreting ὄνειδος ἀνθρώπων ( Ps. xxii. 7 ).

III, xvii. 3: “ magni consilii patris nuntius :” see note to c. 54.

Cf. Just. M. Ap. 1, 34: Οπου δὲ καὶ τῆς γῆς γεννᾶσθαι ἔμελλεν, κ.τ.λ. , quoting Mic. v. 2 , which Irenæus quotes below, c. 63.

So in IV, xx. 2: “ cui repositum est ,” corresponding to ᾧ ἀπόκειται , the reading which Justin defends in I 120.

Cf. Just. M. Ap. 1, 32: Ἰούδας γὰρ προπάτωρ Ἰουδαίων, ἀφ᾽ οὖ καὶ τὸ Ἰουδαῖοι καλεῖσθαι ἐσχήκασι. See on this whole chapter Introd. pp. 6 ff.

The translation is uncertain. Cf. Justin, ibid. : μεθ᾽ ὅν εὐθὺς δοριάλωτος ὑμῖν ἡ γῆ Ἰουδαίων παρεδόθη.

Cf. Justin, ibid. : ὧ ἀπόκειται τό βασίλειον.

Cf. Justin, ibid. : ἡ γὰρ κεκλημενη . . . στολὴ οἱ πιστεύοντες αὐτῷ εἰσιν ἄνθρωποι. And for what follows: ὃν τρόπον γὰρ τὸ τῆς ἀμπέλου αἷμα οὐκ ἄνθρωπος πεποίηκεν ἀλλ᾽ ὁ θεός, κ.τ.λ. and the similar passage in Dial. 54.

So in III, ix. 2 (” dux ”). The only other evidence for this seems to be Just. M. Dial. 106 ( ἡγοὐμενος ): LXX, ἄνθρωπος .

Cf. Protevang. Jacobi (cod. D): ἕως οὗ εἰσῆλθεν . . . καὶ ἔστη ἐπὶ τὴν κεφαλὴν τοῦ παιδίου : Opus Imperf. in Matth. p. 30: ’ venit et stetit super caput pueri. ” Codex Bezæ has ἐπάνω τοῦ παιδίου and supra puerum (with vet. lat. ).

This passage was quoted in c. 9.

As though reading ἐλεήσει for ἐλέγξει . But in III, x. 1 we find “ arguet gloriosos terrae. ” The confusion between ἐλέγχειν and ἐλεεῖν is found in the text of Jude 22

Lit. “with spirit through the lips,” as in LXX.

Omitting “shall lie down”: but this is found in V, xxxiii. 4 ( lat. and arm. ): so too are the other words which are wanting in what follows here.

As though reading ἀνάστασις instead of ἀνάπανσις .

The Arm. means “with,” not “by means of.” Cf. Just. M. Dial. 86: Μωυσῆς μετὰ ῥάβδου ἐπὶ τὴν τοῦ λαοῦ ἀπολύτρωσιν ἐπέμφθη : the Rod from Jesse’s root is there said to be Christ

Or “body.”

III, x. 1: “ secundum autem quod Deus erat non secundum gloriam judicabat neque secundum loquelam arguebat. ”

In V, xxxiii. 4 he discusses the same question and, while recognizing that some persons give a symbolical interpretation, he inclines to look for a literal fulfillment. Here also he finds room for both interpretations. The passage of Papias there quoted, as to the marvellous productivity of the millennial period, ends with the statement that the animals will live in peace and concord and in subjection to man. This explains the reference to the Elders in our text.

The Arm. text as printed gives “in my name”; but by a different division of the letters we get “in one name.”

Cf. c. 38.

Or “flesh”; and so throughout the passage.

Cf. Wisd. ix. 15 (R. V.): “For a corruptible body weighs down the soul, and the earthly frame ( τὸ γεῶδες σκῆνος ) lieth heavy on a mind that is full of cares:” 2 Cor. v. 1 : ἡ ἐπίγειος ἡμῶν εἰκία τοῦ σκήνους : and cf. σκήνωμα in 2 Pet. i. 13 f. For the use of σκῆνος in the sense of “body” in Greek literature, see Field, Notes on N.T. Translation , p. 183; and Stephanus, Thesaurus Gr. Ling. , ad vocem

Irenæus quotes the prophecy in the Matthæan form, which differs much from the LXX rendering. Moreover he agrees with Codex Bezæ in reading τῆς Ἰουδαίας for γῆ Ἰούδα , and μή for οὐδαμῶς . Justin quotes the words twice in the Matthæan form, but with the usual γῆ Ἰούδα and οὐδαμῶς ( Ap. 1, 34, Dial. 78).

The Arm. word renders πάτρις in Matt. xiii. 54, 57 .

“My” for “thy” (LXX σου ) by oversight. Part of the text is quoted in III, ix. 2. See also above, c. 36.

The Arm. has “and their son for evermore,” and nothing further.

The passage is quoted in the Matthaean form, and ascribed to Isaiah from whom the first words come. In St Matthew’s Gospel it is ascribed to “the prophet,” though some codices insert “Zachariah.” Justin quotes it differently, Ap. 1, 35, Dial. 53.

Cf. cc. 36, 56, 95.

Cf. Just. M. Dial. 114: ἔσθ᾽ ὅτε γὰρ τὸ ἅγιον πνεῦμα . . . λόγους ἐφθέγξατο περὶ τῶν ἐποβαίνειν μελλόντων, φθεγγόμενον αὐτοὺς ὡς τότε γινομένων ἢ καὶ γεγενημένων. It is interesting to see that in IV. lv. 2, Irenæus actually had given the future in this passage. “ Ipse infirmitates nostras accipiet et languores portabit. ”

The Arm. text gives the passive (“be understood”); but doubtless the LXX συνήσει was read: the difference is only in the final letter.

The repetition in the Arm. of the word here rendered “tormented” suggests that the same Greek verb would underlie the words of the prophet (“was tormented for our sins”) and of the psalmist (“And I was tormented”). But in the former case we and μεμαλάκισται , and this verb does not occur in the LXX of the Psalms. Probably the reference is to Ps. xxxviii. 8 (9) , ἐκακώθην , taking up ἐν κακώσει and κεκακῶσθαι of Isa. liii. 4, 7 . For the argument cf. Just. M. Ap. 1, 35: ὁ μὲν Δαυεὶδ . . . οὐδὲν ταύτων ἔπαθεν, κ.τ.λ.

Cf. c. 34.

The Arm. word for “lamb” in this place ( amaru ) seems to be a Syriac loan-word; see the note in Dr. Weber’s translation.

IV, IV. 2: “ et inenarrabile habet genus. ” Cf. Just. M. Ap. 1, 51: ὁ ταῦτα τάσχων ἀνεκδιήγητον ἔχει τὸ γένος : Dial. 43 and 76.

III, xi. 2: “ Spiritus enim inquit faciei nostræ Christus Dominus. ” See for this whole passage Introd. p. 63.

Or “flesh,” as elsewhere.

Cf. c. 59, ad fin .

The words appear to mean literally: “the Spirit becoming as it were a shadow with glory and covering it ( or him).”

This is said of St Peter in Acts v. 15 .

The same point about “the Just” and “just men” is made by Justin ( Ap. 1, 48; Dial. 110).

Cf. IV, xlviii. 2; lv. 4.

Pilate was procurator of Judæa for ten years (27–37). Claudius did not become emperor until A.D. 42. The statement here made is therefore inconsistent with the chronology of history: but it agrees with the view, expressed in II, xxxiii. 2 ff., that our Lord reached ætatem seniorem , that is, an age between 40 and 50: a view which is largely based on John viii. 57 : “Thou art not yet fifty years old, and hast thou seen Abraham?” For these words seemed to Irenæus to show that He could not have been much less than fifty at the time when they were spoken. See C. H. Turner’s art. “Chronology” in Hastings’ Dict. of the Bible .

The Armenian is here uncertain.

Cf. c. 64 for a similar oversight.

Lit. “for trembling.”

“Smite” is in the singular, as in cod. A of the LXX, which is here followed.

Cf. c. 93, and IV, xxix. 5; “ in duodecim prophetis Malachias. ” Often in Justin.

The same interpretation is given by Justin ( Dial. 103).

This is one of the prophecies which Justin declared the Jews had erased from their Scriptures ( Dial. 72). It is quoted several times by Irenæus: III, xxii. 1 (as from Isaiah); IV, xxxvi. 1 (as from Jeremiah, to whom Justin had attributed it); l. 1 (an allusion only); lv. 3 (“ alii autem dicentes: Rememoratus . . . causam reddiderunt propter quam passus est hæc omnia ”); V, xxxi. 1 (with variations, and no name of author).

Cf. c. 46: Barn. XII. 4: Just. M. Ap. 1, 35.

Justin ( Dial. 104) quotes the passage with κόνες πολλοί (as LXX), but in his comment says: ο ὖ ς καὶ κύνας καλεῖ καὶ κυνηγούς. Jerome, in his Psalter translated from the Hebrew, has “ venatores ,” apparently after Symmachus or Theodotion (see Field, Origenis Hexapla , ad. loc. ). The Arm. is literally “dogs hunter”; but “hunter” is used adjectivally, and the two words signify “hounds.” Why πολλοί should have disappeared and “hunter” have taken its place does not seem to be explained by these curious parallels.