A new installment has now appeared of the Patrologia Orientalis (XII.5: Paris, 1919), containing a reprint of the Armenian text, with a translation into English by the discoverer, Ter-Mekerttschian, and Dr S. G. Wilson. This is followed by a much more accurate translation into French by the late Père Barthoulout, S. J., formerly a missionary in Armenia. Among other valuable notes he points out that the opening words of c.97 have been wrongly separated from the preceding chapter. The next sentence would then appear to mean: "He is separated and withdrawn from among men, and (yet) wheresoever," etc.

On p.78, n.5.

Compare the fragment attributed to Victorinus of
Pettau, printed by Routh, Rell. III, 458: "Summum ergo coelum sapientiæ," etc. The common source may be "the Elders" or Papias.

---

Footnotes:

[57] This opening section is in the manner of the introductions to each of the five books Against Heresies: in the first of these, of which the Greek is preserved, we have parallels to language used here: kathos dunamis hemin, and epi polu karpophoreseis ta di oligon huph' hemon eiremena.

[58] "To shew forth the preaching." This corresponds to the wording of the title: the epideixis, ostensio, or "demonstration" of the Apostolic Preaching.

[59] Lit. "a more essential remembrancer."

[60] Cf. I, i. 20: hen hekaston de ton eiremenon te idia _axei, kai prosarmosas to tes aletheias somatio.

[61] Cf. IV. pref. 3: "Homo est autem temperatio animæ et carnis:" V, vi. 1, viii. 1, ix. 1.

[62] Or, "spirit." The Armenian word for "spirit" (pneuma is sometimes used also for "soul" (psuche): the context shows that it is so used here.

[63] Lit., "I am the Existing One," as in LXX Ego eimi ho hon. In III, vi. 2 the words are quoted as spoken by the Father

[64] Here, as usual, the LXX is followed (loimon).

[65] Cf. I, i. 20: ho ton kanona tes aletheias akline en heauto katechoe, hon dia tou baptismatos eilephe. The Arm. has taken over the Greek word kanon.

[66] Cf. V, xxxvi. i: "presbyteri apostolorum discipuli."

[67] This passage is obscure, and I cannot feel any confidence in my rendering of it. The Armenian translator has probably misunderstood the construction of the Greek: his verbs are all in the infinitive, which suggests that Irenæus is recording what the faith teaches. The words "made God" represent theopoieisthai. This word, if not traceable elsewhere in Irenæus, is found in other early writers: e.g. Hippolytus, Philos. x. 34: gegonas gar theos . . . etheopoiethes athanatos gennetheis; ou gar ptocheuei theos kai se theon poiesas eis doxan autou. It is frequent in Athanasius; e. g., De Incarn. 54: autos gar enenthropesen, hina hemeis theopoiethomen. In Irenæus the thought finds expression in various forms: see IV, lxiii. 3: "quoniam non ab initio dii facti sumus, sed primo quidem homines, tunc demum dii:" also III, vi. 1.

[68] This is a reminiscence of controversy with the heretics who denied that the Good God of the New Testament was the Creator God of the Old Testament: see IV, xxxiv. 2: "non enim aliena sed sua tradidit ei" (of the Father committing all things to the Son); V, ii. 1: "vani autem qui in aliena dicunt Dominum venisse, velut aliena concupiscentem" (where the Arm. enables us to correct the Latin, which has "Deum").

[69] In IV, xxxiv. 2 he quotes, as "Scripture," the Shepherd of Hermas, Mand.: Proton panton pisteuson hoti heis estin ho theos, ho ta panta ktisas kai katartisas, kai poiesas ek tou me ontos eis to einai ta panta, kai panta choron, monos de achoretos on. Cf. also I, xv. 1.

[70] IV, xxxiv. 1: "in omnibus autem et nos, et hunc mundum qui est secundum nos:" I, xv. 1: "etenim mundus ex omnibus:" III, xi. 7: "in omnibus ergo est et hæc quæ secundum nos est conditio."

[71] Or "shown to be": cf. V, xviii. 1: "Et sic unus Deus Pater ostenditur (= deiknutai)."

[72] God is logikos, therefore by logos He created the world. The play on the words is given by the Armenian, but cannot be given by the English translation.

[73] "Gives body:" apparently representing somatopoiei: cf. I. i. 9, of the Demiurge of Valentinus: ex asomaton somapopoiesanta.

[74] III, xxxviii. 2: "Verbo suo confirmans et Sapientia compingens omnia;" IV, xxxii. 2: "qui omnia Verbo fecit et Sapientia adornavit;" 4: "qui Verbo et Sapientia fecit et adaptavit omnia." On this whole section, see Introd. pp. 44 ff.

[75] V, xviii. i: "Super omnia quidem Pater, et ipse est caput Christi; per omnia autem Verbum, et ipse est caput ecclesiæ; in omnibus autem nobis Spiritus, et ipse est aqua viva quam præstat Dominus," etc. Cf. Hippol. c. Noet. 14: ho on pater epi panton, ho de huios dia panton, to de hagion pneuma en pasin.

[76] Lit. "head:" cf. cc. 7, 100.

[77] This is fully worked out in IV, lv. 1-6: the prophets were "members of Christ," and so each, according to the "member" that he was, declared his portion of prophecy, all together announcing the whole.

[78] The same double rendering of anakephalaiosasthai (Ephesians 1:10) is found in the Arm. version of V, i. 2.

[79] IV, xi. 4: "visibilem et palpabilem;" cf. IV, xiii. 1, where the Arm. shows that the Latin "passibilis" should be corrected to "palpabilis."

[80] This double rendering occurs in the Arm. of IV, xxxiv. 4 and V, i. 1, where the Latin has simply "communio." With the whole of this passage compare IV, xxxiv. 4: "qui novissimis temporibus homo in hominibus factus est, ut finem conjungeret principio, id est, hominem Deo."

[81] We have the same words in IV, lv. 6: "in novissimis temporibus nove effusus est in nos."

[82] IV, xxv. 2: "assuescens hominem portare ejus Spiritum;" xxxiv. 6: "qui portant Spiritum ejus."

[83] IV, xxxiv. 5: "Spiritu quidem præparante hominem in Filium Dei, Filio autem adducente ad Patrem, Patre autem incorruptelam donante;" V, xxxvi. 2: "per Spiritu quidem ad Filium, per Filium autem ascendere ad Patrem."

[84] IV, xi. 5: "Agnitio enim Patris Filius."

[85] Lit. "ministerially dispenses." Cf. V, xviii. i: "Verbum . . . præstat Spiritum omnibus quemadmodum vult Pater"

[86] Cf. c. 91; and III, xi. 5: "testamentum hominibus aperiens;" V, ix. 4: "testamentum evangelii apertum et universo mundo lectum;" xxxiii. i: "apertionem hæreditatis;" cf. III, xviii. 1.

[87] An account of the late Jewish teaching as to the Seven Heavens is given in Mr. H. St John Thackeray's valuable book St Paul and Contemporary Jewish Thought, pp. 172-179, where three parallel tables of their descriptions will be found. References to them in Christian apocryphal literature are collected in Dr Charles's Book of the Secrets of Enoch (from the Sclavonic), pp. xliv-xlvii. Hippolytus in his Commentary on Daniel (ed. Achelis, p. 96), referring to eulogeite ouranoi in the Benedicite, says: tous hepta ouranous . . . proskaloumenoi. Clement of Alexandria (Strom. iv. 25) says: heite hepta ouranoi, hous tines arithmousin kat' epanabasin. Origen (c. Cels. vi. 21) likewise mentions the Seven Heavens, but without committing himself to the exact number. Irenæus in I, i. 9 refers to the Valentinian teaching which identified the Seven Heavens with angels of varying degrees of power. In our passage he strangely connects the Seven Heavens with the Seven Gifts of the Spirit. We observe two peculiarities in his description. First, that, numbering from above downwards, he reckons the highest as the First Heaven: secondly, that his Seventh, or lowest, is the firmament. Evil is wholly excluded from these heavens: so it is in the Ascension of Isaiah (for which see Introd. p. 41), where however it is found in the firmament, which is not reckoned as one of the heavens. The belief in the Seven Heavens soon came to be discredited; and it is curious to find a survival of it, due apparently to Irish influences, in the invocation of the septens cælos in a book of prayers of the seventh or eighth century (Brit. Mus. Reg. 2.

A. xx, f. 47 v.).

[88] Compare the reason given by Justin Martyr (Dial. 22) for the worship to the Temple: ouch hos endees on . . . all' hopos kan kata touto prusechontes auto me eidololatrete..

[89] Perhaps the text should be emended so as to give "operation" (energeia).

[90] Or "ministrations" (= diakonion in Arm. version of 1 Corinthians 12:5).

[91] Omitted by oversight: cf. c. 59, and III, x. 1, xviii. 2, where the words are correctly given.

[92] The heavens are enumerated from above, in order to correspond with the prophet's words and put Wisdom first and Fear of God last.

[93] V, xx. 2: "ecclesia . . . heptamuchos lucerna."

[94] IV, xxv. 3: "Quoniam facies omnia juxta typum eorum quæ vidisti in monte:" LXX, ton dedeigmenon soi: the variation may be due to a reminiscence of Acts 7:44 hon eorakei.

[95] On the glorification of the Father by the Son and the Holy Spirit, see Introd. p. 39.

[96] The meaning is uncertain: the word means "daily, continual, perpetual"; but it is also used as an adverb. The German translations take it in the sense of "eternal" (sein ewiger Sohn). It renders dia pantos in Leviticus 24:2; and that may have been the original Greek in this passage. But even so it is not clear whether it is to be taken with "who is His Son," or with "is glorified"--For the Eternal Sonship we may compare III, xix. 1: "existens semper apud Patrem;" and IV, xxxiv. 3: "semper cum Patre erat."

[97] Origen in his Commentary on Romans (III, 8) interprets the two Cherubim over the mercy-seat as the Son and the Holy Spirit. In De Principiis (I, iii. 4, IV, iii. 26) he gives the same interpretation of the two Seraphim of Isaiah 6:3, saying that he received it from his Hebrew teacher: he adds that the same applies to the two living creatures of Habakkuk 3:2 (LXX). Philo (Vit. Mos. iii. 8) had interpreted the two Cherabim as tas presbutatas kai anotato duo tou ontos dunameis, ten te poietiken kai basiliken: the former onomazeai theos, the latter kurios. This probably paved the way for Orign's interpretation.

[98] Elsewhere Irenæus constantly speaks of the Son and the Spirit as the Hands of God: see Introd. p. 51.

[99] Equivalent to plasma or plasmatio.

[100] So both the German tanslations; but they transfer the words so as to link them with "this great created world." What we seem to want is, "to have all as his own," if the words can bear that meaning.

[101] For this function of angels cf. Papias, as quoted by Andreas in Apocal. c. 34, serm. 12: Eniois de auton (delade ton palai theion angelon) kai tes peri ten gen diakosmeseos edoken archein, kai kalos archein parenguese.

[102] IV. lxii. 1: nepios gar en.

[103] That Paradise was in a region outside this world is not quite distinctly stated here, but the opening words of c. 17 seem to support this view. The view of Irenæus, however, is clearly given in V, v. 1: Pau oun etethe ho protos anthropos; en to paradeiso delonoti, kathos gegraptai (Genesis 2:8) . . . kai ekeithen exeblethe eis tande ton kosmon parakousas. He goes on to speak of this as the Paradise into which St Paul was caught up (2 Corinthians 12:4). Moreover he identifies it with the resting-place of just men, such as Enoch and Elijah. So in the Apocalypse of Peter the just are dwelling in a megiston choron ektos toutou tou kosmou. Irenæus is silent as to whether Paradise is in the third heaven. But the Slavonic Secrets of Enoch, referred to above, places it there. In the shorter and apparently more original recension we read as follows (c. 8): "And the men removed me from that place, and brought me to the third heaven, and placed me in the midst of a garden; a place such as was never seen for the goodliness of its appearance. And every tree is beautiful, and every fruit ripe; all kinds of agreeable food springing up with every kind of fragrance. And (there are) four rivers flowing with a sift course; and every kind of thing good, that grows for food," etc. The Valentinians, according to Irenæus (I, i. 9), placed Paradise huper triton ouranon. Comp. the Anaphora in the Liturgy of St Basil (Swainson, p. 80): exorisas auton en te dikaiokrisia sou, ho theos, ek tou paradeisou eis tonde ton kosmon..

[104] As LXX, kat' auton.

[105] As LXX, okodomesen . . . eis gunaika.

[106] Cf. III, xxxii. 1.

[107] IV, lxvi. 2; ektote gar apostates ho angelos houtos kai echthros. aph' hote ezelose to plasma tou theou: V, xxiv. 4: "Invidens homini, apostata a divina factus est lege: invidia enim aliena est a Deo." Cf. Wisd. ii. 24: phthono de diabolou thanatos eiselthen eis ton kosmon.

[108] V, xxi. 2: "Satana enim verbum Hebraicum apostatam significat." Cf. Just. Mart. Dial. 103.

[109] Cf. Genesis 3:24: katokisen auton apenanti tou paradeisou tes truphes. Perhaps "the way" comes from "the way of the tree of life" in the same verse.

[110] This is from the Book of Enoch, to which Irenæus also refers in IV, xxvii. 2.

Enoch vii. 1: kai edidaxan autas pharmakeias kai epaoidas kai rhizotumias, kai tas butanas edelosan autais: viii. 1: pselia kai kosmous kai stibeis kai to kalliblepharon kai pantoious lithous eklektous kai ta baphika. Tertullian makes use of the same passage: De cultu fem. i. 2, ii. 10 (ut Enoch refert).

[111] The Armenian corresponds to the Greek ho neoteros (Genesis 9:24). As there were three sons of Noah, the comparative causes difficulty. Origen took it as a superlative: for in later Greek (as in French) the comparative with the article is used as a superlative. He went on to argue that as Ham was not the youngest son of Noah, the word "son" was used for grandson, and that "Noah knew what his grandson (Canaan) had done to him": hence the curse falls on Canaan. This accorded with a tradition given him by his Hebrew teacher (Comm. in Genesis 9:18; Lomm. viii, p. 65). The trouble arose from the fact that "the curse of Ham" was not pronounced on Ham, but on his son Canaan. Justin Martyr (Dial. 139) says that Noah cursed his son's son; "for the prophetic Spirit would not curse his son, who had been blessed together with the other sons by God."

[112] Irenæus makes no difficulty about speaking of "the curse of Ham." It is clear that he had a text of the LXX, which enabled him to do so. The Hebrew of Genesis 9:25 gives us: "Cursed be Canaan: a servant of servants shall he be unto his brethren." The LXX has: Epikataratos Chanaan ; pais oiketes estai tois adelphois autou. But some MSS (E and some cursives) read Cham for Chanaan. When pais was taken with the preceding word, Cham pais was no doubt intended to mean "the child of Ham," i.e. Canaan: it might however be understood as "Ham the child." So here the Armenian translator does not give the genitive case of Ham, but the nominative: and it would seem that he rightly interprets the meaning of Irenæus.

[113] Irenæus seems to have drawn on Acts 2:9-11 to amplify his list.

[114] The LXX reads Canaan, but one cursive has Ham.

[115] Here again the LXX reads Canaan, though E and other MSS. have Ham. The Arm. here has "he shall bless" for "he shall dwell"; but this is a slip, as appears from below.

[116] "The calling of the Gentiles," or, as we have it also here, "the calling from among the Gentiles," recurs in cc. 28, 41 bis, 42, 89, 91. I have noted it in the Armenian version of IV, xxxiv. 12, where however we find in the Greek he ex ethnon ekklesia, and in the Latin ea quæ ex gentibus est ecclesia. I do not remember to have met with it elsewhere in the writings of Irenæus, or in any earlier writer. In the fragments of Hippolytus on Genesis 49 (ed. Achelis, pp. 59 ff.) he ex ethnon klesis is found several times, and more than once ekklesia occurs as a various reading. It is not found, however, in the corresponding comments in The Blessings of Jacob (Texte u. Unters. xxxviii. 1).

[117] With all the above cf. Just. M. Dial. 139.

[118] These last words are so quoted in V, xiv. 1.

The LXX continues: hoti en eikoni theou epoiesa ton anthropon. This Irenæus paraphrases; cf. c. 11: "for (as) the image of God was man formed and set on the earth." That "the image of God is the Son" may be a reminiscence of Colossians 1:15.

[119] V, xvi. 1: tkeneiona edeixen alethos, aupos touto genomenos hoper en he eikon autou: where see the context.

[120] Lit. "was found" (= heurethe).

[121] This is explained by the comment above (c. 21) on the blessing of Shem, which did not say "Blessed be Shem," but "Blessed be the Lord, the God of Shem"; meaning that God "should be to Shem a peculiar possession of worship."

[122] Heb. and LXX: "seventy and five."

[123] The Arm. has "uncircumcision" for "righteousness" by an oversight.

[124] The same interpretation of Pascha, as if from paschein, is found in IV, xx. i: "cujus et diem passionis non ignoravit, sed figuratim prænuntiavit eum, Pascha nominans.

[125] "The finger of God" (Luke 11:20) appears as "the Spirit of God" in Matthew 12:28.

Cf. Barn. xiv. 3; and Clem. Hom. Xi. 22, xvi. 12, quoted in Introd. p. 53 n. i.

[126] Numbers 13:16: kai eponomasen Mouses ton Hause huion Naue Iesoun. Justin Martyr (Dial. 75, 113) has much to say on this change of name. Cf. Barn. xii. 8 f.

[127] Probably this represents ho egeneto. Compare the brief clauses "and this came to pass" (c. 67), and "as indeed they have become" (c. 72); III, vi. 4: "quod et erat." But it might be rendered, in conjunction with the Name, "which was (given them)": so the German translations take it.

[128] Cf. the Greek fragment attributed to Irenæus, Harvey II, p. 487, where we have anakephalaioumenos: this fragment, however, is now shown to be from Hippolytus On the Blessings of Moses (Texte u. Unters. N. F. XI, 1a, p. 49). Cf. also IV, ii. 1: "Moyses igitur recapitulationem universæ legis . . . in Deuteronomio faciens."

[129] Or "this present Jerusalem": perhaps representing ten nun Ierousalem (Galatians 4:25).

[130] Cf. c. 51.

[131] For this double rendering see above c. 6.

[132] III, xx. 1: "Quemadmodum autem adunari possemus incorruptelæ et immortalitati, nisi prius incorruptela et immortalitas facta fuisset id quod et nos?" Cf. III, xix. 6: kai ei mhe sunenothe ho anthropos to theo, ouk an edunethe metaschein tes aphtharsias.

[133] Cf. 2 Tim. i. 10: photisantos zoen kai aphtharsian dia tou euangeliou.

[134] V, i. 2: ten archaian plasintou Adam eis heauton anekephalaiosato

[135] III, xix. 5: "erat enim homo pro patribus certans:" V, xxi. 1: "Omnia ergo recapitulans, recapitulatus est et adversus inimicum nostrum hellum, provocans et elidens eum qui in initio in Adam captivos duxerat nos" (the Arm. version of this passage suggests the true punctuation). With "pro patribus" comp. Barn. V. 7: hina kai tois patrasin ten epangelian apodo.

[136] Almost the same words are here used as in III, xxx. 1.: "Et quemadmodum protoplastus ille Adam de rudi terra et de adhuc virgine--nondum enim pluerat Deus, et homo non erat operatus terram--habuit substantiam et plasmatus est manu Dei, id est, Verbo Dei--omnia enim per ipsum facta sunt--et sumpsit Dominus limum a terra et plasmavit hominem: ita recapitulans in se Adam ipse Verbum existens ex Maria, quæ adhuc erat virgo, recte accipiebat generationem Adæ recapitulationis." Cf. III, xix. 6: also Ephraim's Commentary on the Diatessaron (Moesinger, p. 21): "In Virginis conceptione disce quod qui sine conjugio Adamum ex virginea terra protulit, is etiam Adamum secundum in utero virginis formaverit." Cf. also Tertullian, De carne Christi, 17; Firmicus Maternus, De errore prof. relig., 25.

[137] III, xxxi. 1: ten auten ekeino tes genneseos echein homoioteta.

[138] V, ii. 1: "restaurans suo plasmati quod dictum est in principio, factum esse hominem secundum imaginem et similitudinem Dei:" and below, c. 97.

[139] The same parallel is worked out in III, xxxii. 1, and V, xix. 1. It is found earlier in Justin Martyr (Dial. 100), and later in Tertullian (De carne Chr. 17).

[140] Irenæus is fond of referring to the sheep that was lost: see III, xx. 3, xxxii. 2, xxxvii. 1; V, xii. 3, xv. 2

[141] V, xiv. 2: "Nunc autem quod fuit qui perierat homo, hoc salutare factum est Verbum . . . non alteram quandam, sed illam principalem Patris plasmationem in se recapitulans, exquirens id quod perierat."

[142] See above, c. 32.

[143] III, xxxii. I: "eam quæ est a Maria in Evam recirculationem significans;" V, xix. 1: "uti virginis Evæ virgo Maria fieret advocata." Cf Just. M. Dial. 100.

[144] V, xvi. 2: "Dissolvens enim eam quæ in initio in ligno facta fuerat hominis inobedientiam, obediens factus est usque ad mortens, mortem autem crucis, eam quæ ligno facta fuerat inobedientiam per eam quæ in ligno fuerat obedientiam sanans."

[145] IV, xxxiv. 5: "Nam prophetia est prædicatio futurorum."

[146] Cf. c. 68.

[147] V, xvii. 4: Epei gar dia xulou apebalomen auton (sc. ton logon Kuriou), dia xulou palin phaneros tois pasin egeneto, epideiknuon to hupsos kai mekos kai platos en heauto;kai, hos ephe tis ton probebekoton presbuteron, dia tes ektaseos ton cheiron tous duo laous eis hena theon sunagon. The Greek, preserved in a Catena, is here emended from the Latin and Armenian versions, both of which omit kai bathos.

[148] V, xviii. 2: "in hoc mundo existens, et secundum invisibilitatem continet quæ facta sunt omnia, et in universa conditione infixus (Arm. "and in all this world in-crucified "), quoniam Verbum Dei gubernans et disponens omnia." The thought is taken from Justin (Ap. 1.

60), who attributes to Plato the words: Echiasen auton en to panti (cf. Timæus 36 B.C.). See above, Introd. p. 29.

Justin says that Plato misunderstanding the story of the Brazen Serpent, mede noesas tupon einai staurou, alla chiasma goesas, ten meta ton proton theon dunamin kechiasthai en to panti eipe.

[149] IV, x. 1: hoti poiesei to sperma hos ta astra tou ouranou. toutesti to hupo Paulou eiremenan; Hos phosterei en kosmo: Cf. IV, xiii. 1.

[150] III, xxvi. 1: ek karpou tes kuilias autou aionion anastesein basilea: III, xi, 4, xvii. 1, xxix. 1.

In all these places the phrase "eternal King" is used in connection with this particular promise. The phrase also occurs in III, xx. 2, and below in cc. 56, 66, 95.

Justin uses it several times (Dial. 34, 36, 118, 135), but not in this connection.

[151] Here and above I have used "body" as in A. V. for koilia: but the strange argument is thus somewhat obscured. The words which immediately follow in the Armenian text may be more easily rendered in Latin: "de fructu ventris tui, quod est proprium feminæ prægnantis: non de fructu lumborum, nec de fructu renum, quod est proprium viri generantis: ut declararet," etc. Almost the same words are found in III, xxvi. 1: cf. also III, ix. 2: "ext fructu ventris David, id est, ex David virgine." The argument is used by Tertullian, Adv. Marcion, III, 20.

[152] The same word corresponds to "artifex" in the Arm. version of V, xv. 2, xxiv. 4: cf. III, xi. 11: ho ton hapanton technites Logos.

[153] Cf. c. 39: Barn. V. 6: hina katargese ton thanaton kai ten ek nekron anastasin deixe: and Hippolytus, Apostolic Tradition, in the Eucharistic Prayer: "ut resurrectionem manifestet"; and Philos. x. 33 (Connolly, Texts and Studies, VIII, 4.

166).

[154] Or "body": cf. c. 62.

[155] V, xix. 2: "Alii autem manifestum adventum Domini contemnunt, incarnationem ejus non recipientes."

[156] IV, xxxiv. 2: "homo justus:" the whole context is parallel to our passage: cf. also III, xvii.,6.

[157] IV, xxxiv. 2, lxiii. 2.

[158] Cf. cc. 54 f.

[159] The Arm. seems to be a rendering of ek theou skareis dia pneumatos agiou. Cf. III, xvii. 6: "unitus et consparsus suo plasmati secundum placitum Patris, et caro factus." See Introd. p. 65.

[160] Cf. c. 97 (where however the Incarnation is in question), and the references there given.

[161] Or "fleshly": cf. I, ii. 1: kai ten egersin ek nekron kai ten ensarkon eis tous ouranous analepsin.

[162] The Arm. is a literal rendering of houtos echein, as in the Arm. version of IV, Xi. 2 ("sic se habere").

[163] Cf. c. 21.

The Arm. is obscure, perhaps corrupt.

[164] Cf. Just. M. Ap. 1.

32: Mouses . . . protos ton propheton genomenos.

[165] Lit. "the Armenian language."

[166] The Hebrew text has been corrupted in transmission: but it is plain that Irenæus interpreted the first two words ("In the beginning created") as "In the beginning the Son." St Hilary, on Psalm 2. 2, says that bresith has three meanings, "in principio in capite, in filio"; but be prefers the first as the interpretation given by the LXX. See the note of the learned Dom Coustant, the Benedictine editor of St Hilary. See also Dr Harnack's notes in Texte u. Unters., I, 1. 117 ff. and xxxi, 1.

60.

In Clem. Alex. Ecl. Proph. 4 we find as a comment on Genesis 1:1, hoti arche ho huios.

[167] For this composite quotation from the Psalms, here attributed to Jeremiah, see Introd. p. 19 ff.

[168] For this quotation also see Introd. p. 22 f.

[169] This is probably a reference to Proverbs 8:22: ho kurios ektise me aichen ton hodon autou.

[170] Justin (Dial. 88) quotes the Voice at the Baptism in the form "Thou art my Son, this day have I begotten thee" (Psalm 2:7, and Luke 3:22 in Codex Bezæ, etc.). Then he says: tote genesin autou legon ginesthai tois anthropois, ex hotou he gnosis autou emelle ginesthai.

[171] III, vi. 1: "Filium enim hic significat, qui et Abrahæ collocutus sit, a Patre accepisse potestatem judicandi Sodomitas propter iniquitatem eorum.' For the indebtedness of Irenæus to Justin in this and the next chapter, see Introd. p. 12.

[172] The Arm. text has "from heaven to heaven" by oversight. That Jacob's Ladder signified the Cross was said by Justin (Dial. 86).

[173] IV, xxxiii. i: "Audistis mensos esse cælos in palma . . . qui comprehendit terram pugillo."

[174] IV, xliv. 3: "Malitia parvuli": cf. c. 95.

[175] IV, xlvii. 1: "ecclesiæ . . . quam non Moyses quidem famulus Dei, sed Jesus filius Dei in hæreditatem dabit."

[176] V, xvii. 4: dia tes ektaseos ton cheiron (where neither Lat. nor Arm. supports the inserted theias): cf. c. 79.

For, this ektasis cf. Barn. XII. 2; Just. M. Dial. 91, 112, 131.

[177] III, vi. i: "Vere igitur cum Pater sit Dominus et Filius vere sit Dominus, merito Spiritus Sanctus Domini appellatione signavit eos."

[178] I, i. 18: to gar ek theou gennethen theos estin.

[179] Cf. Athan. Orat. i. 64: kai estin ho theos aoratos kai aprositos tois gennetois.

[180] Apparently reading adikian. The omission of "thy God" after "God" may be an oversight.

[181] III, vi. 1: "Utrosque enim Dei appellatione signavit Spiritus: et eum qui ungitur Filium, et eum qui ungit, id est, Patrem."

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

[183] As though reading en arche for arche.

[184] As though reading plerosei ptomata and epi ges pollon, with some MSS. of LXX.

[185] This is Justin's interpretation of the words: see Dial. 33: kai hoti tapeinos estai proton anthropos, eita hupsothesetai.

[186] Reading kurio for Kuro; cf. Barn. XII. 11: so also many later writers.

[187] The subject is fully treated by Justin (Ap. l, 36 ff.): cf. especially: pote de hos apo prosopou tou despotou panton kai patros theou phthengetai, pote de hos apo prosopou tou christou.

[188] Here the quotation corresponds with Acts 13:47, as in Just. M. Dial. 121.

[189] Cf. c. 30.

Justin says (Dial. 62): Alla touto to to onti apo tou tatros problethen gennema pro panton ton poiematon sunen to patri, kai touto ho pater prosomilei.

[190] The construction of the Arm. is uncertain, but the general sense is plain. The preposition "with" in the first place seems to represent sun, in the second place pros.

[191] V, i. 3: "Patris omnium, qui operatus est incarnationem ejus.

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

[193] After the word "death" the Arm. has again "at that time."

[194] The translator has read meth' humon for meth' emon: there is no distinction in sound in the later Greek pronunciation.

[195] Or, perhaps "a cry of augury."

[196] Cf. c. 71; and Just. M. Ap. 1, 47: thaumazonton ta gegenemena: Dial. 118: touto thaumazon Esaias ephe.

[197] 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.

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

[199] 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.

[200] V, xv. 4: "Cum quo et loquebatur Pater: Faciamus," etc. cf. IV, xxxiv. i. Cf. Barn. V, 5.

[201] V, i. 1: "non cum vi . . . sed secundum suadelam . . . suadentem, non vim inferentem:" cf. IV, lix. 1: Bia theo ou prosestin ; agathe de gnome pantote sumparestin auto: lx. 1: alla me biazomenou. Compare Ep. ad Diognetum 7: hos peithon, ou biazomenos ; bia gar ou prosesti to theo.

[202] The Arm. offers double renderings both of katorthosai and of antilaeesthai.

[203] Cf. cc. 36, 66, 95.

[204] The Arm. appears to mean "of the Risen One ": but the text may be corrupt.

[205] This is Justin's interpretation in Ap. 1, 35: hou he arche epi ton omon; menutikon tes dunameos tou staurou, o prosetheke tous omous staurotheis.

[206] Cf. Just. M. Dial. 101: Oneidos men gar hemin tois eis auton pisteuousin anthropois pantachou estin. Justin is interpreting oneidos anthropon (Psalm 22:7).

[207] III, xvii. 3: "magni consilii patris nuntius:" see note to c. 54.

[208] Cf. Just. M. Ap. 1, 34: Opou de kai tes ges gennasthai emellen, k.t.l., quoting Micah 5:2, which Irenæus quotes below, c. 63.

[209] So in IV, xx. 2: "cui repositum est," corresponding to ho apokeitai, the reading which Justin defends in I[120.

[210] Cf. Just. M. Ap. 1, 32: Ioudas gar propator Ioudaion, aph' ou kai to Ioudaioi kaleisthai eschekasi. See on this whole chapter Introd. pp. 6 ff.

[211] The translation is uncertain. Cf. Justin, ibid.: meth' hon euthus dorialotos humin he ge Ioudaion paredothe.

[212] Cf. Justin, ibid.: ho apokeitai to basileion.

[213] Cf. Justin, ibid.: he gar keklemene . . . stole hoi pisteuontes auto eisin anthropoi. And for what follows: hon tropon gar to tes ampelou haima ouk anthropos pepoieken all' ho theos, k.t.l. and the similar passage in Dial. 54.

[214] So in III, ix. 2 ("dux"). The only other evidence for this seems to be Just. M. Dial. 106 (hegoumenos): LXX, anthropos.

[215] Cf. Protevang. Jacobi (cod. D): heos hou eiselthen . . . kai este epi ten kephalen tou paidiou: Opus Imperf. in Matth. p. 30: 'venit et stetit super caput pueri." Codex Bezæ has epano tou paidiou and supra puerum (with vet. lat.).

[216] This passage was quoted in c. 9.

[217] As though reading eleesei for elenxei. But in III, x. 1 we find "arguet gloriosos terrae." The confusion between elenchein and eleein is found in the text of Jude 22

[218] Lit. "with spirit through the lips," as in LXX.

[219] 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.

[220] As though reading anastasis instead of anapansis.

[221] The Arm. means "with," not "by means of." Cf. Just. M. Dial. 86: Mouses meta rhabdou epi ten tou laou apolutrosin epemphthe: the Rod from Jesse's root is there said to be Christ

[222] Or "body."

[223] III, x. 1: "secundum autem quod Deus erat non secundum gloriam judicabat neque secundum loquelam arguebat."

[224] In V, xxxiii. 4 he discusses the same question and, while recognizing