Against Heresies 4.20.1–4.22.2

Irenaeus of Lyons · Against Heresies · ca. 180–190 · Lyons · 17 passages

Latin text: Harvey 1857 (Latin text: Harvey (1857), transcribed from archive.org OCR of the printed volumes; section numbers checked against Stieren (1853)).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Ante-Nicene Fathers, vol. 1 (1885), Irenaeus, Against Heresies.

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Against 4, chapter 20

4.20.1Harvey 2:205

Igitur secundum magnitudinem non est cognoscere Deum; impossibile est enim mensurari Patrem; secundum autem dilectionem ejus, haec est enim que nos per Verbum ejus perducit ad Deum, obedientes ei semper discimus quoniam est tantus Deus, et ipse est qui per semetipsum constituit, et elegit, et adornavit, et continet omnia: in omnibus autem et nos, et hunc mundum, qui est secundum nos. Et nos igitur cum his que continentur ab eo, facti sumus. Et hic est de quo Scriptura ait; Et plasmavit Deus hominem, limum terre accipiens, et insufflavit in faciem ejus flatum vita. Non ergo angeli fecerunt nos, nec nos plasmaverunt, nec angeli potuerunt imaginem facere Dei, nec alius quis preter Verbum Domini, nec virtus longe absistens a Patre universorum. Nec enim indigebat horum Deus ad faciendum quz ipse apud se preefinierat fieri, quasi ipse suas non haberet manus. Adest enim ei semper Verbum et Sapientia, Filius et Spiritus, per quos, et in quibus omnia libere et sponte fecit, ad quos et loquitur, dicens: Faciamus hominem ad imaginem et similitudinem nostram; ipse a semetipso substantiam creaturarum, et exemplum factorum, et figuram in mundo ornamentorum accipiens.

As regards his greatness, then, it is not possible to know God, for it is impossible for the Father to be measured; but as regards his love (for it is this that leads us to God through his Word), when we obey him we always learn that there is so great a God, and that it is he who by himself established, chose, adorned, and contains all things; and among all things both ourselves and this world of ours. We too, then, were made together with the things he contains. And this is he of whom Scripture says: “And God formed man, taking clay from the earth, and breathed into his face the breath of life.” It was not angels, then, who made us or formed us; nor could angels make the image of God, nor anyone else but the Word of the Lord, nor any power far removed from the Father of all. For God did not need them to make what he had determined with himself beforehand should be made, as though he did not have his own hands. For the Word and Wisdom, the Son and the Spirit, are always with him, through whom and in whom he made all things freely and of his own will, to whom also he speaks, saying, “Let us make man after our image and likeness,” taking from himself the substance of the creatures, the pattern of the things made, and the form of the adornments in the world.

Gen 2:7 (quotation, high confidence) · Gen 1:26 (quotation, high confidence)

Notes and citation

Summary: God cannot be known in his greatness but is known through his love; he made man with his own hands, the Son and the Spirit, not through angels.

Harvey’s chapter title (how God is known; that the Father, maker of all, formed man by his own hands; how the prophets prophesied by actions) was removed. The Son and Spirit as God’s “hands”: translated as written. Quotations: Gen 2:7; Gen 1:26.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; margin debris; editor's chapter title; small capitals; margin debris; margin reference; section number): Secundum quid notus Deus, et quod ipse Pater conditor omnium per suas manus formavit hominem: et quemadmodum per actus prophetabant propheta futura. Icrrur → Igitur; Deum; w. sss. impossibile → Deum; impossibile; adornavit, 118. 1v.. e XX et continet omnia: in omnibus autem et nos, et hunc mundum, | GR 1Y qui est → adornavit, et continet omnia: in omnibus autem et nos, et hunc mundum, qui est; ab MA8S.v- eo → ab eo; E! plasmavit qu. $ ` Deus → Et plasmavit Deus; ejua Jlatum → ejus flatum; similitudinem Gen. t. 26. nostram → similitudinem nostram; ornamentorum accipiens. 2. → ornamentorum accipiens..

Topics: Trinity

Cite (SBL): Irenaeus, Haer. 4.20.1 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-20-1/#p-4-20-1).

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Translation: Translated by Claude (Opus) from the ancient Latin translation as printed by Harvey (Cambridge, 1857), from the OCR of the printed edition with slips corrected as logged, in Massuet's section numbering; lines lost in the scan supplied from Stieren's edition (1848–53) where noted; each batch compared afterwards with the public-domain translation in ANF 1 (1885).

4.20.2Harvey 2:205

Bene igitur pronuntiavit scriptura que dicit: Primo omnium crede, quoniam unus est Deus, qui omnia constituit, et consummavit, et fecit ex eo quod non erat, ut essent omnia: Omnium capax, et qui a nemine capiatur. Bene autem et in prophetis Malachias ait: Nonne unus Deus qui constituit nos? Nonne Pater unus est omnium nostrum? Consequenter autem et Apostolus ait: Unus Deus, inquit, Pater, qui super omnes, et in omnibus nobis. Similiter autem et Dominus: Omnia mihi, inquit, tradita sunt a Patre meo; manifeste ab eo qui omnia fecit: non enim aliena, sed sua tradidit ei. In omnibus autem nihil subtractum est: et propter hoc idem est Judex viventium et mortuorum, habens clavem David: aperiet, et nemo claudet: claudet, et nemo aperiet. Nemo enim alius poterat nec in caelo, nec in terra, nec sub terra aperire paternum librum, nec videre eum, nisi agnus qui occisus est, et sanguine suo redemit nos, ab eodem, qui omnia Verbo fecit et Sapientia adornavit, accipiens omnium potestatem, quando Verbum caro factum est, ut quemadmodum in coelis principatum habuit Verbum Dei, sic et in terra haberet principatum, quoniam homo justüs, qui peccatum non fecit, nec inventus est dolus in ore ejus; principatum autem habeat eorum quz sunt sub terra, ipse primogenitus mortuorum factus, et ut videant omnia, quemadmodum praediximus, suum Regem: et ut in carnem Domini nostri occurrat paterna lux, et a carne ejus rutila veniat in nos, et sic homo deveniat in incorruptelam, circumdatus paterno lumine.

Well, then, did the scripture declare which says: “First of all, believe that God is one, who established all things and completed them, and made all things to be out of what was not”; who contains all things and is contained by none. Well too does Malachi say among the prophets: “Is there not one God who established us? Is there not one Father of us all?” And in agreement the apostle says: “One God,” he says, “the Father, who is above all and in us all.” Likewise the Lord too: “All things,” he says, “have been handed over to me by my Father”: plainly by him who made all things; for he did not hand over what belonged to another, but what was his own. In “all things” nothing has been held back; and for this reason he is the same Judge of the living and the dead, “having the key of David: he will open and no one will shut; he will shut and no one will open.” For no one else could, either in heaven or on earth or under the earth, open the Father’s book or see him, except the Lamb who was slain and redeemed us with his blood, receiving power over all things from the same God who made all things by the Word and adorned them by Wisdom, when the Word became flesh: so that, as the Word of God had the sovereignty in the heavens, so he might have the sovereignty on earth too, since he was a righteous man “who did no sin, nor was deceit found in his mouth”; and might have the sovereignty over the things under the earth, having become himself the firstborn of the dead; and so that all things, as we said before, might see their King; and that the Father’s light might meet the flesh of our Lord and come from his shining flesh to us, and so man might come to incorruption, surrounded by the Father’s light.

Mal 2:10 (quotation, high confidence) · Eph 4:6 (quotation, high confidence) · Matt 11:27 (quotation, high confidence) · Acts 10:42 (allusion, medium confidence) · Rev 3:7 (quotation, high confidence) · Rev 5:3 (allusion, high confidence) · Rev 5:9 (allusion, high confidence) · John 1:14 (quotation, high confidence) · 1 Pet 2:22 (quotation, high confidence) · Col 1:18 (allusion, high confidence)

Notes and citation

Summary: Scripture teaches one God who made all things; the Father gave all things to the Son, the Lamb who alone opens the book and through whose flesh the Father’s light reaches us.

“The scripture” quoted first is the Shepherd of Hermas, Mandate 1.1, which Irenaeus cites as scripture; translated as written. Quotations and allusions: Mal 2:10; Eph 4:6; Matt 11:27; Acts 10:42; Rev 3:7; Rev 5:3, 6, 9; John 1:14; 1 Pet 2:22; Col 1:18.

Notes on the original text

Digital text corrected (OCR slip; stray mark; line number): Aabens clavem David: ' aperiet → habens clavem David: aperiet; 5nostri → nostri.

Extrabiblical texts: Herm. Mand. 1.1 (Shepherd of Hermas: Mandates; quotation)

Topics: Christology, Scripture and canon

Cite (SBL): Irenaeus, Haer. 4.20.2 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-20-1/#p-4-20-2).

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4.20.3Harvey 2:205

Et quoniam Verbum, id est Filius, semper cum Patre erat, per multa demonstravimus. Quoniam autem et Sapientia, qure est Spiritus, erat apud eum ante omnem constitutionem, per Salomonem ait: Deus sapientia fundavit terram, paravit autem caelum prudentia. Sensu ejus abyssi eruperunt, nubes autem manaverunt ros. Et rursus autem: Dominus creavit me principium viarum suarum in opera sua, ante saecula fundavit me, in initio antequam terram faceret, priusquam abyssos constitueret, et priusquam procederent fontes aquarum, antequam montes confirmarentur: ante omnes autem colles genuit me. Et iterum: Cum pararet caelum, eram cum illo, et cum firmos faceret fontes abyssi, quando fortia faciebat fundamenta terra, eram apud eum aptans. Ego eram cui adgaudebat, quotidie autem letabar ante faciem ejus in omni tempore, cum letaretur orbe perfecto, et jocundaretur

That the Word, that is, the Son, was always with the Father, we have shown by many proofs. And that Wisdom too, which is the Spirit, was with him before all creation, he says through Solomon: “God by wisdom founded the earth, and prepared the heaven by understanding. By his knowledge the abysses broke out, and the clouds dropped dew.” And again: “The Lord created me the beginning of his ways for his works; before the ages he founded me, in the beginning, before he made the earth, before he established the abysses, and before the springs of water came forth, before the mountains were made firm; and before all the hills he begot me.” And again: “When he prepared the heaven, I was with him; and when he made firm the springs of the abyss, when he made strong the foundations of the earth, I was with him, arranging. I was the one in whom he rejoiced, and daily I was glad before his face at all times, when he rejoiced at the completed world, and was delighted …

Prov 3:19 (quotation, high confidence) · Prov 3:20 (quotation, high confidence) · Prov 8:22 (quotation, high confidence) · Prov 8:23 (quotation, high confidence) · Prov 8:24 (quotation, high confidence) · Prov 8:25 (quotation, high confidence) · Prov 8:27 (quotation, high confidence) · Prov 8:29 (quotation, high confidence) · Prov 8:30 (quotation, high confidence) · Prov 8:31 (quotation, high confidence)

Notes and citation

Summary: The Son and Wisdom, that is, the Spirit, were with the Father before all creation, as Proverbs testifies.

Wisdom identified with the Holy Spirit: translated as written (Irenaeus’s own identification). The section breaks off because the OCR lost the end of the quotation (ANF: “in the sons of men”). Quotations: Prov 3:19–20; Prov 8:22–25, 27–31.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; margin debris; margin debris; margin debris inside a word; note marker; stray mark; stray mark; margin debris): terram, 9 paravit autem celum prudentia, — Sensu → terram, paravit autem caelum prudentia. Sensu; ciarum → viarum; ante \secula fundavit me, 18. τν. in initio → ante saecula fundavit me, in initio; constitueret, GR. 1V. et priusquam → constitueret, et priusquam; confirMASS. marentur → confirmarentur; ἘΠῚ iterum: Cun 57 pararet celum, eram cum illo, 3 et cum firmos faceret fontes abyssi, Y 2 quando → Et iterum: Cum pararet caelum, eram cum illo, et cum firmos faceret fontes abyssi, quando; facien → faciem.

Topics: Trinity

Cite (SBL): Irenaeus, Haer. 4.20.3 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-20-1/#p-4-20-3).

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4.20.4Harvey 2:205

Unus igitur Deus, qui Verbo et Sapientia fecit et adaptavit omnia: hic est autem Demiurgus, qui et mundum hunc attribuit humano generi, qui secundum magnitudinem quidem ignotus est omnibus his qui ab eo facti sunt: nemo enim investigavit altitudinem ejus, nec veterum qui quieverunt, nec eorum qui nune sunt, secundum autem dilectionem cognoscitur semper per eum, per quem constituit omnia. Est autem hic Verbum ejus Dominus noster Jesus Christus, qui novissimis temporibus homo in hominibus factus est, ut finem conjungeret principio, id est, hominem Deo. Et propterea prophets ab eodem Verbo propheticum accipientes charisma, praedicaverunt ejus secundum carnem adventum, per quem commixtio et communio Dei et hominis secundum placitum Patris facta est, ab initio preenunciante Verbo Dei, quoniam videbitur Deus ab hominibus, et conversabitur cum eis super terram, et colloqueretur, et adfuturus esset suo plasmati, salvans illud, et perceptibilis ab eo, et liberans nos de manibus omnium odientium nos, hoc est, ab universo transgressionis spiritu: et faciens nos servire sibi in sanctitate et justitia omnes dies nostros, uti complexus homo Spiritum Dei, in gloriam cedat Patris.

There is, then, one God, who by the Word and Wisdom made and arranged all things. He is the Demiurge, who also gave this world to the human race; who as regards his greatness is unknown to all who were made by him (for no one has searched out his height, neither of the ancients who have gone to rest nor of those now living), but as regards his love he is always known through him by whom he established all things. And this is his Word, our Lord Jesus Christ, who in the last times was made a man among men, so as to join the end to the beginning, that is, man to God. And therefore the prophets, receiving the prophetic gift from the same Word, proclaimed his coming according to the flesh, through which the mingling and communion of God and man took place according to the Father’s good pleasure, the Word of God announcing from the beginning that God would be seen by human beings and would live with them on earth, would converse with them and be present with his handiwork, saving it and being perceived by it, and freeing us from the hands of all who hate us, that is, from every spirit of transgression, and making us serve him in holiness and justice all our days, so that man, embracing the Spirit of God, may pass into the glory of the Father.

Luke 1:71 (allusion, high confidence) · Luke 1:74 (allusion, high confidence) · Luke 1:75 (allusion, high confidence)

Notes and citation

Summary: The one Creator, unknown in his greatness, is known in his love through his Word, who became man to join man to God, as the prophets foretold.

Allusions: Baruch 3:38 (God seen on earth and living among men); Luke 1:71, 74–75.

Notes on the original text

Digital text corrected (line number; hyphenated word; margin debris; margin reference; running head; stray mark; stray stop): 5adap- tavit → adaptavit; Baruch iti.s7. conversabitur → conversabitur; adfuturus LIB.IV. esset ! suo → adfuturus esset suo; liberans 6. sz». GR lv. nos → liberans nos; universo, MASS IV. transgressionis → universo transgressionis; et. Justitia → et justitia; in 75. gloriam → in gloriam.

Extrabiblical texts: Bar 3:38 (Baruch [in RC, EO, ETH canons]; allusion)

Topics: Christology, Trinity

Cite (SBL): Irenaeus, Haer. 4.20.4 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-20-1/#p-4-20-4).

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4.20.5Harvey 2:205

Haec prophetice significabant prophetae, sed non quemadmodum quidam dicunt, invisibili Patre omnium exsistente, alterum esse eum, qui a prophetis videretur. Hoc autem dicunt, qui in totum, quid sit prophetia, nesciunt. Nam prophetia est predicatio futurorum, id est, eorum quz post erunt, praesignificatio. Presignificabant igitur prophetae quoniam videbitur Deus ab hominibus; quemadmodum et Dominus ait: Beati mundo corde, quoniam ipsi Deum videbunt. Sed secundum magnitudinem quidem ejus, et mirabilem gloriam, nemo videbit Deum, et vivet; incapabilis enim Pater: secundum autem dilectionem et humanitatem, et quod omnia possit, etiam hoc concedit iis qui se diligunt, id est, videre Deum, quod et prophetabant prophete. Quoniam quae impossibilia apud homines, possibilia apud Deum. Homo etenim a se non videt Deum. Ille autem volens videtur ab hominibus, a quibus vult, et quando vult, et quemadmodum vult. Potens est enim in omnibus Deus: visus quidem tunc per Spiritum prophetice, visus autem et per Filium adoptive, videbitur autem et in Regno celorum paternaliter, Spiritu quidem praeparante hominem in Filium Dei, Filio autem adducente ad Patrem, Patre autem incorruptelam donante in aeternam vitam, que unicuique evenit ex eo quod videat Deum. Quemadmodum videntes lumen intra lumen sunt, et claritatem ejus percipiunt: sic et qui vident Deum, intra Deum sunt, percipientes ejus claritatem. Vivificat autem eos claritas: percipiunt ergo vitam, qui vident Deum. Et propter hoc incapabilis, et incomprehensibilis, [et invisibilis] visibilem se et comprehensibilem, et capacem hominibus prestat, ut vivificet percipientes et videntes se. Quemadmodum enim magnitudo ejus investigabilis est, sic et benignitas ejus inenarrabilis: per quam visus vitam praestat iis qui vident eum. Quoniam vivere sine vita impossibile est: subsistentia vitae autem de Dei participatione evenit: participatio autem Dei est videre Deum, et frui benignitate ejus;

These things the prophets signified prophetically, but not, as some say, that since the Father of all is invisible, the one seen by the prophets was another. Those who say this do not know at all what prophecy is. For prophecy is the foretelling of things to come, that is, a signifying beforehand of what will be afterwards. The prophets, then, signified beforehand that God would be seen by human beings, as the Lord also says: “Blessed are the pure in heart, for they shall see God.” But as regards his greatness and wonderful glory, “no one shall see God and live,” for the Father is incomprehensible; but as regards his love and kindness toward mankind, and because he can do all things, he grants even this to those who love him, namely to see God, which the prophets also prophesied. For “what is impossible with men is possible with God.” For man does not see God by his own power; but he, when he wills, is seen by human beings, by whom he wills, when he wills, and as he wills. For God is powerful in all things: seen then prophetically through the Spirit, seen also adoptively through the Son, and he will be seen paternally in the kingdom of heaven, the Spirit preparing man in the Son of God, the Son leading him to the Father, and the Father granting incorruption for eternal life, which comes to each one from seeing God. As those who see light are within the light and share its brightness, so those who see God are within God, sharing his brightness. And the brightness gives them life: those who see God, then, receive life. And for this reason he who is beyond grasp, incomprehensible, and invisible makes himself visible, comprehensible, and graspable by human beings, so as to give life to those who receive and see him. For as his greatness is unsearchable, so his goodness is unspeakable; through it, being seen, he gives life to those who see him. For it is impossible to live without life; and the existence of life comes from participation in God; and participation in God is to see God and enjoy his goodness.

Matt 5:8 (quotation, high confidence) · Exod 33:20 (quotation, high confidence) · Luke 18:27 (quotation, high confidence)

Notes and citation

Summary: God, invisible in his greatness, is seen through his love: prophetically through the Spirit, adoptively through the Son, and paternally in the kingdom; to see God is life.

The words “and invisible” are a supplement in Harvey’s brackets; translated. Quotations and allusions: Matt 5:8; Exod 33:20; Luke 18:27.

Notes on the original text

Digital text corrected (OCR slip; line number; margin reference; note marker; stray mark): Hsc prophetice → Haec prophetice; ab Mat.. 86. hominibus → ab hominibus; ipst → ipsi; quidem Fxod. xxxill ejus → quidem ejus; que $mpossibilia → quae impossibilia; 1116 autem volens → Ille autem volens; in 8Filium → in Filium; seternam → aeternam; claritatem. 9 Vivificat → claritatem. Vivificat; incomprehensibilis,?[et invisibilis] → incomprehensibilis, [et invisibilis]; 5Dei est videre → Dei est videre.

Topics: Trinity, Eschatology

Cite (SBL): Irenaeus, Haer. 4.20.5 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-20-1/#p-4-20-5).

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4.20.6Harvey 2:205

Et homines igitur videbunt Deum, ut vivant, per visionem immortales facti et pertingentes usque in Deum. Quod, sicut predixi, per prophetas figuraliter manifestabatur, quoniam videbitur Deus ab hominibus qui portant Spiritum ejus, et semper adventum ejus sustinent. Quemadmodum et in Deuteronomio Moses ait: In die ista videbimus, quoniam loquetur Deus ad hominem, et vivet. Quidam enim eorum videbant Spiritum propheticum et operationes ejus in omnia genera charismatum effusas: alii vero adventum Domini, et eam quz est ab initio administrationem, per quam perfecit voluntatem Patris, quze est in coelis, et quze est in terris: alii vero et glorias paternas temporibus aptas, et ipsis qui videbant, et qui tunc audiebant, et omnibus qui deinceps audituri erant. Sic igitur manifestabatur Deus: per omnia enim haec Deus Pater ostenditur, Spiritu quidem operante, Filio vero administrante, Patre vero comprobante, homine vero consummato ad salutem. Quemadmodum et per prophetam Osee ait: Ego, inquit, visiones multiplicavi, et in manibus prophetarum assimilatus sum. Apostolus autem idipsum exposuit, dicens: Divisiones autem charismatum sunt, idem autem Spiritus: et divisiones ministeriorum sunt, idem autem Dominus: et divisiones operationum sunt, idem autem Deus, qui operatur omnia in omnibus. Unicuique autem datur manifestatio Spiritus ad utilitatem. Sed quoniam qui omnia in omnibus operatur, Deus est, qualis et quantus est, invisibilis et inenarrabilis est omnibus qu: ab eo facta sunt, incognitus autem nequaquam: omnia enim per Verbum ejus discunt, quia est unus Deus Pater, qui continet omnia, et omnibus esse prestat, quemadmodum in Evangelio scriptum est: Deum nemo vidit unquam: nisi unigenitus Filius, qui est in sinu Patris, ipse enarravit.

Human beings, then, will see God so as to live, made immortal by the sight and reaching even to God. This, as I said before, was shown figuratively through the prophets: that God would be seen by human beings who bear his Spirit and always await his coming. As Moses also says in Deuteronomy: “On that day we shall see that God will speak to man, and he will live.” For some of them saw the prophetic Spirit and his workings poured out into all kinds of gifts; others the coming of the Lord and the administration from the beginning by which he accomplished the will of the Father in heaven and on earth; others the Father’s glories, suited to the times, to those who saw and heard then, and to all who would hear afterwards. So, then, God was made manifest; for through all these God the Father is shown, the Spirit working, the Son ministering, the Father approving, and man being perfected for salvation. As he also says through the prophet Hosea: “I have multiplied visions, and I was represented by the hands of the prophets.” And the apostle expounded the same, saying: “There are varieties of gifts, but the same Spirit; and varieties of ministries, but the same Lord; and varieties of workings, but the same God who works all in all. To each is given the manifestation of the Spirit for the common good.” But since he who works all in all is God, as to what kind and how great he is, he is invisible and indescribable to all things made by him, but by no means unknown; for all things learn through his Word that there is one God the Father, who contains all things and gives being to all, as it is written in the Gospel: “No one has ever seen God, except the only-begotten Son, who is in the bosom of the Father; he has made him known.”

Deut 5:24 (quotation, high confidence) · Hos 12:10 (quotation, high confidence) · 1 Cor 12:4 (quotation, high confidence) · 1 Cor 12:5 (quotation, high confidence) · 1 Cor 12:6 (quotation, high confidence) · 1 Cor 12:7 (quotation, high confidence) · John 1:18 (quotation, high confidence)

Notes and citation

Summary: The prophets saw God in figures, through the Spirit’s gifts, the Lord’s coming, and the Father’s glories; God is invisible in his nature but known through his Word.

Quotations: Deut 5:24; Hos 12:10; 1 Cor 12:4–7; John 1:18.

Notes on the original text

Digital text corrected (OCR slip; joined words; line number; margin reference inside a word; stray mark; stray marks; stray stop): ^et homines → Et homines; Mosesait → Moses ait; 9loquetur Deus ad homipeu. v. 4. nem → loquetur Deus ad hominem; '^administrationem → administrationem; ®qualis → qualis; “quia est unus → quia est unus; vidi unquam → vidit unquam; sinu. Patris → sinu Patris.

Topics: Trinity

Cite (SBL): Irenaeus, Haer. 4.20.6 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-20-1/#p-4-20-6).

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4.20.7Harvey 2:205

Enarrat ergo ab initio Filius Patris, quippe qui ab initio est cum Patre, qui et visiones propheticas, et divisiones charismatum, et ministeria sua, et Patris glorificationem consequenter et composite ostenderit humano generi, apto tempore ad utilitatem. Ubi est enim consequentia, illic et constantia: et ubi constantia, illic et pro tempore: et ubi pro tempore, illic et utilitas: et propterea Verbum dispensator paternae gratiae factus est ad utilitatem hominum, propter quos fecit tantas dispositiones, hominibus quidem ostendens Deum, Deo autem exhibens hominem: et invisibilitatem quidem Patris custodiens, ne quando homo fieret contemtor Dei, et ut semper haberet ad quod proficeret; visibilem autem rursus hominibus per multas dispositiones ostendens Deum, ne in toto deficiens a Deo homo, cessaret esse. Gloria enim Dei vivens homo: vita autem hominis visio Dei. Si enim quae est per conditionem ostensio Dei vitam prestat omnibus in terra viventibus, multo magis ea quz est per Verbum manifestatio Patris, vitam praestat his qui vident Deum.

The Son, then, has made the Father known from the beginning, since he is with the Father from the beginning, and he showed to the human race the prophetic visions, the varieties of gifts, his own ministries, and the glorification of the Father, in order and in sequence, at the fitting time, for its benefit. For where there is order there is constancy; where constancy, there fitness to the time; and where fitness to the time, there benefit. And therefore the Word became the dispenser of the Father’s grace for the benefit of human beings, for whom he made such great dispensations, showing God to human beings and presenting man to God; guarding the invisibility of the Father, lest man ever become a despiser of God, and so that he might always have something toward which to advance; and again showing God visible to human beings through many dispensations, lest man, falling away from God altogether, should cease to exist. For the glory of God is a living man, and the life of man is the vision of God. For if the manifestation of God through creation gives life to all who live on the earth, much more does the manifestation of the Father through the Word give life to those who see God.

Textual problem in this passage: see the notes.

Notes and citation

Summary: The Word reveals the Father in due order, keeping the Father’s invisibility yet showing God to men; the glory of God is a living man, and man’s life is the vision of God.

Words lost in the scan of Harvey's edition are supplied from Stieren's edition.

Notes on the original text

Digital text corrected (OCR slip): grati: factus → gratiae factus; à Deo → a Deo; visio Dei, Si enim quie est → visio Dei. Si enim quae est.

Topics: Trinity, Christology

Cite (SBL): Irenaeus, Haer. 4.20.7 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-20-1/#p-4-20-7).

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4.20.8Harvey 2:205

Quoniam ergo Spiritus Dei per prophetas futura significavit, praeformans nos et preeaptans ad id ut subditi Deo simus, futurum autem erat, ut homo per sancti Spiritus beneplacitum videret; necessario oportebat eos, per quos futura praedicabantur, videre Deum, quem ipsi hominibus videndum intimabant: uti non solum dicatur prophetice Deus, et Dei Filius, et Filius, et Pater, sed et ut videatur omnibus membris sanctificatis et edoctis ea quse sunt Dei, ut praeformaretur et praemeditaretur homo applicari in eam gloriam quze postea revelabitur his qui diligunt Deum. Non enim solum sermone prophetabant prophets, sed et visione, et conversatione, et actibus quos faciebant, secundum id quod suggerebat Spiritus. Secundum hanc igitur rationem invisibilem videbant Deum, quemadmodum et Esaias ait: Regem Dominum Sabaoth vidi oculis meis; significans, quoniam videbit oculis Deum homo, et vocem ejus audiet. Secundum hanc igitur rationem et Filium Dei hominem videbant conversatum eum hominibus, id quod futurum erat prophetantes, eum qui nondum aderat, adesse dicentes, et impassibilem passibilem annuntiantes, et eum qui tunc in caelis, in limum mortis descendisse dicentes. Et reliquas autem ejus recapitulationis dispositiones, quasdam quidem per visiones videbant, quasdam per verbum annuntiabant, quasdam vero per operationem typice significabant, quz quidem videnda erant, visibiliter videntes; qus vero audienda erant, sermone praeconantes; quse vero agenda erant, operatione perficientes; universa vero prophetice annuntiantes. Propterea et Moyses transgressori quidem Legis populo igneum Deum esse dicebat, igneum a Deo diem superduci eis minitans; his vero qui erga Deum timorem habebant, Dominus Deus, dicebat, misericors, et pius, et magnanimus, et magne miserationis, et verax, et justitiam servans et misericordiam in millia, auferens injustitias, et nequitias, et peccata.

Since, then, the Spirit of God signified future things through the prophets, forming and fitting us beforehand to be subject to God, and since it was in the future that man would see God through the good pleasure of the Holy Spirit, those through whom the future was foretold necessarily had to see God, whom they announced as to be seen by human beings: so that God, and the Son of God, and the Son, and the Father, might not only be spoken of prophetically, but also be seen by all his members who are sanctified and taught the things of God, so that man might be formed beforehand and exercised to be brought into the glory that will afterwards be revealed to those who love God. For the prophets prophesied not only by word but also by vision, by their way of life, and by the actions they performed, as the Spirit suggested. In this way, then, they saw the invisible God, as Isaiah also says: “I saw with my eyes the King, the Lord of hosts,” signifying that man will see God with his eyes and hear his voice. In this way, then, they also saw the Son of God as a man living among men, prophesying what was to be, saying that he who was not yet present was present, announcing the impassible as passible, and saying that he who was then in heaven had descended into the dust of death. And the other dispensations of his recapitulation some they saw through visions, some they announced by word, and some they signified typically by action, seeing visibly what was to be seen, proclaiming in speech what was to be heard, and performing in action what was to be done, but announcing all prophetically. Therefore Moses too said to the people who transgressed the law that God is fire, threatening to bring a fiery day on them from God; but to those who had the fear of God he said: “The Lord God is merciful and kind and long-suffering and of great compassion and true, keeping justice and mercy for thousands, taking away injustices and wickedness and sins.”

Rom 8:18 (allusion, medium confidence) · 1 Cor 2:9 (echo, medium confidence) · Isa 6:5 (quotation, high confidence) · Ps 22:15 (21:16 LXX) (allusion, medium confidence) · Deut 4:24 (allusion, high confidence) · Exod 34:6 (quotation, high confidence) · Exod 34:7 (quotation, high confidence)

Notes and citation

Summary: The prophets saw God and foretold Christ by visions, words, and actions; Moses showed God as fire to transgressors and as merciful to those who fear him.

Harvey’s note debris was removed from the middle and end of the section. “The impassible as passible”: translated as written. Quotations and allusions: 1 Cor 2:9; Rom 8:18; Isa 6:5; Ps 22:15 (LXX 21:16); Deut 4:24; Exod 34:6–7.

Notes on the original text

Digital text corrected (Harvey's note; Harvey's note and running head leaked into the text; OCR slip; hyphenated word; line number; margin debris; OCR slip; margin reference; stray mark; stray marks): ut? praeformaretur → ut praeformaretur; 5solum → solum; sugge- rebat → suggerebat; adesse lectionem plane confirmant ista, que supra L1B.1v. dicentes → adesse dicentes; qui 6.3 GR. ἵν. tunc in colis → qui tunc in caelis; Et reliquas MASSIV. gutem ejus → Et reliquas autem ejus; per — — —— visiones → per visiones; transgressori Deut.. 9& quidem → transgressori quidem; timorem Exod. xxi" habebant → timorem habebant; et. ceraz → et verax; in milla → in millia; peccata. LXX. ἐν 9. → peccata..

Topics: Christology

Cite (SBL): Irenaeus, Haer. 4.20.8 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-20-1/#p-4-20-8).

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4.20.9Harvey 2:205

Et Verbum quidem loquebatur Moysi apparens in conspectu, quemadmodum si quis loquatur ad amicum suum. Moyses vero cupivit manifeste videre eum qui secum loqueretur, et dictum est ei: Sta in loco alto petrae, et manu mea contegam super te. Quando vero transierit claritas mea, tunc videbis que sunt posteriora mea; facies autem mea non videbitur tibi: non enim videt homo faciem meam, et vivet; utraque significans, quoniam et impossibilis est homo videre Deum, et quoniam per sapientiam Dei in novissimis temporibus videbit eum homo in altitudine petrae, hoc est, in eo qui est secundum hominem ejus adventu. Et propter hoc facie ad faciem confabulatus est cum eo in altitudine montis, adsistente etiam Helia, quemadmodum Evangelium retulit, restituens in fine pristinam repromissionem.

And the Word spoke to Moses, appearing in his sight, as one speaks to his friend. But Moses desired to see openly the one who spoke with him, and he was told: “Stand in a high place of the rock, and I will cover you with my hand. And when my glory has passed, then you will see my back; but my face will not be seen by you; for man does not see my face and live.” Both things are signified: that it is impossible for man to see God, and that through the wisdom of God man will see him in the last times in the height of the rock, that is, in his coming as man. And for this reason he spoke with him face to face on the height of the mountain, Elijah also being present, as the Gospel relates, fulfilling at the end the ancient promise.

Textual problem in this passage: see the notes.

Exod 33:11 (quotation, high confidence) · Exod 33:18 (allusion, high confidence) · Exod 33:21 (quotation, high confidence) · Exod 33:22 (quotation, high confidence) · Exod 33:23 (quotation, high confidence) · Exod 33:20 (quotation, high confidence) · Matt 17:3 (allusion, high confidence)

Notes and citation

Summary: Moses was told he could not see God’s face and live, a sign that man would see God only in Christ’s coming as man, fulfilled at the Transfiguration.

Words lost in the scan of Harvey's edition are supplied from Stieren's edition. Quotations and allusions: Exod 33:11, 18–23; Matt 17:1–3.

Notes on the original text

Digital text corrected (OCR slip; line number; margin debris; margin reference inside a word; margin reference; OCR slip; stray stop): in conNum. xi. & spectu → in conspectu; Moyses n. vero → Moyses vero; et dictum Exod,. est ei: Sta in loco alto petra → et dictum est ei: Sta in loco alto petrae; videbitur. tibi → videbitur tibi; el vivet → et vivet; ejus 5adventu. → ejus adventu.; in altiMatt. xvi. 3. tudine → in altitudine.

Topics: Christology

Cite (SBL): Irenaeus, Haer. 4.20.9 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-20-1/#p-4-20-9).

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4.20.10Harvey 2:205

Non igitur manifeste ipsam faciem Dei videbant prophetae, sed dispositiones et mysteria, per quae inciperet homo videre Deum. Quemadmodum et Heli dicebatur; Exies cras, et stabis in conspectu Domini, et ecce, Dominus transiet, et ecce spiritus magnus et fortis, qui dissolvet montes, et conteret petras in conspectu Domini, et non in spiritu Dominus; et post spiritum terra motus, et non in terrae motu Dominus: et post terra motum ignis, et non in igne Dominus: et post ignem vox aurae tenuis. Per haec enim et prophetes valde indignans propter transgressionem populi et propter interfectionem prophetarum, edocebatur mitius agere, ac secundum hominem adventus Domini significabatur futurus post illam legem quz data est per Moysem, mitis et tranquillus, in quo nec calamum quassatum confregit, nec linum fumigans exstinxit. Ostendebatur autem et regni ejus mitis et pacifica requietio. Post enim spiritum qui conterit montes, et post terre motum, et post ignem, tranquilla et pacifica regni ejus adveniunt tempora, in quibus cum omni tranquillitate Spiritus Dei vivificat et auget hominem. Manifestius autem adhuc et per Ezechielem factum est, quoniam ex parte dispositiones Dei, sed non ipsum videbant prophetae proprie Deum. Hic enim Dei cum vidisset visionem, et cherubim, et rotas eorum, et universe progressionis ejus mysterium cum retulisset, et similitudinem throni cum vidisset super eos, et super thronum similitudinem quasi figurae hominis, et illa quidem quie erant super lumbos ejus, quasi figuram electri, quz autem deorsum, quasi visionem ignis, et reliquam universam thronorum visionem manifestans, ne quis putaret forte eum in his proprie vidisse Deum, intulit: Hac visio similitudinis glorie Domini.

The prophets, then, did not see the very face of God openly, but the dispensations and mysteries through which man would begin to see God. As was also said to Elijah: “You will go out tomorrow and stand in the presence of the Lord; and behold, the Lord will pass by; and behold, a great and strong wind, which will break up mountains and shatter rocks before the Lord, and the Lord was not in the wind; and after the wind an earthquake, and the Lord was not in the earthquake; and after the earthquake a fire, and the Lord was not in the fire; and after the fire the voice of a gentle breeze.” For by this the prophet, greatly indignant at the people’s transgression and the killing of the prophets, was taught to act more gently, and the coming of the Lord as man was signified, which would follow the law given through Moses, gentle and quiet, in which he would neither break the bruised reed nor quench the smoking flax. The gentle and peaceful rest of his kingdom was also shown. For after the wind that shatters mountains, after the earthquake, and after the fire, come the quiet and peaceful times of his kingdom, in which the Spirit of God, with all gentleness, gives life to man and makes him grow. And it was made still plainer through Ezekiel that the prophets saw in part the dispensations of God, but not God himself properly. For when he had seen the vision of God, and the cherubim and their wheels, and had recounted the mystery of their whole movement, and had seen the likeness of a throne above them, and on the throne a likeness as of the form of a man, and what was above his loins like the form of electrum, and what was below like the appearance of fire, and set forth all the rest of the vision of the thrones, lest anyone should think that he had properly seen God in these things, he added: “This is the vision of the likeness of the glory of the Lord.”

1 Kgs 19:11 (quotation, high confidence) · 1 Kgs 19:12 (quotation, high confidence) · 1 Kgs 19:10 (allusion, high confidence) · Isa 42:3 (allusion, high confidence) · Matt 12:20 (allusion, high confidence) · Ezek 1:26 (allusion, high confidence) · Ezek 1:27 (allusion, high confidence) · Ezek 1:28 (quotation, high confidence)

Notes and citation

Summary: The prophets saw not God’s face but figures of his dispensations: Elijah’s gentle breeze foretold Christ’s gentle coming, and Ezekiel saw only the likeness of God’s glory.

Harvey’s notes and running head, printed in the middle of the section, were removed. Quotations and allusions: 1 Kgs 19:11–12 (LXX 3 Kingdoms); 1 Kgs 19:10; Isa 42:3 (Matt 12:20); Ezek 1:4–28; Ezek 2:1 (1:28).

Notes on the original text

Digital text corrected (Harvey's notes and running head leaked into the text; OCR slip; OCR slip; stray mark; margin debris; margin debris inside a word; OCR slip; margin reference inside a word; stray mark; OCR slip; stray stop): ^per quz → per quae; Quemad3 Re.xx. modum → Quemadmodum; Hzies cras → Exies cras; montes, et. conteret → montes, et conteret; non an spiritu → non in spiritu; non tn terre motu → non in terrae motu; voae aura tenuis. " Per hzec → vox aurae tenuis. Per haec; interfectionem x. ss prophetarum → interfectionem prophetarum; ac secundum hominem 3 Tbe εἰ magnani¢ Cf. TERT. c. adv. mus. Praz. 14, Cx5. Hier. Catech. x. * eum, et docebatur. VIDEBANT DEUM. 221 adventus Doniini → ac secundum hominem adventus Domini; spiriFo tum qui content montes → spiritum qui conterit montes; et post ignem, ex tranquilla → et post ignem, tranquilla; prophet: proprie → prophetae proprie; cheruBeech,. bim → cherubim; quasi ! figure → quasi figurae.

Topics: Christology

Cite (SBL): Irenaeus, Haer. 4.20.10 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-20-1/#p-4-20-10).

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4.20.11Harvey 2:205

Igitur si neque Moyses vidit Deum, nec Helias, nec Ezechiel, qui multa de coelestibus viderunt; que autem ab his videbantur, erant similitudines claritatis Domini, et prophetiae futurorum: manifestum est, quoniam Pater quidem invisibilis, de quo et Dominus dixit: Deum nemo vidit unquam. Verbum autem ejus, quemadmodum volebat ipse, et ad utilitatem videntium, claritatem monstrabat Patris, et dispositiones exponebat; quemadmodum et Dominus dixit: Unigenitus Deus, qui est in sinu Patris, ipse enarravit; et ipse autem interpretatur Patris Verbum, utpote dives, et multus exsistens, non in una figura, nec in uno charactere videbatur videntibus eum, sed secundum dispensationum ejus causas sive efficaciam, sicut in Daniele scriptum est. Aliquando enim cum his qui erant circa Ananiam, Azariam, Misaelem, videbatur adsistens eis in fornace ignis, et in camino, et liberans eos de igne: Et visio, inquit, quarti similis Filio Dei. Aliquando autem lapis a monte abscissus sine manibus, et percutiens temporalia regna, et ventilans ea, et ipse replens universam terram. Rursum hic idem videtur quasi Filius Hominis in nubibus caeli veniens, et appropinquans ad Veterem Dierum, et sumens ab eo universam potestatem, et gloriam et regnum. Et potestas, inquit, ejus potestas eterna, et regnum ejus non interibit. Sed et Johannes Domini discipulus in Apocalypsi sacerdotalem et gloriosum regni ejus videns adventum: Conversus sum, inquit, videre vocem qua loquebatur mecum, et conversus vidi septem candelabra aurea, et inter candelabra similem Filio Hominis indutum podere, et cinctum ad mammas zonam auream. Caput autem ejus et capilli alba, quemadmodum lana alba, quomodo nix; et oculi ejus ut flamma ignis; et pedes ejus similes chalcolibano, quemadmodum in camino succensus est. Et vox ejus quasi vox aquarum, et habet stellas septem in manu dextera sua, et de ore ejus romphea ex utraque parte acuta exibat, et facies ejus quemadmodum ejus significat, ut caput: aliquid vero sacerdotale, ut podere: (et propter hoc Moyses secundum hunc typum vestivit pontificem) aliquid vero ad finem, quemadmodum chalcolibanum in camino succensum, quod est fortitudo fidei, et perseverabile orationum, propter adveniens in fine temporum succensionis incendium. Johanne vero non sustinente visionem, (Cecidi enim, inquit, ad pedes ejus quasi mortuus, ut fieret, quod scriptum est: Nemo videt Deum et vivet) et vivificans eum Verbum, et admonens, quoniam ipse est in cujus pectore recumbebat ad coenam, interrogans quis esset qui inciperet eum tradere, dicebat: Ego sum primus et novissimus, et qui vivo, et fui mortuus, et ecce vivo in secula seculorum, et habeo claves mortis et inferorum. Et post haec in secunda visione eundem Dominum videns: Vidi enim, inquit, in medio throni, et quatuor animalium, et in medio presbyterorum, agnum stantem quasi occisum, habentem cornua septem, et oculos septem, qui sunt septem spiritus Dei, dimissi in omnem terram. Et rursum de eodem ipso agno ait: Et ecce equus albus, et qui sedebat super eum vocabatur fidelis et verus, et per justitiam judicat et pugnat, et oculi ejus sicut flamma ignis, et in capite ejus diademata multa, habens nomen scriptum, quod nemo scit nisi ipse: et circumamictus vestimentum aspersum sanguine, et vocatur nomen ejus Verbum Dei. Et exercitus caeli sequebantur eum in equis albis, vestiti byssinum album mundum: et de ore ejus procedit romphea acuta, ut in ea percutiat gentes: et ipse pascet eos in virga ferrea, et ipse calcat lacum vini furoris ire Dei omnipotentis; et habet super vestitum, et super femur suum, nomen scriptum, Rex Regum et Dominus Dominorum. Sic semper Verbum Dei velut lineamenta rerum futurarum habet, et velut species dispositionum Patris hominibus ostendebat, docens nos qu sunt Dei.

If, then, neither Moses nor Elijah nor Ezekiel, who saw many heavenly things, saw God, but what they saw were likenesses of the glory of the Lord and prophecies of things to come, it is plain that the Father is invisible, of whom the Lord also said: “No one has ever seen God.” But his Word, as he himself willed and for the benefit of those who saw, showed the glory of the Father and set forth his dispensations; as the Lord also said: “The only-begotten God, who is in the bosom of the Father, has made him known”; and he himself interprets the Word of the Father, being rich and manifold. He was not seen by those who saw him in one form or in one character, but according to the reasons or effects of his dispensations, as it is written in Daniel. For at one time he was seen with Ananias, Azarias, and Misael, standing by them in the furnace of fire, in the oven, and freeing them from the fire: “And the appearance of the fourth,” it says, “was like a son of God.” At another time he is the stone cut from the mountain without hands, striking the temporal kingdoms and scattering them, and himself filling the whole earth. Again this same one is seen as a Son of Man coming on the clouds of heaven, approaching the Ancient of Days, and receiving from him all power and glory and the kingdom. “And his power,” it says, “is an everlasting power, and his kingdom will not perish.” And John too, the Lord’s disciple, seeing in the Apocalypse the priestly and glorious coming of his kingdom: “I turned,” he says, “to see the voice that spoke with me; and having turned I saw seven golden lampstands, and among the lampstands one like a Son of Man, clothed in a long robe and girded at the breast with a golden sash. His head and hair were white as white wool, as snow; and his eyes like a flame of fire; and his feet like fine bronze, as if burning in a furnace. And his voice like the voice of waters; and he has seven stars in his right hand, and from his mouth came a sharp two-edged sword, and his face as … signifies, as the head; something priestly, as the long robe (and for this reason Moses vested the high priest after this pattern); and something concerning the end, as the fine bronze burning in the furnace, which is the strength of faith and perseverance in prayers, because of the burning fire that is coming at the end of the times. And when John could not bear the vision (“For I fell,” he says, “at his feet as dead,” so that what is written might come to pass: “No one sees God and lives”), the Word, reviving him and reminding him that he was the one on whose breast he had leaned at supper when he asked who it was who would betray him, said: “I am the first and the last, and the one who lives, and I was dead, and behold, I am alive for ever and ever, and I have the keys of death and of hell.” And after this, seeing the same Lord in a second vision: “For I saw,” he says, “in the midst of the throne and of the four living creatures, and in the midst of the elders, a Lamb standing as if slain, having seven horns and seven eyes, which are the seven spirits of God, sent out into all the earth.” And again of this same Lamb he says: “And behold, a white horse, and he who sat on it was called Faithful and True, and in justice he judges and makes war; and his eyes were like a flame of fire, and on his head many diadems, having a name written which no one knows but himself; and he was clothed in a garment sprinkled with blood, and his name is called the Word of God. And the armies of heaven followed him on white horses, clothed in pure white linen; and from his mouth comes a sharp sword, to strike the nations with it; and he will shepherd them with a rod of iron, and he treads the winepress of the wine of the fury of the wrath of God Almighty; and he has on his garment and on his thigh a name written: King of kings and Lord of lords.” So the Word of God always had as it were the outlines of things to come, and showed human beings as it were the forms of the Father’s dispensations, teaching us the things of God.

John 1:18 (quotation, high confidence) · Dan 3:25 (3:92 LXX) (quotation, high confidence) · Dan 2:34 (allusion, high confidence) · Dan 2:35 (allusion, high confidence) · Dan 7:13 (allusion, high confidence) · Dan 7:14 (quotation, high confidence) · Rev 1:12 (quotation, high confidence) · Rev 1:13 (quotation, high confidence) · Rev 1:14 (quotation, high confidence) · Rev 1:15 (quotation, high confidence) · Rev 1:16 (quotation, high confidence) · Exod 28:4 (allusion, medium confidence) · Rev 1:17 (quotation, high confidence) · Exod 33:20 (quotation, high confidence) · John 13:25 (allusion, high confidence) · Rev 1:18 (quotation, high confidence) · Rev 5:6 (quotation, high confidence) · Rev 19:11 (quotation, high confidence) · Rev 19:12 (quotation, high confidence) · Rev 19:13 (quotation, high confidence) · Rev 19:14 (quotation, high confidence) · Rev 19:15 (quotation, high confidence) · Rev 19:16 (quotation, high confidence)

Notes and citation

Summary: The Father is invisible; the Word showed his glory in many forms: in the furnace, as the stone, as the Son of Man, and in John’s visions of the glorified Christ and the Lamb.

The OCR lost a line in the middle of the quotation from Revelation and the start of Irenaeus’s comment (ANF: “was as the sun shining in his strength. For in these words He sets forth something of the glory [which He has received] from His Father, as”); Harvey’s notes and margin references were removed. “The only-begotten God” (John 1:18): so the Latin. Quotations and allusions: John 1:18; Dan 3:25 (LXX 3:92); Dan 2:34–35; Dan 7:13–14; Rev 1:12–17; Exod 28:4; John 13:25; Rev 1:17–18; Rev 5:6; Rev 19:11–16.

Notes on the original text

Digital text corrected (Harvey's notes leaked into the text; OCR slip; OCR slip; margin debris; OCR slip; margin reference inside a word; OCR slip; running head and margin debris; line number; OCR slip; line number; margin reference; margin debris; margin debris and running head; OCR slip; margin debris inside a word; margin reference; margin reference inside a word; margin reference; OCR slip; note marker; note marker; OCR slip; stray comma; stray mark; stray stop; stray stop; OCR slip; stray stop; OCR slip; note marker): unquam. | Verbum autem on. 1 18. ejus → unquam. Verbum autem ejus; dixit: * Unigenitus → dixit: Unigenitus; ^Ananiam, Azariam, MisaeDan. iii. 36. lem → Ananiam, Azariam, Misaelem; igne: 7 visio → igne: Et visio; Dei. xx. 10. LIB.IV. Aliquando autem !/apis → Dei. Aliquando autem lapis; percuxxxiv. 10. tiens → percutiens; universam MASS." terram → universam terram; L¢ potestas → Et potestas; interihit → interibit; Sedet Johannes Domini discipulus in Apocalypsi sacerApoc. 1. 13— dotalem → Sed et Johannes Domini discipulus in Apocalypsi sacerdotalem; eidere vocem → videre vocem; Homtnis → Hominis; capilli albà, quemadmodum lana alba, quomodo niae → capilli alba, quemadmodum lana alba, quomodo nix; Et cov ejus → Et vox ejus; ut 5podere: (et Exod xxviii. propter hoc → ut podere: (et propter hoc; pontificem) 4, et Levi aliquid vero → pontificem) aliquid vero; orationum, 6 propter → orationum, propter; incendium. JoApoc.i.17. hanne vero → incendium. Johanne vero; (Cecidt, enim inquit → (Cecidi enim, inquit; est Joh. xili-25. In eujus pectore → est in cujus pectore; qui Apoc.i.17, inciperet → qui inciperet; primus et 5 novissimus, et qui vivo, et fut mortuus, el ecce → primus et novissimus, et qui vivo, et fui mortuus, et ecce; habeo 1 TERT. adv. Jud. 3, c. timate Greek accusative. The entire claves → habeo claves; hzec in secunda visione eundem LIB. 1v. e e xxxiv. 11. Dominum → haec in secunda visione eundem Dominum; én medio throni, et quatuor 4. Iv..836. animalium → in medio throni, et quatuor animalium; occiMASS LV. sum → occisum; spiritus Det, dimissi → spiritus Dei, dimissi; vocabatur 215 *™" fidelis → vocabatur fidelis; flamma, ignis → flamma ignis; scit. nisi → scit nisi; exercitus. coli sequebantur 3 eum → exercitus caeli sequebantur eum; et 3de ore ejus procedit ronphea → et de ore ejus procedit romphea; tn virga, ferrea → in virga ferrea; vestitum,. et super Jemur → vestitum, et super femur; Dominorum.. 357. Sic → Dominorum. Sic.

Topics: Christology, Trinity

Cite (SBL): Irenaeus, Haer. 4.20.11 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-20-1/#p-4-20-11).

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4.20.12Harvey 2:205

Non solum autem per visiones que videbantur, et per sermones qui preconabantur, sed et in operationibus visus est prophetis, ut per eos praefiguraret et praemonstraret futura. Propter quod et Osee propheta accepit uxorem fornicationis, per operationem prophetans, quoniam fornicando fornicabitur terra a Domino, hoc est, qui super terram sunt homines; et de hujusmodi hominibus beneplacitum habebit Deus assumere Ecclesiam sanctificandam communicatione Filii ejus, sicut et illa sanctificata est communicatione prophete. Et propter hoc Paulus sanctificatam ait infidelem mulierem in viro fideli. Adhuc etiam filios suos nominavit propheta, Non misericordiam consecuta, et Non populus: ut, quemadmodum Apostolus ait, fiat qui non populus, populus: et quae non est misericordiam consecuta, misericordiam consecuta: et in loco in quo vocabatur non populus, ibi vocabuntur filii Dei vivi. Id quod a propheta typice per operationem factum est, ostendit Apostolus vere factum in Ecclesia a Christo. Sic autem et Moyses Aethiopissam accipiebat uxorem, quam ipse Israelitidem fecit, praesignificans quoniam oleaster inseritur in olivam, et participans pinguedinis ejus erit. Quoniam enim is qui secundum carnem natus est Christus, a populo quidem habebat inquiri ut occideretur, liberari vero in Aegypto, id est in gentibus, et sanctificare eos qui ibi essent infantes, unde et Ecclesiam perfecit; (Aegyptus enim ab initio gentilis, quemadmodum et Aethiopia) propter hoc per nuptias Moysi nuptiae Verbi ostendebantur, et per Aethiopissam conjugem, ea quz ex gentibus est, Ecclesia manifestabatur; cui qui detrahunt, et incusant, et derident eam, non erunt mundi. Leprosi enim erunt, et abjicientur a justorum castris. Sic autem et Rahab fornicaria semetipsam quidem condemnans, quoniam esset gentilis omnium peccatorum rea, suscepit autem tres speculatores, qui speculabantur universam terram, et apud se abscondit, Patrem scilicet et Filium cum Spiritu sancto. Et cum universa civitas in qua habitabat, concidisset in ruinam, canentibus autem septem tubicinis, in ultimis Raab fornicaria conservata est cum universa domo sua, fide signi coccini: sicut et Dominus dicebat his, qui adventum ejus non excipiebant, Pharisaei scilicet, et coccini signum nullificant, quod erat pascha, redemtio et exodus populi ex Egypto, dicens: Publicani et meretrices praecedunt vos in regno caelorum.

Not only through visions that were seen and words that were proclaimed, but also in actions he was seen by the prophets, so that through them he might prefigure and show beforehand what was to come. For this reason the prophet Hosea took a wife of fornication, prophesying by the action that the earth will fornicate away from the Lord, that is, the people on the earth; and that from people of this kind God will be pleased to take a Church to be sanctified by communion with his Son, as that woman was sanctified by communion with the prophet. And for this reason Paul says that the unbelieving wife is sanctified in the believing husband. Again the prophet named his children “Not having obtained mercy” and “Not a people,” so that, as the apostle says, what was not a people might become a people, and she who had not obtained mercy might obtain mercy, “and in the place where it was called Not a people, there they will be called sons of the living God.” What was done typically by the prophet through action, the apostle shows to have been done truly in the Church by Christ. So too Moses took an Ethiopian wife, whom he made an Israelite, signifying beforehand that the wild olive is grafted into the olive and will share its richness. For since Christ, who was born according to the flesh, was to be sought by the people to be killed, but to be freed in Egypt, that is, among the nations, and to sanctify the infants who were there, from whom he also perfected the Church (for Egypt was gentile from the beginning, as was Ethiopia), for this reason the marriage of the Word was shown through the marriage of Moses, and the Church from the nations was made manifest through the Ethiopian wife; and those who disparage, accuse, and mock her will not be clean. For they will be lepers and will be cast out of the camp of the righteous. So too Rahab the harlot, condemning herself because she was a gentile guilty of all sins, received the three spies who were spying out the whole land and hid them in her house, that is, the Father and the Son with the Holy Spirit. And when the whole city in which she lived fell into ruin at the sound of the seven trumpets, Rahab the harlot was preserved at the last with all her house through faith in the scarlet sign; as the Lord also said to those who did not receive his coming (the Pharisees, that is, who nullify the sign of the scarlet thread, which was the Passover, the redemption and exodus of the people from Egypt): “The tax collectors and prostitutes go before you into the kingdom of heaven.”

Textual problem in this passage: see the notes.

Hos 1:2 (quotation, high confidence) · 1 Cor 7:14 (allusion, high confidence) · Hos 1:6 (allusion, high confidence) · Hos 1:9 (allusion, high confidence) · Rom 9:25 (quotation, high confidence) · Rom 9:26 (quotation, high confidence) · Num 12:1 (allusion, high confidence) · Num 12:10 (allusion, medium confidence) · Rom 11:17 (allusion, high confidence) · Matt 2:13 (allusion, high confidence) · Josh 2:1 (allusion, high confidence) · Josh 2:18 (allusion, high confidence) · Josh 6:25 (allusion, high confidence) · Matt 21:31 (quotation, high confidence)

Notes and citation

Summary: The prophets foretold Christ by actions: Hosea’s marriage, Moses’ Ethiopian wife, and Rahab, figures of the Church gathered from sinners and gentiles.

Harvey’s notes, running head, and next chapter title were removed. Words lost in the scan of Harvey's edition are supplied from Stieren's edition. The spies as a figure of the Trinity and the polemic against the Pharisees are translated as written. Quotations and allusions: Hos 1:2, 6, 9; 1 Cor 7:14; Rom 9:25–26 (Hos 2:23; 1:10); Num 12:1, 10; Rom 11:17; Matt 2:13–16; Josh 2:1–21; Josh 6:20–25; Matt 21:31.

Notes on the original text

Digital text corrected (Harvey's notes leaked into the text; OCR slip; OCR slip; margin reference; OCR slip; margin reference; editor's chapter title; line number; OCR slip; margin reference; margin debris; margin debris and Harvey's note; margin debris inside a word; margin debris; OCR slip; margin reference; note marker; OCR slip; running head; OCR slip; split word; stray mark): 5prophetes accepit wrorem fornicationis, per owe i. 2, 3, operationem → propheta accepit uxorem fornicationis, per operationem; sanctificatam 1 ait infidelem mulierem tn viro → sanctificatam ait infidelem mulierem in viro; Von misericordiam 9consecuta, et Non populus: owe i. 6et ut → Non misericordiam consecuta, et Non populus: ut; populus: et Rom. tx. 25, Sea que non est → populus: et quae non est; consecuta: ¦. 1 et it 33 et in loco " eliberata, in quo → consecuta: et in loco in quo; Id quod ἃ propheta typice per operationem factum 1 omnem, ea que. 3 de ore p. 222, decore. — consecuta. MABSUET prefers to consider liberata. est → Id quod a propheta typice per operationem factum est; /Ethiopissam → Aethiopissam; liberari vero in ZEgypto, id est in gentibus, let sanctificare → liberari vero in Aegypto, id est in gentibus, et sanctificare; Ecclesiam 110] perfecit; (JEgyptus → Ecclesiam perfecit; (Aegyptus; quemadmodum et ACTIONES TYPICZE. ZEthiopia) → quemadmodum et Aethiopia); V erbi → Verbi; ACthiopissam → Aethiopissam; eastris → castris; et " Rahab → et Rahab; fornicaria 1v. conservata → fornicaria conservata; sicut et GR Iv. Dominus → sicut et Dominus; PhaM4Ss1V. riseei → Pharisaei; Jublicani ef mat. xxi. δι. et qua est expositio eorum qua facta sunt a Patribus. → Publicani et.

Topics: Trinity

Cite (SBL): Irenaeus, Haer. 4.20.12 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-20-1/#p-4-20-12).

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Against 4, chapter 21

4.21.1Harvey 2:205

Quoniam autem et in Abraham prefigurabatur fides nostra, et quoniam patriarcha nostre fidei, et velut propheta fuit, plenissime Apostolus docuit in ea epistola que est ad Galatas dicens: Qui ergo tribuit vobis Spiritum, et operatur virtutes in vobis, ex operibus Legis, an ex auditu fidei? Sicut Abraham credidit Deo, et reputatum est illi ad justitiam. Cognoscite itaque, quoniam qui sunt ex fide, hi filii sunt Abraham. Proevidens autem Scriptura, quoniam ex fide justificat gentes Deus, praenuntiavit Abrahae, quoniam benedicentur in eo omnes gentes. Itaque qui ex fide sunt, benedicentur cum fideli Abraham. Ob que non solum prophetam eum dixit fidei, sed et patrem eorum qui ex gentibus credunt in Christum Jesum, eo quod una et eadem illius et nostra sit fides: illo quidem credente futuris quasi jam factis propter repromissionem Dei; nobis quoque similiter per fidem speculantibus eam que est in regno haereditatem, propter repromissionem Dei.

That our faith was also prefigured in Abraham, and that he was the patriarch and as it were the prophet of our faith, the apostle taught most fully in the letter to the Galatians, saying: “He who supplies the Spirit to you and works miracles among you, does he do it by the works of the law or by the hearing of faith? Just as Abraham believed God, and it was reckoned to him as righteousness. Know, then, that those who are of faith are the sons of Abraham. And Scripture, foreseeing that God justifies the nations by faith, announced beforehand to Abraham that all the nations would be blessed in him. So those who are of faith will be blessed with faithful Abraham.” For these reasons he called him not only the prophet of faith but also the father of those from the nations who believe in Christ Jesus, because his faith and ours are one and the same: he believed in things to come as though already done, because of God’s promise; and we likewise by faith look upon the inheritance in the kingdom, because of God’s promise.

Gal 3:5 (quotation, high confidence) · Gal 3:6 (quotation, high confidence) · Gal 3:7 (quotation, high confidence) · Gal 3:8 (quotation, high confidence) · Gal 3:9 (quotation, high confidence) · Gen 15:6 (quotation, high confidence) · Gen 12:3 (allusion, high confidence)

Notes and citation

Summary: Abraham is the prophet and father of our faith, which is one and the same as his, as Paul teaches in Galatians.

Quotation: Gal 3:5–9 (Gen 15:6; Gen 12:3).

Notes on the original text

Digital text corrected (OCR slip; OCR slip; stray mark; margin reference; running head and section number; small capitals; stray mark; stray stop): QuvoniAM → Quoniam; ex Gal. operibus → ex operibus; fider? | Sicut → fidei? Sicut; alli ad justitiam. | Cognoscite ttaque → illi ad justitiam. Cognoscite itaque; fide, δὲ filii → fide, hi filii; pramuntiavit Abrahe, quotiam → praenuntiavit Abrahae, quoniam; benedicentur. cum → benedicentur cum; haereditatem, ˆ propter → haereditatem, propter; Dei. LIB. IY. 2. → Dei..

Cite (SBL): Irenaeus, Haer. 4.21.1 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-20-1/#p-4-21-1).

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4.21.2Harvey 2:205

Et ea autem que circa Isaac, non sine significatione sunt. In ea enim epistola, quze est ad Romanos, ait Apostolus: Sed et Rebecca ex uno concubitu habens Isaac patris nostri, a Verbo responsum accepit, ut secundum electionem propositum Dei permaneret, non ex operibus, sed ex vocante, dictum est ei: Duo populi in utero tuo, et duae gentes in ventre tuo, et populus populum superabit, et major serviet minori. Ex quibus manifestum est, non solum prophetationes patriarcharum, sed et partus Rebeccae prophetiam fuisse duorum populorum: et unum quidem esse majorem, alterum vero minorem; et alterum quidem sub servitio, alterum autem liberum; unius autem et ejusdem patris. Unus et idem Deus noster et illorum: qui est absconsorum cognitor, qui scit omnia antequam fiant; et propter hoc dixit: Jacob dilexi, Esau autem odio habui.

And the things concerning Isaac are not without meaning. For in the letter to the Romans the apostle says: “But Rebecca too, having conceived by one act, by Isaac our father, received an answer from the Word, that the purpose of God according to election might stand, not from works but from him who calls; it was said to her: Two peoples are in your womb, and two nations in your belly, and people shall overcome people, and the elder shall serve the younger.” From this it is plain that not only the prophecies of the patriarchs but also Rebecca’s childbearing was a prophecy of two peoples: one the greater and the other the lesser, one under slavery and the other free, but both of one and the same father. One and the same God is ours and theirs, who knows hidden things, who knows all things before they happen; and for this reason he said: “Jacob I loved, but Esau I hated.”

Rom 9:10 (quotation, high confidence) · Rom 9:11 (quotation, high confidence) · Rom 9:12 (quotation, high confidence) · Gen 25:23 (quotation, high confidence) · Rom 9:13 (quotation, high confidence) · Mal 1:2 (quotation, high confidence) · Mal 1:3 (quotation, high confidence)

Notes and citation

Summary: Rebecca’s twins prophesied two peoples, one enslaved and one free, under the one God who loved Jacob and hated Esau.

Quotations and allusions: Rom 9:10–13; Gen 25:23; Sus 42 (Dan 13:42, “who knows hidden things”); Mal 1:2–3.

Notes on the original text

Digital text corrected (OCR slip; margin debris; margin debris inside a word; margin debris; OCR slip; margin reference): significatione sunt. GR Iv. In ea → significatione sunt. In ea; Sed et MASS IV: Rebecca em uno → Sed et Rebecca ex uno; Verbo Rom. responsum → Verbo responsum; Dei permaDont vey, es, 1406, non → Dei permaneret, non; et dua gentes → et duae gentes; Deus Dan, xii.4, noster → Deus noster; omnia Ros 15 antequam → omnia antequam; odio habut → odio habui.

Extrabiblical texts: Sus 42 (Susanna [in RC, EO, ETH canons]; allusion)

Cite (SBL): Irenaeus, Haer. 4.21.2 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-20-1/#p-4-21-2).

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4.21.3Harvey 2:205

Si quis autem et actus qui sunt Jacob addiscat, inveniet eos non inanes, sed plenos dispositionum: et imprimis in nativitate ejus, quemadmodum apprehendit calcaneum fratris, et Jacob vocatus est, id est, Supplantator; tenens, et qui non tenetur; ligans pedes, sed non ligatus; luctans et vincens; tenens in manu calcaneum adversari, id est, victoriam. Ad hoc enim nascebatur Dominus, cujus typum generationis praemonstrabat, de quo et Johannes in Apocalypsi ait: Exivit vincens, ut vinceret. Deinde autem primogenita accipiens, quando vituperavit ea frater ejus: quemadmodum et junior populus eum primogenitum Christum accepit, cum eum repulit populus aetate provectior, dicens: Non habemus regem, nisi Caesarem. In Christo autem universa benedictio: et propter hoc benedictiones prioris populi a patre surripuit posterior populus, quemadmodum Jacob abstulit benedictionem hujus Esau. Ob quam causam fratris patiebatur insidias et persecutiones frater suus sicut et Ecclesia hoc idem a Judaeis patitur. Peregre nascebantur xir. tribus, genus Israel, quoniam et Christus peregre incipiebat duodecastylum firmamentum Ecclesiae generare. Varice oves, qure fiebant huic Jacob merces: et Christi merces, qui ex variis et differentibus gentibus in unam cohortem fidei convenientes fiunt homines, quemadmodum Pater promisit ei: Postula, dicens, a me, et dabo tibi gentes haereditatem tuam, et possessionem tuam terminos terre. Et quoniam multitudinis filiorum Domini prophetae fiebant Jacob, necessitas omnis fuit ex duabus sororibus eum filios facere; quemadmodum Christus ex duabus legibus unius et ejusdem Patris, similiter autem et ex ancillis; significans quoniam secundum carnem ex liberis et ex servis Christus statuet filios Dei, similiter omnibus dans munus Spiritus vivificantis nos. Omnia autem ille faciebat propter illam juniorem, bonos oculos habentem, Rachel; que praefigurabat Ecclesiam, propter quam sustinuit Christus: qui tunc quidem per patriarchas suos et prophetas praefigurans et praenuntians futura, praeexercens suam partem dispositionibus Dei, et assuescens haereditatem suam obedire Deo, et peregrinari in saeculo, et sequi verbum ejus, et praesignificare futura. Nihil enim vacuum, neque sine signo apud Deum.

And if anyone also learns the acts of Jacob, he will find them not empty but full of dispensations. First, at his birth, how he grasped his brother’s heel and was called Jacob, that is, Supplanter: one who holds and is not held, who binds the feet but is not bound, who wrestles and conquers, holding in his hand the adversary’s heel, that is, victory. For to this end the Lord was born, the type of whose birth he showed beforehand, of whom John also says in the Apocalypse: “He went out conquering, to conquer.” Next, receiving the birthright when his brother scorned it, as the younger people also received Christ the firstborn when the older people rejected him, saying, “We have no king but Caesar.” But in Christ is every blessing; and for this reason the later people snatched away from the Father the blessings of the former, as Jacob took away the blessing of this Esau. For this reason the brother suffered the plots and persecutions of his brother, as the Church suffers the same from the Jews. The twelve tribes, the race of Israel, were born abroad, since Christ too was to begin abroad to beget the twelve-pillared foundation of the Church. Spotted sheep were the wages of this Jacob; and the wages of Christ are human beings who, from various and different nations, come together into one cohort of faith, as the Father promised him: “Ask of me,” he says, “and I will give you the nations for your inheritance, and the ends of the earth for your possession.” And since Jacob became the prophet of the multitude of the Lord’s sons, it was altogether necessary for him to have sons by two sisters, as Christ did from two laws of one and the same Father; and likewise by maidservants, signifying that Christ would raise up sons of God from free and slave according to the flesh, giving to all alike the gift of the Spirit who gives us life. And he did everything for the sake of the younger, Rachel, with the beautiful eyes, who prefigured the Church, for whose sake Christ endured; who then, through his patriarchs and prophets, prefigured and foretold things to come, rehearsing beforehand his part in the dispensations of God, and accustoming his inheritance to obey God, to live as strangers in the world, to follow his word, and to signify things to come. For nothing with God is empty or without a sign.

Gen 25:26 (allusion, high confidence) · Rev 6:2 (quotation, high confidence) · Gen 25:33 (allusion, high confidence) · John 19:15 (quotation, high confidence) · Gen 27:27 (allusion, medium confidence) · Gen 30:32 (allusion, high confidence) · Ps 2:8 (quotation, high confidence) · Gen 29:17 (allusion, high confidence) · Gen 29:20 (allusion, medium confidence)

Notes and citation

Summary: Jacob’s life prefigured Christ and the Church: the heel, the birthright, the blessing, the spotted sheep, the two wives, and Rachel, a figure of the Church.

Harvey’s margin debris was removed. The comparison with the Jews is translated as written. Quotations and allusions: Gen 25:26; Rev 6:2; Gen 25:31–34; John 19:15; Gen 27; Gen 30:32; Ps 2:8; Gen 29:17, 20.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; line number; margin debris; margin debris inside a word; margin debris inside a word; stray mark; margin reference and running head; margin reference; OCR slip; note marker; running head; OCR slip; stray mark; stray marks): caleaneum → calcaneum; Ezieit vincens → Exivit vincens; Christum 6. 338. accepit → Christum accepit; Cosarem → Caesarem; a Jud:is LIB. IV. lpatitur → a Judaeis patitur; quoniam Gi Tv. et Christus peregre incipiebat ! duodecastylum firmamentum EcM4S$ IV. clesiae → quoniam et Christus peregre incipiebat duodecastylum firmamentum Ecclesiae; fiebant huie Jacob → fiebant huic Jacob; gentes herreditatem Ps u.s. (uam → gentes haereditatem tuam; ἘΠῚ quoniam 5multitu- dinis → Et quoniam multitudinis; ex ancilis → ex ancillis; carnem “ex liberis → carnem ex liberis; munus 9 Spiritus → munus Spiritus; !^sustinuit → sustinuit; per xxx. 39. Lin.1v. patriarchas → per patriarchas; futura, XXXV. 3.. e,.. 1 hae rati praeexercens suam partem dispositionibus Dei, et assuescens hzeiv. reditatem → futura, praeexercens suam partem dispositionibus Dei, et assuescens haereditatem.

Topics: Christology

Cite (SBL): Irenaeus, Haer. 4.21.3 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-20-1/#p-4-21-3).

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Against 4, chapter 22

4.22.1Harvey 2:205

In novissimis autem temporibus, cum venit plenitudo temporis libertatis ipsum Verbum per seipsum sordes abluit filiarum Sion, manibus suis lavans pedes discipulorum. Hic est enim finis humani generis heredificantis Deum; uti quemadmodum in initio per primos, omnes in servitutem redacti sumus debito mortis, sic in ultimo per novissimum omnes qui ab initio discipuli, emundati et abluti quz sunt mortis, in vitam veniant Dei. Qui enim pedes lavit discipulorum, totum sanctificavit corpus, et in emundationem adduxit. Quapropter et recumbentibus eis ministrabat escam, significans eos qui in terra recumbebant, quibus venit ministrare vitam. Sicut Hieremias ait: Recommemoratus est Dominus sanctus Israel mortuorum suorum, qui praedormierunt in terra defossionis, et descendit ad eos, uti evangelisaret eis salutare suum, ad salvandum eos. Propter hoc autem, et discipulorum oculi erant gravati veniente Christo ad passionem, et inveniens eos dormientes Dominus, primo quidem dimisit, significans patientiam Dei in dormitione hominum: secundo vero veniens excitavit eos, et erexit, significans quoniam passio ejus expergefactio est dormientium discipulorum, propter quos et descendit in inferiora terrae, id quod erat inoperatum conditionis visurus oculis, de quibus et dicebat discipulis: Multi prophetae et justi cupierunt videre et audire, SKI Iv. quae vos videtis et auditis.

In the last times, when the fullness of the time of freedom had come, the Word himself by himself washed away the filth of the daughters of Zion, washing the disciples’ feet with his own hands. For this is the end of the human race that inherits God: that as in the beginning, through the first, we were all brought into slavery by the debt of death, so at the last, through the last, all who were disciples from the beginning, cleansed and washed of the things of death, may come into the life of God. For he who washed the disciples’ feet sanctified the whole body and brought it to cleansing. For this reason too he served them food as they reclined, signifying those who lay in the earth, to whom he came to minister life. As Jeremiah says: “The Lord, the Holy One of Israel, remembered his dead, who had fallen asleep beforehand in the land of burial, and he went down to them to proclaim to them his salvation, to save them.” And for this reason the disciples’ eyes were heavy when Christ was coming to his passion, and the Lord, finding them sleeping, the first time let them be, signifying God’s patience with the sleep of human beings; but coming the second time he roused them and raised them up, signifying that his passion is the awakening of the sleeping disciples, for whose sake he also went down into the lower parts of the earth, to see with his eyes the part of creation that was at rest, of whom he also said to his disciples: “Many prophets and righteous men desired to see and hear what you see and hear.”

Gal 4:4 (allusion, medium confidence) · Isa 4:4 (quotation, high confidence) · John 13:5 (allusion, high confidence) · Matt 26:43 (allusion, high confidence) · Eph 4:9 (quotation, high confidence) · Matt 13:17 (quotation, high confidence)

Notes and citation

Summary: Christ washed the disciples’ feet and roused them from sleep, signs that he came to cleanse and raise the dead, descending to the righteous who had died before him.

Harvey’s chapter title (why the Lord washed the disciples’ feet and why at table) was removed. The saying attributed to Jeremiah is not in any known text of Jeremiah; Justin (Dial. 72) also cites it, saying the Jews had removed it. The descent to the dead: translated as written. Quotations and allusions: Gal 4:4; Isa 4:4; John 13:5; Matt 26:40–46; Eph 4:9; Matt 13:17.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; margin debris; editor's chapter title; margin debris inside a word; OCR slip; margin debris; OCR slip): Quare lavit pedes discipulorum Dominus, et quare discumbentibus: et quod ipse similiter ante omnes Deus ostenditur.. In novissimis → In novissimis; temporis x. ste. ibertati → temporis libertatis; inortis → mortis; moriuorum → mortuorum; utt evangelisaret → uti evangelisaret; terra, id quod erat inoperatum → terrae, id quod erat inoperatum; dice118. av. bat discipulis: Multi propheta → dicebat discipulis: Multi prophetae; qua vos videtis et auditis. mass iV. → quae vos videtis et auditis..

Extrabiblical texts: Justin, Dial. 72.4 (Dialogue with Trypho; allusion)

Topics: Christology, Eschatology

Cite (SBL): Irenaeus, Haer. 4.22.1 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-20-1/#p-4-22-1).

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4.22.2Harvey 2:205

Non enim propter eos solos, qui temporibus Tiberii Caesaris crediderunt ei, venit Christus; nec propter eos solos qui nunc sunt homines providentiam fecit Pater; sed propter omnes omnino homines, qui ab initio secundum virtutem suam in sua generatione, et timuerunt, et dilexerunt Deum, et juste et pie conversati sunt erga proximos, et concupierunt videre Christum, et audire vocem ejus. Quapropter omnes hujusmodi in secundo adventu primo de somno excitabit, et eriget tam eos, quam reliquos qui judicabuntur, et constituet in regnum suum. Quoniam quidem unus Deus, qui patriarchas quidem direxit in dispositiones suas, justificavit autem circumcisionem ex fide, et praeputium per fidem. Quemadmodum enim in primis nos praefigurabamur, et preenuntiabamur; sic rursus in nobis illi deformantur, hoc est, in Ecclesia, et recipiunt mercedem pro his quz laboraverunt.

For Christ did not come only for those who believed in him in the times of Tiberius Caesar, nor did the Father exercise his providence only for the people who are now, but for absolutely all human beings who from the beginning, according to their ability, in their own generation both feared and loved God, lived justly and piously toward their neighbours, and longed to see Christ and hear his voice. Therefore at the second coming he will first wake all such people from sleep and raise them, as well as the rest who will be judged, and establish them in his kingdom. For there is one God, who directed the patriarchs in his dispensations and justified the circumcision by faith and the uncircumcision through faith. For as we were prefigured and foretold in the first, so they in turn are portrayed in us, that is, in the Church, and receive the reward for what they laboured.

Rom 3:30 (quotation, high confidence)

Notes and citation

Summary: Christ came for all who from the beginning feared God and longed to see him; at his second coming he will raise them first.

Allusion: Rom 3:30.

Notes on the original text

Digital text corrected (OCR slip; margin debris; margin debris; OCR slip): Cze1, i saris → Caesaris; qui e *-9* nune sunt → qui nunc sunt; «vnus Deus → unus Deus; yustificavit autem circumcisionem ex fide, et pra putium → justificavit autem circumcisionem ex fide, et praeputium; laboraverunt. MAS-IV- → laboraverunt..

Topics: Eschatology

Cite (SBL): Irenaeus, Haer. 4.22.2 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-20-1/#p-4-22-2).

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