Against Heresies 4.33.1–4.34.5

Irenaeus of Lyons · Against Heresies · ca. 180–190 · Lyons · 20 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 33

4.33.1Harvey 2:205

Talis discipulus spiritalis vere recipiens Spiritum Dei, qui ab initio in universis dispositionibus Dei adfuit hominibus, et futura annuntiavit et praesentia ostendit et praeterita enarrat, judicat quidem omnes, ipse autem a nemine judicatur. Nam judicat gentes, creature magis quam Creatori servientes, et reprobabili mente universam suam operationem in vanum consumentes. Judicat autem etiam Judaeos, non percipientes verbum libertatis, neque volentes abire liberos, cum habeant praesentem liberatorem; Sed intempestive extra legem servire simulantes nihil indigenti Deo, et Christi adventum, quem propter salutem hominum fecit, non cognoscentes, neque intelligere volentes, quoniam duos adventus ejus omnes annuntiaverunt prophete: unum quidem, in quo homo in plaga factus est, sciens ferre imbecillitatem, et in pullo asinae sedens, et reprobatus lapis ab aedificantibus, et sicut Exod. xvii.11. ovis ad victimam adductus, et per extensionem manuum dissolvens quidem Amalech; congregans autem dispersos filios a terminis terrae in ovile Patris, et recommemoratus mortuorum suorum qui ante dormierant, et descendens ad eos, uti erueret eos; secundum autem, in quo super nubes veniet, superducens diem quae est sicut clibanus ardens, et percutiens terram verbo oris sui, et Spiritu per labia sua interficiens impios, et ventilabrum in manu habens, et emundans aream suam, et triticum quidem in horreum colligens, comburens autem paleas igne inexstinguibili.

Such a spiritual disciple, truly receiving the Spirit of God, who from the beginning was present with human beings in all the dispensations of God, announced future things, shows present things, and recounts past things, judges all, but is himself judged by no one. For he judges the Gentiles, who serve the creature rather than the Creator and with a reprobate mind spend all their activity in vain. He also judges the Jews, who do not receive the word of freedom nor wish to go out free though they have their liberator present, but out of season pretend to serve, outside the law, God who needs nothing, and do not recognize the coming of Christ, which he made for the salvation of human beings, nor wish to understand that all the prophets announced his two comings: the one, in which he became a man under the stroke, knowing how to bear weakness, sitting on the foal of a donkey, the stone rejected by the builders, led like a sheep to the slaughter, overthrowing Amalek by the stretching out of his hands, gathering his scattered children from the ends of the earth into the Father’s fold, remembering his dead who had fallen asleep before, and descending to them to rescue them; the second, in which he will come on the clouds, bringing on the day that burns like a furnace, striking the earth with the word of his mouth, killing the impious with the breath of his lips, having his winnowing fan in his hand and cleansing his threshing floor, gathering the wheat into the barn and burning the chaff with unquenchable fire.

1 Cor 2:15 (quotation, high confidence) · Rom 1:25 (allusion, high confidence) · Rom 1:28 (allusion, high confidence) · Isa 53:3 (allusion, high confidence) · Zech 9:9 (allusion, high confidence) · Ps 118:22 (117:22 LXX) (allusion, high confidence) · Isa 53:7 (allusion, high confidence) · Exod 17:11 (allusion, high confidence) · John 11:52 (allusion, medium confidence) · Dan 7:13 (allusion, high confidence) · Mal 4:1 (3:19 LXX) (allusion, high confidence) · Isa 11:4 (allusion, high confidence) · Matt 3:12 (allusion, high confidence)

Notes and citation

Summary: The spiritual disciple judges Gentiles and Jews alike, for the prophets foretold Christ’s two comings, one in weakness and one in glory.

Harvey’s chapter titles (who is the spiritual disciple who judges all and is judged by no one; that the prophets announced two comings of Christ) and margin references were removed. The judgment on the Jews is translated as written. On the saying about the dead see 4.22.1. Quotations and allusions: 1 Cor 2:15; Rom 1:25, 28; Isa 53:3–4; Zech 9:9; Ps 118:22 (LXX 117:22); Isa 53:7; Exod 17:11; John 11:52; Dan 7:13; Mal 4:1; Isa 11:4; Matt 3:12.

Notes on the original text

Digital text corrected (OCR slip; margin debris; editor's chapter titles; OCR slip; margin debris; line number; margin debris; margin reference; stray mark; margin reference inside a word): Quis est spiritalis discipulus, qui judicat quidem omnes, pse autem a nemine judicatur: et qui sunt qui judicantur. Ostensio quoniam duos adventus Christi prophete annuntiaverunt. Tatts discipulus spiritalis vere recipiens Spiritum Dei, qui ab o. ss. initio → Talis discipulus spiritalis vere recipiens Spiritum Dei, qui ab initio; futura 1Cori.1&. annuntiavit → futura annuntiavit; judicat Ronm.i3L gentes → judicat gentes; in καὶ, ΜΗ. 8. quo homo → in quo homo; et in Ps. oxvil. 22 pullo → et in pullo; manuum dissolvens Emi.xi 19. quidem → manuum dissolvens quidem; et 5recommemoratus → et recommemoratus; erueret eos?; secunDan. vil. 13. dum → erueret eos; secundum; quze est. xL4 Sicut → quae est sicut; et Matt Mus, Spiritu → et Spiritu.

Topics: Christology, Eschatology

Cite (SBL): Irenaeus, Haer. 4.33.1 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-33-1/#p-4-33-1).

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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).

4.33.2Harvey 2:205

Examinabit autem et doctrinam Marcionis, quomodo accipiat duos deos esse, infinita distantia separatos ab invicem? Vel quemadmodum bonus erit, qui alienos homines abstrahit ab eo qui fecit, et ad suum advocat regnum? et quare bonitas ejus deficit, non omnes salvans? et quare circa homines quidem bonus videtur, in ipsum autem qui fecit homines injustissimus, auferens ab eo quae sunt ejus? Quomodo autem juste Dominus, si alterius patris exsistit, hujus conditionis quae est secundum nos, accipiens panem suum corpus esse confitebatur, et temperamentum calicis suum sanguinem confirmavit? Et quare se Filium Hominis confitebatur, si non eam quz ex homine est generationem sustinuisset? Quemadmodum autem et peccata nobis dimittere poterat, quze nostro debeamus factori et Deo? Quomodo autem et cum caro non esset, sed cum pareret quasi homo, crucifixus est, et latere ejus puncto sanguis exiit et aqua? Quod autem corpus sepelierunt sepultores? et quid illud erat quod surrexit a mortuis?

He will also examine the doctrine of Marcion: how can he hold that there are two gods, separated from each other by an infinite distance? Or how will he be good who draws away men who belong to another from the one who made them and calls them to his own kingdom? And why does his goodness fail, not saving all? And why does he seem good toward human beings but most unjust toward the one who made them, taking away what is his? And how could the Lord justly, if he belonged to another father, take bread from this creation of ours and confess it to be his body, and affirm the mixed cup to be his blood? And why did he confess himself the Son of Man, if he had not undergone the birth that is from man? And how could he forgive us sins, which we owe to our Maker and God? And how, if he was not flesh but appeared as a man, was he crucified, and blood and water came out of his pierced side? And what body did the buriers bury? And what was it that rose from the dead?

Textual problem in this passage: see the notes.

Luke 22:19 (allusion, high confidence) · Luke 22:20 (allusion, high confidence) · Matt 9:6 (allusion, medium confidence) · John 19:34 (allusion, high confidence) · Matt 27:60 (allusion, medium confidence)

Notes and citation

Summary: The spiritual disciple will refute Marcion’s two gods: Christ’s Eucharist, title Son of Man, forgiveness of sins, and real death and resurrection all imply the one Creator.

Words lost in the scan of Harvey's edition are supplied from Stieren's edition; Harvey’s notes, a displaced chapter title (how the followers of Valentinus and the other Gnostics will be judged), and margin debris were removed. The Eucharist: translated as written. Allusions: Luke 22:19–20; Matt 9:6; John 19:34; Matt 27:59–60.

Notes on the original text

Digital text corrected (Harvey's note and a displaced editor's chapter title; OCR slip; margin debris inside a word; margin debris; OCR slip; section number; margin reference; running head; stray mark): 1 D. c. Tryph. 8 91. BARNAB. Ep. renQuomodo judicabuntur hi qui sunt a Valentino, et reliqui Gnosticr. Examinabit → Examinabit; bonitas ejus ! deficit → bonitas ejus deficit; quae sunt ejus* Quomodo → quae sunt ejus? Quomodo; calicis Luc, xxii. 19, suum → calicis suum; confi3. ** tebatur → confitebatur; cum LB. Iv. caro → cum caro; et 38 GR. 1Y.it- Jatere ejus puncto sanguis exiit et aqua Quod autem corpus sea. £71. xxiii pelierunt sepultores? et quid illud erat quod surrexit a mortuis? 2. → et latere ejus puncto sanguis exiit et aqua? Quod autem corpus sepelierunt sepultores? et quid illud erat quod surrexit a mortuis?.

Topics: Heresy, Eucharist, Christology

Cite (SBL): Irenaeus, Haer. 4.33.2 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-33-1/#p-4-33-2).

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4.33.3Harvey 2:205

Judicabit autem et eos qui sunt a Valentino omnes, quia lingua quidem confitentur unum Deum Patrem, et ex hoc omnia; ipsum autem qui fecit omnia, defectionis sive labis fructum esse dicunt: et unum Dominum Jesum Christum Filium Dei similiter lingua confitentes, propriam quidem emissionem sententia sua Unigenito donantes, propriam vero Verbo, et alteram Christo, alteram vero Salvatori; ita ut secundum eos dicantur quidem omnia esse quasi unum, unumquemque autem ipsorum separatim intelligi, et propriam habere emissionem, secundum suam conjugationem. Linguas itaque eorum videlicet solas in unitatem cessisse; sententiam vero eorum et sensum que profunda sunt scrutari decidentem ab unitate, incidere in multiforme Dei judicium, cum de his que sibimetipsi adinvenerunt, interrogabuntur a Christo: quem et postea natum quam Pleroma Aeonum dicunt, et emissionem ejus post diminutionem sive defectionem, et propter eam passionem quz facta est in Sophia, semetipsos obstetricatos esse affirmant. Accusabit autem eos Homerus proprius ipsorum propheta, a quo eruditi talia invenerunt, ipso dicente haec: Inimicus est enim ille mihi similiter atque fores inferorum, qui aliud quidem abscondit in corde suo, aliud autem enarrat. Judicabit autem et vaniloquia pravorum Gnosticorum, Simonis eos Magi discipulos ostendens.

He will also judge all the followers of Valentinus, because with the tongue they confess one God the Father, and that all things are from him, but say that he who made all things is the fruit of a defect or fall; and likewise confessing with the tongue one Lord Jesus Christ, the Son of God, in their doctrine they give a separate emission to the Only-begotten, a separate one to the Word, another to Christ, and another to the Saviour; so that, according to them, all are said to be as it were one, but each of them is understood separately and has his own emission according to his own pairing. Their tongues alone, then, have yielded to unity, while their opinion and their mind, searching into the depths, fall away from unity and into the manifold judgment of God, when they are questioned by Christ about what they have invented for themselves: whom they say was born later than the Pleroma of the Aeons, and whose emission they place after the deficiency or fall, and they claim that they themselves were brought to birth because of the passion that took place in Sophia. And Homer, their own prophet, from whom they learned to invent such things, will accuse them, saying: “Hateful to me as the gates of Hades is the man who hides one thing in his heart and says another.” He will also judge the empty talk of the perverse Gnostics, showing them to be disciples of Simon Magus.

1 Cor 8:6 (echo, medium confidence)

Notes and citation

Summary: The spiritual man will judge the Valentinians, who confess one God and one Christ with the tongue but divide them in doctrine, and the Gnostics as disciples of Simon Magus.

Quotation: Homer, Iliad 9.312–313. On Valentinian emissions see 1.1–8; on Simon Magus, 1.23.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; margin debris; margin debris inside a word; note marker; stray mark; stray marks): qui ^fecit → qui fecit; vero 9 Verbo → vero Verbo; ipserum → ipsorum; in unitatem ceso, sss, 81896; sententiam → in unitatem cessisse; sententiam; /Konum → Aeonum; haee: 19 7)}- micus → haec: Inimicus; eos !! Magi → eos Magi.

Extrabiblical texts: Homer, Il. 9.312–313 (Homer, Iliad; quotation)

Topics: Heresy, Christology

Cite (SBL): Irenaeus, Haer. 4.33.3 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-33-1/#p-4-33-3).

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4.33.4Harvey 2:205

Judicabit autem et Ebionitas: quomodo possunt salvari, nisi Deus est qui salutem illorum super terram operatus est? Et quemadmodum homo transiet in Deum, si non Deus in hominem? Quemadmodum autem relinquet mortis generationem, si non in novam generationem mire et inopinate a Deo, in signum autem salutis, datam, quz est ex Virgine per fidem regenerationem? Vel quam adoptionem accipient a Deo, permanentes in hac genesi, quze est secundum hominem in hoc mundo? Quomodo autem plus quam Salomon, aut plus quam Jona habebat, et Dominus erat David, qui ejusdem cum ipsis fuit substantiae? Quomodo autem eum qui adversus homines fortis erat, qui non solum vicit hominem, sed et detinebat eum sub sua potestate, devicit, et eum quidem qui vicerat vicit, eum vero qui victus fuerat hominem dimisit, nisi superior fuisset eo homine qui fuerat victus? Melior autem eo homine qui secundum similitudinem Dei factus est, et proecellentior quisnam sit alius nisi Filius Dei, ad cujus similitudinem factus est homo? Et propter hoc in fine ipse ostendit similitudinem, Filius Dei factus est homo, antiquam plasmationem in semetipsum suscipiens, quemadmodum ostendimus in eo libro qui est hoc superior.

He will also judge the Ebionites: how can they be saved unless it is God who worked their salvation on earth? And how will man pass into God, unless God has passed into man? And how will he leave behind the generation of death, unless through the new generation, given wonderfully and unexpectedly by God as a sign of salvation, that is, the regeneration from the virgin through faith? Or what adoption will they receive from God, remaining in this birth which is according to man in this world? And how did he have more than Solomon or more than Jonah, and was he the Lord of David, if he was of the same substance as they? And how did he conquer the one who was strong against men, who not only conquered man but held him under his power, and conquer him who had conquered, and set free man who had been conquered, unless he was superior to the man who had been conquered? And who else is better and more excellent than the man made after the likeness of God, but the Son of God, after whose likeness man was made? And for this reason at the end he himself showed the likeness: the Son of God became man, taking the ancient handiwork into himself, as we have shown in the book before this one.

Textual problem in this passage: see the notes.

Isa 7:14 (allusion, high confidence) · Matt 12:41 (allusion, high confidence) · Matt 12:42 (allusion, high confidence) · Matt 22:45 (allusion, high confidence) · Matt 12:29 (allusion, high confidence) · Gen 1:26 (allusion, high confidence)

Notes and citation

Summary: The Ebionites cannot be saved, for unless God became man through the virgin birth, man could not pass into God or be freed from the strong one.

Harvey’s chapter title (how those who say the Lord appeared only in seeming will be judged) and margin references were removed. Words lost in the scan of Harvey's edition are supplied from Stieren's edition. On the Ebionites see 1.26.2. Allusions: Isa 7:14; Matt 12:41–42; Matt 22:43–45; Matt 12:29; Gen 1:26.

Notes on the original text

Digital text corrected (OCR slip; margin reference; editor's chapter title; small capitals; line number; margin debris; margin debris inside a word; margin reference; note marker; repeated mark; running head; stray mark; stray mark; margin debris; stray stop; OCR slip): Quemadmodum judicabuntur qui putative dicunt Dominum apparuisse. Jupicasit → Judicabit; hominem?? Quemadmodum → hominem? Quemadmodum; in signum autem Esat. vil 13, salutis → in signum autem salutis; regenerationem? ` Vel → regenerationem? Vel; habebat, Set mate. xii. 41, Dominus → habebat, et Dominus; fuit. substantise → fuit substantiae; Quomodo autem 9eum qui → Quomodo autem eum qui; qui non 5 solum → qui non solum; de$i b ** vicit → devicit; factus LIB. 1V.1 est → factus est; nisi ' Filius Dei, ad cujus on iy + similitudinem → nisi Filius Dei, ad cujus similitudinem; ipse xxxul 5 ostendit → ipse ostendit; plaso. as. mationem → plasmationem.

Topics: Heresy, Christology

Cite (SBL): Irenaeus, Haer. 4.33.4 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-33-1/#p-4-33-4).

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4.33.5Harvey 2:205

Judicabit autem et eos qui putativum inducunt. Quemadmodum enim ipsi vere se putant disputare, quando magister eorum putativus fuit? Aut quemadmodum firmum quid habere possunt ab eo, si putativus et non veritas erat? Quomodo autem ipsi salutem vere participare possunt, si ille, in quem credere se dicunt, semetipsum putativum ostendebat? Putativum est igitur, et non veritas, omne apud eos: et nunc jam queretur, ne forte cum et ipsi homines non sint sed muta animalia, hominum umbras apud plurimos proferant.

He will also judge those who bring in a Christ in appearance only. For how do they think they are really arguing, when their master was only an appearance? Or how can they have anything firm from him, if he was an appearance and not the truth? And how can they truly share in salvation, if the one in whom they say they believe showed himself as an appearance? Everything with them, then, is appearance and not truth; and now the question will be whether, since they themselves are perhaps not men but dumb animals, they do not present to most people mere shadows of men.

Notes and citation

Summary: Those who say Christ only appeared to be man make their own salvation and teaching mere appearance.

The Docetists, who held that Christ only seemed to have a body.

Notes on the original text

Digital text corrected (line number; stray mark): 5Putativum → Putativum; forte 6cum → forte cum; plurimos * proferant → plurimos proferant.

Topics: Heresy, Christology

Cite (SBL): Irenaeus, Haer. 4.33.5 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-33-1/#p-4-33-5).

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4.33.6Harvey 2:205

Judicabit autem et pseudoprophetas, qui non accepta a Deo prophetica gratia nec Deum timentes, sed aut propter vanam gloriam, aut ad quaestum aliquem, aut et aliter secundum operationem mali spiritus, fingunt se prophetare, mentientes adversus Deum.

He will also judge the false prophets, who, without having received the prophetic grace from God and without fearing God, either for vainglory, or for some gain, or otherwise by the working of an evil spirit, pretend to prophesy, lying against God.

Notes and citation

Summary: The spiritual man will judge false prophets who prophesy for glory or gain.

Notes on the original text

Digital text corrected (stray mark): ®aut → aut.

Topics: Heresy

Cite (SBL): Irenaeus, Haer. 4.33.6 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-33-1/#p-4-33-6).

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4.33.7Harvey 2:205

Judicabit autem et eos qui schismata operantur, qui sunt inanes, non habentes Dei dilectionem, suamque utilitatem potius considerantes quam unitatem Ecclesiae: et propter modicas et quaslibet causas magnum et gloriosum corpus Christi conscindunt et dividunt, et quantum in ipsis est, interficiunt: pacem loquentes et bellum operantes: vere liquantes culicem et camelum transglutientes. Nulla enim ab eis tanta potest fieri correctio, quanta est schismatis pernicies. Judicabit autem et omnes eos qui sunt extra veritatem, id est qui sunt extra Ecclesiam: ipse autem a nemine judicabitur. Omnia enim ei constant: et in unum Deum omnipotentem, ex quo omnia, fides integra; et in Filium Dei Christum Jesum Dominum nostrum, per quem omnia, et dispositiones ejus, per quas homo factus est Filius Dei, sententia firma, quz est in Spiritu Dei, qui praestat agnitionem veritatis, qui dispositiones Patris et Filii exposuit, secundum quas aderat generi humano, quemadmodum vult Pater.

He will also judge those who cause schisms, who are empty, not having the love of God, and considering their own advantage rather than the unity of the Church; and for small and any sort of reasons cut and divide the great and glorious body of Christ, and, as far as in them lies, kill it: speaking peace and making war, truly straining out the gnat and swallowing the camel. For no correction they can make is as great as the ruin of schism. He will also judge all who are outside the truth, that is, who are outside the Church; but he himself will be judged by no one. For all things are consistent for him: an entire faith in one God almighty, from whom are all things; and in the Son of God, Christ Jesus our Lord, through whom are all things, and in his dispensations, by which the Son of God became man; a firm conviction in the Spirit of God, who gives the knowledge of the truth, who set forth the dispensations of the Father and the Son, according to which he was present to the human race, as the Father wills.

Matt 23:24 (allusion, high confidence) · 1 Cor 8:6 (allusion, high confidence)

Notes and citation

Summary: The spiritual man will judge schismatics who divide Christ’s body and all outside the Church; his own faith in Father, Son, and Spirit is consistent throughout.

Harvey’s chapter title (how schismatics and all who separate from the Church will be judged, and how all things are consistent for the churchman) was removed. “Outside the truth, that is, outside the Church”: translated as written. Allusions: Matt 23:24; 1 Cor 8:6.

Notes on the original text

Digital text corrected (editor's chapter title; small capitals; margin reference; stray mark; stray stop): Quemadmodum judicabuntur qui schismata operantur, et omnes qui se segregant ab Ecclesia: et quemadmodum omnia constant οἱ qui est Ecclesiasticus. A a Jupicasit → Judicabit; correctio, Matt. xxu. quanta → correctio, quanta; ipse. autem → ipse autem; ^fides → fides.

Topics: Heresy, Trinity

Cite (SBL): Irenaeus, Haer. 4.33.7 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-33-1/#p-4-33-7).

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4.33.8Harvey 2:205

Agnitio vera est Apostolorum doctrina: et antiquus Ecclesiae status in universo mundo: et character corporis Christi secundum successiones episcoporum, quibus illi eam quze in unoquoque loco est Ecclesiam tradiderunt, quze pervenit usque ad nos custodita sine fictione scripturarum tractatione plenissima, neque additamentum neque ablationem recipiens, et lectio sine falsatione, et secundum Scripturas expositio legitima et diligens, et sine periculo et sine blasphemia: et precipuum dilectionis munus, quod est pretiosius quam agnitio, gloriosius autem quam prophetia, omnibus autem reliquis charismatibus supereminens.

True knowledge is the teaching of the apostles, and the ancient constitution of the Church throughout the world, and the distinctive mark of the body of Christ according to the successions of the bishops, to whom they handed over the Church that is in each place, which has come down to us, guarded without falsification of the Scriptures, with a most complete treatment of them, receiving neither addition nor subtraction; and reading without falsification, and lawful and careful exposition in agreement with the Scriptures, without danger and without blasphemy; and the pre-eminent gift of love, which is more precious than knowledge, more glorious than prophecy, and surpasses all the other gifts.

1 Cor 8:1 (allusion, medium confidence) · 1 Cor 13:2 (allusion, high confidence) · 1 Cor 13:8 (allusion, medium confidence)

Notes and citation

Summary: True knowledge is the apostles’ teaching, kept in the Church through the succession of bishops with faithful reading of Scripture, and above all love.

The succession of bishops: translated as written. Allusions: 1 Cor 8:1; 1 Cor 13:2, 8, 13.

Notes on the original text

Digital text corrected (margin debris; margin debris; line numbers; margin reference inside a word; stray Greek): nos c. 361. 4 custodita sine fictione 5scripturarum 9tractatione → nos custodita sine fictione scripturarum tractatione; falsatione, 118. IV. nii. et secundum → falsatione, et secundum; sine is iv_ periculo → sine periculo; munus, το quod est → munus, quod est; proCor- vit phetia → prophetia.

Topics: Church office, Scripture and canon

Cite (SBL): Irenaeus, Haer. 4.33.8 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-33-1/#p-4-33-8).

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4.33.9Harvey 2:205

Quapropter Ecclesia omni in loco ob eam quam habet erga Deum dilectionem, multitudinem martyrum in omni tempore premittit ad Patrem; reliquis autem omnibus non tantum non habentibus hane rem ostendere apud se, sed neque quidem necessarium esse dicentibus tale martyrium; esse enim martyrium verum sententiam eorum, nisi si unus aut duo aliquando, per omne tempus ex quo Dominus apparuit in terris, cum martyribus nostris quasi et ipse misericordiam consecutus, opprobrium simul bajulavit nominis, et cum eis ductus est, velut adjectio quaedam donata eis. Opprobrium enim eorum qui persecutionem patiuntur propter justitiam, et omnes poenas sustinent, et mortificantur propter eam qui est erga Deum dilectionem et confessionem Filii ejus, sola Ecclesia pure sustinet; saepe debilitata et statim augens membra, et integra fiens; quemadmodum et typus ejus quae fuit illius Lot, salis figmentum: similiter ut veteres prophetae sustinentes persecutionem, quemadmodum Dominus ait: Sic enim persecuti sunt prophetas, qui ante vos fuerunt; quoniam nove quidem, sed idem Spiritus requiescens super eam, ab his qui non recipiunt Verbum Dei, persecutionem patitur.

Therefore the Church in every place, because of the love she has toward God, sends ahead to the Father a multitude of martyrs at all times; while all the others not only have no such thing to show among themselves, but even say that such martyrdom is not necessary, for their opinion is the true martyrdom; unless perhaps one or two of them, in all the time since the Lord appeared on earth, has borne the reproach of the name along with our martyrs, as if he too had obtained mercy, and has been led out with them, as a kind of addition granted to them. For the reproach of those who suffer persecution for justice’s sake, endure all punishments, and are put to death because of the love they have toward God and the confession of his Son, the Church alone bears purely; often weakened and at once increasing her members and becoming whole again, like her type, Lot’s wife, the pillar of salt; just as the ancient prophets endured persecution, as the Lord says: “For so they persecuted the prophets who were before you”; since she suffers persecution in a new way, but the same Spirit rests on her, from those who do not receive the Word of God.

Matt 5:10 (allusion, high confidence) · Gen 19:26 (allusion, high confidence) · Matt 5:12 (quotation, high confidence) · 1 Pet 4:14 (allusion, medium confidence)

Notes and citation

Summary: The Church alone sends a multitude of martyrs to the Father, enduring persecution as the prophets did, while the heretics deny that martyrdom is necessary.

Harvey’s chapter title (that the Church has perfect love and the Spirit of God rests on her) and margin debris were removed. “Their opinion is the true martyrdom”: the heretics’ claim that true witness is knowledge, not death; translated as written. Allusions: Matt 5:10; Gen 19:26; Matt 5:12; 1 Pet 4:14.

Notes on the original text

Digital text corrected (OCR slip; editor's chapter title; small capitals; margin debris; margin debris; OCR slip; running head; stray marks): Ostensio quod Ecclesia non tantum perfectam habeat dilectionem, sed quoniam et Spiritus Dei super eam requiescit. QuarroptTer → Quapropter; mortificantur LB. Iv. lv. propter → mortificantur propter; confessionem MAB&.1V. Filii → confessionem Filii; statim — ——— augens → statim augens; typus ejus c. se. quz fuit → typus ejus quae fuit; Stc enim → Sic enim.

Topics: Martyrdom, Persecution, Heresy

Cite (SBL): Irenaeus, Haer. 4.33.9 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-33-1/#p-4-33-9).

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4.33.10Harvey 2:205

Quod quidem prophetae cum reliquis quie prophetabant et hoc prophetaverunt, quoniam super quoscunque requieverit Spiritus Dei, et obediverint verbo Patris, et secundum virtutem servierint ei, persecutionem patientur, et lapidabuntur, et occidentur. In semetipsis enim haec omnia praefigurabant prophete, propter dilectionem Dei et propter verbum ejus. Cum enim et ipsi membra essent Christi, unusquisque eorum secundum quod erat membrum, secundum hoc et prophetationem manifestabat, omnes et multi unum praeformantes et ea quae sunt unius annuntiantes. Quomodo enim per nostra membra operatio quidem universi corporis ostenditur; figura autem totius hominis per unum membrum non ostenditur, sed per omnia: sic et prophetae omnes quidem unum praefigurabant; unusquisque autem eorum secundum quod erat membrum, secundum hoc et dispositionem adimplebat, et eam quz secundum illud membrum erat, operationem Christi praeformabat.

This too the prophets prophesied along with the other things they prophesied: that all on whom the Spirit of God rests, who obey the word of the Father and serve him according to their ability, will suffer persecution and be stoned and killed. For the prophets prefigured all these things in themselves, because of their love of God and because of his word. For since they too were members of Christ, each of them, according as he was a member, showed forth the prophecy accordingly, all of them, though many, prefiguring one and announcing the things of one. For as through our members the working of the whole body is shown, but the shape of the whole man is shown not through one member but through all, so too all the prophets prefigured one, but each of them, according as he was a member, fulfilled the dispensation accordingly and prefigured the working of Christ belonging to that member.

Matt 23:37 (allusion, medium confidence) · 1 Cor 12:12 (allusion, medium confidence)

Notes and citation

Summary: The prophets, as members of Christ, each foreshadowed part of his work and suffered persecution, as will all on whom the Spirit rests.

A chapter title of Harvey (how the prophets are members of Christ, foretold all that Christ did, and are from the same God as Christ) was removed from the middle of the section. Allusions: Matt 23:37; 1 Cor 12:12–27.

Notes on the original text

Digital text corrected (OCR slip; editor's chapter title; margin debris; margin debris; OCR slip; page number of Massuet; stray mark; OCR slip): obediverint Μ. 971, verbo → obediverint verbo; hzec omnia → haec omnia; Quomodo prophetae membra, Christi sunt, et quemadmodum unusquisque eorum, secundum quod erat membrum, secundum hoc et prophetavit: et quomodo prophete omnia predixerunt, quacunque Christus operatus est: et quod ab uno et eodem Deo prophete et Christus. → ; et ea 118. IV. quze sunt → et ea quae sunt; membra on. iv. operatio → membra operatio; totius xxxii. hominis → totius hominis; seeundum hoc → secundum hoc; Christi ! preformabat → Christi praeformabat.

Topics: Persecution, Scripture and canon

Cite (SBL): Irenaeus, Haer. 4.33.10 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-33-1/#p-4-33-10).

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4.33.11Harvey 2:205

Quidam enim in gloria videntes eum, gloriosam ejus apud Patrem a dextris conversationem videbant; alii super nubes, quemadmodum Filium hominis, venientem; et dicentes de eo, Videbunt in quem compunxerunt, adventum ejus significabant, de quo ipse ait: Putas, cum Filius hominis venerit, inveniet fidem super terram? De quo et Paulus ait; Si tamen justum est apud Deum, retribuere eis qui tribulant vos, tribulationem; et vobis qui tribulamini, requiem nobiscum in revelatione Domini Jesu de celo cum angelis virtutis ejus, et in flamma ignis. Alii vero Judicem dicentes eum, et diem Domini tanquam clibanum ardentem, qui colligit triticum in horrea, paleas autem comburet igni inexstinguibili, comminabantur eis qui increduli erant, de quibus et ipse Dominus ait: Abite a me maledicti in ignem aeternum, quem praeparavit Pater meus diabolo et angelis ejus. Et Apostolus autem similiter ait: Qui poenas dabunt interitus aeternas a facie Domini, et a gloria virtutis ejus, cum venerit glorificari in sanctis suis, et admirabilis fieri his qui credunt in eum. Et qui dicunt, Speciosus forma pre filiis hominum; et, Unxit te Deus, Deus tuus oleo laetitiae prae consortibus tuis; et, Accingere gladium tuum, potentissime, circa femur tuum, specie tua et pulchritudine tua, et intende et prospere procede, et regna propter veritatem, et mansuetudinem, et justitiam; et quaecunque alia talia dicta sunt de eo, eam quz est in regno speciem ejus et decorem, et exaltationem supercoruscantem, et supereminentem omnibus qui regnantur sub ipso, significabant, ut qui audiunt concupiscerent ibi inveniri placentia facientes Deo. Qui iterum dicentes: Homo est, et quis cognoscet eum? et Veni ad prophetam, et peperit filium, et vocatur nomen ejus Admirabilis, Consiliarius, Deus fortis; et qui eum ex Virgine Emmanuel praedicabant, adunitionem Verbi Dei ad plasma ejus manifestabant: quoniam Verbum caro erit, et Filius Dei Filius Hominis; (purus pure puram aperiens vulvam eam que regenerat homines in Deum, quam ipse puram fecit) et hoc factus, quod et nos, Deus fortis est, et inenarrabile habet genus. Et qui dicunt: Dominus in Sion locutus est, et de Hierusalem dedit vocem suam; et, Notus in Judea Deus, qui in Judaea, adventum ejus significabant. Qui autem rursus dicunt: Ab Africo venire Deum, et de monte umbroso et condenso, adventum ejus, qui est ex Bethlehem, dicebant: quemadmodum ostendimus in eo libro, qui est ante hunc. Unde et is qui praeest, et pascit populum Patris sui, venit. Qui autem dicunt, adventu ejus quemadmodum cervus claudus saliet, et plana erit lingua mutorum, et aperientur oculi cacorum, et aures surdorum audient, et manus dissolute, et genua debilia firmabuntur; et, resurgent qui in monumento sunt mortui, et ipse infirmitates nostras accipiet, et languores portabit; eas qure ab eo curationes fiebant annuntiaverunt.

For some, seeing him in glory, saw his glorious life at the right hand of the Father; others saw him coming on the clouds as the Son of Man; and those who said of him, “They will look on him whom they pierced,” signified his coming, of which he himself says: “Do you think that when the Son of Man comes he will find faith on the earth?” Of this Paul too says: “If indeed it is just with God to repay affliction to those who afflict you, and to you who are afflicted rest with us at the revelation of the Lord Jesus from heaven with the angels of his power and in a flame of fire.” Others, calling him Judge and the day of the Lord like a burning furnace, who gathers the wheat into the barns but will burn the chaff with unquenchable fire, threatened those who did not believe, of whom the Lord himself also says: “Depart from me, you cursed, into the eternal fire which my Father prepared for the devil and his angels.” And the apostle likewise says: “Who will pay the penalty of eternal destruction from the face of the Lord and from the glory of his power, when he comes to be glorified in his saints and to be marvelled at in those who believe in him.” And those who say, “You are fairer in form than the sons of men,” and, “God, your God, has anointed you with the oil of gladness above your companions,” and, “Gird your sword upon your thigh, O most mighty, in your splendour and your beauty; and go forward and proceed prosperously, and reign because of truth and meekness and justice,” and all other such things said of him, signified the splendour and beauty of his kingdom, and the exaltation shining above and surpassing all who are ruled under him, so that those who hear might desire to be found there, doing what is pleasing to God. And again, those who say, “He is a man, and who will know him?” and “I went to the prophetess, and she bore a son, and his name is called Wonderful, Counsellor, Mighty God,” and those who proclaimed him Emmanuel from the virgin, showed the union of the Word of God with his handiwork: that the Word would become flesh and the Son of God the Son of Man (the pure one purely opening the pure womb which regenerates human beings into God, which he himself made pure), and that, having become what we are, he is the Mighty God and has a generation that cannot be told. And those who say, “The Lord has spoken from Zion and uttered his voice from Jerusalem,” and, “God is known in Judea,” signified his coming that took place in Judea. And those who say, “God will come from the south, and from a shady and thickly wooded mountain,” spoke of his coming from Bethlehem, as we showed in the book before this. From there too came he who rules and shepherds the people of his Father. And those who say that at his coming the lame will leap like a deer, the tongue of the dumb will be clear, the eyes of the blind will be opened, the ears of the deaf will hear, the slack hands and weak knees will be strengthened, the dead in the tomb will rise, and he himself will take our infirmities and bear our diseases, announced the healings done by him.

Ps 110:1 (109:1 LXX) (allusion, high confidence) · Dan 7:13 (allusion, high confidence) · Zech 12:10 (quotation, high confidence) · Luke 18:8 (quotation, high confidence) · 2 Thess 1:6 (quotation, high confidence) · 2 Thess 1:7 (quotation, high confidence) · Mal 4:1 (3:19 LXX) (allusion, high confidence) · Matt 3:12 (allusion, high confidence) · Matt 25:41 (quotation, high confidence) · 2 Thess 1:9 (quotation, high confidence) · 2 Thess 1:10 (quotation, high confidence) · Ps 45:2 (44:3 LXX) (quotation, high confidence) · Ps 45:7 (44:8 LXX) (quotation, high confidence) · Ps 45:3 (44:4 LXX) (quotation, high confidence) · Ps 45:4 (44:5 LXX) (quotation, high confidence) · Jer 17:9 (quotation, high confidence) · Isa 8:3 (quotation, high confidence) · Isa 9:6 (quotation, high confidence) · Isa 7:14 (allusion, high confidence) · John 1:14 (allusion, high confidence) · Isa 53:8 (allusion, medium confidence) · Joel 3:16 (4:16 LXX) (quotation, high confidence) · Amos 1:2 (quotation, high confidence) · Ps 76:1 (75:2 LXX) (quotation, high confidence) · Hab 3:3 (quotation, high confidence) · Mic 5:2 (5:1 LXX) (allusion, high confidence) · Matt 2:6 (allusion, high confidence) · Isa 35:6 (quotation, high confidence) · Isa 35:5 (quotation, high confidence) · Isa 35:3 (quotation, high confidence) · Isa 26:19 (quotation, high confidence) · Isa 53:4 (quotation, high confidence) · Matt 8:17 (allusion, high confidence)

Notes and citation

Summary: The prophets each foretold part of Christ’s work: his glory, his second coming and judgment, his kingdom, his birth from the virgin as Emmanuel, his coming in Judea and Bethlehem, and his healings.

Margin references were removed. “The pure one purely opening the pure womb”: Irenaeus’s phrase about the birth from Mary; translated as written. Quotations and allusions: Ps 110:1 (LXX 109:1); Dan 7:13; Zech 12:10; Luke 18:8; 2 Thess 1:6–7, 9–10; Mal 4:1; Matt 3:12; Matt 25:41; Ps 45:2, 7, 3–4 (LXX 44:3, 8, 4–5); Jer 17:9 (LXX); Isa 8:3; Isa 9:6; Isa 7:14; John 1:14; Isa 53:8; Joel 3:16; Amos 1:2; Ps 76:1 (LXX 75:2); Hab 3:3; Mic 5:2; Matt 2:6; Isa 35:3–6; Isa 26:19; Isa 53:4; Matt 8:17.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; margin reference; OCR slip; stray stop; line number; margin debris inside a word; note marker; margin debris; OCR slip; margin reference; margin reference inside a word; margin reference inside a word; OCR slip; margin reference; OCR slip; margin reference; line number; OCR slip; running head; stray mark): conversaFei vi. 1. tionem → conversationem; hominis, Ps cix. i. venientem → hominis, venientem; compunzxerunt, xil. 10. adventum → compunxerunt, adventum; ait: ° Putas → ait: Putas; Si lamen justum est apud. Deum → Si tamen justum est apud Deum; tribulant α wen. i. vos, tribulationem; σέ vobis → tribulant vos, tribulationem; et vobis; jflamma → flamma; co/Zigit → colligit; inexstinguibii → inexstinguibili; maledicti at. in ignem eternum, quem preparavit 5 Pater → maledicti in ignem aeternum, quem praeparavit Pater; Qui ponas dabunt $ eénteritus aternas → Qui poenas dabunt interitus aeternas; his qu$ credunt → his qui credunt; et, a. Unait te Deus, Deus tuus oleo letitie pra» consortibus tuis; et, AcPs. xiv. 8. cingere gladium tuwm → et, Unxit te Deus, Deus tuus oleo laetitiae prae consortibus tuis; et, Accingere gladium tuum; specie tua et δ. pulchritudine tua, ὃ σὲ intende → specie tua et pulchritudine tua, et intende; el mansuetudinem → et mansuetudinem; dicentes:?/lomo est → dicentes: Homo est; Admi€ A, ^^,, M, 1 rabilis, Consiliarius, Deus 4 fortis → Admirabilis, Consiliarius, Deus fortis; quoniam 5 Verbum → quoniam Verbum; genus.* Et → genus. Et; 72416 Africo → Ab Africo; Unde?et is → Unde et is; monumento sunt ' mortui → monumento sunt mortui; ab eo LIB. 1V. curationes → ab eo curationes.

Topics: Christology, Eschatology

Cite (SBL): Irenaeus, Haer. 4.33.11 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-33-1/#p-4-33-11).

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4.33.12Harvey 2:205

Quidam autem hominem infirmum, et ingloriosum, et scientem ferre infirmitatem, et sedentem super pullum asinae, venturum Hierosolymam, et dorsum suum ponentem ad flagella, et maxillas suas ad palmas, et quemadmodum ovem adduci ad victimam, et aceto et felle potari, et ab amicis et ab his qui proximi sunt derelinqui, et extendentem manus per totam diem, et ab eis qui eum intuebantur subsannari et maledici, et partiri vestimenta ejus, et super vestimentum ejus mitti sortem, et in limum mortis deductum, et omnia talia, eum qui secundum hominem est adventum ejus, sicut intravit Hierosolymam, in qua et passus et crucifixus sustinuit omnia quaecunque sunt predicta, prophetabant. Alii autem dicentes, Rememoratus est Dominus sanctus mortuorum suorum, qui predormerunt in terra limi, et descendit ad eos uti erigeret, ad salvandum illos; causam reddiderunt, propter quam passus est haec omnia. Qui autem dixerunt: In illa die, dicit Dominus, occidet sol meridie, et erunt tenebrae super terram in die lucis, et convertam dies festos vestros in luctum, et universa cantica vestra in lamentationem; eum occasum solis, qui crucifixo eo fuit ab hora sexta, manifeste annuntiaverunt, et quia posteaquam hoc factum est, hi qui secundum Legem erant dies festi eorum, et cantica, in luctum et lamentationem converterentur, cum inciperent tradi gentibus. Adhuc etiam manifestius hoc idem et Hieremias ostendit, sic dicens de Hierusalem: Exinanita est que parit, taeduit anima ejus: occidit sol ei, cum adhuc medius dies esset, confusa est, et improperium passa est: reliquos eorum in gladium dabo in conspectu inimicorum eorum.

Others prophesied his coming as man, when he entered Jerusalem, in which by his passion and crucifixion he endured all that had been foretold: a weak and inglorious man, knowing how to bear infirmity, sitting on a donkey’s foal, coming to Jerusalem, giving his back to the scourges and his cheeks to blows, led like a sheep to the slaughter, given vinegar and gall to drink, forsaken by his friends and those nearest him, stretching out his hands all day long, mocked and cursed by those who looked on him, his garments divided and lots cast over his clothing, brought down to the dust of death, and all such things. Others, saying, “The Lord, the Holy One, remembered his dead, who had fallen asleep before in the land of the dust, and went down to them to raise them up, to save them,” gave the reason why he suffered all these things. And those who said, “On that day, says the Lord, the sun will set at noon, and there will be darkness on the earth in the day of light, and I will turn your feasts into mourning and all your songs into lamentation,” plainly announced the setting of the sun that took place from the sixth hour when he was crucified, and that after this had happened their feasts according to the law and their songs would be turned into mourning and lamentation, when they began to be handed over to the Gentiles. Jeremiah shows the same still more plainly, speaking thus of Jerusalem: “She who bore has been emptied, her soul is weary; her sun has set while it was still midday; she has been put to shame and suffered reproach; the rest of them I will give to the sword in the sight of their enemies.”

Isa 53:3 (allusion, high confidence) · Zech 9:9 (allusion, high confidence) · Isa 50:6 (allusion, high confidence) · Isa 53:7 (allusion, high confidence) · Ps 69:21 (68:22 LXX) (allusion, high confidence) · Ps 38:11 (37:12 LXX) (allusion, medium confidence) · Isa 65:2 (allusion, high confidence) · Ps 22:7 (21:8 LXX) (allusion, high confidence) · Ps 22:18 (21:19 LXX) (allusion, high confidence) · Ps 22:15 (21:16 LXX) (allusion, high confidence) · Amos 8:9 (quotation, high confidence) · Amos 8:10 (quotation, high confidence) · Matt 27:45 (allusion, high confidence) · Jer 15:9 (quotation, high confidence)

Notes and citation

Summary: Other prophets foretold Christ’s humble entry, passion, and death, his descent to the dead, the darkness at the crucifixion, and the fall of Jerusalem.

Margin references were removed. On the saying about the dead, attributed to Jeremiah, see 4.22.1. The application to the Jews is translated as written. Quotations and allusions: Isa 53:3; Zech 9:9; Isa 50:6; Isa 53:7; Ps 69:21 (LXX 68:22); Ps 38:11 (LXX 37:12); Isa 65:2; Ps 22:7, 18, 15 (LXX 21:8, 19, 16); Amos 8:9–10; Matt 27:45; Jer 15:9.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; margin debris; line number; hyphenated word; margin debris; margin reference; margin reference and debris; stray mark; stray mark; OCR slip; note marker): flagella, Zach. et maxillas → flagella, et maxillas; adduci ad Esai. tii. 7. victimam → adduci ad victimam; qui Ps txviii, se. on dv. proximi → qui proximi; diem, zai. ixv. 2. et ab eis → diem, et ab eis; partiri P Pr. xxi. 8,16, vestimenta → partiri vestimenta; in^ limum → in limum; limi, δέ descendit → limi, et descendit; passus est hc omnia → passus est haec omnia; érunt tenebrae → erunt tenebrae; el universa cantica vestra in lamentattonem → et universa cantica vestra in lamentationem; et r.274 quia → et quia; seeundum Legem erant. 364. dies → secundum Legem erant dies; 5conver- terentur → converterentur; parit®, teduit anima ejus: 9occidit → parit, taeduit anima ejus: occidit; tmproperium → improperium; énimicorum → inimicorum.

Topics: Christology

Cite (SBL): Irenaeus, Haer. 4.33.12 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-33-1/#p-4-33-12).

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4.33.13Harvey 2:205

Qui autem dixerunt, eum dormisse et somnum cepisse et resurrexisse, quoniam Dominus suscepit eum, et praecipientes principibus caelorum aperire aeternas portas, ut introeat Rex glorie, resurrectionem ejus, que est a mortuis per Patrem, et receptionem in caelos praeconaverunt. In eo autem quod dixerunt: A summo caelo egressio ejus, et occursus ejus usque ad summum caeli, et non est qui se abscondat a calore ejus; quoniam illuc assumtus est, unde et descendit, et non est qui justum judicium ejus effugiat, id ipsum annuntiabant. Et qui dicebant: Dominus regnavit, trascantur populi, qui sedet super Cherubim, commoveatur terra; partim quidem eam, quz post assumtionem ejus facta est super eos qui in eum crediderunt, iram ab omnibus populis, et motum universae terre adversus Ecclesiam prophetabant; partim autem veniente eo de caelis cum angelis virtutis ejus, commoveri universam terram, quemadmodum ipse ait: Erit terrae motus magnus, qualis non est factus ab initio. Et rursus in eo eum dicit: Quisquis judicatur, ex adverso adstet; et quisquis justificatur, appropinquet puero Dei; et, Vae vobis, quoniam omnes veterascetis sicut vestimentum, et tinea comedet vos; et, humiliabitur omnis caro, et exaltabitur Dominus solus in altissimis; significatur, quoniam post passionem et assumtionem omnes qui contra eum fuerunt sub pedibus ejus subjiciet Deus, et ipse super omnes exaltabitur, et nemo erit qui justificetur aut comparetur ad eum.

And those who said that he slept, took rest, and rose, because the Lord upheld him, and who commanded the princes of heaven to open the eternal gates so that the King of glory might enter, announced beforehand his resurrection from the dead through the Father, and his reception into heaven. And in saying, “His going forth is from the height of heaven, and his circuit to the height of heaven, and there is no one who can hide from his heat”: because he was taken up to the place from which he came down, and there is no one who can escape his just judgment, they announced this very thing. And those who said, “The Lord has reigned; let the peoples be angry; he who sits on the cherubim, let the earth be shaken,” prophesied, partly, the anger of all peoples against those who believed in him after his ascension, and the shaking of the whole earth against the Church; and partly that, when he comes from heaven with the angels of his power, the whole earth will be shaken, as he himself says: “There will be a great earthquake, such as has not been from the beginning.” And again, when he says: “Whoever is judged, let him stand opposite; and whoever is justified, let him draw near to the servant of God”; and, “Woe to you, for you will all grow old like a garment, and the moth will eat you”; and, “All flesh will be humbled, and the Lord alone will be exalted in the highest”: it is signified that after the passion and the ascension God will put under his feet all who were against him, and he will be exalted above all, and there will be no one who is justified or compared with him.

Textual problem in this passage: see the notes.

Ps 3:5 (3:6 LXX) (allusion, high confidence) · Ps 24:7 (23:7 LXX) (allusion, high confidence) · Ps 19:6 (18:7 LXX) (quotation, high confidence) · Ps 99:1 (98:1 LXX) (quotation, high confidence) · Matt 24:21 (quotation, medium confidence) · Matt 24:7 (allusion, medium confidence) · Isa 50:8 (quotation, high confidence) · Isa 50:9 (quotation, high confidence) · Isa 2:17 (quotation, high confidence) · 1 Cor 15:25 (allusion, medium confidence)

Notes and citation

Summary: The prophets foretold Christ’s resurrection and ascension, the persecution of the Church, the shaking of the earth at his return, and his final exaltation over all his enemies.

Words lost in the scan of Harvey's edition are supplied from Stieren's edition. Margin debris was removed. Quotations and allusions: Ps 3:5 (LXX 3:6); Ps 24:7 (LXX 23:7); Ps 19:6 (LXX 18:7); Ps 99:1 (LXX 98:1); Matt 24:7, 21; Isa 50:8–9; Isa 2:17; 1 Cor 15:25.

Notes on the original text

Digital text corrected (OCR slip; line number; margin reference; margin reference; a line lost by the OCR; margin references inside words; OCR slip; stray marks; running head; OCR slip; stray stop; stray stop; OCR slip): et ps. ui. c. resurrexisse → et resurrexisse; Dominus l'suscepit eum, et precipientes LIB.IV. principibus → Dominus suscepit eum, et praecipientes principibus; aperire seternas portas → aperire aeternas portas; usque ad summum. cali → usque ad summum caeli; effuPs. xvii. 6. giat → effugiat; qui sedet. super → qui sedet super; univerMatt. xxiv. sam terram, quemadmodum ipse ait:? Erit terra» motus magnus, Heal 1. 8 8 qualis → universam terram, quemadmodum ipse ait: Erit terrae motus magnus, qualis; Va» vobis, quoniam omnes veterascetia → Vae vobis, quoniam omnes veterascetis; evaltabitur → exaltabitur; 5et assumtionem → et assumtionem.

Topics: Christology, Eschatology, Persecution

Cite (SBL): Irenaeus, Haer. 4.33.13 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-33-1/#p-4-33-13).

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4.33.14Harvey 2:205

Et qui dicunt, dispositurum Deum Testamentum novum hominibus, non quemadmodum disposuit patribus in monte Horeb; et cor novum, et spiritum novum dare hominibus: et rursus, Et antiqua nolite reputare; ecce facio nova, que nunc orientur, et scietis: et faciam in deserto viam, et in terra inaquosa flumina, ad potandum genus electum, populum meum quem acquisivi, ut virtutes meas enarret; quae est novi Testamenti libertas, hanc manifeste annuntiabant, et novum vinum quod in novos utres mittitur, fidem quze est in Christo, qua annuntiavit ortam in eremo viam justitiae, et in terra inaquosa flumina Spiritus sancti, adaquare genus electum Dei quod acquisivit, ut virtutes ejus enarrentur; sed non ut blasphemarent eum, qui haec fecit Deus.

And those who say that God would make a new covenant with human beings, not as he made with the fathers on Mount Horeb, and give human beings a new heart and a new spirit; and again: “And do not consider the old things; behold, I make new things, which will now spring up, and you will know it; and I will make a way in the desert, and rivers in a waterless land, to give drink to the chosen race, my people whom I have acquired, that they may tell my mighty deeds”, plainly announced the freedom of the new covenant, and the new wine put into new wineskins, the faith that is in Christ, by which he proclaimed the way of justice sprung up in the desert, and the rivers of the Holy Spirit in the waterless land, to water the chosen race of God which he has acquired, so that his mighty deeds might be told; but not so that they should blaspheme God who made these things.

Jer 31:31 (38:31 LXX) (allusion, high confidence) · Jer 31:32 (38:32 LXX) (allusion, high confidence) · Ezek 36:26 (allusion, high confidence) · Isa 43:18 (quotation, high confidence) · Isa 43:19 (quotation, high confidence) · Isa 43:20 (quotation, high confidence) · Isa 43:21 (quotation, high confidence) · Matt 9:17 (allusion, high confidence) · 1 Pet 2:9 (echo, medium confidence)

Notes and citation

Summary: The prophets’ promises of a new covenant, a new heart, and rivers in the desert announced the freedom of the new covenant and the gift of the Spirit.

Quotations and allusions: Jer 31:31–32 (LXX 38:31–32); Ezek 36:26; Isa 43:18–21; Matt 9:17; 1 Pet 2:9.

Notes on the original text

Digital text corrected (OCR slip; stray mark; stray stop): $monte → monte; et. cor novum → et cor novum; Ef αηῃζέφια nolite reputare → Et antiqua nolite reputare; el faciam → et faciam; 4naquosa → inaquosa; qus est novi → quae est novi; aununtiabant → annuntiabant.

Topics: Scripture and canon

Cite (SBL): Irenaeus, Haer. 4.33.14 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-33-1/#p-4-33-14).

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4.33.15Harvey 2:205

Et reliqua omnia quaecunque per tantam seriem Scripturae demonstravimus prophetas dixisse, spiritalis vere qui est, interpretabitur, unumquodque eorum quz dicta sunt, in quem dictum sit characterem dispositionis Domini, et integrum corpus operis Filii Dei, ostendens, semper eundem Deum sciens, et semper eundem Verbum Dei cognoscens, etiamsi nunc nobis manifestatus est; et semper eundem Spiritum Dei cognoscens, etiamsi in novissimis temporibus nove effusus est in nos, et a conditione mundi usque ad finem in ipsum humanum genus: ex quo qui credunt Deo, et sequuntur verbum ejus, percipiunt eam quse est ab eo salutem. Qui vero abscedunt ab eo, et contemnunt precepta ejus, et per opera sua inhonorant eum qui se fecit, et sententia sua blasphemant eum qui se alit, justissimum adversus se coacervant judicium. Hic igitur examinat omnes, ipse vero a nemine examinatur; neque Patrem suum blasphemans, neque dispositiones ejus frustrans, neque patres accusans, neque prophetas exhonorans, aut ab alio Deo dicens eos, aut iterum ex alia et alia substantia fuisse prophetias.

And all the other things which, through so long a series of Scriptures, we have shown the prophets to have said, he who is truly spiritual will interpret, showing for each of the things said to which feature of the Lord’s dispensation it refers, and the whole body of the work of the Son of God; knowing always the same God, and always recognizing the same Word of God, even if he has now been made manifest to us; and always recognizing the same Spirit of God, even if in the last times he has been poured out on us in a new way, and from the creation of the world to the end on the human race itself; from which those who believe God and follow his word receive the salvation that comes from him. But those who depart from him, despise his precepts, dishonour by their works him who made them, and by their opinion blaspheme him who nourishes them, heap up most just judgment against themselves. He, then, examines all, but he himself is examined by no one; neither blaspheming his Father, nor making void his dispensations, nor accusing the fathers, nor dishonouring the prophets, nor saying that they were from another God, or again that the prophecies were from one substance and another.

Joel 2:28 (3:1 LXX) (allusion, medium confidence) · Acts 2:17 (allusion, medium confidence) · Rom 2:5 (allusion, medium confidence) · 1 Cor 2:15 (allusion, high confidence)

Notes and citation

Summary: The truly spiritual man interprets all the prophecies by the one dispensation of the one God, Word, and Spirit, judging all and judged by none.

Margin debris was removed. Allusions: Joel 2:28 (Acts 2:17); Rom 2:5; 1 Cor 2:15.

Notes on the original text

Digital text corrected (OCR slip; margin debris; margin debris inside a word; stray mark): semper leundem Verbum → semper eundem Verbum; novissimis ! temporibus → novissimis temporibus; sententia vi. sua → sententia sua; coacergo, 5. vant → coacervant.

Topics: Scripture and canon, Trinity, Heresy

Cite (SBL): Irenaeus, Haer. 4.33.15 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-33-1/#p-4-33-15).

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Against 4, chapter 34

4.34.1Harvey 2:205

Dicemus autem adversus omnes haereticos, et primo quidem adversus eos qui sunt a Marcione, et adversus eos qui sunt similes illis, ab altero Deo dicentes esse prophetas, legite diligentius id quod ab Apostolis est Evangelium nobis datum, et legite diligentius prophetas, et invenietis universam actionem, et omnem doctrinam, et omnem passionem Domini … Si autem subit vos hujusmodi sensus, ut dicatis: Quid igitur novi Dominus attulit veniens? cognoscite, quoniam omnem novitatem attulit semetipsum afferens, qui fuerat annuntiatus. Hoc enim ipsum praedicabatur, quoniam novitas veniet innovatura et vivificatura hominem. Regis enim adventus ab his quidem qui mittuntur servis praenuntiatur, propter apparatum et expeditionem eorum qui inciperent suscipere suum Dominum. Cum autem venit Rex, et illi praenuntiato gaudio adimpleti sunt qui sunt subjecti, et perceperunt eam que est ab eo libertatem, et participant visionem ejus, et audierunt sermones ejus, et fruiti sunt muneribus ab eo, non jam requiretur, quid.novius attulit Rex super eos qui annuntiaverunt adventum ejus, apud eos videlicet qui sensum habent. Semetipsum enim attulit, et ea quze praedicta sunt bona, in quae concupiscebant angeli intendere, donavit hominibus.

We will say, then, against all the heretics, and first against the followers of Marcion and those like them, who say that the prophets were from another God: read more carefully the Gospel given to us by the apostles, and read the prophets more carefully, and you will find that the whole activity, and all the teaching, and all the suffering of the Lord … But if a thought of this kind comes over you, so that you say, “What new thing, then, did the Lord bring by his coming?”, know that he brought all newness by bringing himself, who had been announced. For this very thing was proclaimed beforehand: that a newness would come to renew and give life to man. For the coming of a king is announced beforehand by the servants who are sent, so that those who are to receive their Lord may be prepared and made ready. But when the king has come, and his subjects have been filled with the joy announced beforehand, and have received the freedom that comes from him, and share in the sight of him, and have heard his words, and have enjoyed his gifts, no one who has sense will any longer ask what more the king brought than those who announced his coming. For he brought himself, and gave to men the good things that had been foretold, “into which angels longed to look.”

1 Pet 1:12 (quotation, high confidence)

Notes and citation

Summary: The prophets foretold the whole life of Christ, and what was new in his coming was that he brought himself, as a king fulfils what his heralds announced.

The end of the first sentence (in other editions, that these things were foretold through the prophets) is lost in the OCR, where Harvey’s chapter title (“Against those who say: what new thing did Christ bring by coming?”) also intervened; the title and margin debris were removed. The last words quote 1 Pet 1:12.

Notes on the original text

Digital text corrected (editor's chapter title; line lost in the OCR; OCR slip; margin debris; margin reference; OCR slip; note debris and running head): passionem Domini Adversus eos qui dacunt, quid novi veniens attulit Christus? et, quoniam omnia que propheta predixerunt, Christus adimplent.. 1. S1 autem → passionem Domini … Si autem; Hoc usual temporibus, pare preevangelisare, lvi. 2; AR. agreos. LIB. IV. enim ipsum → Hoc enim ipsum; et oh WV. Vivificatura → et vivificatura; MASSIV. mittuntur → mittuntur; bona, 1 Ῥεῖ.. 13. In qus coneupiscebant → bona, in quae concupiscebant.

Topics: Heresy, Christology

Cite (SBL): Irenaeus, Haer. 4.34.1 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-33-1/#p-4-34-1).

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4.34.2Harvey 2:205

Tunc autem fuissent servi mendaces, et non a Domino missi, si non Christus adveniens talis, qualis et praedicabatur, adimplesset eorum sermones. Quapropter dicebat: Ne putetis, quoniam veni dissolvere Legem aut prophetas: non veni dissolvere, sed adimplere. Amen enim dico vobis, donec pertranseat colum et terra, tota unum aut unus apex non transiet a Lege et prophetis, quoadusque omnia fiant. Omnia enim ipse adimplevit veniens, et adhuc implet in Ecclesia usque ad consummationem a Lege predictum novum Testamentum. Quemadmodum et Paulus Apostolus ejus ait in e& quse est ad Romanos: Nunc autem sine Lege justitia Dei manifestata est, testificata a Lege et prophetis: Justus enim ex fide vivet. Hoc autem, quoniam justus ex fide vivet, per prophetas praedictum fuerat.

But the servants would then have been liars, and not sent by the Lord, if Christ, when he came, had not fulfilled their words by being such as he was proclaimed to be. That is why he said: “Do not think that I came to abolish the law or the prophets; I came not to abolish but to fulfil. For truly I say to you, until heaven and earth pass away, not one iota or one stroke will pass from the law and the prophets until all things come to pass.” For by his coming he fulfilled all things himself, and he still fulfils in the Church, until the consummation, the new covenant foretold by the law. As Paul his apostle also says in the letter to the Romans: “But now the righteousness of God has been manifested apart from the law, attested by the law and the prophets; for the righteous will live by faith.” And this, that the righteous will live by faith, had been foretold by the prophets.

Matt 5:17 (quotation, high confidence) · Matt 5:18 (quotation, high confidence) · Rom 3:21 (quotation, high confidence) · Rom 1:17 (quotation, high confidence) · Hab 2:4 (allusion, high confidence)

Notes and citation

Summary: Christ fulfilled what the prophets announced and still fulfils in the Church the new covenant foretold by the law.

Quotations: Matt 5:17–18 (with “the law and the prophets” in the second sentence); Rom 3:21 run together with Rom 1:17 and Hab 2:4.

Notes on the original text

Digital text corrected (OCR slip; margin reference; margin reference inside a word): eorum Mat.v.17, sermones, Quapropter → eorum sermones. Quapropter; mon veni → non veni; Jíant → fiant; maniΒοπι. 1. 17,εχ festata → manifestata.

Cite (SBL): Irenaeus, Haer. 4.34.2 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-33-1/#p-4-34-2).

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4.34.3Harvey 2:205

Unde autem poterant praedicere prophets regis adventum, et eam libertatem que ab eo dabatur preeevangelisare, et omnia quie a Christo facta sunt, et sermonem et operationem et passionem ejus prenuntiare, e£ novum Testamentum praedicere, si ab altero Deo propheticam inspirationem acceperunt, ignorantes inenarrabilem Patrem secundum vos, et regnum ejus, et dispositiones ejus, quas Filius Dei in novissimo dierum veniens in terris implevit. Neque enim casu quodam hzec evenisse potestis dicere, tamquam aprophetis quidem de altero quodam dicta, similiter autem evenerunt Domino. Omnes enim prophetae eadem prophetaverunt: sed neque alicui ex veteribus evenerunt. Si enim evenissent alicui ex veteribus ista, non utique qui postea fuerunt prophetassent in novissimis temporibus futura haec. Adhuc etiam nemo est neque patrum, neque prophetarum, neque antiquorum regum, circa quem proprie ac specialiter factum sit aliquid horum, Nam omnes quidem Christi passiones prophetaverunt; ipsi autem ad patiendum similiter ut ipsa praedicta sunt, longe erant. Et argumenta autem qui praedicta sunt dominic passionis, in nullo altero facta sunt. Neque enim sol medio die occidit aliquo de veteribus mortuo, neque scissum est velum templi, neque terra mota est, neque petrae disruptae sunt, neque mortui resurrexerunt, neque in tertia die quis illorum surrexit, neque receptus est in coelum, neque cum assumeretur aperti sunt codi, neque in nomen alicujus alterius crediderunt gentes, neque quis ex eis mortuus et resurgens, aperuit novum libertatis testamentum. Non igitur de altero, sed de Domino, in quem concurrerunt omnia predicta signa, dicebant prophetae.

But how could the prophets have foretold the coming of the king, and proclaimed beforehand the freedom given by him, and announced in advance all that Christ did, his word, his work, and his suffering, and foretold the new covenant, if they received their prophetic inspiration from another God, being ignorant, as you say, of the ineffable Father, of his kingdom, and of his dispensations, which the Son of God fulfilled when he came on earth in the last of the days? Nor can you say that these things happened by some chance, as though they were spoken by the prophets about some other person, while similar things happened to the Lord. For all the prophets prophesied these same things, but they did not happen to any of the ancients. For if these things had happened to one of the ancients, those who came later would certainly not have prophesied that they would come to pass in the last times. Moreover, there is no one among the fathers, or the prophets, or the ancient kings, in whose case any of these things properly and specifically took place. For they all prophesied the sufferings of Christ, but they themselves were far from suffering in the way that had been foretold. And the signs foretold of the Lord’s passion happened in no other case. For the sun did not set at midday when any of the ancients died; nor was the veil of the temple torn, nor did the earth quake, nor were the rocks split, nor did the dead rise; nor did any of them rise on the third day, nor was he received into heaven, nor were the heavens opened when he was taken up; nor did the nations believe in the name of any other; nor did any of them, dying and rising again, open the new covenant of freedom. So the prophets were not speaking of another, but of the Lord, in whom all the foretold signs met together.

Amos 8:9 (allusion, medium confidence) · Matt 27:45 (allusion, medium confidence) · Matt 27:51 (allusion, high confidence) · Matt 27:52 (allusion, high confidence)

Notes and citation

Summary: The prophecies cannot have been about anyone else, because the signs of the passion and resurrection were fulfilled in no one but the Lord.

Harvey’s notes and margin references inside the text were removed. Allusions to the signs at the crucifixion: Amos 8:9; Matt 27:45, 51–52.

Notes on the original text

Digital text corrected (Harvey's notes leaked into the text; margin debris; page number; page/margin numbers inside a word; stray marks): dicere, 1 AR. fruituri sunt, habenda videntur, cui occasionem. dedit 3 quid novius, MERC. 11.; cf. ru kauó— pracedens versus: Non veni solvere Leτερον, Acts xvii. 21. GR. quid novi, and gem et Prophetas &c. GR. Armen. vers. leguntur. Gloss. igitur loco enim. tamquam → dicere, tamquam; similiter autem 118. evenerunt → similiter autem evenerunt; prophete 11000 eadem prophetave917 runt → prophetae eadem prophetaverunt; Si enim evenissent M45S IV. alicui → Si enim evenissent alicui; prophetassent — — — in novissimis → prophetassent in novissimis.

Topics: Christology

Cite (SBL): Irenaeus, Haer. 4.34.3 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-33-1/#p-4-34-3).

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4.34.4Harvey 2:205

Si autem aliquis Judaeis advocationem praestans, erectionem templi, quz, posteaquam in Babylonem transmigraverunt, facta est sub Zorobabel, et discessionem populi que facta est post septuaginta annos, dicat hoc esse novum Testamentum; cognoscat, quoniam lapideum quidem templum restructum est tunc; (adhuc enim illa quz in lapideis tabulis facta fuerat Lex servabatur) novum autem testamentum datum est nullum, sed ea lege que per Moysem data est utebantur usque ad adventum Domini: a Domini autem adventu novum Testamentum ad pacem reconcilians, et vivificatrix lex in universam exivit terram, quemadmodum dixerunt prophetae: Ex Sion enim prodiet lex, et verbum Domini de Hierusalem, et arguet populum multum; et concident gladios suos in aratra, et lanceas suas in falces, et jam non discent pugnare. Si igitur alia lex et verbum exiens ab Hierusalem, tantam pacem fecit apud eas gentes quse eum receperunt, et per eas arguit imprudentiae multum populum, videtur consequens de altero dixisse prophetas. Si autem libertatis lex, id est, verbum Dei ab Apostolis, qui ab Hierusalem exierunt, annuntiatum in universam terram, in tantum transmutationem fecit, ut gladios et lanceas bellatorias in aratra fabricaverint ipsae, et in falces quae donavit ad metendum frumentum in organa pacifica demutaverint, et jam nesciunt pugnare, sed percussi et alteram praebent maxillam; non de aliquo alio prophetae dixerunt hsec, sed de eo qui fecit ea. Hic autem est Dominus noster, et in hoc est sermo verus: quoniam ipse est qui aratrum fecit, et falcem intulit, hoc est, hominis primam seminationem que fuit secundum Adam plasmatio, et in novissimis temporibus per Verbum collectam fructificationem: et propter hoc quod initium fini conjungebat, et utrorumque Dominus exsistens, in fine quidem aratrum ostendit, lignum copulatum ferro, et sic ejus expurgavit terram: quoniam firmum Verbum adunitum carni, et habitu taleis confixus emundavit sylvestrem terram. Initio autem falcem figurabat per Abel, significans justi generis humanam collectionem: Vide enim, inquit, quomodo justus perit, et nemo intuetur, et viri justi tolluntur, et nemo excipit corde. Haee autem in Abel quidem praemeditabantur, a prophetis vero praeconabantur, in Domino autem perficiebantur, et in nobis autem idipsum est, consequente corpore suum caput.

But if someone, pleading the cause of the Jews, says that the new covenant is the rebuilding of the temple that took place under Zerubbabel after the exile to Babylon, and the departure of the people that took place after seventy years, let him know that the temple of stone was indeed rebuilt then (for the law made on tablets of stone was still being kept), but no new covenant was given; they used the law given through Moses until the coming of the Lord. But from the coming of the Lord the new covenant that reconciles to peace, and the life-giving law, went out into all the earth, as the prophets said: “For out of Zion will go forth the law, and the word of the Lord from Jerusalem, and he will rebuke many people; and they will beat their swords into ploughshares and their spears into pruning hooks, and they will no longer learn to fight.” If, then, it was another law and word, going out from Jerusalem, that made such peace among the nations that received it, and through them rebuked many people for their folly, then it would seem to follow that the prophets spoke of someone else. But if the law of freedom, that is, the word of God proclaimed in all the earth by the apostles who went out from Jerusalem, made such a change that the nations themselves have forged their swords and war-spears into ploughshares, and turned them into pruning hooks, which he gave for reaping grain, that is, into instruments of peace, and now do not know how to fight, but when struck offer the other cheek also, then the prophets did not say these things of anyone else but of him who did them. And this is our Lord, and in him the saying is true: for it is he who made the plough and brought in the pruning hook, that is, the first sowing of man, which was the formation in Adam, and the harvest gathered by the Word in the last times. And because he joined the beginning to the end, being Lord of both, at the end he displayed the plough, wood joined to iron, and so cleansed his land: for the firm Word, united to flesh and fastened in that form with pegs, cleared the wild land. At the beginning he prefigured the pruning hook through Abel, signifying the gathering of a righteous human race: “See,” it says, “how the righteous man perishes, and no one considers it, and righteous men are taken away, and no one takes it to heart.” These things were rehearsed beforehand in Abel, proclaimed by the prophets, and fulfilled in the Lord; and the same is true of us, as the body follows its head.

Textual problem in this passage: see the notes.

Isa 2:3 (quotation, high confidence) · Isa 2:4 (quotation, high confidence) · Mic 4:2 (allusion, medium confidence) · Isa 57:1 (quotation, high confidence) · Matt 5:39 (allusion, high confidence) · Ezra 3:8 (allusion, medium confidence) · Jer 25:11 (allusion, medium confidence)

Notes and citation

Summary: The new covenant is not the rebuilding of the temple under Zerubbabel but the word of God that went out from Jerusalem and turned swords into ploughshares, fulfilled in Christ.

The argument with a defender of the Jewish position is translated as written. Quotations: Isa 2:3–4 (compare Mic 4:2–3); Isa 57:1. Allusions: Matt 5:39 (the other cheek); Ezra 3 and Jer 25:11 (the return after seventy years). “Fastened with pegs” renders taleis confixus, an image of the cross (the plough of wood joined to iron). Words lost in the scan of Harvey's edition are supplied from Stieren's edition.

Notes on the original text

Digital text corrected (line number; margin debris; margin reference; margin reference; OCR slips; note marker; stray mark; stray marks): Ez Sion enim 5prodiet leae, et verbum Fal. tl. 8, 4, Domini → Ex Sion enim prodiet lex, et verbum Domini; et concident 2,3. 1 gladios → et concident gladios; terram, &' in tantum → terram, in tantum; pacifica demutaverint, ^et jam → pacifica demutaverint, et jam; 5alio → alio; ipse est M. s? qui aratrum → ipse est qui aratrum; habitu 5taleis → habitu taleis; »significans → significans; !°collectionem → collectionem; nemo 1) excipit → nemo excipit.

Topics: Christology

Cite (SBL): Irenaeus, Haer. 4.34.4 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-33-1/#p-4-34-4).

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4.34.5Harvey 2:205

Et adversus eos quidem, qui ab alio Deo prophetas dicunt, ab altero autem Patre Dominum nostrum, talia sunt apta, si quo modo tandem quiescant a tanta irrationabilitate. Propter hoc enim et laboramus eas, quze sunt ex Scripturis, adhibere ostensiones, ut ipsis sermonibus confutantes eos, quantum in nobis est, cohibeamus eos a grandi blasphemia, et a multorum deorum dementi fabricatione.

Against those, then, who say that the prophets are from another God and our Lord from another Father, these arguments are suitable, if perhaps they may at last rest from such great irrationality. For this is why we labour to bring forward the proofs from the Scriptures: that by refuting them with the very words, we may, as far as lies in us, hold them back from great blasphemy and from the insane fabrication of many gods.

Notes and citation

Summary: These Scriptural proofs are offered to turn those who invent another God and another Father away from blasphemy.

Notes on the original text

Digital text corrected (running head): ab altero autem — LEX LIBERTATIS Patre → ab altero autem Patre.

Topics: Heresy

Cite (SBL): Irenaeus, Haer. 4.34.5 (Harvey 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/4-33-1/#p-4-34-5).

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