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264 Or, "the Scriptures of the Lord;" but the words "dominicis scripturis" probably here represent the Greek kuriwn grafwn, and are to be rendered as above.
266 "Inciperet fieri;" perhaps for "futurus esset," was to be.
267 "Quartum coelum;" there still being, according to their theory of seven heavens, a fourth beyond that to which St. Paul had penetrated.
268 2 Cor. xii. 3, defectively quoted.
269 This is an exceedingly obscure and difficult sentence. Grabe and some of the later editors read, "uti neque non corpus," thus making Irenaeus affirm that the body did participate in the vision. But Massuet contends strenuously that this is contrary to the author's purpose, as wishing to maintain, against a possible exception of the Valentinians, that Paul then witnessed spiritual realities, and by omitting this "non" before "corpus," makes Irenaeus deny that the body was a partaker in the vision. The point can only be doubtfully decided, but Massuet's ingenious note inclines us to his side of the question.
270 "Praestat dignid:" here a very ambiguous expression.
271 That is, as Massuet notes, all things derive not only their existence, but their qualities, from His will. Harvey proposes to read causa instead of substantia, but the change seems needless.
273 That is, Barbelos: comp. i. 29, 1.
274 "Tradunt;" literally, hand down.
275 Qui, though here found in all the mss.MSS;., seems to have been rightly expunged by the editors.
276 The reference probably is to opinions and theories of the heathen.
277 Comp. 2 Tim. ii. 17, 18. [On the sub-apostolic age and this subject of miracles, Newman, in spite of his sophistical argumentation, may well be consulted for his references, etc. Translation of the Abbe Fleury, p. xi. Oxford, 1842.]
278 "Perficiatur:" it is difficult here to give a fitting translation of this word. Some prefer to read "impertiatur."
282 Matt. xxv. 41; Mark ix. 44.
285 "Pureos investes," boys that have not yet reached the age of puberty.
286 The text has "stillicidio temporis," literally " a drop of tim" (stagmh xronou); but the original text was perhaps stigmh xronon, "a moment of time." With either reading the meaning is the same.
287 Some have deemed the words "firmum esse" an interpolation.
288 That is, as being done in reality, and not in appearance.
289 Harvey here notes: "The reader will not fail to remark this highly interesting testimony, that the divine xarismata bestowed upon the infant Church were not wholly extinct in the days of Irenaeus. Possibly the venerable Father is speaking from his own personal recollection of some who had been raised from the dead, and had continued for a time living witnesses of the efficacy of Christian faith." [See cap. xxxi., supra.]
292 Grabe contends that these words imply that no invocations of angels, good or bad, were practised in the primitive Church. Massuet, on the other hand, maintains that the words of Irenaeus are plainly to be restricted to evil spirits, and have no bearing on the general question of angelic invocation.
293 We follow the common reading, "perfecit;" but one ms. has "perficit," works, which suits the context better.
294 We insert "et," in accordance with Grabe's suggestion.
295 Harvey thinks that this parenthesis has fallen out of its proper place, and would insert it immediately after the opening period of the chapter.
296 It is a mistake of Irenaeus to say that the doctine of metempsychosis originated with Plato: it was first publicly taught by Pythagoras, who learned it from the Egyptians. Comp. Clem. Alex., Strom., i. 15: Herodot., ii. 123.
297 "In hominem conversi," literally, "returning into man."
298 "Possidet." Massuet supposes this word to represent kurieuei, "rules over" and Stieren kratunei, governs; while Harvey thinks the whole clause corresponds to kratei kai kurieuei tou swmatoj, which we have rendered above.
299 Literally, none of things past.
300 The Latin text is here very confused, but the Greek original of the greater part of this section has happily been preserved. [This Father here anticipates in outline many ideas which St. Augustine afterwards corrected and elaborated.]
301 Grabe refers to Tertullian, De Anima, ch. vii., as making a similiar statement. Massuet, on the other hand, denies that Irenaeus here expresses an opinion like that of Tertullian in the passage referred to, and thinks that the special form (character) mentioned is to be understood as simply denoting individual spiritual properties. But his remarks are not satisfactory.
303 With Massuet and Stieren, we here supply esse.
304 Some read resurgeret, and others resurrexerit; we deem the former reading preferable.
307 As Massuet observes, this statement is to be understood in harmony with the repeated assertion of Irenaeus that the wicked will exist in misery for ever. It refers not annihilation, but to deprivation of happiness.
308 Luke xvi. 11, quoted loosely from memory. Grabe, however, thinks they are cited from the apocryphal Gospel according to the Egyptians.
309 Comp. Justin Martyr, Dial. c. Tryph., ch. vi.
311 Ex defluxu, corresponding to ec aporroiaj in the Greek.
312 Eloae here occurs in the Latin text, but Harvey supposes that the Greek had been Elweim. He also remarks that Eloeuth (tkahl)
) is the rabbinical abstract term, Godhead.
313 All that can be remarked on this is, that the Jews substituted the term Adonai (ynd)
) for the name Jehovah, as often as the latter occurred in the sacred text. The former might therefore be styled nameable.
314 The Latin text is, "aliquando autem duplicata litera delta cum aspiratione," and Harvey supposes that the doubling of the Daleth would give "to the scarcely articulate )
a more decidedly guttural character;" but the sense is extremely doubtful.
315 Instead of "nec posteaquam insurgere," Feuardent and Massuet read "ne possit insurgere," and include the clause in the definition of Addonai.
316 The author is here utterly mistaken, and, notwithstanding Harvey's earnest claim for him of a knowledge of Hebrew, seems clearly to betray his ignorance of that language. The term Sabaoth is never written with an Omicron, either in the LXX. or by the Greek Fathers, but always with an Omega (Sabawq). Although Harvey remarks in his preface, that "It is hoped the Hebrew attainments of Irenaeus will no longer be denied," there appears enough, in the etymologies and explanations of Hebrew terms given in this chapter by the venerable Father, to prevent such a conclusion; and Massuet's observation on the passage seems not improbable, when he says, "Sciolus quispiam Irenaeo nostro, in Hebraicis haud satis perito, hic fucum ecisse videtur."
317 Probably corresponding to the Hebrew term Jehovah (hwhy
318 Literally, "belong to one and the same name."
319 "Secundum Latinitatem" in the text.
320 The words are "apostolorum dictatio," probably referring to the letters of the apostles, as distinguished from their preaching already mentioned.
321 This last sentence is very confused and ambiguous, and the editors throw but little light upon it. We have endeavoured to translate it according to the ordinary text and punctuation, but strongly suspect interpolation and corruption. If we might venture to strike out "has Scripturas," and connect "his tamen" with "praedicantibus," a better sense would be yielded, as follows: "But that I may not be thought to avoid that series of proofs which may be derived from the Scriptures of the Lord (since, indeed, these Scriptures to much more evidently and clearly set forth this very point, to those at least who do not bring a depraved mind to their consideration), I shall devote the particular book which follows to them, and shall," etc.