Ante-nicene fathers



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archetypum for arcaetypum. Grabe would insert per before arcae, and he thinks the passage to have a reference to 1 Pet. iii. 20. Irenaeus, in common with the other ancient Fathers, believed that the fallen angels were the “sons of God” who commingled with “the daughters of men,” and thus produced a race of spurious men. [Gen. vi. 1, 2, 3, and Josephus.]

573573 Jude 7. [And note “strange flesh” (Gr. Sarko" etera") as to the angels. Gen. xix. 4, 5.]

574574 Matt. iii. 10.

575575 Matt. xi. 24; Luke x. 12.

576576 Matt. xxii. 1, etc.

577577 Matt. v. 35. Instead of placing a period here, as the editors do, it seems to us preferable to carry on the construction.

578578 Jer. xxxv. 15.

579579 Jer. vii. 25, etc.

580580 2 Cor. v. 4.

581581 Matt. xxii. 13.

582582 1 Cor. x. 5.

583583 Matt. xxii. 14.

584584 John v. 14.

585585 Matt. xxii. 7.

586586 Ps. xxiv. 1.

587587 Rom. xiii. 1–7.

588588 Matt. v. 45.

589589 Luke xv. 11.

590590 Matt. xx. 1, etc.

591591 Luke xviii. 10.

592592 Ps. cxvi. 2.

593593 Rom. vii. 18.

594594 Luke xiii. 6.

595595 Luke xiii. 34; Matt. xxiii. 37.

596596 Matt. viii. 11, 12.

597597 Matt. xxiii. 37.

598598 Rom. ii. 4, 5, 7.

599599 Matt. v. 16.

600600 Luke xxi. 34.

601601 Luke xii. 35, 36.

602602 Luke xii. 47.

603603 Luke vi. 46.

604604 Luke xii. 45, 46; Matt. xxiv. 48, 51.

605605 to autexousion.

606606 1 Cor. vi. 12.

607607 1 Pet. ii. 16.

608608 Eph. iv. 25.

609609 Eph. iv. 29.

610610 1 Cor. vi. 11.

611611 Matt. ix. 29.

612612 Mark ix. 23.

613613 Matt. viii. 13.

614614 John iii. 36.

615615 Matt. xxiii. 37, 38.

616616 Matt. xi. 12.

617617 1 Cor. ix. 24–27.

618618 Jer. ii. 19.

619619 [If we but had the original, this would doubtless be found in all respects a noble specimen of primitive theology.]

620620 1 Cor. iii. 2.

621621 1 Cor. iii. 3.

622622 Ps. lxxxii. 6, 7.

623623 That is, that man’s human nature should not prevent him from becoming a partaker of the divine.

624624 Efficeris.

625625 Ps. xlv. 11.

626626 Matt. xxii. 3, etc.

627627 Matt. iii. 9.

628628 Matt. xxv. 41.

629629 Isa. xlv. 7.

630630 Matt. xxv. 32.

631631 Matt. xxv. 34.

632632 Matt. xv. 41.

633633 Matt. xiii. 40–43.

634634 Matt. xiii. 34. [Applicable to the origin of heresies.]

635635 Matt. xiii. 28.

636636 The old Latin translator varies from this (the Greek of which was recovered by Grabe from two ancient Catenae Patrum), making the clause run thus, that is, the transgression which he had himself introduced, making the explanatory words to refer to the tares, and not, as in the Greek, to the sower of the tares.

637637 Following the reading of the LXX. Auto" sou thrhsei kefalhn.

638638 Gen. iii. 15.

639639 Matt. xiii. 38.

640640 Ps. cxlix. 5.

641641 Isa. i. 2.

642642 Ps. xviii. 45.

643643 Ps. lviii. 3, 4.

644644 Matt. xxiii. 33.

645645 Matt. xvi. 6.

646646 Luke xiii. 32.

647647 Ps. xlix. 21.

648648 Jer. v. 8.

649649 Isa. i. 10.

650650 Isa. i. 16.

651651 Matt. xxv. 41, xiii. 38.

11 Ex ratione universis ostensionibus procedente. The words are very obscure.

22 Rom. xi. 34.

33 “Initium facturae,” which Grabe thinks should be thus translated with reference to Jas. i. 18.

44 [Compare Clement, cap. 49, p. 18, this volume.]

55 Luke i. 35.

66 In allusion to the mixture of water in the eucharistic cup, as practixed in these primitive times. The Ebionites and others used to consecrate the element of water alone.

77 1 Cor. xv. 22.

88 Viz., the Son and the Spirit.

99 John i. 13.

1010 1 Cor. x. 16.

1111 Col. i. 14.

1212 Matt. v. 45.

1313 [Again, the carefully asserts that the bread is the body, and the wine (cup) is the blood. The elements are sanctified, not changed materially.]

1414 The Greek text, of which a considerable portion remains here, would give, “and the Eucharist becomes the body of Christ.”

1515 Eph. v. 30.

1616 Luke xxiv. 39.

1717 1 Cor. xv. 53.

1818 2 Cor. xii. 3.

1919 This is Harvey’s free rendering of the passage, which is in the Greek (as preserved in the Catena of John of Damascus): kai dia touto hnesceto o Qeo" thn ei" thn ghn hmwn analusin. In the Latin: Propter hoc passus est Deus fieri in nobis resolutionem. See Book iii. cap. xx. 2.

2020 2 Cor. xii. 7–9.

2121 We have adopted here the explanation of Massuet, who considers the preceding period as merely parenthetical. Both Grabe and Harvey, however, would make conjectural emendations in the text, which seem to us to be inadmissable.

2222 The ancients erroneously supposed that the arteries were air-vessels, from the fact that these organs, after death, appear quite empty, from all the blood stagnating in the veins when death supervenes.

2323 Gen. ii. 8.

2424 2 Cor. xii. 4.

2525 Jon. ii. 11.

2626 Dan. iii. 19–25.

2727 Luke xviii. 27.

2828 1 Cor. ii. 6.

2929 The old Latin has “audivimus,” have heard.

3030 1 Thess. v. 23. [I have before referred the student to the “Biblical Psychology” of Prof. Delitzsch (translation), T. & T. Clark, Edinburgh, 1868.]

3131 1 Cor. iii. 16.

3232 John ii. 19–21.

3333 1 Cor. iii. 17.

3434 1 Cor. vi. 13, 14.

3535 John xx. 20, 25, 27.

3636 1 Cor. vi. 14.

3737 Rom. viii. 11.

3838 Ps. xxii. 31, LXX.

3939 1 Cor. xv. 42.

4040 1 Cor. xv. 36.

4141 1 Cor. xv. 43.

4242 1 Cor. xv. 43.

4343 1 Cor. xv. 44.

4444 1 Cor. xiii. 9, 12.

4545 1 Pet. i. 8.

4646 Grabe, Massuet, and Stieren prefer to read, “the face of the living God;” while Harvey adopts the above, reading merely “Domini,” and not “Dei vivi.”

4747 Eph. 1. 13, etc.

4848 2 Cor. v. 4.

4949 Rom. viii. 9.

5050 Rom. viii. 15.

5151 This is adopting Harvey’s emendation of “voluntatem” for “voluntate.”

5252 Jer. v. 3.

5353 Ps. xlix. 20.

5454 Lev. xi. 2; Deut. xiv. 3, etc.

5555 Ps. i. 2.

5656 Luke vi. 46.

5757 1 Cor. ii. 14, iii. 1, etc.

5858 1 Cor. xv. 50.

5959 Luke x. 60.

6060 Matt. xxvi. 41.

6161 1 Cor. xv. 48.

6262 1 Cor. xv. 49.

6363 Matt. v. 5.

6464 Rom. xi. 17.

6565 Matt. vii. 19.

6666 1 Cor. xv. 50.

6767 Matt. xiii. 25.

6868 Matt. xxiv. 42, xxv. 13; Mark xiii. 33.

6969 Jas. i. 21.

7070 Rev. ii. 17.

7171 1 Cor. xv. 50.

7272 Rom. xiii. 8.

7373 The Latin has, “sed infusionem Spiritus attrahens.”

7474 1 Cor. xv. 53.

7575 Rom. viii. 9.

7676 Rom. viii. 10, etc.

7777 Rom. viii. 13.

7878 Or, “poisonings.”

7979 Gal. v. 19, etc.

8080 Gal. v. 22.

8181 1 Cor. vi. 9–11.

8282 1 Cor. xv. 49, etc.

8383 Isa. xxv. 8, LXX.

8484 Isa. xlii. 5.

8585 Isa. lvii. 16.

8686 1 Cor. xv. 46.

8787 1 Cor. xv. 45.

8888 Col. iii. 5.

8989 Col. iii. 9.

9090 Phil. 1:22.

9191 Following Harvey’s explanation of a somewhat obscure passage.

9292 Col. iii. 10.

9393 Gal. i. 15, 16.

9494 Vol. i. pp. 306, 321.

9595 Mark v. 22. Irenaeus confounds the ruler of the synagogue with the high priest. [Let not those who possess printed Bibles and concordances and commentaries, and all manner of helps to memory, blame the Fathers for such mistakes, until they at least equal them in their marvellous and minute familiarity with the inspired writers.]

9696 Luke vii. 12.

9797 John ix. 30.

9898 The two miracles of raising the widow’s son and the rabbi’s daughter are here amalgamated.

9999 1 Cor. xv. 52.

100100 John v. 28.

101101 1 Cor. xv. 53.

102102 Phil. iii. 29, etc.

103103 The original Greek text is preserved here, as above; the Latin translator inserts, “insecunda ad Corinthios.” Harvey observes: “The interpretation of the Scriptural reference by the translator suggests the suspicion that the greater number of such references have come in from the margin.”

104104 2 Cor. v. 4.

105105 1 Cor. vi. 20.

106106 Agreeing with the Syriac version in omitting “the Lord” before the word “Jesus,” and in reading aei as ei, which Harvey considers the true text.

107107 2 Cor. iv. 10, etc.

108108 2 Cor. iii. 3.

109109 Phil. iii. 11.

110110 The Syriac translation seems to take a literal meaning out of this passage: “If, as one of the men, I have been cast forth to the wild beasts at Ephesus.”

111111 This is in accordance with the Syriac, which omits the clause, eiper ara nekroi ouk egeirontai.

112112 1 Cor. xv. 13, etc.

113113 1 Cor. xv. 53.

114114 2 Cor. iv. 11.

115115 Gen. iv. 10.

116116 Gen. ix. 5, 6, LXX.

117117 One of the mss.MSS; . reads here: Sanguis pro sanguine ejus effundetur.

118118 Matt. xxiii. 35, etc. Luke xi. 50.

119119 Col. i. 21, etc.

120120 Eph. i. 7.

121121 Eph. ii. 13.

122122 Eph. ii. 15.

123123 Rom. vi. 12, etc.

124124 “Et sanguine ejus redhibitus,” corresponding to the Greek term apokatastaqei". “Redhibere” is properly a forensic term, meaning to cause any article to be restored to the vendor.

125125 Col. ii. 19.

126126 Harvey restores the Greek thus, kai ton autou anqrwpon bebaiws" ekdecomeno", which he thinks has a reference to the patient waiting for “Christ’s second advent to judge the world.” The phrase might also be translated, and “receiving stedfastly His human nature.”

127127 Isa. xxvi. 19.

128128 Isa. lxvi. 13.

129129 Ezek. xxxvii. 1, etc.

130130 Ezek. xxxvii. 12, etc.

131131 Isa. lxv. 22.

132132 John v. 14.

133133 John ix. 3.

134134 Gen. ii. 7.

135135 Jer. i. 5.

136136 Gal. i. 15.

137137 John ix. 7.

138138 Gen. i. 25.

139139 Gen. iii. 9.

140140 Gen. iii. 19.

141141 Phil. ii. 8.

142142 1 Tim. ii. 5.

143143 Matt. vi. 12.

144144 Gen. iii. 8.

145145 Matt. ix. 2; Luke v. 20.

146146 Matt. ix. 2; Luke v. 20.

147147 Luke i. 78.

148148 Matt. ix. 8.

149149 Matt. ix. 6.

150150 Ps. xxxii. 1, 2.

151151 Col. ii. 14.

152152 2 Kings vi. 6.

153153 Matt. iii. 10.

154154 Jer. xxiii. 29.

155155 The Greek is preserved here, and reads, dia th" qeia" ektasew" twn ceirwn—literally, “through the divine extension of hands.” The old Latin merely reads, “per extensionem manuum.”

156156 John xiv. 11.

157157 From this passage Harvey infers that Irenaeus held the procession of the Holy Spirit from the Father and the Son,—a doctrine denied by the Oriental Church in after times. [Here is nothing about the “procession:” only the “mission” of the Spirit is here concerned. And the Easterns object to the double procession itself only in so far as any one means thereby to deny “quod solus Pater est divinarum personarum, Principium et Fons,”—riza kai phgh. See Procopowicz, De Processione, Gothae, 1772].

158158 Grabe and Harvey insert the words, “quod est conditionis,” but on slender authority.

159159 John vii. 39.

160160 Eph. iv. 6.

161161 John i. 1, etc.

162162 John i. 10, etc.

163163 John i. 14.

164164 The text reads “invisiblilter,” which seems clearly an error.

165165 Deut. xxviii. 66.

166166 John i. 13.

167167 Ps. l. 3, 4.

168168 The text is here most uncertain and obscure.

169169 [This word patroness is ambiguous. The Latin may stand for Gr. Antilhyi",—a person called in to help, or to take hold of the other end of a burden. The argument implies that Mary was thus the counterpart or balance of Eve.]

170170 The text reads “porro,” which makes no sense; so that Harvey looks upon it as a corruption of the reading “per Horum.”

171171 “Et eandem figuram ejus quae est erga ecclesiam ordinationis custodientibus.” Grabe supposes this refers to the ordained ministry of the Church, but Harvey thinks it refers more probably to its general constitution.

172172 [He thus outlines the creed, and epitomizes “the faith once delivered to the saints,” as all that is requisite to salvation.]

173173 Prov. i. 20, 21.

174174 That is, the private Christian as contrasted with the sophist of the schools.

175175 2 Tim. iii. 7.

176176 Gen. ii. 16.

177177 Rom. xii. 3.

178178 Eph. i. 10.

179179 thrhsei and teresei have probably been confounded.

180180 Gen. iii. 15.

181181 Gal. iii. 19.

182182 Gal. iv. 4.

183183 Matt. iv. 3.

184184 Deut. viii. 3.

185185 The Latin of this obscure sentence is: Quae ergo fuit in Paradiso repletio hominis per duplicem gustationem, dissoluta est per eam, quae fuit in hoc mundo, indigentiam. Harvey thinks that


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