Ante-nicene fathers

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repletio is an error of the translation reading anaplhrwsi" for anaphrwsi". This conjecture is adopted above.

186186 Ps. lxxxix. 11.

187187 Deut. vi. 16.

188188 This sentence is one of great obscurity.

189189 Luke iv. 6, 7.

190190 Matt. iv. 10.

191191 Matt. xii. 29 and Mark iii. 27.

192192 Rom. iii. 30.

193193 Deut. vi. 4, 5, 13.

194194 Matt. iv. 7.

195195 Deut. vi. 16.

196196 Rom. xii. 16.

197197 Matt. x. 29.

198198 John viii. 44.

199199 Luke iv. 6.

200200 Gen. ii. 16, 17.

201201 Gen. iii. 1.

202202 Gen. iii. 2, 3.

203203 Gen. iii. 4.

204204 2 Pet. iii. 8.

205205 John viii. 44.

206206 Matt. iv. 9; Luke iv. 6.

207207 Prov. xxi. 1.

208208 Prov. viii. 15.

209209 Rom. xiii. 1.

210210 Rom. xiii. 4.

211211 Rom. xiii. 6.

212212 Matt. xvii. 27.

213213 [Well says Benjamin Franklin: “He who shall introduce into public affairs the principles of primitive Christianity will change the face of the world.” See Bancroft, Hist. U.S., vol. ix. p. 492.]

214214 Eph. ii. 2.

215215 Luke x. 19.

216216 Matt. xxiv. 15, 21.

217217 Dan. vii. 8, etc.

218218 Dan. vii. 23, etc.

219219 2 Thess. ii. 8.

220220 John v. 43.

221221 Luke xviii. 2, etc.

222222 This may refer to Antiochus Epiphanes, Antichrist’s prototype, who offered swine upon the altar in the temple at Jerusalem. The LXX. version has, edoqh epi thn qusian amaptia, i.e., sin has been given against (or, upon) the sacrifice.

223223 Dan. viii. 12.

224224 Dan. viii. 23, etc.

225225 Dan. ix. 27.

226226 Matt. xxiv. 15.

227227 The mss.MSS; . have “praemisit,” but Harvey suggests “promisit,” which we have adopted.

228228 Rev. xvii. 12, etc.

229229 Matt. xii. 25.

230230 Dan. ii. 33, 34.

231231 Dan. ii. 41, 42.

232232 Dan. ii. 42, 43.

233233 Dan. ii. 44, 45.

234234 The Greek text is here preserved by Eusebius, Hist. Eccl., iv. 18; but we are not told from what work of Justin Martyr it is extracted. The work is now lost. An ancient catena continues the Greek for several lines further.

235235 Matt. x. 25.

236236 Luke xvii. 34.

237237 Matt. xiii. 30.

238238 Matt. xxv. 33, etc.

239239 Luke x. 12.

240240 Matt. v. 45.

241241 John iii. 18, 21.

242242 2 Thess. ii. 10–12.

243243 Rev. xix. 20.

244244 Rev. xiii. 2, etc.

245245 Rev. xiii. 11, etc.

246246 Rev. xiii. 14, etc.

247247 Gen. ii. 2.

248248 2 Pet. iii. 8.

249249 This is quoted from the Epistle of Ignatius to the Romans, ch. iv. It is found in the two Greek recensions of his works, and also in the Syriac. See pp. 75 and 103 of this volume. The Latin translation is here followed: the Greek of Ignatius would give “the wheat of God,” and omits “of God” towards the end, as quoted by Eusebius.

250250 Isa. xl. 15.

251251 Matt. xxiv. 21.

252252 en pasi toi" spoudaioi" kai arcaioi" antigrafoi". This passage is interesting, as showing how very soon the autographs of the New Testament must have perished, and various readings crept into the mss.MSS; . of the canonical books.

253253 That is, X into EI, according to Harvey, who considers the whole of this clause as an evident interpolation. It does not occur in the Greek here preserved by Eusebius (Hist. Eccl., v. 8).

254254 Rev. xxii. 19.

255255 1 Thess. v. 3.

256256 Jer. viii. 16.

257257 Rev. vii. 5–7. [The Danites (though not all) corrupted the Hebrew church and the Levitical priesthood, by image-worship, (Judg. xviii.), and forfeited the blessings of the old covenant.]

258258 [A very pregnant passage, as has often been noted. But let us imitate the pious reticence with which this section concludes.]

259259 Massuet here quotes Cicero and Ovid in proof of the sun being termed Titan. The Titans waged war against the gods, to avenge themselves upon Saturn.

260260 Rev. xvii. 8.

261261 Matt. viii. 11.

262262 See the note, book iii. xx. 4.

263263 Matt. xi. 40.

264264 Eph. iv. 9.

265265 Ps. lxxxvi. 23.

266266 John xx. 17.

267267 Eph. iv. 9.

268268 John xx. 20, 27.

269269 Ps. xxiii. 4.

270270 Luke vi. 40.

271271 The five following chapters were omitted in the earlier editions, but added by Feuardentius. Most mss.MSS; ., too, did not contain them. It is probable that the scribes of the middle ages rejected them on account of their inculcating millenarian notions, which had been long extinct in the Church. Quotations from these five chapters have been collected by Harvey from Syriac and Armenian mss.MSS; . lately come to light.

272272 Or, “gradually to comprehend God.”

273273 Rom. viii. 19, etc.

274274 Gen. xiii. 13, 14.

275275 Gen. xiii. 17.

276276 Acts. vii. 5; Heb. xi. 13.

277277 Gen. xxiii. 11.

278278 Gen. xv. 13.

279279 Luke iii. 8.

280280 Gal. iv. 28.

281281 Gal. iii. 16.

282282 Gal. iii. 6, etc.

283283 Matt. v. 5.

284284 Matt. xxvi. 27.

285285 Ps. civ. 30.

286286 Luke xiv. 12, 13.

287287 Matt. xix. 29; Luke xviii. 29, 30.

288288 Gen. xxvii. 27, etc.

289289 Matt. xiii. 38.

290290 Gen. xxvii. 28, 29.

291291 Gen. xxxi. 41.

292292 Gen. xxxiii. 3.

293293 From this to the end of the section there is an Armenian version extant, to be found in the Spicil. Solesm. i. p. 1, edited by M. Pitra, Paris 1852, and which was taken by him from an Armenian ms. . in the Mechitarist Library at Venice, described as being of the twelfth century.

294294 This word “true” is not found in the Armenian.

295295 Or, following Arm. vers., “But if any one shall lay hold of an holy cluster.”

296296 The Arm. vers. is here followed; the old Latin reads, “Et reliqua autem poma.”

297297 [See pp. 151–154, this volume.]

298298 Isa. xl. 6, etc.

299299 Isa. xxvi. 19.

300300 Ezek. xxxvii. 12, etc.

301301 Ezek. xxviii. 25, 26.

302302 Matt. iii. 9.

303303 Jer. xxiii. 7, 6.

304304 Isa. xxx. 25, 26.

305305 Isa. lviii. 14.

306306 Luke xii. 37, 38.

307307 Rev. xx. 6.

308308 Isa. vi. 11.

309309 Dan. vii. 27.

310310 Dan. xii. 13.

311311 Jer. xxxi. 10, etc.

312312 See. iv. 8, 3.

313313 Matt. xii. 5.

314314 Isa. xxxi. 9, xxxii. 1.

315315 Isa. liv. 11–14.

316316 Isa. lxv. 18.

317317 Isa. vi. 11.

318318 Isa. xiii. 9.

319319 Isa. xxvi. 10.

320320 Isa. vi. 12.

321321 Isa. lxv. 21.

322322 The long quotation following is not found in Jeremiah, but in the apocryphal book of Baruch, chap. iv. 36, etc., and the whole of chap. v.

323323 Isa. xlix. 16.

324324 Gal. iv. 26.

325325 Rev. xxi. 2.

326326 Rev. xx. 11.

327327 Rev. xx. 12–14.

328328 Matt. xxv. 41.

329329 Rev. xx. 15.

330330 Rev. xxi. 1–4.

331331 Isa. lxv. 17, 18.

332332 1 Cor. vii. 31.

333333 Matt. xxvi. 35.

334334 Ex. xxv. 40.

335335 Rev. xxi. 5, 6.

336336 1 Cor. vii. 31.

337337 Lib. iv. 5, 6.

338338 Isa. lxvi. 22.

339339 Thus in a Greek fragment; in the Old Latin, Deus.

340340 John xiv. 2.

341341 Matt. xxii. 10.

342342 1 Cor. xx. 25, 26.

343343 1 Cor. xv. 27, 28.

344344 Luke xiv. 14.

345345 Rom. viii. 21.

346346 1 Cor. ii. 9; Isa. lxiv. 4.

347347 1 Pet. i. 12.

348348 Grabe and others suppose that some part of the work has been lost, so that the above was not its original conclusion.

11 This fragment is quoted by Eusebius, Hist. Eccl., v. 20. It occurred at the close of the lost treatise of Irenaeus entitled De Ogdoade.

22 This interesting extract we also owe to Eusebius, who (ut sup.) took it from the work De Ogdoade, written after this former friend of Irenaeus had lapsed to Valentinianism. Florinus had previously held that God was the author of evil, which sentiment Irenaeus opposed in a treatise, now lost, called peri monarcia".

33 Comp. p. 32, this volume, and Phil. iv. 22.

44 See pp. 31 and 312, of this volume. We are indebted again to Eusebius for this valuable fragment from the Epistle of Irenaeus to Victor Bishop of Rome (Hist. Eccl., v. 24; copied also by Nicephorus, iv. 39). It appears to have been a synodical epistle to the head of the Roman Church, the historian saying that it was written by Irenaeus, “in the name of (ek proswpon) those brethren over whom he ruled throughout Gaul.” Neither are these expressions to be limited to the Church at Lyons, for the same authority records (v. 23) that it was the testimony “of the dioceses throughout Gaul, which Irenaeus superintended” (Harvey).

55 According to Harvey, the early paschal controversy resolved itself into two particulars: (a) as regards the precise day on which our Lord’s resurrection should be celebrated; (b) as regards the custom of the feast preceding it.

66 Both reading and punctuation are here subjects of controversy. We have followed Massuet and Harvey.

77 “The observance of a day, though not everywhere the same, showed unity, so far as faith in the Lord’s resurrection was concerned.”—Harvey.

88 Following the reading of Rufinus, the ordinary test has metj autou", i.e., after them.

99 This practice was afterwards forbidden by the Council of Laodicea [held about A.D. 360].

1010 It was perhaps in reference to this pleasing episode in the annals of the Church, that the Council of Arles, A. D. 314, decreed that the holy Eucharist should be consecrated by any foreign bishop present at its celebration.

1111 Quoted by Maximus Bishop of Turin, A.D. 422, Serm. vii. de Eleemos., as from the Epistle to Pope Victor. It is also found in some other ancient writers.

1212 One of the mss.MSS; . reads here tou Qeou, of God.

1313 Also quoted by Maximus Turinensis, Op. ii. 152, who refers it to Irenaeus’s Sermo de Fide, which work, not being referred bo by Eusebius or Jerome, causes Massuet to doubt the authenticity of the fragment. Harvey, however, accepts it.

1414 We owe this fragment also to Maximus, who quoted it from the same work, de Fide, written by Irenaeus to Demetrius, a deacon of Vienne. This and the last fragment were first printed by Feuardentius, who obtained them from Faber; no reference, however, being given as to the source from whence the Latin version was derived. The Greek of the Fragment vi. is not extant.

1515 Taken from a work (Quaes. et Resp. ad Othod.) ascribed to Justin Martyr, but certainly written after the Nicene Council. It is evident that this is not an exact quotation from Irenaeus, but a summary of his words. The “Sunday” here referred to must be Easter Sunday. Massuet’s emendation of the text has been adopted, ep autou for ap autwn.

1616 Cited by Leontius of Byzantium, who flourished about the year A.D. 600; but he does not mention the writing of Irenaeus from which it is extracted. Massuet conjectures that it is from the De Ogdoade, addressed to the apostate Florinus.

1717 This fragment and the next three are from the Parallela of John of Damascus. Frag. ix. x. xii. seem to be quotations from the treatise of Irenaeus on the resurrection. No. xi. is extracted from his Miscellaneous Dissertations, a work mentioned by Eusebius, biblion ti dialexewn diaforwn.

1818 Ps. cxxx. 7.

1919 This sentence in the original seems incomplete; we have followed the conjectural restoration of Harvey.

2020 “This extract is found in (Ecumenius upon 1 Pet. c. iii. p. 198; and the words used by him indicate, as Grabe has justly observed, that he only condensed a longer passage.”—Harvey.

2121 From the Contemplations of Anastasius Sinaita, who flourished A.D. 685. Harvey doubts as to this fragment being a genuine production of Irenaeus; and its whole style of reasoning confirms the suspicion.

2222 Matt. xv. 17.

2323 Gen. iii. 19.

2424 The Greek reads the barbarous word aqrixia, which Massuet thinks is a corruption of aqanansia, immortality. We have, however, followed the conjecture of Harvey, who would substitute aplhxia, which seems to agree better with the context.

2525 This and the eight following fragments may be referred to the Miscellaneous Dissertations of our author; see note on Frag. ix. They are found in three mss.MSS; . in the Imperial Collection at Paris, on the Pentateuch, Joshua, Judges, and Ruth.

2626 Num. xxiv. 23.

2727 Isa. ix. 1.

2828 Compare the statement of Clemens Romanus (page 6 of this volume), where, speaking of St. Paul, he says: “After preaching both in the east and west . . . . having taught righteousness to the whole world, and come to the extreme limit of the west.”

2929 See Judg. vi. 27. It is not very clear how Irenaeus makes out this allegory, but it is thought that he refers to the initial letter in the name Ihsou", which stands for ten in the Greek enumeration. Compare the Epistle of Barnabas, cap. ix. p. 143, of this volume.

3030 Num. xxvii. 18.

3131 Harvey conceives the reading here (which is doubtful) to have been ton neon siton, the new wheat; and sees an allusion to the wave-sheaf of the new corn offered in the temple on the morning of our Lord’s resurrection.

3232 Josh. v. 12.

3333 Massuet seems to more than doubt the genuineness of this fragment and the next, and would ascribe them to the pen of Apollinaris, bishop of Hierapolis in Phrygia, a contemporary of Irenaeus. Harvey passes over these two fragments.

3434 Num. xxvii. 23.

3535 Num. xxvii. 20.

3636 Num. xxii. 12.

3737 The conjectural emendation of Harvey has been adopted here, but the text is very corrupt and uncertain.

3838 Num. xxii. 22, 23.

3939 From one of the mss.MSS; . Stieren would insert en tw idiw swmati, in His own body; see 1 Pet. ii. 24.

4040 Num. xxiii. 19.

4141 Num. xxxi. 3.

4242 Num xxxi. 16.

4343 Num xxxi. 8.

4444 It is not certain from what work of Irenaeus this extract is derived; Harvey thinks it to be from his work peri episthmh", i.e.,

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