Against Heresies 5.22.1–5.27.2

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

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

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Against 5, chapter 22

5.22.1Harvey 2:319

Sic igitur manifeste ostendente Domino, quoniam Dominus verus et unus Deus, qui a lege declaratus fuerat, quem enim lex praeconaverat Deum, hunc Christus ostendit Patrem, cui et servire soli oportet discipulos Christi, et per eas quze sunt in lege sententias adversarium nostrum evacuante, lex autem Demiurgum laudare Deum, et ipsi soli servire jubet nobis: jam non oportet quaerere alium patrem, preter hunc, aut super hunc: quoniam unus Deus qui justificat circumcisionem ex fide, et praeputium per fidem. Si enim alius quis erat super hune perfectus pater, nequaquam per hujus sermones et praecepta destruxisset Satanam. Nec enim ignorantia per alteram potest dissolvi ignorantiam; quemadmodum neque per labem labes evacuari. Si igitur lex ex ignorantia et labe est, quomodo sententie quze in ea sunt, diabolica ignorantia solvere poterant, et fortem vincere? Neque enim a minori, neque ab sequali fortis vinci potest; sed ab eo qui plus potest. Plus autem potest super omnia Verbum Dei, qui in lege quidem vociferatur: Audi Israel, Dominus Deus tuus, Deus unus est; et, Diliges Dominum Deum tuum ex tota anima tua; et, hunc adorabis, et huic soli servies. In Evangelio autem per has easdem sententias destruens apostasiam, et Patris voce devicit fortem, et legis praeceptum suas sententias confitetur, dicens: Non tentabis Dominum Deum tuum. Nec enim per alienam, sed per propriam Patris sui sententiam destruxit adversarium, et fortem vicit.

Since, then, the Lord plainly shows that the true Lord and the one God is the one declared by the law (for the God whom the law proclaimed, Christ showed to be the Father, whom alone the disciples of Christ must serve), and since he empties our adversary by the sayings in the law, and the law commands us to praise God the Demiurge and serve him alone, we must no longer seek another father besides him or above him; for there is one God, who justifies the circumcision by faith and the uncircumcision through faith. For if there were some other perfect father above him, he would by no means have destroyed Satan through this one’s words and commands. For ignorance cannot be dissolved by another ignorance, just as defect cannot be emptied by defect. If, then, the law is from ignorance and defect, how could the sayings in it dissolve the devil’s ignorance and conquer the strong man? For a strong man cannot be conquered by one weaker or equal, but by one who is stronger. And the Word of God is stronger than all, who cries out in the law: “Hear, Israel, the Lord your God is one God”; and, “You shall love the Lord your God with all your soul”; and, “Him you shall worship, and him alone shall you serve.” And in the Gospel, destroying the apostasy by these same sayings, he conquered the strong man by the Father’s voice, and confesses the command of the law to be his own sayings, saying: “You shall not tempt the Lord your God.” For he destroyed the adversary and conquered the strong man not by a stranger’s saying but by his own Father’s.

Rom 3:30 (quotation, high confidence) · Deut 6:4 (quotation, high confidence) · Deut 6:5 (quotation, high confidence) · Deut 6:13 (quotation, high confidence) · Matt 4:7 (quotation, high confidence) · Deut 6:16 (quotation, high confidence)

Notes and citation

Summary: Christ conquered Satan with the words of the law, so the God of the law is the one God and Father; ignorance could not have overcome ignorance.

Harvey’s chapter title (“The true Lord and one God is declared by the law and manifested in the Gospel by Christ his Son”) was removed. Quotations: Rom 3:30; Deut 6:4–5; Deut 6:13; Matt 4:7 (Deut 6:16).

Notes on the original text

Digital text corrected (OCR slip; editor's chapter title; line number; margin debris; margin debris inside a word; margin reference; stray letter; OCR slips; running head; stray mark; margin reference): Dominus verus, et Deus unus a lege declaratur, et in Evangelio per Christum ejus Filium manifestatur: quem solum adorare, et ab ulo omnia bona exspectare oportet, non a, Satana.: Sic igitur → Sic igitur; hunc 5 Christus → hunc Christus; qui b justificat circumcisionem ez fide, σέ preputium per fidem. LIB. Y. Si enim → qui justificat circumcisionem ex fide, et praeputium per fidem. Si enim; nequaquam per 9r GR. Y xu hujus → nequaquam per hujus; igEM norantia → ignorantia; potest ! dissolvi ignorantiam; quemadmodum Bom. iit. 80. neque → potest dissolvi ignorantiam; quemadmodum neque; et, peut. vi. 4, δ, Diliges → et, Diliges; sereies → servies; Dominum mat. iv. 7, Deum → Dominum Deum; Patris sui 16 Deae Y sententiam → Patris sui sententiam.

Topics: Heresy, Christology

Cite (SBL): Irenaeus, Haer. 5.22.1 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-22-1/#p-5-22-1).

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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).

5.22.2Harvey 2:319

Nos autem solutos per ipsum praeceptum docuit, esurientes quidem sustinere eam quae a Deo datur, escam; in sublimitate autem positos universi charismatis, vel in operibus justitiae confidentes, vel ministrationis supereminentia adornatos, nequaquam extolli, neque tentare Deum, sed humilia sentire in omnibus, et pre manu habere, Non tentabis Dominum Deum tuum; quemadmodum et Apostolus docuit, Non alta, dicens, sentientes, sed humilibus consentientes: nec divitiis, nec gloria mundana, neque praesenti phantasia capi: scire autem, quoniam Dominum Deum tuum adorare oportet, et ipsi soli servire, et non credere ei, qui falso promisit ea quz non sunt sua, dicens: Hac omnia tibi dabo, si procidens adoraveris me. Ipse enim confitetur, quoniam adorare eum et voluntatem ejus facere, cadere est a gloria Dei. Et quid aut suave aut bonum participare potest qui cecidit? Aut quid aliud sperare vel exspectare? qui talis est, nisi mortem? Ei enim qui cecidit, proxima mors est. Deinde nec illa itaque quae promisit praestabit. Quomodo enim praestabit ei, qui cecidit? Deinde quoniam dominatur hominibus, et ei ipsi Deus, et nolente Patre nostro qui est in coelis neque passer cadet in terram, illud igitur quod ait, Hac omnia mihi tradita sunt, et cui volo do ea, ut in superbiam elatus ait. Neque enim conditio sub ejus potestate est: quandoquidem et ipse unus de creaturis est. Neque ipse hominum regnum attribuet hominibus; sed secundum ordinationem Dei Patris, et csetera quaeque, et quae sunt erga homines, disponuntur. Dominus autem ait: Quoniam Diabolus mendax est ab initio, et in veritate non stetit. Si itaque mendax est, et non stans in veritate, videlicet non verum dicebat: Quoniam hac omnia mihi tradita sunt, et cui volo do ea; sed mendacium loquens.

And he taught us, who have been set free, by his command to wait, when hungry, for the food given by God; and when placed in the height of every gift, whether trusting in works of righteousness or adorned with surpassing ministry, by no means to be lifted up or to tempt God, but to think humbly in all things, and to have ready at hand, “You shall not tempt the Lord your God”; as the apostle also taught, saying, “Not minding high things, but agreeing with the lowly”; and not to be captured by riches, or worldly glory, or present appearances, but to know that we must worship the Lord our God and serve him alone, and not believe the one who falsely promised what was not his, saying, “All these I will give you, if you fall down and worship me.” For he himself confesses that to worship him and do his will is to fall from the glory of God. And what pleasant or good thing can one who has fallen share in? Or what else can such a one hope for or expect but death? For death is next to the one who has fallen. Then neither will he give what he promised; for how will he give to one who has fallen? Then, since God rules over men and over him himself, and without the will of our Father in heaven not even a sparrow falls to the ground, his saying, “All these have been handed over to me, and I give them to whom I will,” he said lifted up in pride. For creation is not under his power, since he himself is one of the creatures. Nor will he himself assign the kingdom of men to men; but both all other things and the things concerning men are disposed according to the ordinance of God the Father. And the Lord says: “The devil is a liar from the beginning, and did not stand in the truth.” If, then, he is a liar and does not stand in the truth, he was certainly not telling the truth when he said, “All these have been handed over to me, and I give them to whom I will,” but speaking a lie.

Deut 6:16 (quotation, high confidence) · Rom 12:16 (quotation, high confidence) · Deut 6:13 (allusion, high confidence) · Matt 4:9 (quotation, high confidence) · Matt 10:29 (allusion, high confidence) · Luke 4:6 (quotation, high confidence) · John 8:44 (quotation, high confidence)

Notes and citation

Summary: Christ’s answers in the temptation teach humility and trust in God’s gifts; the devil’s promise of the kingdoms was a lie, since all is ruled by God.

Harvey’s notes and margin references were removed. Quotations and allusions: Deut 6:16; Rom 12:16; Deut 6:13; Matt 4:9; Matt 10:29; Luke 4:6; John 8:44.

Notes on the original text

Digital text corrected (Harvey's notes and margin reference; OCR slip; margin reference inside a word; note marker; stray mark; stray mark; OCR slip): quze.a Deo → quae a Deo; ^charismatis → charismatis; quemadnom, zii. 16. modum → quemadmodum; 9mundana → mundana; nolente Patre nat. x. ss. 1 dissolvi. VOBS. * VxT., GB. precepta. εἰ following. nostro qui est → nolente Patre nostro qui est; mii tradita → mihi tradita; Diabolus ! mendax → Diabolus mendax; ef cui volo → et cui volo.

Topics: Ethics

Cite (SBL): Irenaeus, Haer. 5.22.2 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-22-1/#p-5-22-2).

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Against 5, chapter 23

5.23.1Harvey 2:319

Assuetus enim erat jam ad seductionem hominum mentiri adversus Deum. Ab initio enim homini escam multam cum Deus dedisset, ex una autem tantum arbore praecepisset ne manducaret, quemadmodum Scriptura dicit dixisse Deum ad Adam: Ab omni ligno quod est in paradiso escam manducabis; a ligno autem cognoscendi bonum et malum, ab eo non manducabitis: qua autem die manducaveritis ab eo, morte moriemini; ille mentiens adversus Dominum, tentavit hominem, quemadmodum Scriptura dicit dixisse serpentem mulieri: Quid itaque dixit Deus: Ne manducaveritis ab omni ligno paradisi? Et cum illa traduxisset mendacium, et simpliciter retulisset preceptum, in eo quod diceret: Ab omni ligno paradisi manducabimus: a fructu autem ligni quod est in medio paradiso, dixit Deus, ex eo non manducabitis, neque tetigeritis, ne moriamini; cum didicisset a muliere preceptum Dei, astutia usus decepit eam denuo per falsiloquium, dicens: Non morte moriemini. Sciebat enim Deus, quoniam qua die manducaveritis ex eo, aperientur oculi vestri, et eritis sicut dii, scientes bonum et malum. Primo quidem in Dei paradiso disputabat de Deo, quasi absente eo: magnitudinem enim ignorabat Dei. Post deinde ab ipsa discens dixisse Dominum, morituros eos si gustassent de praedicto ligno, tertium mendacium loquens dixit: Non morte moriemini. Sed quoniam Deus verax est, mendax autem serpens, de effectu ostensum est, morte subsecuta eos qui manducaverant. Simul enim cum esca et mortem adsciverunt, quoniam inobedientes manducabant: inobedientia autem Dei mortem infert. Propter hoc ex eo traditi sunt ei, debitores mortis effecti.

For he was already accustomed to lie against God in order to seduce men. For at the beginning, when God had given man abundant food and had commanded him not to eat from one tree only, as Scripture says that God said to Adam: “From every tree that is in the paradise you shall eat food; but from the tree of knowing good and evil, from it you shall not eat; on the day you eat from it, you shall die the death”; he, lying against the Lord, tempted man, as Scripture says the serpent said to the woman: “Why has God said, ‘You shall not eat from every tree of the paradise’?” And when she had exposed the lie and simply reported the command, saying, “From every tree of the paradise we shall eat; but of the fruit of the tree in the middle of the paradise God said, You shall not eat from it, nor touch it, lest you die,” having learned God’s command from the woman, he used cunning and deceived her again by falsehood, saying: “You will not die the death. For God knew that on the day you eat from it your eyes will be opened, and you will be like gods, knowing good and evil.” First, in God’s paradise, he disputed about God as though God were absent, for he did not know the greatness of God. Then, learning from her that the Lord had said they would die if they tasted the tree, he spoke a third lie: “You will not die the death.” But since God is true and the serpent a liar, it was shown by the outcome, death following upon those who had eaten. For together with the food they took on death too, because they ate in disobedience; and disobedience to God brings death. For this reason from then on they were handed over to it, made debtors to death.

Gen 2:16 (quotation, high confidence) · Gen 2:17 (quotation, high confidence) · Gen 3:1 (quotation, high confidence) · Gen 3:2 (quotation, high confidence) · Gen 3:3 (quotation, high confidence) · Gen 3:4 (quotation, high confidence) · Gen 3:5 (quotation, high confidence)

Notes and citation

Summary: The devil lied from the beginning, telling Eve she would not die; but God proved true, and disobedient Adam and Eve became debtors to death.

Harvey’s chapter title (“The devil is practised in lies, by which Adam was seduced and sinned on the sixth day of creation, on which he was at last restored by Christ”) was removed. Quotations: Gen 2:16–17; Gen 3:1–5.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; margin reference; OCR slip; page number; editor's chapter title; margin debris; margin reference inside a word; note marker; running head): Diabolus assuetus est mendacüs, quibus seductus Adam sexto creationis die peccavit, quo tandem per Christum reparatus fiut. AssuETUs enim → Assuetus enim; 2a ligno autem → a ligno autem; dizit Deus: Ne manducaveritis ab 0. 485. omni ligno → dixit Deus: Ne manducaveritis ab omni ligno; paradiso, dizit Deus → paradiso, dixit Deus; tetigeGen. iL. 16,17. ritis → tetigeritis; Dei, LIB. V. astutia → Dei, astutia; Non cr. AAT morte → Non morte; sicut dit, scientes bonum Gen. ui. 4. et malum → sicut dii, scientes bonum et malum.

Cite (SBL): Irenaeus, Haer. 5.23.1 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-22-1/#p-5-23-1).

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5.23.2Harvey 2:319

In ipsa itaque die mortui sunt, in qua et manducaverunt, et debitores facti sunt mortis, quoniam conditionis dies unus. Factum est enim, inquit, vespere, et factum est mane dies unus. In ipsa autem hac die manducaverunt; in ipsa autem et mortui sunt. Secundum autem cireulum et cursum dierum, secundum quem alia quidem prima, alia autem seeunda, et alia tertia vocatur, si quis velit diligenter discere qua die ex septem diebus mortuus est Adam, inveniet ex Domini dispositione. Recapitulans enim universum hominem in se ab initio usque ad finem, recapitulatus est et mortem ejus. Manifestum est itaque, quoniam in illa die mortem sustinuit Dominus obediens Patri, in qua mortuus est Adam inobediens Deo. In qua autem mortuus est, in ipsa et manducavit. Dixit enim Deus: In qua die manducabitis ex eo, morte moriemini. Hune itaque diem recapitulans in semetipsum Dominus, venit ad passionem pridie ante sabbatum, quz est sexta conditionis dies, in qua homo plasmatus est, secundam plasmationem ei, eam quie est a morte, per suam passionem donans. Quidam autem rursus in millesimum annum revocant mortem Adae: quoniam enim dies Domini, sicut mille anni, non superposuit autem mille annos, sed intra eos mortuus est, transgressionis adimplens sententiam. Sive ergo secundum inobedientiam, quae est mors: sive quod exinde hac traditi sint, et facti sint debitores mortis: sive secundum unum et eundem diem, in quo manducaverunt, et mortui sunt; quoniam una conditionis dies: sive seeundum hunc circulum dierum, quia in ipsa mortui sunt in qua et manducaverunt, hoc est Parasceve, quze dicitur coena pura, id est sexta feria, quam et Dominus ostendit passus in ea: sive secundum quod non sit supergressus mille annos, sed in ipsis mortuus sit: secundum omnia ergo que significantur, Deus quidem verax; mortui enim sunt, qui gustaverunt de ligno: serpens autem mendax ostensus est et homicida, sicut Dominus ait de eo: Quoniam ab initio homicida est, et in veritate non stetit.

So on the very day on which they ate, they died and became debtors to death, since the day of creation is one. “For there was evening,” it says, “and there was morning, one day.” And on this very day they ate, and on it they died. But according to the cycle and course of days, by which one is called the first, another the second, another the third, if anyone wishes to learn carefully on which of the seven days Adam died, he will find it from the Lord’s dispensation. For recapitulating in himself the whole man from the beginning to the end, he also recapitulated his death. So it is plain that the Lord, obedient to the Father, underwent death on the day on which Adam, disobedient to God, died. And on the day he died, on that day he ate. For God said: “On the day you eat from it, you shall die the death.” Recapitulating this day in himself, then, the Lord came to his passion on the day before the Sabbath, which is the sixth day of creation, on which man was formed, giving him through his passion a second formation, the one that is from death. Others again place Adam’s death in the thousandth year: for since a day of the Lord is as a thousand years, and he did not exceed a thousand years but died within them, he fulfilled the sentence of his transgression. Whether, then, in respect of disobedience, which is death; or because from then on they were handed over to it and made debtors to death; or in respect of the one and the same day on which they ate and died, since the day of creation is one; or in respect of this cycle of days, because they died on the day on which they also ate, that is, the Preparation, which is called the “pure supper,” that is, the sixth day of the week, on which the Lord also showed that he suffered; or because he did not exceed a thousand years but died within them: in every one of these senses God is true, for those who tasted of the tree died; and the serpent was shown a liar and a murderer, as the Lord says of him: “For he was a murderer from the beginning, and did not stand in the truth.”

Gen 1:5 (quotation, high confidence) · Gen 2:17 (quotation, high confidence) · Mark 15:42 (allusion, high confidence) · Ps 90:4 (89:4 LXX) (allusion, high confidence) · 2 Pet 3:8 (allusion, high confidence) · John 8:44 (quotation, high confidence)

Notes and citation

Summary: Adam died on the day he ate, in several senses: the sixth day, on which Christ also died to give man a second formation, or within the first thousand-year “day”.

Margin references were removed. “Pure supper” renders coena pura (Greek προσάββατον / παρασκευή was called καθαρὰ δειπνία, “pure supper”, among Greek-speaking Jews); sexta feria is “the sixth day of the week”, Friday. Quotations and allusions: Gen 1:5; Gen 2:17; Mark 15:42; Ps 90:4 / 2 Pet 3:8; John 8:44.

Notes on the original text

Digital text corrected (OCR slip; margin debris; margin reference inside a word; stray mark): Inipea itaque → In ipsa itaque; dies unus.? Factum → dies unus. Factum; dies wnus → dies unus; dies Dos ret ui. 8. mini → dies Domini; Sive M. 321. ip. v. ergo secundum inobedientiam, } quze → Sive ergo secundum inobedientiam, quae; unum et 9. «s xxii? eundem → unum et eundem; Bicut Dominus → sicut Dominus; $n veritate → in veritate.

Topics: Christology

Cite (SBL): Irenaeus, Haer. 5.23.2 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-22-1/#p-5-23-2).

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Against 5, chapter 24

5.24.1Harvey 2:319

Sicut ergo in principio mentitus est, ita et in fine mentiebatur, dicens: Haec omnia mihi tradita sunt, et cui volo do ea. Non enim ipse determinavit hujus seculi regna, sed Deus: Regis enim cor in manu Dei. Et per Salomonem autem ait Verbum: Per me reges regnant, et potentes tenent justitiam. Per me principes exaltabuntur, et tyranni per me regnant terram. Et Paulus autem A postolus in hoc ipsum ait: Omnibus potestatibus sublimioribus subjecti estote: non est enim potestas nisi a Deo. Qua autem sunt, a Deo disposita sunt. Et iterum de ipsis ait: Non enim sine causa gladium portat; Dei enim minister est, vindex in iram ei qui male operatur. Quoniam haec autem non de angelicis potestatibus, nec de invisibilibus principibus dixit, quomodo quidam audent exponere, sed de his quse sunt secundum homines potestates, ait: Propter hoc enim, et tributa prestatis, ministri enim Dei sunt, in hoc ipsum deservientes. Hoc autem et Dominus confirmavit, non faciens quidem quod a Diabolo suadebatur; tributorum autem exactoribus jubens pro se, et pro Petro dari tributum: quoniam ministri Dei sunt, in hoc ipsum deservientes.

As, then, he lied at the beginning, so he lied at the end too, saying, “All these have been handed over to me, and I give them to whom I will.” For it is not he who has determined the kingdoms of this world, but God: “for the heart of the king is in the hand of God.” And through Solomon the Word says: “By me kings reign, and the powerful hold justice; by me princes are exalted, and by me tyrants rule the earth.” And the apostle Paul says on this very point: “Be subject to all the higher authorities; for there is no authority except from God; and those that exist have been ordained by God.” And again of them he says: “For he does not bear the sword in vain; for he is God’s servant, an avenger for wrath on the one who does evil.” And that he said this not of angelic powers nor of invisible rulers, as some dare to expound it, but of human authorities, he says: “For this reason you also pay taxes; for they are God’s servants, devoting themselves to this very thing.” And the Lord confirmed this too, by not doing what the devil urged, and by ordering the tax-collectors to be paid the tax for himself and for Peter; because “they are God’s servants, devoting themselves to this very thing.”

Luke 4:6 (quotation, high confidence) · Prov 21:1 (quotation, high confidence) · Prov 8:15 (quotation, high confidence) · Prov 8:16 (quotation, high confidence) · Rom 13:1 (quotation, high confidence) · Rom 13:4 (quotation, high confidence) · Rom 13:6 (quotation, high confidence) · Matt 17:27 (allusion, high confidence)

Notes and citation

Summary: The kingdoms of the world are appointed by God, not the devil, as Proverbs and Paul teach of earthly rulers and as Christ showed by paying the tax.

Harvey’s chapter title (“On the devil’s continual lying, and the powers and earthly kingdoms we must obey, insofar as they are appointed by God and not by the devil”) was removed. Irenaeus rejects an interpretation of Rom 13 as referring to angelic powers. Quotations and allusions: Luke 4:6; Prov 21:1; Prov 8:15–16; Rom 13:1, 4, 6; Matt 17:27.

Notes on the original text

Digital text corrected (OCR slip; editor's chapter title; OCR slip; line number; margin debris; OCR slips; margin reference; OCR slip; running head and margin debris; OCR slip; stray mark): De Diaboli perpetuo mendacio, potestatibus quibus nos parere oportet, atque imperus terrenis, quatenus a Deo non autem α Diabolo constituantur. Sicur ergo → Sicut ergo; mentiebatur, Matt. ἵν. 9, εἰ dicens:? Hae → mentiebatur, dicens: Haec; Non enim ne ty, ipse determinavit hujus seculi Sregna, sed Deus: Regis enim cor in sans Det. → Non enim ipse determinavit hujus seculi regna, sed Deus: Regis enim cor in manu Dei.; ezaltabuntur → exaltabuntur; 5per me → per me; a, Deo → a Deo; por(at → portat; Quoniam 11000 autem → Quoniam haec autem; jubens LIB. V. pro se, et pro Petro ! dari tributum: quoniam ministri Det sunt, in oR EN τῆν. hoc ipsum → jubens pro se, et pro Petro dari tributum: quoniam ministri Dei sunt, in hoc ipsum.

Topics: Ethics

Cite (SBL): Irenaeus, Haer. 5.24.1 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-22-1/#p-5-24-1).

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5.24.2Harvey 2:319

Quoniam enim absistens a Deo homo in tantum efferavit, ut etiam consanguineum hostem sibi putaret, et in omni inquietudine, et homicidio, et avaritia sine timore versaretur; imposuit ilii Deus humanum timorem, non enim cognoscebant timorem Dei, ut potestati hominum subjecti, et lege eorum astricti, ad aliquid assequantur justitiae, et moderentur ad invicem, in manifesto propositum gladium timentes, sicut Apostolus ait: Non enim sine causa gladium portat: Dei enim minister est, vindex in iram ei qui male operatur. Et propter hoc etiam ipsi magistratus indumentum justitiae leges habentes, quaecunque juste et legitime fecerint, de his non interrogabuntur, neque poenas dabunt. Quaecunque autem ad eversionem justi, inique et impie et contra legem, et more tyrannico exercuerint, in his et peribunt; justo judicio Dei ad omnes aequaliter perveniente, et in nullo deficiente. Ad utilitatem ergo gentilium terrenum regnum positum est a Deo; sed non a diabolo, qui nunquam omnino quietus est, imo qui ne ipsas quidem gentes vult in tranquillo agere; ut timentes regnum hominum, non se alterutrum homines vice piscium consumant, sed per legum positiones repercutiant multiplicem gentilium injustitiam. Et secundum hoc ministri Dei sunt, qui tributa exigunt a nobis, in hoc ipsum servientes.

For since man, departing from God, became so savage that he thought even his kinsman an enemy, and lived without fear in every disorder, murder, and greed, God put on him the fear of men, since they did not know the fear of God, so that, subject to the authority of men and bound by their law, they might attain some measure of justice and restrain themselves toward one another, fearing the sword set openly before them, as the apostle says: “For he does not bear the sword in vain; for he is God’s servant, an avenger for wrath on the one who does evil.” And for this reason the magistrates themselves, having the laws as a garment of justice, will not be called to account or punished for whatever they do justly and lawfully; but whatever they do unjustly, impiously, against the law, and tyrannically, to overturn justice, in these things they will also perish, the just judgment of God coming upon all alike and failing in nothing. Earthly rule, then, was established by God for the benefit of the nations, and not by the devil, who is never at rest at all, and does not wish even the nations to live in peace; so that, fearing human rule, men may not devour one another like fish, but through the laying down of laws may beat back the manifold injustice of the nations. And in this sense those who exact taxes from us are “God’s servants, devoting themselves to this very thing.”

Rom 13:4 (quotation, high confidence) · Rom 13:6 (quotation, high confidence)

Notes and citation

Summary: God established human government and the fear of the sword to restrain violence among fallen men; rulers who act justly are blameless, but unjust ones will perish.

Quotations: Rom 13:4, 6.

Notes on the original text

Digital text corrected (OCR slip; line number; note marker; stray letter; stray letters; stray mark): EL Quoniam enim → Quoniam enim; homo i in tantum → homo in tantum; 3manifesto → manifesto; vindex in tram → vindex in iram; 5et contra → et contra; regnum " hominum → regnum hominum; multiplicem. gentilium → multiplicem gentilium; ministri Det sunt, qui → ministri Dei sunt, qui.

Topics: Ethics

Cite (SBL): Irenaeus, Haer. 5.24.2 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-22-1/#p-5-24-2).

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5.24.3Harvey 2:319

Quae sunt potestates, a Deo ordinate sunt; manifestum est quoniam mentitur Diabolus, dicens: Mihi tradita sunt, et cui volo, do ea. Cujus enim jussu homines nascuntur, hujus jussu et reges constituuntur, apti his qui illo tempore ab ipsis regnantur. Quidam enim illorum ad correptionem et utilitatem subjectorum dantur, et conservationem justitiae: quidam autem ad timorem et poenam et increpationem: quidam autem ad illusionem et contumeliam et superbiam, quemadmodum et digni sunt; Dei justo judicio, sicut praediximus, in omnibus aequaliter supergrediente. Diabolus autem, quippe apostata exsistens angelus, hoc tantum potest, quod et egit in principio, seducere et abstrahere mentem hominis ad transgredienda precepta Dei, et paulatim obcaecare corda eorum qui conarentur servire ei, ad obliviscendum quidem verum Deum; ipsum autem quasi Deum adorare.

Since the authorities that exist have been ordained by God, it is plain that the devil lies when he says, “To me they have been handed over, and I give them to whom I will.” For by whose command men are born, by his command kings too are appointed, suited to those who are ruled by them at that time. For some of them are given for the correction and benefit of their subjects and the preservation of justice; some for fear, punishment, and rebuke; and some for mockery, insult, and pride, as the subjects deserve; the just judgment of God, as we said before, passing over all alike. But the devil, being an apostate angel, can do only this, which he did at the beginning: seduce and draw away the mind of man to transgress God’s commandments, and little by little blind the hearts of those who would try to serve him, so that they forget the true God and worship him as God.

Rom 13:1 (quotation, high confidence) · Luke 4:6 (quotation, high confidence) · Eph 2:2 (allusion, medium confidence) · 2 Cor 4:4 (allusion, medium confidence)

Notes and citation

Summary: Since authorities are ordained by God, who gives good or bad rulers as the people deserve, the devil can only deceive men into forgetting the true God.

Stieren's edition (1848–53) shows that no words are lost at the opening; “Since” renders the sense. The running head and margin debris were removed. Quotations and allusions: Rom 13:1; Luke 4:6; Eph 2:2; 2 Cor 4:4.

Notes on the original text

Digital text corrected (OCR slip; line lost in the OCR; OCR slip; margin reference; note marker; margin debris; running head and margin debris; OCR slip; stray marks): Que sunt potestates → Quae sunt potestates; dicens: M3Ai tradita → dicens: Mihi tradita; ad !! correptionem → ad correptionem; et. superbiam, quemadmodum et, digni sunt → et superbiam, quemadmodum et digni sunt; sicut POTESTATES ORDINATAe. LIB. Y. praediximus, i in omnibus ! sequaliter supergrediente. Diabolus auORV. Y ru tem → sicut praediximus, in omnibus aequaliter supergrediente. Diabolus autem; hoc tantum potest, 3 quod uiv et egit → hoc tantum potest, quod et egit; ad Eph. ti. 2. transgredienda → ad transgredienda; obezcare → obcaecare.

Topics: Ethics

Cite (SBL): Irenaeus, Haer. 5.24.3 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-22-1/#p-5-24-3).

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5.24.4Harvey 2:319

Quemadmodum autem si quis apostata regionem aliquam hostiliter capiens, perturbet eos qui in ea sunt, ut Regis gloriam sibi vindicet apud ignorantes quod apostata et latro sit: sic etiam Diabolus, cum sit unus ex angelis his, qui super spiritum aeris praepositi sunt, quemadmodum Paulus Apostolus in ea quze est ad Ephesios manifestavit, invidens homini, apostata a divina factus est lege: invidia enim aliena est a Deo. Et quoniam per hominem traducta est apostasia ejus, et examinatio sententie ejus, homo factus est, ad hoc magis magisque semetipsum contrarium constituit homini, invidens vitae ejus, et in sua potestate apostatica volens concludere eum. Omnium autem artifex Verbum Dei, per hominem vincens eum, et apostatam ostendens, e contrario subjecit eum homini: Ecce, dicens, do vobis potestatem calcandi super serpentes, et scorpiones, et super omnem virtutem inimici; ut quemadmodum dominatus est homini per apostasiam, sic iterum per hominem recurrentem ad Deum, evacuetur apostasia ejus.

And as an apostate, seizing some region as an enemy, harasses those who live in it, so as to claim for himself the glory of a king among those who do not know that he is an apostate and a robber, so too the devil, being one of the angels set over the spirit of the air, as the apostle Paul made plain in the letter to the Ephesians, envying man, became an apostate from the divine law; for envy is foreign to God. And since his apostasy was exposed through man, and man became the testing of his intent, he set himself more and more against man, envying his life and wishing to shut him up in his apostate power. But the Word of God, the maker of all things, conquering him through man and exposing him as an apostate, in turn made him subject to man, saying: “See, I give you power to tread on serpents and scorpions, and over all the power of the enemy”; so that, as he ruled over man through apostasy, so again through man returning to God his apostasy may be made void.

Eph 2:2 (allusion, high confidence) · Luke 10:19 (quotation, high confidence)

Notes and citation

Summary: The devil, an angel who fell through envy of man, usurps rule like a rebel; but the Word, conquering him as man, has made him subject to man.

“Man became the testing of his intent” renders the obscure examinatio sententiae ejus, homo factus est. Quotations and allusions: Eph 2:2; Wis 2:24 (envy of the devil, not named); Luke 10:19.

Notes on the original text

Digital text corrected (OCR slip; margin reference inside a word; stray mark): Bibi vindicet → sibi vindicet; ^ad hoc → ad hoc; subLue.x.19. jecit → subjecit; vtrtutem → virtutem.

Cite (SBL): Irenaeus, Haer. 5.24.4 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-22-1/#p-5-24-4).

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Against 5, chapter 25

5.25.1Harvey 2:319

Et non tantum autem per ea quz dicta sunt, sed et per ea quze erunt sub Antichristo, ostenditur, quoniam exsistens apostata et latro, quasi Deus vult adorari; et cum sit servus, regem se vult preconari. Ille enim omnem suscipiens diaboli virtutem, veniet non quasi rex justus, nec quasi in subjectione Dei legitimus; sed impius et injustus et sine lege, quasi apostata et iniquus et homicida; quasi latro, diabolicam apostasiam in se recapitulans: et idola quidem seponens, ad suadendum quod ipse sit Deus; autem extollens unum idolum, habens in semetipso reliquorum idolorum varium errorem: ut hi qui per multas abominationes adorant diabolum, hi per hoe unum idolum serviant ipsi, de quo Apostolus in epistola, que est ad Thessalonicenses secunda, sic ait: Quoniam nisi venerit abscessio primum, et revelatus fuerit homo peccati, filius perditionis, qui adversatur et extollit se super omne quod dicitur Deus, aut colitur: ita ut in templo Dei sedeat, ostendens semetipsum tanquam sit Deus. Manifeste igitur Apostolus ostendit apostasiam ejus, et quoniam extollitur super omne quod dicitur Deus, vel quod colitur, hoc est super omne idolum, hi enim sunt qui dicuntur quidem ab hominibus, non sunt autem dii, et quoniam ipse se tyrannico more conabitur ostendere Deum.

And not only by what has been said, but also by what will happen under the Antichrist, it is shown that, being an apostate and a robber, he wants to be worshipped as God, and being a slave he wants to be proclaimed king. For he, taking on all the power of the devil, will come not as a just king, nor as one lawful in subjection to God, but impious, unjust, and lawless, as an apostate, wicked and a murderer, as a robber, recapitulating in himself the devil’s apostasy; setting aside idols to persuade men that he himself is God, and exalting himself as the one idol, having in himself the varied error of the other idols; so that those who worship the devil through many abominations may serve him through this one idol. Of him the apostle says in the second letter to the Thessalonians: “For unless the falling away comes first and the man of sin is revealed, the son of perdition, who opposes and exalts himself above everything that is called God or worshipped, so that he sits in the temple of God, showing himself as though he were God.” So the apostle plainly shows his apostasy, and that he is exalted above everything called God or worshipped, that is, above every idol (for these are called gods by men but are not gods), and that he will try in tyrannical fashion to show himself to be God.

2 Thess 2:3 (quotation, high confidence) · 2 Thess 2:4 (quotation, high confidence) · 1 Cor 8:5 (allusion, medium confidence)

Notes and citation

Summary: The Antichrist, gathering up all the devil’s apostasy, will set himself up as the one idol and claim to be God, as Paul foretold of the man of sin.

Harvey’s chapter title (“The fraud, pride, and tyrannical reign of the Antichrist, as described by Daniel and Paul”) and notes were removed. The teaching on the Antichrist is translated as written. Quotation: 2 Thess 2:3–4. Allusion: 1 Cor 8:5.

Notes on the original text

Digital text corrected (Harvey's notes leaked into the text; OCR slip; editor's chapter title; OCR slip; line number; margin debris; margin reference; running head; stray mark): Antichristi fraus superbia, et tyrannicum regnum, prout a Daniele et Paulo descripta sunt. Er non tantum → Et non tantum; et iniquus et 1 @qualiter. So inequaliter, suggesting in equali, 4 eliam. a marginal equivalent. magis qui, AR. adhuc m. magisque. homicida → et iniquus et homicida; recapitulans: 118. Υ. et idola → recapitulans: et idola; Deus; am. Y. 186 autem extollens unum idolum, habens in semetipso reliquorum E idolorum → Deus; autem extollens unum idolum, habens in semetipso reliquorum idolorum; abominationes. adorant → abominationes adorant; nist venerit → nisi venerit; fuerit 2 Then. ui. 9, homo → fuerit homo; super: omne → super omne; 5autem → autem.

Topics: Eschatology

Cite (SBL): Irenaeus, Haer. 5.25.1 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-22-1/#p-5-25-1).

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5.25.2Harvey 2:319

Super hec autem manifestavit et illud, quod a nobis per multa ostensum est, quoniam in Hierosolymis templum dispositione veri Dei factum est. Ipse enim Apostolus ex sua persona diffinitive templum illud dixit Dei. Ostendimus autem et in tertio libro, nullum ab Apostolis ex sua persona Deum appellari, nisi eum qui vere sit Deus, Patrem Domini nostri: cujus jussu hoc quod est in Hierosolymis factum est templum, ob eas causas quie a nobis dictae sunt: in quo adversarius sedebit, tentans semetipsum Christum ostendere, sicut et Dominus ait: Cum autem videritis abominationem desolationis, que dicta est per Danielem Prophetam, stantem in loco sancto, qui legit intelligat, tunc qui in Judaea sunt, fugiant in montes; et qui in tecto est, non descendat tollere quicquam de domo. Erit enim tunc pressura magna, qualis non est facta ab initio seculi usque nunc, sed neque fiet.

Besides this he has also made plain what we have shown in many ways, that the temple in Jerusalem was made by the dispensation of the true God. For the apostle himself, speaking in his own person, expressly called that temple the temple of God. And we showed in the third book that the apostles, speaking in their own person, call no one God except him who is truly God, the Father of our Lord, by whose command the temple in Jerusalem was made for the reasons we have given; in which the adversary will sit, trying to show himself to be the Christ, as the Lord also says: “But when you see the abomination of desolation spoken of by Daniel the prophet, standing in the holy place (let the reader understand), then let those in Judaea flee to the mountains, and let him who is on the housetop not go down to take anything from the house. For then there will be great tribulation, such as has not been from the beginning of the world until now, nor will be.”

Textual problem in this passage: see the notes.

2 Thess 2:4 (allusion, high confidence) · Matt 24:15 (quotation, high confidence) · Matt 24:16 (quotation, high confidence) · Matt 24:17 (quotation, high confidence) · Matt 24:21 (quotation, high confidence) · Dan 9:27 (allusion, medium confidence)

Notes and citation

Summary: Paul calls the Jerusalem temple the temple of God, showing it was built by the true God; the Antichrist will sit in it, as Jesus foretold.

Words lost in the scan of Harvey's edition are supplied from Stieren's edition. The cross-reference is to 3.6. Quotations: 2 Thess 2:4; Matt 24:15–21 (Dan 9:27; 12:11).

Notes on the original text

Digital text corrected (OCR slips; line lost in the OCR; margin debris; stray mark): Cum autem 17, 91. videritis → Cum autem videritis; per. Danielem → per Danielem; qut legit intelligat, tune qui in → qui legit intelligat, tunc qui in.

Topics: Eschatology

Cite (SBL): Irenaeus, Haer. 5.25.2 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-22-1/#p-5-25-2).

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5.25.3Harvey 2:319

Daniel autem novissimi regni finem respiciens, id est, novissimos decem reges, in quos dividitur regnum illorum, super quos filius perditionis veniet, cornua dicit decem nasci bestie; et alterum cornu pusillum nasci in medio ipsorum, et tria cornua de prioribus eradicari a facie ejus. Et ecce, inquit, oculi, quasi oculi hominis in cornu hoc, et os loquens magna, et aspectus ejus major reliquis. Videbam, et cornu illud faciebat bellum adversus sanctos, et valebat adversus eos, quoadusque venit Vetustus Dierum, et judicium dedit sanctis altissimi Dei, et tempus pervenit, et regnum. obtinuerunt Postea in exsolutione visionum dictum est ei: Bestia quarta, regnum quartum erit in terra, quod eminebit super reliqua regna et manducabit omnem terram, et conculcabit eam, et concidet. Et decem cornua ejus, decem reges exsurgent: et post eos surget alius, qui superabit malis omnes qui ante eum fuerunt, et reges tres deminorabit, et verba adversus altissimum Deum loquetur, et sanctos altissimi Dei conteret, et cogitabit demutare tempora, et legem: et dabitur in manu ejus, usque ad tempus temporum et dimidium tempus; hoc est per triennium et sex menses, in quibus veniens regnabit super terram. De quo iterum et Apostolus Paulus in secunda ad Thessalonicenses, simul et causam adventus ejus annuntians, sic ait: Et tunc revelabitur iniquus, quem Dominus Jesus interficiet spiritu oris sui, et destruet prasentia adventus sui, cujus est adventus secundum operationem Satan, in omni virtute et signis et portentis mendaciorum, et omni seductione malitiae, pereuntibus, pro eo quod dilectionem veritatis non receperunt, ut salvi fierent. Et ideo mittet eis Deus operationem erroris, ut credant mendacio, ut judicentur omnes qui non crediderunt veritati, sed consenserunt iniquitati.

And Daniel, looking to the end of the last kingdom, that is, the last ten kings among whom their kingdom is divided, upon whom the son of perdition will come, says that ten horns grow on the beast, and another small horn grows in their midst, and three of the former horns are uprooted before it. “And behold,” he says, “eyes like the eyes of a man in this horn, and a mouth speaking great things, and its appearance greater than the others. I watched, and that horn made war against the saints and prevailed against them, until the Ancient of Days came and gave judgment to the saints of the most high God, and the time came, and they obtained the kingdom.” Then, in the interpretation of the visions, it was said to him: “The fourth beast will be a fourth kingdom on the earth, which will surpass the other kingdoms and devour the whole earth, and trample and cut it to pieces. And its ten horns: ten kings will arise; and after them another will arise, who will surpass in evils all who were before him, and he will bring low three kings, and speak words against the most high God, and wear out the saints of the most high God, and think to change times and law; and it will be given into his hand until a time of times and half a time”: that is, for three years and six months, during which he will come and reign over the earth. Of him again the apostle Paul, in the second letter to the Thessalonians, declaring at the same time the cause of his coming, says: “And then the lawless one will be revealed, whom the Lord Jesus will slay with the breath of his mouth and destroy by the presence of his coming; whose coming is according to the working of Satan, in all power and signs and lying wonders, and in all the deceit of wickedness for those who are perishing, because they did not receive the love of the truth so as to be saved. And therefore God will send them a working of error, so that they believe the lie, so that all may be judged who did not believe the truth but consented to iniquity.”

Dan 7:8 (quotation, high confidence) · Dan 7:20 (quotation, high confidence) · Dan 7:21 (quotation, high confidence) · Dan 7:22 (quotation, high confidence) · Dan 7:23 (quotation, high confidence) · Dan 7:24 (quotation, high confidence) · Dan 7:25 (quotation, high confidence) · 2 Thess 2:8 (quotation, high confidence) · 2 Thess 2:9 (quotation, high confidence) · 2 Thess 2:10 (quotation, high confidence) · 2 Thess 2:11 (quotation, high confidence) · 2 Thess 2:12 (quotation, high confidence)

Notes and citation

Summary: Daniel’s little horn among the ten horns and Paul’s lawless one describe the Antichrist, who will reign three and a half years before the Lord destroys him.

Harvey’s notes and margin debris were removed. “Time of times and half a time” is the Latin as printed (for “a time, times, and half a time”). Quotations: Dan 7:8, 20–22, 23–25; 2 Thess 2:8–12.

Notes on the original text

Digital text corrected (Harvey's notes leaked into the text; OCR slip; OCR slips; stray mark; line number; margin debris; stray mark; stray marks): E? ecce → Et ecce; hominis in l git...8€. aut quod colitur super omne. autem. cornu hoc → hominis in cornu hoc; reliquis. aR Y. ¥ xxv. Videbam → reliquis. Videbam; adversus 608: quoadusque → adversus eos, quoadusque; concidet. ' Et decem → concidet. Et decem; et post 3808 surget aliua, qui ! superabit → et post eos surget alius, qui superabit; altissimi Det conteret → altissimi Dei conteret; dabitur tn manu → dabitur in manu; JE! tunc → Et tunc; quem 5 Dominus → quem Dominus; Satan, $n omni → Satan, in omni; et. portentis → et portentis; ut sales fierent → ut salvi fierent; Et ideo " mittet. eis → Et ideo mittet eis.

Topics: Eschatology

Cite (SBL): Irenaeus, Haer. 5.25.3 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-22-1/#p-5-25-3).

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5.25.4Harvey 2:319

Et Dominus autem hoc item non credentibus sibi dicebat: Ego veni in nomine Patris mei, et non recepistis me: cum alius venerit in nomine suo, illum recipietis; alium dicens Antichristum, quoniam alienus est a Domino, et ipse est iniquus judex, qui a Domino dictus est, qui Deum non timebat, neque hominem reverebatur, ad quem fugit vidua oblita Dei, id est, terrena Hierusalem, ad ulciscendum de inimico. Quod et faciet in tempore regni sui: transferet regnum in eam, et in templo Dei sedebit, seducens eos qui adorant eum, quasiipse sit Christus. Quapropter ait Daniel iterum: Et sanctum desolabitur: et datum est in sacrificium peccatum, et projecta, est in terra justitia, et fecit, et prospere cessit. Et Gabriel angelus exsolvens ejus visionem de hoc ipso dicebat: Et in novissimo regni ipsorum exsurget rex improbus facie valde, et intelligens quasstiones, et valida virtus ejus, et admirabilis, et corrumpet, et diriget, et faciet, et exterminabit fortes, et populum sanctum; et jugum torquis ejus dirigetur; dolus in manu ejus, et in corde suo exaltabitur, et dolo disperdet multos, et ad perditionem multorum stabit, et quomodo ova manu conteret. Deinde et tempus tyrannidis ejus significat, in quo tempore fugabuntur sancti, qui purum sacrificium offerunt Deo: Et in dimidio hebdomadis, ait, tolletur sacrificium et libatio, et in templum abominatio desolationis, et usque ad consummationem temporis consummatio dabitur super desolationem; dimidium autem hebdomadis tres sunt anni et menses sex.

And the Lord too said this to those who did not believe in him: “I have come in my Father’s name, and you did not receive me; when another comes in his own name, him you will receive”: calling the Antichrist “another,” because he is alien to the Lord. He is also the unjust judge of whom the Lord said that he did not fear God nor respect man, to whom the widow, forgetful of God, that is, the earthly Jerusalem, fled to be avenged of her adversary. This he will also do in the time of his reign: he will transfer his kingdom to her, and will sit in the temple of God, seducing those who worship him, as though he were the Christ. Therefore Daniel says again: “And the holy place will be made desolate; and sin was given for sacrifice, and righteousness was cast down on the earth, and he acted and prospered.” And the angel Gabriel, interpreting his vision, said of this very one: “And at the end of their kingdom a king will arise, very shameless in face, and understanding riddles, and his power strong and wonderful; and he will corrupt, and direct, and act, and destroy the strong and the holy people; and the yoke of his collar will be directed; deceit is in his hand, and he will be exalted in his heart, and by deceit he will destroy many, and he will stand for the destruction of many, and crush them in his hand like eggs.” Then he also signifies the time of his tyranny, in which the saints who offer the pure sacrifice to God will be put to flight: “And in the middle of the week,” he says, “the sacrifice and the libation will be taken away, and the abomination of desolation into the temple, and until the consummation of the time a consummation will be given upon the desolation.” And half a week is three years and six months.

John 5:43 (quotation, high confidence) · Luke 18:2 (allusion, high confidence) · Luke 18:3 (allusion, high confidence) · Dan 8:11 (quotation, high confidence) · Dan 8:12 (quotation, high confidence) · Dan 8:23 (quotation, high confidence) · Dan 8:24 (quotation, high confidence) · Dan 8:25 (quotation, high confidence) · Dan 9:27 (quotation, high confidence)

Notes and citation

Summary: The Antichrist is the “other” who comes in his own name and the unjust judge of the parable; Daniel foretells his desolation of the temple for half a week, three and a half years.

Margin debris was removed. The identification of the widow with “the earthly Jerusalem” is translated as written. Quotations and allusions: John 5:43; Luke 18:2–3; Dan 8:11–12 (LXX); Dan 8:23–25; Dan 9:27.

Notes on the original text

Digital text corrected (OCR slip; line number; margin reference; OCR slips; margin debris; margin debris inside a word; margin reference inside a word; margin reference; OCR slip; running head; stray letter; stray mark; stray marks): veni tn nomine → veni in nomine; éniquus judex → iniquus judex; neque LIB. V. hominem → neque hominem; terGR. VONT rena Hierusalem → terrena Hierusalem; faciet in. xxv. * tempore → faciet in tempore; Dei __ sedebit → Dei sedebit; et datum pan. vii. 12. est tn sacrificium → et datum est in sacrificium; prospere cessit. * Et Gabriel → prospere cessit. Et Gabriel; rex imDan. vill. 23 probus → rex improbus; et? admirabilis → et admirabilis; torquis ejus ὃ dirigetur → torquis ejus dirigetur; offerunt 5 Deo: E? tn dimidio pan.iz.97. hebdomadis → offerunt Deo: Et in dimidio hebdomadis; et " libatio → et libatio; abomtnatio desolationis → abominatio desolationis.

Topics: Eschatology

Cite (SBL): Irenaeus, Haer. 5.25.4 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-22-1/#p-5-25-4).

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5.25.5Harvey 2:319

Ex quibus omnibus non tantum qus sunt apostasiae manifestantur, et quz sunt ejus, qui in se recapitulatur omnem diabolicum errorem; sed et quoniam unus et idem Deus Pater, qui a prophetis annuntiatus, a Christo autem manifestatus. Si enim quae a Daniele prophetata sunt de fine, Dominus comprobavit: Cum videritis, dicens, abominationem desolationis, quae dicta est per Danielem prophetam; Danieli autem angelus Gabriel exsolutionem visionum fecit: hic autem est archangelus Demiurgi, et hic idem Marie evangelisavit manifestum adventum et incarnationem Christi; unus et idem Deus manifestissime ostenditur, qui prophetas misit, et Filium praemisit, et nos vocavit in agnitionem suam.

From all these passages are made plain not only the things of the apostasy, and of him who recapitulates in himself every diabolical error, but also that one and the same God the Father was announced by the prophets and manifested by Christ. For if the Lord confirmed what Daniel prophesied about the end, saying, “When you see the abomination of desolation spoken of by Daniel the prophet,” and the angel Gabriel gave Daniel the interpretation of the visions, and he is the archangel of the Demiurge, and the same announced to Mary the visible coming and incarnation of Christ, then one and the same God is most plainly shown, who sent the prophets, and sent the Son beforehand, and called us into his knowledge.

Matt 24:15 (quotation, high confidence) · Dan 8:16 (allusion, high confidence) · Dan 9:21 (allusion, high confidence) · Luke 1:26 (allusion, high confidence)

Notes and citation

Summary: Because Christ confirmed Daniel’s prophecy and the same Gabriel spoke to Daniel and to Mary, the God of the prophets is the Father of Christ.

Margin debris was removed. Quotations and allusions: Matt 24:15; Dan 8:16; 9:21; Luke 1:26.

Notes on the original text

Digital text corrected (margin debris inside a word; margin reference; OCR slip; stray mark; stray marks inside a word; stray word): abomtnationem desolationis, quae dicta est au. xxiv. per Danielem. prophetam → abominationem desolationis, quae dicta est per Danielem prophetam; exsolu'* tionem → exsolutionem; et incarnarc i sese. tionem → et incarnationem; agnitionem suam. etiam. → agnitionem suam..

Topics: Eschatology, Heresy

Cite (SBL): Irenaeus, Haer. 5.25.5 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-22-1/#p-5-25-5).

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Against 5, chapter 26

5.26.1Harvey 2:319

Manifestius adhuc etiam de novissimo tempore, et de his qui sunt in eo decem regibus, in quos dividetur quod nunc regnat imperium, significavit Johannes Domini discipulus in Apocalypsi, edisserens quz fuerint decem cornua, que a Daniele visa sunt, dicens sic dictum esse sibi: Et decem cornua quae vidisti, decem reges sunt, qui regnum nondum acceperunt, sed potestatem quasi reges una hora accipient cum bestia. Hi unam sententiam habent, et virtutem et potestatem, suam bestiae dant. Hi cum agno pugnabunt, et agnus vincet eos, quoniam Dominus Dominorum est, et Rex Regum. Manifestum est itaque, quoniam ex his tres interficiet ille qui venturus est, et reliqui subjicientur ei, et ipse octavus in eis: et vastabunt Babylonem, et comburent eam igni, et dabunt regnum suum bestiae, et effugabunt Ecclesiam: post deinde ab adventu Domini nostri destruentur. Quoniam enim oportet dividi regnum, et sic deperire, Dominus ait: Omne regnum divisum in se, desolabitur: et omnis civitas vel domus divisa in se, non stabit. Dividi igitur et regnum, et civitatem, et domum oportet in decem: et propterea jam partitionem et divisionem praefiguravit. Et diligenter Daniel finem quarti regni digitos ait pedum esse ejus imaginis, quae a Nabuchodonosor visa est, in quos venit lapis sine manibus praecisus, et quemadmodum ipse ait: Pedes pars quidem aliqua ferrea, et pars aliqua fictilis, quoadusque abscissus est lapis sine manibus, et percussit imaginem in pedes ferreos et fictiles, et comminuit eos usque ad finem. Post deinde in exsolutione ait: Et quoniam vidisti pedes et digitos, partem quidem fictilem, partem autem ferream, regnum divisum erit, et a radice ferrea erit in eo, quemadmodum, vidisti ferrum commiztum testo. Et digiti pedum pars quidem aliqua ferrea, pars autem aliqua fictilis. Ergo decem digiti pedum, hi sunt decem reges, in quibus dividetur regnum: ex quibus quidam quidem fortes et agiles, sive efficaces; alii autem pigri et inutiles erunt, et non consentient; quemadmodum et Daniel ait: Pars aliqua regni erit fortis, et ab ipsa pars erit minuta. Quoniam vidisti ferrum commiztum testo, commiztiones erunt in semine hominum, et non erunt adjuncti invicem, quemadmodum ferrum non commiscetur cum testo. Et quoniam finis fiet, inquit: Et in diebus regum illorum excitabit Deus coeli regnum, quod in aternum non corrumpetur, et regnum ejus alteri populo non relinquetur. Comminuet et ventilabit omnia regna, et ipsum exaltabitur in eternum. Quemadmodum vidisti, quoniam de monte pracisus est lapis sine manibus, et comminuit testum, ferrum, et aeramentum, et argentum, et aurum; Deus magnus significavit regi, que futura sunt post hac: et verum est somnium, et fidelis interpretatio ejus.

Still more plainly, about the last time and the ten kings in it, among whom the empire that now rules will be divided, John the Lord’s disciple signified in the Apocalypse, explaining what the ten horns seen by Daniel were, saying that it was said to him: “And the ten horns which you saw are ten kings, who have not yet received a kingdom, but will receive authority as kings for one hour with the beast. These have one mind, and give their power and authority to the beast. These will fight with the Lamb, and the Lamb will conquer them, because he is Lord of lords and King of kings.” It is plain, then, that the one who is to come will kill three of them, and the rest will be subject to him, and he will be the eighth among them; and they will lay Babylon waste and burn her with fire, and give their kingdom to the beast, and put the Church to flight; and afterwards they will be destroyed by the coming of our Lord. For that the kingdom must be divided and so perish, the Lord says: “Every kingdom divided against itself will be laid waste, and every city or house divided against itself will not stand.” So the kingdom, the city, and the house must be divided into ten; and for this reason he has already prefigured the partition and division. And Daniel says carefully that the end of the fourth kingdom is the toes of the feet of the image seen by Nebuchadnezzar, on which the stone cut without hands came; and as he himself says: “The feet were part iron and part clay, until the stone was cut without hands and struck the image on its feet of iron and clay, and broke them to pieces to the end.” Then in the interpretation he says: “And as you saw the feet and the toes, part clay and part iron, it will be a divided kingdom, and there will be in it some of the root of iron, as you saw the iron mixed with the clay. And the toes of the feet, part iron and part clay.” So the ten toes of the feet are the ten kings among whom the kingdom will be divided, of whom some will be strong and active or effective, and others slothful and useless, and they will not agree; as Daniel says: “Part of the kingdom will be strong, and part of it will be broken. As you saw the iron mixed with clay, there will be mixtures in the seed of men, and they will not cleave to one another, just as iron does not mix with clay.” And since an end will come, he says: “And in the days of those kings the God of heaven will raise up a kingdom that will never be destroyed, and his kingdom will not be left to another people. It will break and winnow all kingdoms, and itself be exalted for ever. As you saw that a stone was cut from the mountain without hands, and broke the clay, the iron, the bronze, the silver, and the gold, the great God has made known to the king what will be after this; and the dream is true, and its interpretation faithful.”

Rev 17:12 (quotation, high confidence) · Rev 17:13 (quotation, high confidence) · Rev 17:14 (quotation, high confidence) · Rev 17:16 (allusion, high confidence) · Rev 17:17 (allusion, medium confidence) · Matt 12:25 (quotation, high confidence) · Dan 2:33 (quotation, high confidence) · Dan 2:34 (quotation, high confidence) · Dan 2:41 (quotation, high confidence) · Dan 2:42 (quotation, high confidence) · Dan 2:43 (quotation, high confidence) · Dan 2:44 (quotation, high confidence) · Dan 2:45 (quotation, high confidence)

Notes and citation

Summary: John’s ten horns and Daniel’s ten toes signify ten kings among whom the present empire will be divided before Christ, the stone cut without hands, destroys them and sets up an eternal kingdom.

Harvey’s chapter title (“John and Daniel foretold the dissolution and desolation of the Roman empire, which will precede the end of the world and Christ’s eternal kingdom”) and notes were removed. “The empire that now rules” is the Roman empire of Irenaeus’s day. The prophetic interpretation is translated as written. Quotations: Rev 17:12–14, 16–17; Matt 12:25; Dan 2:33–34, 41–45.

Notes on the original text

Digital text corrected (Harvey's notes inside a word; OCR slip; OCR slip; stray mark; OCR slips; OCR slips; line number; editor's chapter title; page number; OCR slip; line number; margin debris; margin debris; stray mark; margin reference; margin reference inside a word; margin reference; OCR slips; note marker; OCR slip; running head inside a word; stray letter; stray mark; stray mark; note marker; stray mark; split word): Quia Johannes et Daniel pradixerunt imperii Romani dissolutionem. et desolationem, que finem mundi et Regnum Christi eternum pracedet; refelluntur alium a Demiurgo patrem confingentes Gnostici, Satana organa, quorum opera nunc Deum aperte blasphemat. G. 440. MauirzsTIUs adhuc → Manifestius adhuc; quod nunc ! regnat → quod nunc regnat; discipulis in? A pocalypsi → discipulus in Apocalypsi; sibi: 5.42 decem cornua que vidisti, * decem → sibi: Et decem cornua quae vidisti, decem; Ht unam → Hi unam; bestim dant. 5 H3 cum → bestiae dant. Hi cum; εἰ Rew Regum → et Rex Regum; dividi a. se. regnum, et sic deperire, * Dominus → dividi regnum, et sic deperire, Dominus; divisum ἐπ se → divisum in se; Et diliApoc. xvii. 1 AR, regnant. prelatione intdligit Hieronymus. An enim genter Daniel → Et diligenter Daniel; imaLIB. Y. ginis → imaginis; sine OR. V. xxv manibus → sine manibus; pars quidem E aliqua → pars quidem aliqua; abscissus est ! lapis Den. 1.35, 34. sine manibus, σέ percussit imaginem tn pedes → abscissus est lapis sine manibus, et percussit imaginem in pedes; et. fictiles, et 2 comminuit → et fictiles, et comminuit; partem Dan. i.a, «s. autem ferream → partem autem ferream; 5regni → regni; pars erit máipan. i.42,5. nuta → pars erit minuta; ezcitabit Deus coli regnum → excitabit Deus coeli regnum; regnum. ejus alteri populo non relin— quetur → regnum ejus alteri populo non relinquetur; 9testum, ferrum, et wramentum → testum, ferrum, et aeramentum.

Topics: Eschatology

Cite (SBL): Irenaeus, Haer. 5.26.1 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-22-1/#p-5-26-1).

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5.26.2Harvey 2:319

Si ergo Deus magnus significavit per Danielem futura, et per Filium confirmavit; et Christus est lapis, qui praecisus est sine manibus, qui destruet temporalia regna, et aeternum inducet, qu:e est justorum resurrectio; Resuscitabit, ait, Deus coeli regnum, quod in eternum nunquam corrumpetur, confutati resipiscant qui Demiurgum respuunt, et non consentiunt ab eo Patre premissos prophetas, a quo et Dominus venit; sed asseverant ex differentibus virtutibus factas esse prophetias. Quse enim a Demiurgo predicta sunt similiter per omnes prophetas, haec Christus in fine perfecit, ministrans Patris sui voluntati, et adimplens secundum humanum genus dispositiones. Qui ergo blasphemant Demiurgum, vel ipsis verbis et manifeste, quemadmodum qui a Marcione sunt; vel secundum eversionem sententiae, quemadmodum qui a Valentino sunt, et omnes qui falso dicuntur esse Gnostici; organa Satanae ab omnibus Deum colentibus cognoscantur esse, per quos Satanas nune, et non ante, visus est maledicere Deo, et qui ignem aeternum praeparavit omni apostasiae. Nam ipse per semetipsum nude non audebat blasphemare suum Dominum; quemadmodum et initio per serpentem seduxit hominem, quasi latens Deum. Bene Justinus dixit, quoniam ante Domini adventum nunquam ausus est Satanas blasphemare Deum, quippe nondum sciens suam damnationem: quoniam et in parabolis, et allegoriis, a prophetis de eo sic dictum est. Post autem adventum Domini ex sermonibus Christi et Apostolorum ejus discens manifeste, quoniam ignis seternus ei praeparatus est ex sua voluntate abscedenti a Deo, et omnibus qui sine poenitentia perseverant in apostasia: per hujusmodi homines blasphemat eum Deum, qui judicium importat, quasi jam condemnatus, et peccatum suze apostasiae conditori suo imputat, et non suze voluntati et sententiae: quemadmodum et qui supergrediuntur leges, et postea poenas dant, queruntur de legislatoribus, sed non de semetipsis. Sic autem et hi diabolico spiritu pleni, innumeras accusationes inferunt factori nostro, qui et Spiritum vite nobis donaverit, et legem omnibus aptam posuerit; et nolunt justum esse judicium Dei. Quapropter et alterum quendam excogitant patrem, neque curantem, neque providentem. eorum quae sunt erga nos, aut etiam consentientem omnibus peccatis.

If, then, the great God signified the future through Daniel and confirmed it through his Son, and Christ is the stone cut without hands, who will destroy the temporal kingdoms and bring in the eternal one, which is the resurrection of the just (“The God of heaven,” it says, “will raise up a kingdom that will never be destroyed”), let those who are refuted come to their senses, who reject the Demiurge and do not agree that the prophets were sent beforehand by the same Father from whom the Lord too came, but assert that the prophecies were made by different powers. For what was foretold by the Demiurge alike through all the prophets, Christ brought to completion at the end, serving his Father’s will and fulfilling his dispensations concerning the human race. Those, then, who blaspheme the Demiurge, either in so many words and openly, like the followers of Marcion, or by overturning the sense, like the followers of Valentinus and all the falsely so-called Gnostics, let them be recognized by all who worship God as instruments of Satan, through whom Satan now, and not before, has been seen to curse God, who prepared eternal fire for every apostasy. For by himself he did not dare to blaspheme his Lord openly; just as at the beginning he seduced man through the serpent, as though hiding from God. Justin said well that before the Lord’s coming Satan never dared to blaspheme God, not yet knowing his own condemnation, because it was spoken of him by the prophets in parables and allegories. But after the Lord’s coming, learning plainly from the words of Christ and his apostles that eternal fire has been prepared for him, who departed from God of his own will, and for all who persist in apostasy without repentance, through such men he blasphemes the God who brings judgment, as one already condemned, and imputes the sin of his apostasy to his maker and not to his own will and choice; just as those who break the laws and are afterwards punished complain about the lawgivers and not about themselves. So these men too, filled with a diabolical spirit, bring countless accusations against our maker, who has given us the Spirit of life and laid down a law suited to all; and they will not have the judgment of God be just. Therefore they devise some other father, who neither cares for nor provides for our affairs, or even consents to all sins.

Dan 2:34 (allusion, high confidence) · Dan 2:44 (quotation, high confidence) · Matt 25:41 (allusion, high confidence) · Gen 3:1 (allusion, medium confidence)

Notes and citation

Summary: Since Christ, the stone of Daniel, fulfilled what the Creator foretold, those who blaspheme the Creator, like Marcion and the Valentinians, are instruments of Satan, who, as Justin said, began to blaspheme only after learning his condemnation.

Margin debris was removed. The saying of Justin is from a lost work (perhaps his treatise against Marcion, which Irenaeus cites in 4.6.2). Quotations and allusions: Dan 2:34, 44; Matt 25:41; Gen 3:1.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; note marker; joined words; line number; line number; OCR slip; margin debris; margin debris inside a word; stray mark): Siergo → Si ergo; seternum 7 inducet → aeternum inducet; Deus coli regnum → Deus coeli regnum; secundum ORY. wiv humanum → secundum humanum; Demiur“a 7 gum → Demiurgum; 5Christi → Christi; eum? Deum → eum Deum; 5consentientem omnibus peceatis → consentientem omnibus peccatis.

Topics: Heresy, Eschatology

Cite (SBL): Irenaeus, Haer. 5.26.2 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-22-1/#p-5-26-2).

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Against 5, chapter 27

5.27.1Harvey 2:319

Si enim non judicat pater, aut non pertinet ad eum, aut consentit his que fiunt omnibus: et si non judicat, omnes in sequo erunt, et in eodem dinumerabuntur statu. Supervacuus ergo erit adventus Christi, et contrarius, in eo quod non judicet. Venit enim dividere hominem adversus patrem suum, et filiam adversus matrem, et nurum adversus socrum: et cum duo sint in eodem lecto, unum assumere, et alterum relinquere: et duabus molentibus in mola, alteram assumere, et alteram relinquere: ad finem jubere messoribus colligere primum zizania, et fasciculos alligare, et comburere igni inexstinguibili; triticum autem colligere in horreum: et agnos quidem vocare in praeparatum regnum; haedos autem in seternum ignem mittere, qui praeparatus est a Patre ejus diabolo et angelis ejus. Et quid enim? Verbum venit in ruinam et in resurrectionem multorum? In ruinam quidem non credentium ei, quibus et majorem damnationem, quam … credentium, et facientium voluntatem Patris ejus qui est in caelis, Si ergo adventus Filii super omnes quidem similiter advenit, judicialis est autem, et discretor credentium et non credentium, quoniam ex sua sententia credentes faciunt ejus voluntatem, et ex sua sententia indicto audientes non accedunt ad ejus doctrinam: manifestum, quoniam et Pater ejus omnes quidem similiter fecit, propriam sententiam unumquemque habentem, et sensum liberum; respicit autem omnia, et providet omnibus, Solem suum oriri faciens super malos et bonos, et pluens super justos et injustos.

For if the Father does not judge, either it does not concern him or he consents to everything that is done; and if he does not judge, all will be on an equal footing and counted in the same state. Then the coming of Christ will be superfluous, and even contradictory, in that he does not judge. For he came to divide a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law; and when two are in one bed, to take one and leave the other; and of two women grinding at the mill, to take one and leave the other; at the end, to order the reapers to gather the weeds first, bind them in bundles, and burn them with unquenchable fire, but to gather the wheat into the barn; and to call the lambs into the kingdom prepared, but to send the goats into the eternal fire prepared by his Father for the devil and his angels. And why is this? Did the Word come for the fall and rising of many? For the fall of those who do not believe him, to whom he has threatened a greater condemnation than … of those who believe and do the will of his Father who is in heaven. If, then, the coming of the Son comes alike upon all, but is for judgment and separates believers from unbelievers, since believers by their own choice do his will, and the disobedient by their own choice do not come to his teaching, it is plain that his Father too made all alike, each having his own choice and a free mind; but he looks upon all things and provides for all, making his sun rise on the evil and the good and sending rain on the just and the unjust.

Textual problem in this passage: see the notes.

Matt 10:35 (quotation, high confidence) · Luke 17:34 (allusion, high confidence) · Luke 17:35 (allusion, high confidence) · Matt 13:30 (allusion, high confidence) · Matt 3:12 (allusion, medium confidence) · Matt 25:33 (allusion, high confidence) · Matt 25:34 (allusion, high confidence) · Matt 25:41 (allusion, high confidence) · Luke 2:34 (allusion, medium confidence) · Matt 10:15 (allusion, medium confidence) · Matt 7:21 (allusion, medium confidence) · Matt 5:45 (quotation, high confidence)

Notes and citation

Summary: If the Father did not judge, Christ’s coming would be pointless; Christ divides believers from unbelievers, who choose freely, while the Father provides for all.

Harvey’s chapter title (“On the future judgment through Christ, divine communion and separation, and the eternal punishment of unbelievers”) was removed. Words lost in the scan of Harvey's edition are supplied from Stieren's edition up to “of those who do not believe him”. The words lost after “condemnation than” are also missing from Stieren's scan and remain marked “…” (in other editions, “that of Sodom and Gomorrah on the day of judgment; but for the rising”). Quotations and allusions: Matt 10:35; Luke 17:34–35; Matt 13:30; Matt 3:12; Matt 25:33–34, 41; Luke 2:34; Matt 10:15; Matt 7:21; Matt 5:45.

Notes on the original text

Digital text corrected (editor's chapter title; OCR slip; line number; lines lost in the OCR; margin reference; margin reference; OCR slip): 5si non → si non; judicet. De futuro judicio per Christum, communione et separatione divina, atque infidelium penis aternis. Vzwir enim → judicet. Venit enim; matt. x. ss. Jiliam → filiam; socrum: et cum duo Luc xvi 4 sint → socrum: et cum duo sint; Verbum venit in ruinam et in resurrectionem multorum? In ruinam quidem non credentium ei, quibus et majorem damnationem, quam tionem autem credentium → Verbum venit in ruinam et in resurrectionem multorum? In ruinam quidem non credentium ei, quibus et majorem damnationem, quam … credentium.

Topics: Eschatology

Cite (SBL): Irenaeus, Haer. 5.27.1 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-22-1/#p-5-27-1).

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5.27.2Harvey 2:319

Et quicunque erga eum custodiunt dilectionem, suam his prestat communionem. Communio autem Dei, vita et lumen, et fruitio eorum quie sunt apud eum bonorum. Quicunque autem absistunt secundum sententiam suam ab eo, his eam quz electa est ab ipsis separationem inducit. Separatio autem Dei, mors; et separatio lucis, tenebre; et separatio Dei, amissio omnium qu sunt apud eum bonorum. Qui ergo per apostasiam amiserunt quie praedicta sunt, quippe desolati ab omnibus bonis, in omni poena conversantur; Deo quidem principaliter non a semetipso eos puniente, prosequente autem eos poena, quoniam sint desolati ab omnibus bonis. ZEterna autem et sine fine sunt a Deo bona: et propter hoc et amissio eorum seterna et sine fine est: quemadmodum in immenso lumine, qui excaecaverunt semetipsos, vel ab aliis exezecati sunt, semper privati sunt jucunditate luminis; non quod lumen ponam eis inferat caecitatis, sed quod ipsa caecitas superinducat eis calamitatem. Et propter hoc Dominus dicebat: Qui credit in me, non judicatur, id est, non separatur a Deo: unitus est enim per fidem Deo. Qui autem non credit, ait, jam judicatus est, quoniam non credidit in nomine unigeniti Fili Dei, id est, separavit semetipsum a Deo voluntaria sententia. Hoc est enim judicium, quoniam lumen venit in hunc mundum, et dilexerunt homines magis tenebras, quam lumen. Omnis enim qui male agit, odit lumen, et non venit ad lumen, ne traducantur opera ejus. Qui autem facit veritatem, venit ad lumen, ut manifestentur opera ejus, quoniam in Deo est operatus.

And to all who keep love toward him he gives communion with himself. And communion with God is life and light and the enjoyment of the good things that are with him. But on all who by their own choice stand apart from him he brings the separation they have chosen. And separation from God is death, and separation from light is darkness, and separation from God is the loss of all the good things that are with him. Those, then, who through apostasy have lost these things, being deprived of all good things, live in every punishment; God does not punish them directly of himself, but punishment follows them because they are deprived of all good things. And the good things from God are eternal and without end; and for this reason their loss too is eternal and without end: just as, in boundless light, those who have blinded themselves or been blinded by others are always deprived of the delight of the light; not that the light inflicts on them the punishment of blindness, but that the blindness itself brings calamity upon them. And for this reason the Lord said: “Whoever believes in me is not judged,” that is, is not separated from God; for he is united to God through faith. “But whoever does not believe,” he says, “has already been judged, because he has not believed in the name of the only-begotten Son of God,” that is, he separated himself from God by his own choice. “For this is the judgment, that the light has come into this world, and men loved darkness rather than light. For everyone who does evil hates the light and does not come to the light, lest his works be exposed. But whoever does the truth comes to the light, so that his works may be made manifest, that they have been done in God.”

Textual problem in this passage: see the notes.

John 3:18 (quotation, high confidence) · John 3:19 (quotation, high confidence) · John 3:20 (quotation, high confidence) · John 3:21 (quotation, high confidence)

Notes and citation

Summary: Communion with God is life and light; those who choose separation from him lose all good, and since God’s goods are eternal, so is their loss.

Words lost in the scan of Harvey's edition are supplied from Stieren's edition. Quotation: John 3:18–21.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; line lost in the OCR; margin reference): adJoh. ii, 18— unitus → unitus; Quit autem → Qui autem; ut mantfestentur opera ejus → ut manifestentur opera ejus.

Topics: Eschatology

Cite (SBL): Irenaeus, Haer. 5.27.2 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-22-1/#p-5-27-2).

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