Against Heresies 5.28.1–5.33.4

Irenaeus of Lyons · Against Heresies · ca. 180–190 · Lyons · 18 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 28

5.28.1Harvey 2:319

Quoniam igitur in hoc mundo quidam quidem accurrunt lumini, et per fidem uniunt se Deo; alii autem absistunt a lumine, et separant seipsos a Deo: venit Verbum Dei, omnibus aptam habitationem inferens; his quidem qui in lumine sunt, ut fruantur eo, et his quae in eo sunt bonis: his autem qui in tenebris sunt, ut participentur eas calamitates qu in eis sunt. Et propter hoc ait, hos quidem qui sunt ad dexteram vocari in regnum Patris: illos autem qui sunt a sinistra in sternum ignem missurum. Semetipsos enim omnibus privaverunt bonis.

Since, then, in this world some run to the light and unite themselves to God through faith, while others stand apart from the light and separate themselves from God, the Word of God comes bringing a fitting dwelling for all: for those who are in the light, that they may enjoy it and the good things in it; and for those in darkness, that they may share in the calamities that are in it. And for this reason he says that those on the right are called into the kingdom of the Father, but those on the left he will send into eternal fire; for they have deprived themselves of all good things.

Textual problem in this passage: see the notes.

Matt 25:34 (allusion, high confidence) · Matt 25:41 (allusion, high confidence)

Notes and citation

Summary: The Word gives each a fitting dwelling: the kingdom for those in the light, the eternal fire for those who have deprived themselves of all good.

Harvey’s chapter title (“On the difference between the godly and the ungodly, the future apostasy under the Antichrist, and the end of the world”) was removed. Words lost in the scan of Harvey's edition are supplied from Stieren's edition. Allusions: Matt 25:34, 41.

Notes on the original text

Digital text corrected (editor's chapter title; OCR slip; line number; margin reference): De piorum et impiorum discrimine, apostasia futura sub Antichristo, atque mundi consummatione. Quowraw igitur → Quoniam igitur; Et propter hoc Mattxxv.%, ait → Et propter hoc ait; 5a sinistra → a sinistra.

Topics: Eschatology

Cite (SBL): Irenaeus, Haer. 5.28.1 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-28-1/#p-5-28-1).

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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).

5.28.2Harvey 2:319

Et propter hoc Apostolus ait: Pro eo quod dilectionem Dei 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: illo enim veniente, et sua sententia apostasiam recapitulante in semetipsum, et sua voluntate et arbitrio operante quaecunque operabitur, et in templo Dei sedente, ut sicut Christum adorent illum qui seducentur ab illo; quapropter et juste in stagnum projicietur ignis; Deo autem secundum suam providentiam praesciente omnia, et apto tempore eum qui talis futurus erat immittente, ut credant falso, ut judicentur omnes qui non crediderunt veritati, sed consenserunt iniquitati. Cujus adventum Johannes in Apocalypsi significavit ita: Et bestia quam videram, similis erat pardo, et pedes ejus quasi ursi, et os ejus quasi os leonis; et dedit ei draco virtutem suam, et thronum suum, et potestatem magnam; et unum ex capitibus ejus, quasi occisum in mortem, et plaga mortis ejus curata est, et admirata est universa terra post bestiam: et adoraverunt draconem, quoniam dedit potestatem bestia; et adoraverunt bestiam dicentes: Quis similis bestiae illi, et quis potest pugnare cum ipsa? Et datum est ei os loquens magna et blasphemiam, et data est ei potestas mensibus xl et duobus. Et aperuit os suum ad blasphemiam adversus Deum, blasphemare nomen ejus, et tabernaculum ejus, et eos qui in coelo habitant. Et data est ei potestas super omnem tribum, et populum, et linguam, et gentem. Et adoraverunt eum omnes qui habitant super terram, cujus non est scriptum nomen in libro vite Agni occisi a constitutione mundi. Si quis habet aures, audiat. Si quis in captivitatem duxerit, in captivitatem ibit. Si quis gladio occiderit, oportet eum in gladio occidi. Hic est sustinentia et fides sanctorum. Post deinde et de armigero ejus, quem et pseudoprophetam vocat: Loquebatur, inquit, quasi draco, et potestatem primae bestiae omnem faciebat in conspectu ejus: et facit terram, et qui habitant in ea, ut adorarent bestiam primam, cujus curata est plaga mortis ejus. Et faciet signa magna, ut et ignem faciat de calo descendere in terram in conspectu hominum; et seducet inhabitantes super terram. Hsec ne quis eum divina virtute putet signa facere, sed magica operatione. Et non est mirandum, si d:emoniis et apostaticis spiritibus ministrantibus ei, per eos faciat signa, in quibus seducat habitantes super terram. Et imaginem, ait, jubebit fieri bestiae, et spiritum dabit imagini, uti et loquatur imago, et eos qui non adoraverint eam faciet occidi. Et characterem autem, ait, in fronte, et in manu dextra faciet dari, ne possit aliquis emere vel vendere, nisi qui habet characterem nominis bestia, vel numerum nominis ejus: et esse numerum sexcentos sexaginta sex, quod est, sexies centeni, et deni sexies, et singulares sex; in recapitulationem universae apostasiae ejus, quze facta est in sex milibus annorum.

And for this reason the apostle says: “Because they did not receive the love of God so as to be saved, 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.” For when he comes, and of his own choice recapitulates apostasy in himself, and does whatever he will do by his own will and decision, and sits in the temple of God, so that those seduced by him may worship him as the Christ, he will therefore justly be thrown into the lake of fire; God, in his providence, foreknowing all things and at the fitting time sending the one who was to be such, “so that they believe the lie, so that all may be judged who did not believe the truth but consented to iniquity.” John signified his coming in the Apocalypse thus: “And the beast that I had seen was like a leopard, and its feet like a bear’s, and its mouth like a lion’s mouth; and the dragon gave it his power and his throne and great authority. And one of its heads was as though slain to death, and its mortal wound was healed, and the whole earth marvelled after the beast. And they worshipped the dragon, because he gave authority to the beast; and they worshipped the beast, saying, Who is like the beast, and who can fight against it? And it was given a mouth speaking great things and blasphemy, and authority was given it for forty-two months. And it opened its mouth in blasphemy against God, to blaspheme his name and his tabernacle and those who dwell in heaven. And authority was given it over every tribe and people and tongue and nation. And all who dwell on the earth worshipped it, whose name is not written in the book of life of the Lamb slain from the foundation of the world. If anyone has ears, let him hear. If anyone leads into captivity, into captivity he will go. If anyone kills with the sword, he must be killed with the sword. Here is the endurance and the faith of the saints.” Then also of his armour-bearer, whom he also calls the false prophet: “It spoke,” he says, “like a dragon, and exercised all the authority of the first beast before it, and makes the earth and those who dwell in it worship the first beast, whose mortal wound was healed. And it will do great signs, so as to make fire come down from heaven to earth before men; and it will seduce those who dwell on the earth.” Let no one think that he does these signs by divine power, but by magical working. And it is no wonder if, with demons and apostate spirits serving him, he does signs through them, by which he seduces those who dwell on the earth. “And he will order an image,” it says, “to be made of the beast, and will give breath to the image, so that the image even speaks; and he will have those who do not worship it killed.” And it says that he will cause a mark to be given on the forehead and on the right hand, so that no one can buy or sell except one who has the mark of the name of the beast or the number of its name; and that the number is six hundred and sixty-six, that is, six times a hundred, six times ten, and six units: as a recapitulation of the whole apostasy that has taken place in six thousand years.

2 Thess 2:10 (quotation, high confidence) · 2 Thess 2:11 (quotation, high confidence) · 2 Thess 2:12 (quotation, high confidence) · 2 Thess 2:4 (allusion, high confidence) · Rev 19:20 (allusion, high confidence) · Rev 13:2 (quotation, high confidence) · Rev 13:3 (quotation, high confidence) · Rev 13:4 (quotation, high confidence) · Rev 13:5 (quotation, high confidence) · Rev 13:6 (quotation, high confidence) · Rev 13:7 (quotation, high confidence) · Rev 13:8 (quotation, high confidence) · Rev 13:9 (quotation, high confidence) · Rev 13:10 (quotation, high confidence) · Rev 13:11 (quotation, high confidence) · Rev 13:12 (quotation, high confidence) · Rev 13:13 (quotation, high confidence) · Rev 13:14 (quotation, high confidence) · Rev 13:15 (quotation, high confidence) · Rev 13:16 (quotation, high confidence) · Rev 13:17 (quotation, high confidence) · Rev 13:18 (quotation, high confidence)

Notes and citation

Summary: The Antichrist, sent at God’s foreknown time as judgment on those who refused the truth, is John’s beast with its false prophet and the number 666, summing up six thousand years of apostasy.

Harvey’s notes and margin references were removed. The teaching on the Antichrist is translated as written. Quotations: 2 Thess 2:10–12; Rev 19:20; Rev 13:2–10, 11–14, 15–18.

Notes on the original text

Digital text corrected (Harvey's notes inside a word; OCR slip; OCR slip; stray mark; OCR slips; split word; line numbers; OCR slips; margin debris; margin debris inside a word; margin reference; margin reference inside a word; OCR slips; margin reference; OCR slips; note marker; running head; split word; stray letter; stray mark; stray mark; margin reference; stray marks; stray marks inside a word): dilectionem 6 Dei → dilectionem Dei; ut βαϊοὶ fierent, et ideo " mittet → ut salvi fierent, et ideo mittet; qui non 1 as GBABE obstruction, ut participentur gus calamicrediderunt → qui non crediderunt; veniente, Lr». v. et sua → veniente, et sua; recapitulante i in semetipsum → recapitulante in semetipsum; in templo x" Dei → in templo Dei; in stagnum ! projicietur ignis; Deo autem Apoc xix.90, secundum → in stagnum projicietur ignis; Deo autem secundum; veritatt → veritati; ita: Et bestia Cap, xii. quam → ita: Et bestia quam; bestia: illi → bestiae illi; 5mensibus xL. ét Sduobus. Ht aperuit → mensibus xl et duobus. Et aperuit; blasphemium → blasphemiam; in collo habitant → in coelo habitant; σὲ gentem → et gentem; habi. tant super terram → habitant super terram; a, constitutione → a constitutione; occi| < derit → occiderit; potestatem prime Apoc. bestia → potestatem primae bestiae; conspectu gus: et facit terram, et qui habiT tant in ea, μὲ adorarent → conspectu ejus: et facit terram, et qui habitant in ea, ut adorarent; sed Lm.v, magica → sed magica; apostaORV ass xxvii ticis → apostaticis; in quibus evil seducat → in quibus seducat; ΕἾ imaginem, ait, jyubebit fieri Aposxüi. — Destic, et spiritum → Et imaginem, ait, jubebit fieri bestiae, et spiritum; et dent sexies → et deni sexies; annorum. M3. 4O e,,,,, ^ → annorum..

Topics: Eschatology

Cite (SBL): Irenaeus, Haer. 5.28.2 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-28-1/#p-5-28-2).

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5.28.3Harvey 2:319

Quotquot enim diebus hic factus est mundus, tot et millenis annis consummatur. Et propter hoc ait Scriptura Geneseos: Et consummata sunt coelum et terra, et omnis ornatus eorum. Et consummavit Deus die sexto omnia opera sua que fecit, et requievit in die septimo ab omnibus operibus suis que fecit. Hoc autem est et antefactorum narratio, quemadmodum facta sunt, et futurorum prophetia. Etenim dies Domini quasi mille anni; in sex autem diebus consummata sunt que facta sunt: manifestum est quoniam consummatio ipsorum sextus millesimus annus est.

For in as many days as this world was made, in so many thousands of years it is brought to completion. And for this reason the Scripture of Genesis says: “And the heaven and the earth were finished, and all their adornment. And God finished on the sixth day all his works that he had made, and rested on the seventh day from all his works that he had made.” And this is both an account of past things, how they came to be, and a prophecy of things to come. For the day of the Lord is like a thousand years; and things made were finished in six days: so it is plain that their consummation is the six-thousandth year.

Gen 2:1 (quotation, high confidence) · Gen 2:2 (quotation, high confidence) · 2 Pet 3:8 (quotation, high confidence) · Ps 90:4 (89:4 LXX) (allusion, medium confidence)

Notes and citation

Summary: As the world was made in six days and a day of the Lord is a thousand years, the world will come to its end in the six-thousandth year.

Translated as written; this chronology is Irenaeus’s own reading. Quotations: Gen 2:1–2; 2 Pet 3:8 (Ps 90:4).

Notes on the original text

Digital text corrected (OCR slip; margin debris; stray mark; margin reference; margin reference; OCR slip; stray mark; OCR slip): consummata, sunt colum → consummata sunt coelum; eorum. Ete. 5. consummavit → eorum. Et consummavit; requievit tn die → requievit in die; futurorum 9. prophetia.? Etenim → futurorum prophetia. Etenim; anni; in sex autem 3 Pet. ti. & diebus → anni; in sex autem diebus.

Topics: Eschatology

Cite (SBL): Irenaeus, Haer. 5.28.3 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-28-1/#p-5-28-3).

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5.28.4Harvey 2:319

Et propter hoc in omni tempore, plasmatus initio homo per manus Dei, id est, Filii et Spiritus, fit secundum imaginem et similitudinem Dei, paleis quidem abjectis, quz sunt apostasia; frumento autem in horreum assumto, quod est hi qui ad Deum fide fructificant. Et propterea tribulatio necessaria est his qui salvantur, ut quodammodo contriti, et attenuati, et conspersi per patientiam Verbo Dei, et igniti, apti sint ad convivium Regis. Quemadmodum quidam de nostris dixit, propter martyrium in Deum adjudicatus ad bestias: Quoniam frumentum sum Christi, et per dentes bestiarum molor, ut mundus panis Dei inveniar.

And for this reason, throughout all time, man, formed at the beginning by the hands of God, that is, of the Son and the Spirit, comes to be according to the image and likeness of God: the chaff, which is the apostasy, being thrown away, and the wheat, which is those who bear fruit to God through faith, being taken into the barn. And therefore tribulation is necessary for those who are saved, so that, in a manner ground, and made fine, and kneaded through patience with the Word of God, and baked in the fire, they may be fit for the King’s banquet. As one of ours said, condemned to the beasts for his witness to God: “For I am the wheat of Christ, and I am ground by the teeth of beasts, so that I may be found pure bread of God.”

Matt 3:12 (allusion, high confidence) · Matt 22:2 (allusion, medium confidence)

Notes and citation

Summary: Tribulation grinds and bakes the faithful into bread fit for the King’s banquet, as Ignatius said when condemned to the beasts.

Harvey’s chapter title for chapter 29 at the end of the section (“All things were made for the benefit of men; and on the deceits, wickedness, and apostate power of the Antichrist, prefigured by the flood and by the persecution of Hananiah, Azariah, and Mishael”) was removed. The quotation is from Ignatius, To the Romans 4.1 (not named). Allusions: Matt 3:12; Matt 22:2.

Notes on the original text

Digital text corrected (OCR slip; editor's chapter title; margin reference; line number): 5manus → manus; contriti, Set attenuati → contriti, et attenuati; inveniar. —L Universa ad utilitatem hominum facta esse: et de AnttEsai. x1. 15. christi. dolis, nequitia, vi apostatica a diluvio, et deinceps in Anania, Azarie et Misaelis persecutione, prafigurata. → inveniar..

Extrabiblical texts: Ign. Rom. 4.1 (To the Romans; quotation)

Topics: Martyrdom, Persecution

Cite (SBL): Irenaeus, Haer. 5.28.4 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-28-1/#p-5-28-4).

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Against 5, chapter 29

5.29.1Harvey 2:319

Causas autem reddidimus in his qui sunt ante hunc libris, propter quas passus est Deus haec ita fieri: et ostendimus quoniam omnia quze sunt talia, pro eo qui salvatur homine facta sunt, illud quod est sui arbitrii et suze potestatis maturans ad immortalitatem, et aptabiliorem eum ad seternam subjectionem Deo preparans. Et propter hoc conditio insumitur homini: non enim homo propter illam, sed conditio facta est propter hominem. Gentes autem quz et ipse non allevaverunt oculos ad colum, neque gratias egerunt factori suo, neque lumen veritatis videre voluerunt, sed sicut mures caeci absconditi in profundo insipientiae, juste sermo ut stillicidium de cado, et sicut momentum statera, et sicut nihil deputavit; in tantum utiles et aptabiles justis, quantum utilitatis praestat stipula ad tritici augmentum; et palea ejus in ustionem, ad operationem auri. Et propterea cum in fine repente hinc Ecclesia assumetur: Erit, inquit, tribulatio qualis non est facta ab initio, neque fiet. Novissimus enim agon hic justorum, in quo vincentes coronantur incorruptela.

We have given in the books before this the reasons why God allowed these things to be so; and we have shown that all such things were made for the sake of man who is being saved, ripening for immortality that which has free choice and its own power, and preparing him to be more fit for eternal subjection to God. And for this reason creation is spent for man; for man was not made for its sake, but creation was made for the sake of man. But the nations which did not of themselves lift their eyes to heaven, nor give thanks to their maker, nor wish to see the light of truth, but, like blind mice hidden in the depths of folly, the word justly reckoned as a drop from a bucket, and as the turn of a scale, and as nothing; useful and serviceable to the just to the extent that stubble serves the growth of the wheat, and its straw, by burning, the working of gold. And therefore, when at the end the Church is suddenly taken up from here, “there will be,” it says, “tribulation such as has not been from the beginning, nor will be.” For this is the last contest of the just, in which, conquering, they are crowned with incorruption.

Isa 40:15 (quotation, high confidence) · Isa 40:17 (quotation, high confidence) · Matt 24:21 (quotation, high confidence)

Notes and citation

Summary: Creation exists for the sake of man; the unbelieving nations are like chaff serving the wheat, and when the Church is taken up the final tribulation will come.

The words about the Church being taken up before the tribulation are translated as written. Quotations and allusions: Isa 40:15, 17; Matt 24:21.

Notes on the original text

Digital text corrected (OCR slip): Cavusas → Causas; sermo wt stillicidium de cado → sermo ut stillicidium de cado; sicut nul deputavit → sicut nihil deputavit; hine Ecclesia → hinc Ecclesia; rif, inquit → Erit, inquit; neque fet. → neque fiet..

Topics: Eschatology

Cite (SBL): Irenaeus, Haer. 5.29.1 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-28-1/#p-5-29-1).

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5.29.2Harvey 2:319

Et propter hoc in bestia veniente recapitulatio fit universse iniquitatis et omnis doli, ut in ea confluens et conclusa omnis virtus apostatica, in caminum mittatur ignis. Congruenter autem et nomen ejus habebit numerum, sexcentos sexaginta sex, recapitulans in semetipso omnem quse fuit ante diluvium malitizte commixtionem, quae facta est ex angelica apostasia. Noe enim fuit annorum sexcentorum, et diluvium advenit terre, delens inresurrectionem terrae propter nequissimam generationem, quis fuit temporibus Noe. Recapitulans autem et omnem qui fuit a diluvio errorem commentatorem idolorum, et prophetarum interfectionem et succensionem justorum. Illa enim que fuit a Nabuchodonosor instituta imago, altitudinem quidem habuit cubitorum sexaginta, latitudinem autem cubitorum sex: propter quam et Ananias, et Azarias, et Misael, non adorantes eam, in caminum missi sunt ignis, per id, quod eis evenit, prophetantes eam quz in finem futura est justorum succensio. Universa enim imago illa praefiguratio fuit hujus adventus, ab omnibus omnino hominibus ipsum solum decernens adorari. Sexcenti itaque anni Noe, sub quo fuit diluvium propter apostasiam, et numerus cubitorum imaginis, propter quam justi in caminum ignis missi sunt, numerum nominis significat illius, in quem recapitulatur sex millium annorum omnis apostasia, et injustitia, et nequitia, et pseudoprophetia, et dolus: propter quise et diluvium superveniet ignis.

And for this reason, in the beast when it comes, a recapitulation is made of all iniquity and every deceit, so that all apostate power, flowing together and shut up in it, may be thrown into the furnace of fire. And fittingly its name will have the number six hundred and sixty-six, recapitulating in itself all the mixture of wickedness before the flood that came from the apostasy of the angels. For Noah was six hundred years old, and the flood came upon the earth, destroying the rebellion of the earth because of the most wicked generation that lived in Noah’s time. And recapitulating also all the error since the flood, the devising of idols, the killing of the prophets, and the burning of the just. For the image set up by Nebuchadnezzar had a height of sixty cubits and a breadth of six cubits; and because of it Hananiah, Azariah, and Mishael, not worshipping it, were thrown into the furnace of fire, prophesying by what happened to them the burning of the just that will take place at the end. For that whole image was a prefiguring of this one’s coming, who decrees that he alone is to be worshipped by absolutely all men. So the six hundred years of Noah, in whose time the flood came because of apostasy, and the number of the cubits of the image, for which the just were thrown into the furnace of fire, signify the number of the name of the one in whom all the apostasy, injustice, wickedness, false prophecy, and deceit of six thousand years is recapitulated; for which a flood of fire will also come.

Gen 6:4 (allusion, medium confidence) · Gen 7:6 (allusion, high confidence) · Dan 3:1 (allusion, high confidence) · Dan 3:20 (allusion, high confidence) · Rev 13:18 (allusion, high confidence)

Notes and citation

Summary: The number 666 sums up the wickedness before the flood (Noah’s six hundred years) and the idolatry after it (Nebuchadnezzar’s image, sixty by six cubits), all gathered in the Antichrist.

“Rebellion” follows Harvey’s note, which reads insurrectionem for the printed inresurrectionem. Harvey’s notes and his chapter title for chapter 30 (“Though the number of the Antichrist’s name is certain, nothing rash is to be affirmed about the name, since it fits many names; why the Holy Spirit did not reveal it; and on his reign and death”) were removed. Allusions: Gen 6:1–4; Gen 7:6; Dan 3:1, 19–23.

Notes on the original text

Digital text corrected (Harvey's notes and chapter title; OCR slip; joined words): mittaturignis → mittatur ignis; Scubitorum → cubitorum; 9dilu- vium superveniet ignis. 1 See I. 95, 2; II. 190, 5. resurrectionem, pro insurrectionem.? Nisi me omnia fallunt, Irencus 3 AR. ante diluvium. vero aut male ex una voce fecit duas, ἐπ᾿ que. Certus quidem est numerus nominis Antichristi; sed de hoc nihil temere affirmandum, quum multis nomintbus 18 aptari queat: et cur aperte a Spiritu S. explicatum non fuerit: ac de regno morteque illius. → diluvium superveniet ignis..

Topics: Eschatology

Cite (SBL): Irenaeus, Haer. 5.29.2 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-28-1/#p-5-29-2).

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Against 5, chapter 30

5.30.1Harvey 2:319

His autem sic se habentibus, et in omnibus antiquis et probatissimis et veteribus scripturis numero hoc posito, et testimonium perhibentibus his, qui facie ad faciem Johannem viderunt, et ratione docente nos, quoniam numerus nominis bestiae secundum Graecorum computationem per literas quse in eo sunt, sexcentos habebit, et sexaginta, et sex; hoc est, decadas sequales hecatontasin, et hecatontadas sequales monasin; Numerus enim qui digitus sex, similiter custoditus, recapitulationes ostendit universae apostasiae ejus quze initio, et quae in mediis temporibus, et quz in fine erit; ignoro quomodo erraverunt quidam sequentes idiotismum, et medium frustrantes numerum nominis, quinquaginta numeros deducentes, pro sex decadis unam decadem volentes esse. [ Hoc autem arbitror scriptorum peccatum fuisse, ut solet fieri, quoniam et per literas numeri ponuntur, facile literam Graecam, quse. Sexaginta enuntiat numerum, in iota Grecorum literam expansam;] post deinde quidam sine exquisitione hoc acceperunt; alii quidem simpliciter et idiotice usurpaverunt denarium numerum: quidam autem per ignorantiam ausi sunt et nomina exquirere, habentia falsum erroris numerum. Sed his quidem qui simpliciter et sine malitia hoc fecerunt, arbitramur veniam dari a Deo. Quotquot autem secundum inanem gloriam statuunt nomina continentia falsum numerum, et quod a se fuerit adinventum nomen, definierunt esse illius qui venturus est; non sine damno tales exient, quippe qui et semetipsos, et credentes sibi seduxerunt. Et primum quidem damnum est excidere a veritate, et quod non sit, quasi arbitrari: post deinde, apponenti vel auferenti de Scriptura poenam non modicam fore, in quam incidere necesse est eum qui sit talis. Subsequetur autem et aliud non quodlibet periculum eos, qui falso praesumunt scire nomen ejus. Si enim aliud quidem hi putant, aliud autem ille habens adveniet, facile seducentur ab eo, quasi necdum adsit ille, quem cavere convenit.

These things being so, and this number being found in all the good and ancient copies, and those who saw John face to face bearing witness, and reason teaching us that the number of the name of the beast, counted by the Greek reckoning through the letters in it, will have six hundred and sixty and six, that is, the tens equal to the hundreds and the hundreds equal to the units (for the number six, kept the same throughout, shows the recapitulations of the whole apostasy that took place at the beginning, in the middle times, and will take place at the end): I do not know how some have erred, following an ordinary usage, and spoiling the middle number of the name, taking away fifty, wishing there to be one ten instead of six tens. [I think this was a copyists’ mistake, as often happens, since numbers too are written by letters: the Greek letter that stands for the number sixty was easily stretched into the Greek letter iota.] Afterwards some took this up without inquiry; some used the number ten simply and in ordinary fashion, while some through ignorance even dared to seek out names having the false, erroneous number. To those who did this simply and without malice we think pardon will be given by God. But all who, out of vainglory, put forward names containing the false number, and have decided that a name invented by themselves is that of the one who is to come, will not come off without loss, since they have deceived both themselves and those who believed them. And the first loss is to fall away from the truth and to think what is not, as though it were; then, there will be no small punishment for one who adds to or takes away from Scripture, into which such a one must fall. And another danger, no light one, will follow those who falsely presume to know his name. For if they think one thing and he comes having another, they will easily be seduced by him, as though the one to be guarded against had not yet come.

Textual problem in this passage: see the notes.

Rev 13:18 (allusion, high confidence) · Rev 22:18 (allusion, high confidence) · Rev 22:19 (allusion, high confidence)

Notes and citation

Summary: The true number is 666, attested by the ancient copies and by those who saw John; those who adopt the corrupt reading 616 and invent names for the Antichrist risk being deceived by him.

Harvey prints the sentence in square brackets (about a copyists’ mistake: ξ, sixty, read as ι, ten) as an evident interpolation; it is translated in brackets. Harvey’s notes were removed. The variant reading 616 is attested in some manuscripts of Revelation. Allusions: Rev 13:18; Rev 22:18–19.

Notes on the original text

Digital text corrected (Harvey's notes leaked into the text; OCR slip; OCR slip; joined words; stray mark): ^in mediis → in mediis; nomma exquirere → nomina exquirere; daria Deo → dari a Deo; esse ilius → esse illius; periculum 1 f.], ἀκυρῶς, nulla auctoritate. brackets mark an evident interpolaδ i.e. Ξὶ into EI. et quod non sint arbitri, f.]. et 1608, qui falso → periculum eos, qui falso.

Topics: Eschatology, Scripture and canon

Cite (SBL): Irenaeus, Haer. 5.30.1 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-28-1/#p-5-30-1).

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5.30.2Harvey 2:319

Oportet itaque tales discere, et ad verum recurrere nominis numerum; ut non in pseudoprophetarum loco deputentur. Sed scientes firmum numerum qui a Scriptura annuntiatus est, id est, sexcentorum sexaginta sex, sustineant primum quidem divisionem regni in decem: post deinde illis regnantibus, et incipientibus corrigere sua negotia, et augere suum regnum, qui de improviso advenerit regnum sibi vindicans, et terrebit praedictos, habens nomen continens praedictum numerum, hunc vere cognoscere esse abominationem desolationis. Hoc et Apostolus ait: Cum dixerint, Pax, et munitio, tunc subitaneus illis superveniet interitus. Hieremias autem non solum subitaneum ejus adventum, sed et tribum ex qua veniet, manifestavit dicens: Ex Dan audiemus vocem velocitatis equorum ejus: a voce hinnitus decursionis equorum ejus commovebitur tota terra: et veniet, et manducabit terram, et plenitudinem ejus, et civitatem, et qui habitant in ea. Et propter hoc non annumeratur tribus haec in Apocalypsi cum his qu» salvantur.

Such people, then, must learn and return to the true number of the name, so as not to be counted among the false prophets. But knowing the firm number announced by Scripture, that is, six hundred and sixty-six, let them wait first for the division of the kingdom into ten; then, while those are reigning and beginning to set their affairs in order and increase their kingdom, let them recognize that the one who comes unexpectedly, claiming the kingdom for himself, and terrifies those mentioned, having a name containing the said number, is truly the abomination of desolation. The apostle too says this: “When they say, Peace and security, then sudden destruction will come upon them.” And Jeremiah made plain not only his sudden coming but also the tribe from which he will come, saying: “From Dan we shall hear the sound of the swiftness of his horses; at the sound of the neighing of the charge of his horses the whole earth will be shaken; and he will come and devour the earth and its fullness, the city and those who live in it.” And for this reason this tribe is not counted in the Apocalypse with those who are saved.

Matt 24:15 (allusion, medium confidence) · 1 Thess 5:3 (quotation, high confidence) · Jer 8:16 (quotation, high confidence) · Rev 7:5 (allusion, high confidence)

Notes and citation

Summary: Believers should wait for the tenfold division of the kingdom and then recognize the Antichrist, who, according to Jeremiah, will come from the tribe of Dan.

The derivation of the Antichrist from the tribe of Dan is translated as written. Quotations and allusions: Matt 24:15; 1 Thess 5:3; Jer 8:16; Rev 7:5–8.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; stray marks; printer's debris; stray marks): direrint → dixerint; Ez Dan ^audiemus vocem velocitatis equorum ^ejus → Ex Dan audiemus vocem velocitatis equorum ejus; et. plenitudinem ejus, ^et civitatem → et plenitudinem ejus, et civitatem; salvantur. A, ^ 9 δ, A [4 4 M → salvantur..

Topics: Eschatology

Cite (SBL): Irenaeus, Haer. 5.30.2 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-28-1/#p-5-30-2).

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5.30.3Harvey 2:319

Certius ergo et sine periculo est, sustinere adimpletionem prophetim, quam suspicari et divinare nomina quaelibet; quando multa nomina inveniri possunt habentia predictum numerum; et nihilominus quidem erit hzec eadem questio. Si enim multa sunt quz inveniuntur nomina, habentia numerum hunc, quod ex ipsis portabit qui veniet, quaeritur? Quoniam autem non propter inopiam nominum habentium numerum nominis ejus dicimus heec, sed propter timorem erga Deum, et zelum veritatis: ΕΥΑΝΘΑΣ enim nomen habet numerum de quo quaeritur: sed nihil de eo affirmamus. Sed et ΛΑΤΕΙΝΟΣ nomen habet sexcentorum sexaginta sex numerum: et valde verisimile est, quoniam novissimum regnum hoc habet vocabulum. Latini enim sunt qui nune regnant: sed non in hoc nos gloriabimur. Sed et TEITAN, [prima syllaba per duas Graecas vocales e et scripta,] omnium nominum que apud nos inveniuntur, magis fide dignum est. Etenim predictum numerum habet in se, et literarum est sex, singulis syllabis ex ternis literis constantibus, et vetus et semotum; neque enim eorum regum qui secundum nos sunt, aliquis vocatus est Titan, neque eorum quae publice adorantur idolorum apud Graecos et barbaros habet vocabulum hoc: et divinum putatur apud multos esse hoc nomen, ut etiam sol Titan vocetur ab his qui nunc tenent: et ostentationem quandam continet ultionis, et vindictam inferentis, quod ille simulat se male tractatos vindicare. Et alias autem et antiquum, et fide dignum, et regale, magis autem et tyrannieum nomen. Cum igitur tantam suasionem habeat hoc nomen Titan, tantam habet verisimilitudinem, ut ex multis colligamus ne forte Titan vocetur, qui veniet; nos tamen non periclitabimur in eo, nec asseverantes pronuntiabimus hoc eum nomen habiturum: scientes, quoniam si oporteret manifeste presenti tempore praeconari nomen ejus, per ipsum utique editum fuisset, qui et Apocalypsim viderat. Neque enim ante multum temporis visum est, sed pene sub nostro saeculo, ad finem Domitiani imperii.

It is more certain, then, and without danger, to wait for the fulfilment of the prophecy than to guess and divine any names whatever, since many names can be found having the said number; and the same question will remain nonetheless. For if many names are found having this number, it will be asked which of them the one who comes will bear. That we say this not for lack of names having the number of his name, but out of fear of God and zeal for the truth: for the name EUANTHAS has the number in question, but we affirm nothing about it. And the name LATEINOS has the number six hundred and sixty-six, and it is very likely, since the last kingdom has this name; for it is the Latins who now rule; but we will not boast in this. And TEITAN [with the first syllable written with the two Greek vowels e and i] is the most credible of all the names found among us. For it has the said number in itself, and consists of six letters, each syllable of three letters, and it is old and out of common use; for none of the kings of our time is called Titan, nor do any of the idols publicly worshipped among Greeks and barbarians have this name; and this name is thought divine by many, so that even the sun is called Titan by those who now rule; and it contains a certain show of vengeance and of one inflicting punishment, because he pretends to avenge those who are ill-treated. And besides, it is an ancient name, credible, royal, and even more a tyrant’s name. Since, then, this name Titan has so much to recommend it, it has such likelihood that from many we might gather that perhaps the one who is to come will be called Titan; yet we will not run the risk over it, nor declare positively that he will have this name; knowing that if his name had to be openly proclaimed at the present time, it would have been told by the one who saw the Apocalypse. For it was not seen long ago, but almost in our own generation, at the end of the reign of Domitian.

Rev 13:18 (allusion, high confidence)

Notes and citation

Summary: Irenaeus notes that Euanthas, Lateinos, and especially Teitan add up to 666 but declines to name the Antichrist, since John, who saw the vision late in Domitian’s reign, did not.

The Greek names, garbled by the OCR, are given in their Greek forms (ΕΥΑΝΘΑΣ, ΛΑΤΕΙΝΟΣ); TEITAN is ΤΕΙΤΑΝ. The bracketed phrase is in square brackets in Harvey. “Even the sun” follows the OCR’s “80]”, read as sol. The date of the Apocalypse at the end of Domitian’s reign (ca. 95–96) is Irenaeus’s testimony. Allusion: Rev 13:18.

Notes on the original text

Digital text corrected (Greek capitals misread by the OCR; OCR slip; line number; printer's debris; stray mark; stray mark; OCR slip): quaeritur $ Quoniam → quaeritur? Quoniam; habentium ! numerum → habentium numerum; erga. Deum → erga Deum; EYANOeAZ → ΕΥΑΝΘΑΣ; 3AATEINOZ → ΛΑΤΕΙΝΟΣ; ^quz publice → quae publice; vocabulum Shoc → vocabulum hoc; ut etiam. 80] Titan → ut etiam sol Titan; 5tantam → tantam; asseverantes H ^ 9? 9 ¥, ~ 9, ^ A pronuntiabimus → asseverantes pronuntiabimus.

Topics: Eschatology, Scripture and canon

Cite (SBL): Irenaeus, Haer. 5.30.3 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-28-1/#p-5-30-3).

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5.30.4Harvey 2:319

Nune autem numerum nominis ostendit, ut caveamus illum venientem, scientes quis est: nomen autem ejus tacuit, quoniam dignum non est praeconari a Spiritu sancto. Si enim praeconatum ab eo fuisset, fortassis et in multum permaneret. Nunc autem quoniam fuit, et non est, et ascendet ab abysso, et in perditionem vadit, quasi qui non sit; sic nec nomen ejus preconatum est: ejus enim quod non est, nomen non preconatur. Cum autem vastaverit Antichristus hic omnia in hoc mundo, regnabit annis tribus et mensibus sex, et sedebit in templo Hierosolymis; tune veniet Dominus de caelis in nubibus, in gloria Patris, illum quidem, et obedientes ei in stagnum ignis mittens; adducens autem justis regni tempora, hoc est requietionem, septimam diem sanctificatam; et restituens Abrahae promissionem haereditatis: in quo regno ait Dominus, multos ab oriente et occidente venientes, recumbere cum Abraham, Isaac, et Jacob.

But he showed the number of the name now, so that we may beware of him when he comes, knowing who he is; but he kept silent about his name, because it is not worthy to be proclaimed by the Holy Spirit. For if it had been proclaimed by him, perhaps it would also endure a long time. But now, since he was, and is not, and will come up from the abyss and go to destruction, as one who does not exist, so neither has his name been proclaimed; for the name of what does not exist is not proclaimed. But when this Antichrist has laid waste all things in this world, he will reign three years and six months and sit in the temple in Jerusalem; then the Lord will come from heaven in the clouds, in the glory of the Father, sending him and those who obey him into the lake of fire, but bringing for the just the times of the kingdom, that is, the rest, the hallowed seventh day, and restoring to Abraham the promise of the inheritance; in which kingdom, the Lord says, many will come from east and west and recline with Abraham, Isaac, and Jacob.

Rev 17:8 (quotation, high confidence) · Dan 7:25 (allusion, medium confidence) · Matt 24:30 (allusion, high confidence) · Rev 19:20 (allusion, high confidence) · Heb 4:9 (allusion, medium confidence) · Gen 13:15 (allusion, medium confidence) · Matt 8:11 (quotation, high confidence)

Notes and citation

Summary: The Antichrist will reign three and a half years until the Lord comes from heaven, casts him into the lake of fire, and brings the just the kingdom, the hallowed seventh day of rest.

The teaching on the reign of the Antichrist and the kingdom of the just (the millennium) is translated as written. Quotations and allusions: Rev 17:8; Dan 7:25; Matt 24:30; Rev 19:20; Heb 4:9 (rest); Gen 13:14–17; Matt 8:11.

Notes on the original text

Digital text corrected (OCR slip; margin debris; OCR slip): Nunc autem o. «0. quoniam fuit, e non est → Nunc autem quoniam fuit, et non est; ἃ Spiritu → a Spiritu.

Topics: Eschatology

Cite (SBL): Irenaeus, Haer. 5.30.4 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-28-1/#p-5-30-4).

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Against 5, chapter 31

5.31.1Harvey 2:319

Quoniam autem quidam ex his qui putantur recte credidisse, supergrediuntur ordinem promotionis justorum, et modos meditationis ad incorruptelam ignorant, haereticos sensus in se habentes: haeretici enim despicientes plasmationem Dei, et non suscipientes salutem carnis suze, contemnentes autem et repromissionem Dei, et totum supergredientes Deum sensu, simul atque mortui fuerint, dicunt se supergredi coelos et Demiurgum, et ire ad matrem, vel ad eum qui ab ipsis affingitur, patrem. Qui ergo universam reprobant resurrectionem, et quantum in ipsis est auferunt eam de medio, quid mirum est, si nec ordinem resurrectionis sciunt, nolentes intelligere, quoniam si hsec ita essent, quemadmodum dicunt, ipse utique Dominus, in quem se dicunt credere, non in tertia die fecisset resurrectionem; sed super crucem exspirans, confestim utique abiisset sursum, relinquens corpus terrae? Nunc autem tribus diebus conversatus est ubi erant mortui, quemadmodum propheta ait de eo: Commemoratus est Dominus sanctorum mortuorum suorum, eorum qui ante dormierunt in terra sepelitionis, et descendit ad eos, extrahere eos, et salvare eos. Et ipse autem Dominus: Quemadmodum, ait, Jonas in ventre ceti tres dies, et tres noctes mansit, sic erit Filius Hominis in corde terrae. Sed et Apostolus ait: Ascendit autem, quid est, nisi quia et descendit in inferiora terre? Hoc et David in eum prophetans dixit: Et eripuisti animam meam ex inferno inferiori. Resurgens autem tertia die, et Marie que se prima vidit et adoravit dicebat: Noli me tangere, nondum enim ascendi ad Patrem, sed vade ad discipulos, et dic eis: Ascendo ad Patrem meum, et Patrem vestrum.

But since some of those thought to believe rightly overstep the order of the advancement of the just and do not know the ways of training for incorruption, they hold heretical opinions. For the heretics, despising God’s handiwork and not receiving the salvation of their flesh, and despising God’s promise too, and in their thought overstepping God altogether, say that as soon as they die they pass above the heavens and the Demiurge and go to the Mother, or to the father they have invented. Those, then, who reject the whole resurrection, and as far as lies in them remove it from the midst, what wonder is it if they do not know the order of the resurrection either? They will not understand that, if things were as they say, the Lord himself, in whom they say they believe, would not have made his resurrection on the third day, but, expiring on the cross, would surely have gone up at once, leaving his body to the earth. But as it is, for three days he dwelt where the dead were, as the prophet says of him: “The Lord remembered his holy dead, who had previously fallen asleep in the land of burial, and went down to them to draw them out and save them.” And the Lord himself says: “As Jonah remained three days and three nights in the belly of the whale, so will the Son of Man be in the heart of the earth.” And the apostle too says: “But ‘he ascended’, what does it mean but that he also descended into the lower parts of the earth?” This David too said, prophesying of him: “And you have rescued my soul from the lowest underworld.” And rising on the third day, he said to Mary, who first saw and worshipped him: “Do not touch me, for I have not yet ascended to the Father; but go to the disciples and say to them, I am ascending to my Father and your Father.”

Matt 12:40 (quotation, high confidence) · Eph 4:9 (quotation, high confidence) · Ps 86:13 (85:13 LXX) (quotation, high confidence) · John 20:17 (quotation, high confidence)

Notes and citation

Summary: Against those who say the soul rises to heaven at death, Christ himself remained three days among the dead before rising and ascending.

Harvey’s chapter title (“The preservation of our bodies is confirmed by Christ’s death, resurrection, and ascension; the souls of the saints meanwhile await the time when they receive perfect glory”) was removed. The saying of “the prophet” about the Lord going down to the dead is not in the Hebrew or Greek Bible; Justin (Dialogue 72) quotes it as from Jeremiah. Quotations: Matt 12:40; Eph 4:9; Ps 86:13 (LXX 85:13); John 20:17.

Notes on the original text

Digital text corrected (OCR slip; editor's chapter title; OCR slip; margin debris; OCR slip; margin reference inside a word; note marker; OCR slip; running head; OCR slip; stray mark): Confirmatur reservatio corporum nostrorum morte resurrectione et ascensione Christi: anime sanctorum interea tempus illud exspectant, ut perfectam consummatamque gloriam perciprant. QvoniAM autem → Quoniam autem; et ! modos → et modos; vel - ad eum → vel ad eum; terre * Nunc → terrae? Nunc; suorwm → suorum; ceti LIB V. fres dies → ceti tres dies; erit 16 Filius Hominis in corde eR veru ferre → erit Filius Hominis in corde terrae; nisi quia xxxil. ef descendit → nisi quia et descendit; proEph iv.9. phetans → prophetans; Ef eripuisti → Et eripuisti; 9JVoli → Noli; et. dic eis → et dic eis; vestrum.. → vestrum..

Extrabiblical texts: Justin, Dial. 72.4 (Dialogue with Trypho; echo)

Topics: Eschatology, Heresy

Cite (SBL): Irenaeus, Haer. 5.31.1 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-28-1/#p-5-31-1).

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5.31.2Harvey 2:319

Si ergo Dominus legem mortuorum servavit, ut fieret primogenitus a mortuis, et commoratus usque in tertiam diem in inferioribus terrae, post deinde surgens in carne, ut etiam fixuras clavorum ostenderet discipulis, sic ascendit ad Patrem, quomodo non confundantur, qui dicunt inferos quidem esse hune mundum, qui sit secundum nos; interiorem autem hominem ipsorum derelinquentem hic corpus, in supercaelestem ascendere locum? Cum enim Dominus in medio umbre mortis abierit, ubi animae mortuorum erant, post deinde corporaliter resurrexit, et post resurrectionem assumtus est: manifestum est quia et discipulorum ejus, propter quos et haec operatus est Dominus, anime abibunt in invisibilem locum, definitum eis a Deo, et ibi usque ad resurrectionem commorabuntur, sustinentes resurrectionem: post recipientes corpora, et perfecte resurgentes, hoc est corporaliter, quemadmodum et Dominus resurrexit, sic venient ad conspectum Dei. Nemo enim est discipulus super magistrum: perfectus autem omnis erit sicut magister ejus. Quomodo ergo magister noster non statim evolans abiit, sed sustinens definitum a Patre resurrectionis suze tempus, quod et per Jonam manifestatum est, post triduum resurgens assumtus est; sic et nos sustinere debemus definitum a Deo resurrectionis nostre tempus, prenuntiatum a prophetis, et sic resurgentes assumi, quotquot Dominus ad hoc dignos habuerit.

If, then, the Lord kept the law of the dead, so as to become the first-born from the dead, and remained until the third day in the lower parts of the earth, and then, rising in the flesh so as even to show the marks of the nails to the disciples, so ascended to the Father, how are they not put to shame who say that the underworld is this world of ours, and that their inner man, leaving the body here, ascends to the place above the heavens? For since the Lord went into the midst of the shadow of death, where the souls of the dead were, and afterwards rose bodily, and after the resurrection was taken up, it is plain that the souls of his disciples too, for whose sake the Lord did these things, will go into the invisible place appointed for them by God, and remain there until the resurrection, awaiting the resurrection; then, receiving their bodies and rising completely, that is, bodily, as the Lord too rose, so they will come into the presence of God. “For no disciple is above his teacher; but everyone who is perfected will be like his teacher.” As, then, our teacher did not at once fly away, but awaited the time of his resurrection appointed by the Father, which was also shown through Jonah, and rising after three days was taken up, so we too must await the time of our resurrection appointed by God and foretold by the prophets, and so, rising, be taken up, as many as the Lord counts worthy of this.

Col 1:18 (allusion, high confidence) · Eph 4:9 (allusion, high confidence) · John 20:27 (allusion, high confidence) · Ps 23:4 (22:4 LXX) (allusion, medium confidence) · Luke 6:40 (quotation, high confidence) · Matt 10:24 (allusion, medium confidence) · Jonah 1:17 (allusion, medium confidence)

Notes and citation

Summary: As Christ stayed among the dead until the third day and then rose bodily, so the souls of the faithful wait in an invisible place until the resurrection of their bodies.

Margin debris was removed. Quotations and allusions: Col 1:18; Eph 4:9; John 20:20, 27; Ps 23:4 (LXX 22:4); Luke 6:40 (Matt 10:24); Jonah 1:17.

Notes on the original text

Digital text corrected (Harvey's note; OCR slip; margin debris; margin debris inside a word; margin debris; note marker; note marker; stray mark): Si ergo? Dominus → Si ergo Dominus; 9inferos → inferos; ἐν medio → in medio; corporaliter, c. a2. quemadmodum → corporaliter, quemadmodum; perfectus autem «o. omnis, erit 1 sicut → perfectus autem omnis erit sicut; resurct. sis; rectionis → resurrectionis; post 90, 98, 99. triduum → post triduum; habuerit, Cod. Arund. → habuerit..

Topics: Eschatology

Cite (SBL): Irenaeus, Haer. 5.31.2 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-28-1/#p-5-31-2).

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Against 5, chapter 32

5.32.1Harvey 2:319

Quoniam igitur transferuntur quorundam sententiae ab haereticis sermonibus, et sunt ignorantes dispositiones Dei, et mysterium justorum resurrectionis et regni, quod est principium incorruptele, per quod regnum qui digni fuerint paulatim assuescunt capere Deum: necessarium est autem dicere de illis, quoniam oportet justos primos in conditione hac quz renovatur, ad apparitionem Dei resurgentes recipere promissionem hereditatis, quam Deus promisit patribus, et regnare in ea: post deinde fieri judicium. In qua enim conditione laboraverunt, sive afflicti sunt, omnibus modis probati per sufferentiam, justum est in ipsa recipere eos fructus sufferentiae: et qua conditione interfecti sunt propter Dei dilectionem, in ipsa vivificari: et in qua conditione servitutem sustinuerunt, in ipsa regnare eos. Dives enim in omnibus Deus, et omnia sunt ejus. Oportet ergo et ipsam conditionem reintegratam ad pristinum, sine prohibitione servire justis: et hoc Apostolus fecit manifestum in ea quz est ad Romanos, sic dicens: Nam exspectatio creaturae revelationem filiorum Dei exspectat. Vanitati enim creatura subjecta est, non volens, sed propter eum qui subjecit in spe: quoniam et ipsa creatura liberabitur a servitute corruptele, in libertatem glorie filiorum Dei.

Since, then, the opinions of some are drawn from heretical discourses, and they are ignorant of God’s dispensations and of the mystery of the resurrection of the just and of the kingdom, which is the beginning of incorruption, through which kingdom those who are worthy little by little grow accustomed to receive God, it is necessary to say of these things that the just must first, rising at God’s appearing in this creation which is being renewed, receive the promise of the inheritance which God promised to the fathers, and reign in it; and that afterwards the judgment takes place. For it is just that in the very creation in which they laboured or were afflicted, tested in every way by endurance, they should receive the fruits of their endurance; and that in the creation in which they were killed for the love of God, in it they should be brought to life; and that in the creation in which they endured slavery, in it they should reign. For God is rich in all things, and all things are his. So creation itself, restored to its original state, must serve the just without hindrance; and the apostle made this plain in the letter to the Romans, saying: “For the expectation of creation awaits the revelation of the sons of God. For creation was subjected to futility, not willingly, but because of him who subjected it in hope; because creation itself also will be set free from the bondage of corruption into the freedom of the glory of the sons of God.”

Textual problem in this passage: see the notes.

Rom 8:19 (quotation, high confidence) · Rom 8:20 (quotation, high confidence) · Rom 8:21 (quotation, high confidence)

Notes and citation

Summary: The just will rise first and reign in this renewed creation, in which they suffered, before the final judgment, as Paul says creation awaits its liberation.

Harvey’s chapter title (“In the flesh in which the saints endured many hardships here, they will receive the fruit of their labours, since all creation awaits it and God promises it to Abraham and his seed”) was removed. Words lost in the scan of Harvey's edition are supplied from Stieren's edition. The teaching on the kingdom of the just before the judgment (the millennium) is translated as written. Quotation: Rom 8:19–21.

Notes on the original text

Digital text corrected (OCR slip; editor's chapter title; OCR slip; margin reference; OCR slips; stray mark; running head and margin debris; stray mark): In ea carne, qua Sancti multas hic aerumnas pertulerunt, laborum suorum fructus percipient; cum id omnis creatura exspectet, ac Deus Abrahe et semini ejus promittat. 1. 5Qvou1AM igitur → Quoniam igitur; Deus L1B.v. promisit patribus, et regnare in ea: post deinde fieri judicium. GRY xxi. In qua enim → Deus promisit patribus, et regnare in ea: post deinde fieri judicium. In qua enim; omnibus.. modis → omnibus modis; sic dicens: Rom. vit Mam exspectatio creature revelationem filiorum Det | exspectat → sic dicens: Nam exspectatio creaturae revelationem filiorum Dei exspectat; creatura, subjecta → creatura subjecta; serottute → servitute.

Topics: Eschatology, Heresy

Cite (SBL): Irenaeus, Haer. 5.32.1 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-28-1/#p-5-32-1).

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5.32.2Harvey 2:319

Sic ergo et promissio Dei, quam promisit Abrahae, firma perseverat. Dixit enim: Respice sursum oculis, et vide a loco hoc ubi nunc tu es, ad Aquilonem, et Africum, et Orientem, et Mare, quoniam omnem terram, quam tu vides, tibi dabo et semini tuo usque in sempiternum. Et iterum ait: Surgens ingredere terram in longitudinem ejus, et in latitudinem, quoniam tibi dabo eam: et non accepit in illa haereditatem, nec vestigium pedis, sed semper peregrinus et advena in ea fuit. Et quando mortua est Sara uxor ejus, volentibus Ethaeis gratuito locum dare ei, ut sepeliret eam, noluit accipere, sed emit monumentum, quadringentas dans didrachmas argenti, ab Effron filio Seor Ethaeo, sustinens promissionem Dei, et nolens videri accipere ab hominibus, quod ei promiserat dare Deus, dicens ei iterum sic: Semini tuo dabo terram hanc, a flumine Agypti, usque ad flumen magnum Euphratem. Si ergo huic promisit Deus haereditatem terrse, non accepit autem in omni suo incolatu, oportet eum accipere cum semine suo, hoc est, qui timent Deum et credunt in eum, in resurrectione justorum. Semen autem ejus Ecclesia per Dominum adoptionem quise est ad Deum accipiens, sicut dicebat Johannes Baptista: Quoniam potens est Deus de lapidibus suscitare filios Abrahe. Sed et Apostolus ait in ea que est ad Galatas: Vos autem, fratres, secundum Isaac repromissionis filii estis. Et iterum manifeste in eadem ait, eos qui in Christo crediderunt percipere Christum, Abrahae promissionem, sic dicens: Abrahae dictae sunt promissiones, et semini ejus. Et non dicit, et seminibus, quasi de multis, sed quasi de uno, et semini tuo, quod est Christus. Et iterum confirmans quzx dicta sunt, ait: Quemadmodum Abraham credidit Deo, et deputatum est ei ad justitiam. Cognoscitis ergo, quoniam quidem qui ex fide sunt, hi sunt filii Abrahew. Providens autem Scriptura, quia ex fide justificat gentes Deus, pramuntiavit Abrahae, quia benedicentur in te omnes gentes. Itaque qui ex fide sunt, benedicentur cum fideli Abraham. Sic ergo qui sunt ex fide, benedicentur cum fidel Abraham, et hi sunt fili Abraham. Repromisit autem Deus hereditatem terre Abrahae et semini ejus: et neque Abraham neque semen ejus, hoc est qui ex fide justificantur, nunc sumunt in ea haereditatem: accipient autem eam in resurrectione justorum. Verus enim et firmus Deus: et propter hoc beatos dicebat mites, quoniam ipsi hareditabunt terram.

So, then, the promise of God that he promised Abraham remains firm. For he said: “Look up with your eyes, and see from this place where you now are, to the north and south and east and sea; for all the land that you see I will give to you and to your seed for ever.” And again he says: “Arise, go through the land, in its length and in its breadth, for I will give it to you.” And he did not receive an inheritance in it, not even a footstep, but was always a foreigner and stranger in it. And when Sarah his wife died, and the Hittites were willing to give him a place free of charge to bury her, he would not accept it, but bought a tomb, paying four hundred didrachmas of silver to Ephron son of Zohar the Hittite, waiting for the promise of God and unwilling to seem to receive from men what God had promised to give him, saying to him again: “To your seed I will give this land, from the river of Egypt to the great river Euphrates.” If, then, God promised him the inheritance of the land, and he did not receive it in all his sojourning, he must receive it with his seed, that is, those who fear God and believe in him, in the resurrection of the just. And his seed is the Church, which receives through the Lord the adoption to God, as John the Baptist said: “For God is able from these stones to raise up children to Abraham.” And the apostle too says in the letter to the Galatians: “But you, brethren, like Isaac, are children of promise.” And again in the same letter he says plainly that those who have believed in Christ receive Christ, the promise to Abraham, saying: “The promises were spoken to Abraham and to his seed. It does not say, ‘and to seeds’, as of many, but as of one, ‘and to your seed’, which is Christ.” And again, confirming what had been said, he says: “Just as Abraham believed God, and it was reckoned to him as righteousness. Know, then, that those who are of faith are the sons of Abraham. And Scripture, foreseeing that God justifies the nations by faith, announced beforehand to Abraham that in you all the nations will be blessed. So those who are of faith are blessed with faithful Abraham.” So, then, those who are of faith are blessed with faithful Abraham, and these are the sons of Abraham. And God promised the inheritance of the land to Abraham and to his seed; and neither Abraham nor his seed, that is, those who are justified by faith, now take an inheritance in it; but they will receive it in the resurrection of the just. For God is true and firm; and for this reason he called the meek blessed, because they will inherit the earth.

Gen 13:14 (quotation, high confidence) · Gen 13:15 (quotation, high confidence) · Gen 13:17 (quotation, high confidence) · Acts 7:5 (allusion, high confidence) · Heb 11:9 (allusion, medium confidence) · Gen 23:16 (allusion, high confidence) · Gen 15:18 (quotation, high confidence) · Matt 3:9 (quotation, high confidence) · Gal 4:28 (quotation, high confidence) · Gal 3:16 (quotation, high confidence) · Gal 3:6 (quotation, high confidence) · Gal 3:7 (quotation, high confidence) · Gal 3:8 (quotation, high confidence) · Gal 3:9 (quotation, high confidence) · Matt 5:5 (quotation, high confidence)

Notes and citation

Summary: God promised the land to Abraham, who never possessed it; he and his seed, the Church of believers, will receive it at the resurrection of the just.

Margin references were removed. “Four hundred didrachmas” is the Latin; Genesis has four hundred shekels. Quotations and allusions: Gen 13:14–15, 17; Acts 7:5; Heb 11:9, 13; Gen 23:3–20; Gen 15:18; Matt 3:9; Gal 4:28; Gal 3:16, 6–9; Matt 5:5.

Notes on the original text

Digital text corrected (OCR slip; margin reference; margin reference; OCR slips; split word; OCR slip; stray letter; stray mark; stray mark inside a word; stray marks): Zespice → Respice; οἱ Orientem → et Orientem; ἘΠῚ iterum → Et iterum; quadrin¦ gentas → quadringentas; Seor Ethaeo, suse. tinens → Seor Ethaeo, sustinens; per * Dominum → per Dominum; filii Vestis → filii estis; percipere ***!^? Christum → percipere Christum; dicens: Abrahe dicte sunt Gait % promissiones → dicens: Abrahae dictae sunt promissiones; et. semini tuo → et semini tuo; Abraham 02. ii 6-Ὁ. credidit → Abraham credidit; deputatum est e ad → deputatum est ei ad; 4 sunt filii → hi sunt filii; gentes. — Itaque → gentes. Itaque; justorum. — Verus → justorum. Verus; terram. δ. → terram..

Topics: Eschatology

Cite (SBL): Irenaeus, Haer. 5.32.2 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-28-1/#p-5-32-2).

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Against 5, chapter 33

5.33.1Harvey 2:319

Propter hoc autem ad passionem veniens, ut evangelisaret Abrahae, et iis qui cum eo, apertionem haereditatis, cum gratias egisset tenens calicem, et bibisset ab eo, et dedisset discipulis, dicebat eis: Bibite ex eo omnes. Hic est sanguis meus novi Testamenti, qui pro multis effundetur in remissionem peccatorum. Dico autem vobis, a modo non bibam de generatione vitis hujus, usque in diem illum, quando illum bibam vobiscum novum in regno Patris mei. Utique haereditatem terre ipse novabit, et reintegrabit mysterium glorie filiorum; quemadmodum David ait: Qui renovavit faciem terre. Promisit bibere de generatione vitis cum suis discipulis, utrumque ostendens, et hereditatem terrae in qua bibitur nova generatio vitis, et carnalem resurrectionem discipulorum ejus. Quse enim nova resurgit caro, ipsa est quz et novum percepit poculum. Neque autem sursum in supercaelesti loco constitutus cum suis, potest intelligi bibens vitis generationem; neque rursus sine carne sunt, qui bibunt illud: carnis enim proprium est et non spiritus, qui ex vite accipitur potus.

For this reason, coming to his passion, to announce to Abraham and those with him the opening of the inheritance, when he had given thanks holding the cup, and had drunk from it and given it to the disciples, he said to them: “Drink from it, all of you. This is my blood of the new covenant, which will be poured out for many for the forgiveness of sins. But I tell you, from now on I will not drink of this fruit of the vine until that day when I drink it new with you in the kingdom of my Father.” Surely he himself will renew the inheritance of the earth and restore the mystery of the glory of the sons; as David says: “Who has renewed the face of the earth.” He promised to drink of the fruit of the vine with his disciples, showing both: the inheritance of the earth, in which the new fruit of the vine is drunk, and the bodily resurrection of his disciples. For the flesh that rises new is the same that also received the new cup. Nor can he be understood to drink the fruit of the vine when set with his own in a place above the heavens; nor again are those who drink it without flesh; for the drink taken from the vine is proper to flesh and not to spirit.

Matt 26:27 (quotation, high confidence) · Matt 26:28 (quotation, high confidence) · Matt 26:29 (quotation, high confidence) · Ps 104:30 (103:30 LXX) (quotation, high confidence)

Notes and citation

Summary: At the Last Supper Christ promised to drink the fruit of the vine new with his disciples in the kingdom, which shows a renewed earth and a bodily resurrection.

Harvey’s chapter title (“He confirms his point by the promises in which Christ undertook to drink of the fruit of the vine in the Father’s kingdom, and promised a hundredfold reward and banquets; which Jacob’s blessing had long before signified, as Papias and the elders interpreted”) was removed. The words of institution and the millennial reading are translated as written. Quotations: Matt 26:27–29; Ps 104:30 (LXX 103:30).

Notes on the original text

Digital text corrected (OCR slip; editor's chapter title; OCR slip; margin debris inside a word; OCR slip; margin debris; OCR slip; margin reference; margin reference inside a word): Propositum confirmat promissionibus 1s, quibus Christus se de generatione vitis in regno Patris bibiturum esse recepit, simul et mercedem centuplam, et prandaa promisit: quod et longe antea, benedictio Jacob presignaret; uti Papias et Seniores sunt interpretati. Proprter hoc → Propter hoc; novi TestaMatt. xxvi “Ὁ.... menti → novi Testamenti; eitis hujus → vitis hujus; Qui re.¥. GR Yxxxii. novacit faciem → Qui renovavit faciem; cum xxi guis discipulis → cum suis discipulis; in qua Ps cii.3. bibitur → in qua bibitur.

Topics: Eschatology, Eucharist

Cite (SBL): Irenaeus, Haer. 5.33.1 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-28-1/#p-5-33-1).

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5.33.2Harvey 2:319

Et propter hoc dicebat Dominus: Cum facis prandium, vel coenam, noli vocare divites, neque amicos et vicinos et cognatos, ne ipsi invicem vocent te, et fiat retributio ab eis: sed voca claudos caecos, mendicos, et beatus eris, quoniam non habent retribuere tibi: retribuetur enim tibi in resurrectione justorum. Et iterum ait: Quicunque dimiserit agros, aut domos, aut parentes, aut fratres, aut filios propter me, centuplum accipiet in hoc seculo, et in futuro vitam aeternam haereditabit. Quae enim sunt in hoc saeculo centupla, et prandia exhibita pauperibus, et coenae quae redduntur? Haec sunt in Regni temporibus, hoc est in septima die, que est sanctificata, in qua requievit Deus ab omnibus operibus que fecit, quae est verum justorum sabbatum, in qua non facient omne terrenum opus; sed adjacentem habebunt paratam mensam a Deo, pascentem eos epulis omnibus.

And for this reason the Lord said: “When you give a dinner or a supper, do not invite the rich, nor friends, neighbours, and relatives, lest they invite you in return and you be repaid by them; but invite the lame, the blind, the beggars, and you will be blessed, because they have nothing to repay you; for you will be repaid at the resurrection of the just.” And again he says: “Whoever has left fields, or houses, or parents, or brothers, or children for my sake will receive a hundredfold in this age, and in the age to come will inherit eternal life. For what are the hundredfold rewards in this age, and dinners given to the poor, and suppers repaid? These are in the times of the kingdom, that is, on the seventh day, which is hallowed, on which God rested from all the works he made, which is the true sabbath of the just, on which they will do no earthly work, but will have a table set beside them, prepared by God, feeding them with every kind of food.

Textual problem in this passage: see the notes.

Luke 14:12 (quotation, high confidence) · Luke 14:13 (quotation, high confidence) · Luke 14:14 (quotation, high confidence) · Matt 19:29 (quotation, high confidence) · Mark 10:30 (allusion, medium confidence) · Gen 2:2 (allusion, high confidence) · Gen 2:3 (allusion, high confidence) · Heb 4:9 (allusion, medium confidence) · Ps 23:5 (22:5 LXX) (allusion, low confidence)

Notes and citation

Summary: The rewards promised for feeding the poor and leaving all for Christ will be given in the kingdom, the hallowed seventh day, the true sabbath of the just.

Words lost in the scan of Harvey's edition are supplied from Stieren's edition. The interpretation of the sabbath rest as the kingdom of the just is translated as written. Quotations and allusions: Luke 14:12–14; Matt 19:29 (Mark 10:29–30); Gen 2:2–3; Heb 4:9; Ps 23:5.

Notes on the original text

Digital text corrected (OCR slips; line lost in the OCR; OCR slips): prandtum, vel canam → prandium, vel coenam; in futuro vitam aeternam haereditabit. Quae enim sunt in hoc saeculo centupla, et prandia exhibita pauperibus, et ccenze quie redduntur Hsec sunt → in futuro vitam aeternam haereditabit. Quae enim sunt in hoc saeculo centupla, et prandia exhibita pauperibus, et coenae quae redduntur? Haec sunt.

Topics: Eschatology

Cite (SBL): Irenaeus, Haer. 5.33.2 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-28-1/#p-5-33-2).

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5.33.3Harvey 2:319

Quemadmodum et Isaac continet benedictio, qua benedixit filium minorem Jacob: Ecce, dicens, odor filii mei, quasi odor agri pleni, quem benedixit Deus. Ager autem mundus est, et propterea addidit: Det tibi Deus de rore caeli, et a fertilitate terrae, multitudinem tritici, et vini. Et serviant tibi gentes, et adorent te principes, et esto dominus fratris tui, et adorabunt te filii patris tui. Qui maledicet te, maledictus erit; et qui benedicet te, benedictus erit. Haec ergo si non quis accipiat ad praefinita Regni, in grandem contradictionem et contrarietatem incidet, quemadmodum Judsei incidentes in omni aporia constituuntur. Non solum enim in hac vita huic Jacob non servierunt gentes; sed et post benedictionem ipse profectus, servivit avunculo suo Laban Syro annos viginti: et non tantum non est factus dominus fratris sui, sed et ipse Esau adoravit fratrem suum, quando reversus est a Mesopotamia ad patrem, et munera multa obtulit ei. Multitudinem autem tritici et vini quomodo haereditavit hic, qui transmigravit, subjectus Pharaoni, qui tunc regnabat in ZEgypto? Praedicta itaque benedictio ad tempora Regni sine contradictione pertinet, quando regnabunt justi surgentes a mortuis: quando et creatura renovata, et liberata, multitudinem fructificabit universae escae, ex rore caeli, et ex fertilitate terre: quemadmodum Presbyteri meminerunt, qui Johannem discipulum Domini viderunt, audisse se ab eo, quemadmodum de temporibus illis docebat Dominus et dicebat: Venient dies, in quibus vinese nascentur, singule decem millia palmitum habentes, et in uno palmite dena millia brachiorum, et in uno vero palmite dena millia flagellorum, et in unoquoque flagello dena millia botruum, et in unoquoque botro dena millia acinorum, et unumquodque acinum expressum dabit vigintiquinque metretas vini. Et cum eorum apprehenderit aliquis sanctorum botrum, alius clamabit: Botrus ego melior sum, me sume, per me Dominum benedic. Similiter et granum tritici decem millia spicarum generaturum, et unamquamque spicam habituram decem millia granorum, et unumquodque granum quinque bilibres similae clarae mundae: et reliqua autem poma, et semina, et herbam secundum congruentiam iis consequentem: et omnia animalia iis cibis utentia que a terra accipiuntur, pacifica et consentanea invicem fieri, subjecta hominibus cum omni subjectione.

So too the blessing of Isaac contains this, with which he blessed his younger son Jacob: “See,” he says, “the smell of my son is like the smell of a full field, which God has blessed.” And the field is the world. And therefore he added: “May God give you of the dew of heaven and of the fertility of the earth, abundance of grain and wine. And let nations serve you, and princes bow down to you; and be lord of your brother, and your father’s sons will bow down to you. Whoever curses you will be cursed, and whoever blesses you will be blessed.” If, then, someone does not take these things as referring to the appointed times of the kingdom, he will fall into great contradiction and inconsistency, as the Jews do, who fall into utter perplexity. For not only did nations not serve this Jacob in this life, but after the blessing he himself went away and served his uncle Laban the Syrian for twenty years; and not only did he not become lord of his brother, but he himself bowed down to his brother Esau when he returned from Mesopotamia to his father, and offered him many gifts. And how did he inherit abundance of grain and wine here, he who emigrated and became subject to Pharaoh, who then reigned in Egypt? So the foretold blessing belongs without contradiction to the times of the kingdom, when the just will reign, rising from the dead; when creation too, renewed and set free, will bear abundance of every food, from the dew of heaven and from the fertility of the earth; as the elders, who saw John the Lord’s disciple, recall that they heard from him how the Lord taught about those times and said: “The days will come in which vines will grow, each having ten thousand branches, and on one branch ten thousand arms, and on one true arm ten thousand shoots, and on each shoot ten thousand clusters, and on each cluster ten thousand grapes, and each grape, when pressed, will give twenty-five measures of wine. And when one of the saints takes hold of a cluster, another will cry out, ‘I am a better cluster; take me; bless the Lord through me.’ Likewise a grain of wheat will produce ten thousand ears, and each ear will have ten thousand grains, and each grain five double pounds of clean, pure, fine flour; and the other fruits, seeds, and grass in proportion; and all the animals, using these foods that are taken from the earth, will become peaceful and in harmony with one another, subject to men with all subjection.”

Textual problem in this passage: see the notes.

Gen 27:27 (quotation, high confidence) · Gen 27:28 (quotation, high confidence) · Gen 27:29 (quotation, high confidence) · Matt 13:38 (quotation, high confidence) · Gen 31:41 (allusion, high confidence) · Gen 33:3 (allusion, high confidence) · Rom 8:21 (allusion, medium confidence)

Notes and citation

Summary: Isaac’s blessing of Jacob was never fulfilled in Jacob’s life and so refers to the kingdom, when, as the elders heard from John, the earth will bear marvellous abundance.

Margin references and Harvey’s notes were removed. Words lost in the scan of Harvey's edition are supplied from Stieren's edition. The saying attributed to the Lord through the elders and John (also reported by Papias, 5.33.4) is not in the Gospels; it is translated as Irenaeus gives it. “Measures” renders metretas (a metretes is about 39 litres). The remark about the Jews is translated as written. Quotations and allusions: Gen 27:27–29; Matt 13:38; Gen 31:41; Gen 33:3; Gen 46–47; Rom 8:21.

Notes on the original text

Digital text corrected (Harvey's marginal note inside a word; OCR slip; margin note; line number; margin debris; margin debris inside a word; margin debris; line lost in the OCR; margin reference; margin reference inside a word; note marker; running head; stray mark; stray mark; stray mark; OCR slip; stray marks; stray marks inside a word): qua beneGen. axvil dixit → qua benedixit; 5pleni → pleni; est, Gen »xvi. et propterea → est, et propterea; fertilitate ᾿ terre → fertilitate terrae; serviant. tibi → serviant tibi; \fratris → fratris; adorabunt te LIB. v. filii? patris tui → adorabunt te filii patris tui; qui beneGR. Fv enti dicet te. benedictus erit → qui benedicet te, benedictus erit; ad praefi*? pr nita Regni → ad praefinita Regni; suo Gen. xxxi.4. Laban → suo Laban; quando reGen. xxxii. versus est → quando reversus est; obtulit ei..333. Multitudinem → obtulit ei. Multitudinem; ^ Praedicta → Praedicta; ἃ mortuis: * quando et Fragm. creatura → a mortuis: quando et creatura; universe "ἢ escae → universae escae; quemadmodum 3 Presbyteri → quemadmodum Presbyteri; dicebat: *** Venient → dicebat: Venient; flagellorum, o. «.)¥. xxxll 3. et → flagellorum, et; subHactenus jectione *» * → subjectione..

Extrabiblical texts: Papias, book 4 (Papias (fragments); quotation)

Topics: Eschatology

Cite (SBL): Irenaeus, Haer. 5.33.3 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-28-1/#p-5-33-3).

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5.33.4Harvey 2:319

Haec autem et Papias Johannis auditor, Polycarpi autem contubernalis, vetus homo, per scripturam testimonium perhibet, in quarto librorum suorum: sunt enim illi quinque libri conscripti. Et adjecit, dicens: Haec autem credibilia sunt credentibus. Et Juda, inquit, proditore non credente, et interrogante: Quomodo ergo tales geniturae a Domino perficientur?” dixisse Dominum: Videbunt qui venient in illa. Haec ergo tempora prophetans Esaias ait: Et compascetur lupus cum agno, et pardus conquiescet cum lado, et vitulus et taurus et leo simul pascentur, et puer pusillus ducet eos. Et bos et ursus simul pascentur, et simul infantes eorum erunt: et leo et bos manducabunt paleas. Et puer infans in cavernam aspidum, et in cubile filiorum aspidum manum mittet, et non male facient, nec poterunt perdere aliquem in monte sancto meo. Et iterum recapitulans ait: Tunc lupi et agni pascentur simul, et leo quasi bos vescetur paleis, serpens autem terram quasi panem: et non nocebunt, neque vexabunt in monte sancto meo, dicit Dominus. Non ignoro autem, quoniam quidam haec in feros et ex diversis gentibus, et variis operibus credentes, et cum crediderint consentientes justis, tentent transferre. Sed etsi nunc hoc sit in quibusdam hominibus, ex variis gentibus in unam sententiam fidei venientibus; nihilominus in resurrectione justorum super iis animalibus, quemadmodum dictum est: Dives enim in omnibus Deus. Et oportet conditione revocata, obedire et subjecta esse omnia animalia homini, et ad primam a Deo datam reverti escam, (quemadmodum autem in obedientia subjecta erant Adae,) fructum terre. Alias autem et non est nunc ostendere leonem paleis vesci. Hoc autem significabat magnitudinem et pinguedinem fructuum. Si enim leo animal paleis vescitur; quale ipsum triticum erit, cujus palea ad escam congrua erit leonum?

And Papias too, a hearer of John and a companion of Polycarp, a man of old time, bears witness to these things in writing, in the fourth of his books; for five books were composed by him. And he added, saying: “These things are believable to those who believe. And when Judas the traitor did not believe and asked, ‘How, then, will such growths be brought about by the Lord?’, the Lord said, ‘Those who come to those times will see.’” Prophesying these times, then, Isaiah says: “And the wolf will feed with the lamb, and the leopard will lie down with the kid, and the calf and the bull and the lion will feed together, and a little child will lead them. And the ox and the bear will feed together, and their young will be together; and the lion and the ox will eat straw. And the infant child will put his hand into the hole of asps and into the den of the young of asps, and they will not do harm, nor will they be able to destroy anyone on my holy mountain.” And again, recapitulating, he says: “Then wolves and lambs will feed together, and the lion will eat straw like the ox, and the serpent earth as bread; and they will not harm or trouble on my holy mountain, says the Lord.” I am not unaware that some try to transfer these things to savage men, of various nations and various practices, who believe and, when they have believed, agree with the just. But even if this is now so with some men of various nations coming to the one mind of the faith, nevertheless in the resurrection of the just, about those animals, as was said; for God is rich in all things. And when creation is restored, all the animals must obey and be subject to man, and return to the food first given by God (as they were subject to Adam in obedience), the fruit of the earth. And besides, this is not the place to show that the lion eats straw. But this signified the greatness and richness of the fruits. For if the lion, an animal, feeds on straw, what will the wheat itself be like, whose straw will be fit food for lions?

Textual problem in this passage: see the notes.

Isa 11:6 (quotation, high confidence) · Isa 11:7 (quotation, high confidence) · Isa 11:8 (quotation, high confidence) · Isa 11:9 (quotation, high confidence) · Isa 65:25 (quotation, high confidence) · Gen 1:30 (allusion, medium confidence)

Notes and citation

Summary: Papias, hearer of John, records the same teaching, and Isaiah’s peaceable animals are to be taken literally of the renewed creation, not only allegorically of converted nations.

Margin references and Harvey’s notes were removed. Words lost in the scan of Harvey's edition are supplied from Stieren's edition. Papias’s testimony is quoted as Irenaeus gives it. Quotations and allusions: Isa 11:6–9; Isa 65:25; Gen 1:29–30.

Notes on the original text

Digital text corrected (Harvey's notes; stray mark; OCR slip; OCR slips; margin debris; margin reference; running head; stray mark; stray mark; OCR slip; stray marks; stray marks; OCR slip): Hee autem οἱ Papias → Haec autem et Papias; dicens: ** Haec → dicens: Haec; Et Juda," inquit, ** proditore → Et Juda, inquit, proditore; dixisse Dominum: * Videbunt qui venient in illa." Hsec ergo → dixisse Dominum: Videbunt qui venient in illa. Haec ergo; prophetans Kel 216-4 Esaias → prophetans Esaias; et. puer pusillus ducet cos → et puer pusillus ducet eos; ΕἾ puer → Et puer; manum mittet, an homer should give only a tithe of — PRIDIUBin AL. SEV. 37,42, distinguishes et non male facient, nec poterunt. perdere → manum mittet, et non male facient, nec poterunt perdere; in monte sancto 118. V. meo → in monte sancto meo; T'unc lupi → Tunc lupi; pascentur GE-N-xxxiv. simul → pascentur simul; terram τὴν 4 quasi panem → terram quasi panem; sancto Esai. 25. meo → sancto meo; *(quemadmodum → (quemadmodum; Ádae → Adae.

Extrabiblical texts: Papias, book 4 (Papias (fragments); quotation)

Topics: Eschatology

Cite (SBL): Irenaeus, Haer. 5.33.4 (Harvey 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/irenaeus-adversus-haereses/5-28-1/#p-5-33-4).

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