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Irenæus
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Introductory Note to Irenæus Against Heresies
[2693] The Latin reads “filii,” which we have followed. Reference is made in this word to Nous, who was, as we have already seen, also called Son, and who interested himself in the recovery of Sophia. Aletheia was his consort, and was typified by the hem of the Saviour’s garment.
[2694] Her individuality (μορφή) would have been lost, while her substance (οὐσία) would have survived in the common essence of the Æons.
[2695] That is, the “second Christ” referred to above, sec. 1. [It is much to be wished that this second were always distinguished by the untranslated name Soter.]
[2696] Ex. xiii. 2; Luke ii. 23.
[2697] Not as being born of it, but as fecundating it, and so producing a manifold offspring. See below.
[2702] Luke xiv. 27. It will be observed that the quotations of Scripture made by Irenæus often vary somewhat from the received text. This may be due to various reasons—his quoting from memory; his giving the texts in the form in which they were quoted by the heretics; or, as Harvey conjectures, from his having been more familiar with a Syriac version of the New Testament than with the Greek original.
[2706] Hence Stauros was called by the agricultural name Carpistes, as separating what was gross and material from the spiritual and heavenly.
[2708] Gal. vi. 14. The words ἐν μηδενί do not occur in the Greek text.
[2709] Billius renders, “of their opinion.”
[2710] The punctuation and rendering are here slightly doubtful.
[2711] This term, though Tertullian declares himself to have been ignorant of its derivation, was evidently formed from the Hebrew word חָכְמָה—chockmah, wisdom.
[2712] The reader will observe that light and fulness are the exact correlatives of the darkness and vacuity which have just been mentioned.
[2713] As above stated (ii. 3), the Gnostics held that form and figure were due to the male, substance to the female parent.
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