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Irenæus
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Introductory Note to Irenæus Against Heresies
[2816] Probably referring to Sige, the consort of Bythus.
[2817] [Comp. Acts xvi. 16.]
[2818] Literally, “the place of thy mightiness is in us.”
[2819] [Note this manner of primitive “confession;” and see Bingham, Antiquities, book xv. cap. 8]
[2820] We here follow the rendering of Billius, “in iisdem studiis versantes.” Others adhere to the received text, and translate περιπολίζοντες “going about idly.”
[2821] Grabe is of opinion that reference is made in this term to an imprecatory formula in use among the Marcosians, analogous to the form of thanksgiving employed night and morning by the Jews for their redemption from Egypt. Harvey refers the word to the second baptism practised among these and other heretics, by which it was supposed they were removed from the cognizance of the Demiurge, who is styled the “judge” in the close of the above sentence.
[2822] That is, Sophia, of whom Achamoth, afterwards referred to, was the emanation.
[2823] The angels accompanying Soter were the consorts of spiritual Gnostics, to whom they were restored after death.
[2824] The syntax in this long sentence is very confused, but the meaning is tolerably plain. The gist of it is, that these Gnostics, as being the spiritual seed, claimed a consubstantiality with Achamoth, and consequently escaped from the material Demiurge, and attained at last to the Pleroma.
[2825] Rendering the wearer invisible. See Il., v. 844.
Chapter XIV.—The various hypotheses of Marcus and others. Theories respecting letters and syllables.
[2827] This sentence has completely baffled all the critics. [Its banter, or mock gravity, has not been self-evident.] We cannot enter upon the wide field of discussion which it has opened up, but would simply state that Irenæus here seems to us, as often, to be playing upon the terms which were in common use among these heretics. Marcus probably received his system from Colorbasus, and is here declared, by the use of that jargon which Irenæus means to ridicule while so employing it, to have proceeded to develop it in the way described.
[2828] Such appears to be the meaning of ἀνούσιος in this passage. The meaning of οὐσία fluctuated for a time in the early Church, and was sometimes used to denote material substance, instead of its usual significance of being.
[2829] The old Latin preserves ἀρχή untranslated, implying that this was the first word which the Father spoke. Some modern editors adopt this view, while others hold the meaning simply to be, as given above, that that first sound which the Father uttered was the origin of all the rest.
[2830] The letters are here confounded with the Æons, which they represented.
[2833] By this Achamoth is denoted, who was said to give rise to the material elements, after the image of the Divine.
[2834] That is, their names are spelt by other letters.
[2835] The old Latin version renders ἐπίσημον, insigne, illustrious, but there seems to be a reference to the Valentinian notion of the mystic number of 888 formed (10+8+200+70+400+200) by the numerical value of the letters in the word ᾽Ιησοῦς.
[2836] The mutes are π, κ, τ, β, γ, δ, φ, χ, θ.
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