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Irenæus

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Introductory Note to Irenæus Against Heresies

[3918] See Gen. xviii. 13 and Gen. xxxi. 11, etc. There is an allusion here to a favourite notion among the Fathers, derived from Philo the Jew, that the name Israel was compounded from the three Hebrew words אִישׁ רָאָה אֵל, i.e., “the man seeing God.”

[3919] Ex. iii. 4, etc.

[3920] Feuardent infers with great probability from this passage, that Irenæus, like Tertullian and others of the Fathers, connected the word Pascha with πάσχειν, to suffer. [The LXX. constantly giving colour to early Christian ideas in this manner, they concluded, perhaps, that such coincidences were designed. The LXX. were credited with a sort of inspiration, as we learn from our author.]

[3921] Latin, “et extremitatem temporum.”

[3922] Deut. xvi. 5, 6.

[3923] The Latin is, “lætifici oculi ejus a vino,” the Hebrew method of indicating comparison being evidently imitated.

[3924] Gen. xlix. 10-12, LXX.

[3925] Deut. xxxii. 6.

[3926] Deut. xxviii. 66. Tertullian, Cyprian, and other early Fathers, agree with Irenæus in his exposition of this text.

[3927] Deut. xxxii. 6. “Owned thee,” i.e., following the meaning of the Hebrew, “owned thee by generation.”

Chapter XI.—The old prophets and righteous men knew beforehand of the advent of Christ, and earnestly desired to see and hear Him, He revealing himself in the Scriptures by the Holy Ghost, and without any change in Himself, enriching men day by day with benefits, but conferring them in greater abundance on later than on former generations.

[3928] Matt. xiii. 17.

[3929] Gen. i. 28.

[3930] Matt. xxv. 21, etc.

[3931] Ps. xxxv. 9.

[3932] Or, “all those who were in the way of David”—omnes qui erant in viâ David, in dolore animæ cognoverunt suum regem.

[3933] Matt. xxi. 8.

[3934] The Latin text is ambiguous: “dominabantur eorum, quibus ratio non constabat.” The rendering may be, “and ruled over those things with respect to which it was not right that they should do so.”

[3935] Matt. xxi. 16; Ps. viii. 3.

Chapter XII.—It clearly appears that there was but one author of both the old and the new law, from the fact that Christ condemned traditions and customs repugnant to the former, while He confirmed its most important precepts, and taught that He was Himself the end of the Mosaic law.

[3936] Isa. i. 22.

[3937] Matt. xv. 3.

[3938] Rom. xiii. 10.

 

 

 

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