Early Church Fathers
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296 2 John 7, 8. Irenaeus seems to have read autouj instead of eautouj, as in the received text.
297 1 John iv. 1, 2. This is a material difference from the received text of the passage: "Every spirit that confesseth not that Jesus Christ is come in the flesh." The Vulgate translation and Origen agree with Irenaeus, and Tertullian seems to recognise both readings (Adv. Marc., v. 16). Socrates tells us (vii. 32, p. 381) that the passage had been corrupted by those who wished to separate the humanity of Christ from His divinity, and that the old copies read, pan pneuma o luei ton Ihsoun apo tou Qeou ouk esti, which exactly agrees with Origen's quotation, and very nearly with that of Irenaeus, now before us. Polycarp (Ep., c. vii.) seems to allude to the passage as we have it now, and so does Ignatius (Ep. Smyr., c. v.) See the question discussed by Burton, in his Ante-Nicene Testimonies [to the Div. of Christ. Another work of Burton has a similar name. See British Critic, vol. ii. (of 1827), p. 265].
301 Rom. v. 6-10. Irenaeus appears to have read, as does the Vulgate, eij ti gar, for eti gar in text. rec.
309 Harvey remarks on this: "The sacrament of baptism is therefore h dunamij thj anagennhsewj eij Qeon." [Comp. book i. cap. xxi.]
313 Irenaeus refers to this woman as a type of the heathen world: for, among the Jews, Samaritan and Idolater were convertible terms.
319 "Suum hominem," i.e., the human race.
322 The following period is translated from a Syriac fragment (see Harvey's Irenaeus, vol. ii. p. 439), as it supplies some words inconveniently omitted in the old Latin version.
323 Comp. book. i. pref. note 2.
324 Again a Syriac fragment supplies some important words. See Harvey, vol. ii. p. 440.
325 So the Syriac. The Latin has, "in seipso recapitulavit," He summed up in Himself. [As the Second Adam, 1 Cor. xv. 47.]
337 Gal. iii. 13; Deut. xxi. 23.
342 Literally, "supposing Him to be Christ according to the idea of men."
351 "Pro patribus, anti twn patrwn. The reader will here observe the clear statement of the doctrine of atonement, whereby alone sin is done away."-Harvey.
353 The Latin text, "et facere, ut et Deus assumeret hominem, et homo se dederet Deo," here differs widely from the Greek preserved by Theodoret. We have followed the latter, which is preferred by all the editors.
360 The original Greek is preserved here by Theodoret, differing in some respects from the old Latin version: kai aposterountaj ton anqrwpon thj eij Qeon anodou kai axaristountaj tw uper autwn sarkwqenti logw tou Qeou. Eij touto gar o logoj anqrwpoj . . . ina o anqrwpoj ton logon xwrhsaj, kai thn uioqesian labwn, uioj genhtai Qeou. The old Latin runs thus: "fraudantes hominem ab ea ascensione quae est ad Dominum, et ingrate exsistentes Verbo Dei, qui incarnatus est propter ipsos. Propter hoc enim Verbum Dei homo, et qui Filius Dei est, Filius Hominis factus est . . . commixtus Verbo Dei, et adoptionem percipiens fiat filius Dei." [A specimen of the liberties taken by the Latin translators with the original of Irenaeus. Others are much less innocent.]
