92 Billius, following the old Latin version, reads, "They interpret many things, spoken by the prophets, of this seed."
93 Such appears to be the meaning of this sentence, but the original is very obscure. The writer seems to refer to the spiritual, the animal, and the material classes of men, and to imply that the Demiurge supposed some prophecies to be due to one of these classes, and some to the others.
94 Matt. viii. 9; Luke vii. 8.
95 As was the case at first, in Adam.
96 Literally, "reading from things unwritten."
97 Luke viii. 41.
98 1 Cor. xv. 8.
99 1 Cor. xi. 10. Irenaeus here reads kalumma, veil, instead of ecousian, power, as in the received text. [An interesting fact, as it betokens an old gloss, which may have slipped into the text of some ancient mss.]
100 Matt. xxvii. 46.
101 Matt. xxvi. 38.
102 Matt. xxvi. 39.
103 John xii. 27. The Valentinians seem, for their own purposes, to have added ouk oida to this text.
104 Luke ix. 57, 58.
105 Luke ix. 61, 62.
106 Luke ix. 60.
107 Luke xix. 5.
108 1 Cor. xv. 48.
109 1 Cor. ii. 14.
110 1 Cor. ii. 15.
111 Rom. xi. 16.
112 Luke xv. 4, 8.
113 Luke ii. 28.
114 Luke ii. 36.
115 Luke vii. 35.
116 1 Cor. ii. 6.
117 Eph. v. 32.
118 John i. 1, 2.
119 John i. 3.
120 John i. 3, 4. The punctuation here followed is different from that commonly adopted, but is found in many of the Fathers, and in some of the most ancient mss.
121 Eph. v. 13.
122 John i. 5.
123 up authj, occurring twice, is rendered both times in the old Latin version, "ab eis." The reference is to skotia, darkness, i.e., all those not belonging to the spiritual seed.
124 Comp. John i. 14.
125 This is parenthetically inserted by the author, to show the misquotation of Scripture by these heretics.
126 These words are wanting in the Greek, but are inserted in the old Latin version.
127 It is difficult to give an exact rendering of meletan in this passage; the old Lat. version translates it by meditari, which Massuet proposes to render "skilfully to fit."
128 Tertullian refers (Praescrip. Haer.) to those Homeric centos of which a specimen follows. We have given each line as it stands in the original: the text followed by Irenaeus differs slightly from the received text.
129 Literally, "immoveable in himself," the word aklinh being used with an apparent reference to the original meaning of kanona, a builder's rule.
130 The meaning of the word apolutrwsij here is not easily determined; but it is probably a scenic term equivalent to apolusij, and may be rendered as above.
131 [The Creed, in the sublime simplicity of its fundamental articles, is established; that is, by the impossiblility of framing anything to take their place.]
132 "Of God" is added from the old Latin.
133 Eph. i. 10.
134 Phil. ii. 10, 11.
135 Eph. vi. 12.
136 Probably referring to the Churches in Palestine.
137 The text here is arkoumenouj toutouj, which is manifestly corrupt. Various emendations have been proposed: we prefer reading arkoumenoj toutoij, and have translated accordingly.
138 Rom. xi. 32.
139 Irenaeus here reads panta instead of pantaj, as in Text. Rec. of New Testament.
140 euxaristein-this word has been deemed corrupt, as it certainly appears out of keeping with the other verbs; but it may be rendered as above.
141 1 Cor. xv. 54.
142 Hos. ii. 23; Rom. ix. 25.
143 Isa. liv. 1; Gal. iv. 27.
144 Rom. xi. 33.
145 That is, the first of the two or three here referred to, not the first of the Gnostic teachers, as some have imagined. [The Gnosticism of one age may be essentially the same in spirit as the Agnosticism of another.]
146 Viz., all outside of the Pleroma.
147 Corrected from Ecclesia in the text.
148 Some have supposed that the name of this teacher was Epiphanes, and that the old Latin mistakenly translates this by clarus; others think that Colorbasus is the teacher in question.
149 The Greek text is wanting till the end of this section.
150 [1 Kings xviii. 27. "It came to pass that Elijah mocked them," etc. This reductio ad absurdum of our author is singularly applicable to certain forms of what is called "Modern Thought."]