06.Footnotes
[Selected footnotes moved to the end and renumbered.]
1. 1This opening section is in the manner of the introductions to each of the five booksAgainst Heresies:in the first of these, of which the Greek is preserved, we have parallels to language used here: ...
2. 2"To shew forth the preaching." This corresponds to the wording of the title: the e0pi/deicij, ostensio,or "demonstration" of the Apostolic Preaching.
3. 3Lit. "a more essential remembrancer."
4. 2Or, "spirit." The Armenian word for "spirit" (pneu~ma) is sometimes used also for "soul " (yuxh&): the context shows that it is so used here.
5. 1Lit. "I am the Existing One,"as in LXX ....In III, vi. 2 the words are quoted as spoken by the Father.
6. 2Here, as usual, the LXX is followed...
7. 3Cf. I, i. 20:....The Arm. has taken over the Greek word kanw&n.
8. Ps. i. 1.
11. 2This passage is obscure, and I cannot feel any confidence in my rendering of it. The Armenian translator has probably misunderstood the construction of the Greek: his verbs are all in the infinitive, which suggests that Irenaeus is recording what the faith teaches. The words "made God" represent qeopoiei=sqai.This word, if not traceable elsewhere in Irenaeus, is found in other early writers:e. g.Hippolytus,Philos.x. 34: ....It is frequent in Athanasius;e. g. De Incarn.54: ....In Irenaeus the thought finds expression in various forms: see IV, lxiii. 3: "quoniam non ab initio dii facti sumus, sed primo quidem homines, tunc demum dii:" also III, vi. i.
12. 1This is a reminiscence of controversy with the heretics who denied that the Good God of the New Testament was the Creator God of the Old Testament: see IV, xxxiv. 2: "non enim aliena sed sua tradidit ei" (of the Father committing all things to the Son); V, ii. i: ’’vani autem qui in aliena dicunt Dominum venisse, velut aliena concupiscentem" (where the Arm. enables us to correct the Latin, which has "Deum ").
13. 2In IV, xxxiv. 2 he quotes, as "Scripture," the Shepherd of Hermas,Mand.I: ....Cf. also I, XV. 1.
14. 4Or "shown to be": cf. V, xviii. 1: "Et sic unus Deus Pater ostenditur ( = dei/knutai)."
16. 1God is logiko&j,therefore by lo&goj He created the world. The play on the words is given by the Armenian, but cannot be given by the English translation.
18. 2"Gives body:" apparently representing swmatopoiei=:cf. I. i. 9, of the Demiurge of Valentinus: ....
21. 1Lit. "head:" cf. cc. 7, 100.
22. 2This is fully worked out in IV, lv. 1-6: the prophets were "members of Christ," and so each, according to the "member" that he was, declared his portion of prophecy, all together announcing the whole.
23. 3The same double rendering of a0nakefalaiw&sasqai (Eph. i. 10) is found in the Arm. version of V, i. 2.
24. 4IV, xi. 4: "visibilem et palpabilem;" cf. IV, xiii. 1, where the Arm. shows that the Latin "passibilis" should be corrected to "palpabilis."
26. 1An account of the late Jewish teaching as to the Seven Heavens is given in Mr. H. St John Thackeray’s valuable bookSt Paul and Contemporary Jewish Thought, pp. 172-179, where three parallel tables of their descriptions will be found. References to them in Christian apocryphal literature are collected in Dr Charles’sBook of the Secrets of Enoch(from the Sclavonic), pp. xliv-xlvii. Hippolytus in hisCommentary on Daniel(ed. Achelis, p. 96), referring to ...in the Benedicite, says: ....Clement of Alexandria(Strom,iv. 25) says: ...,Origen(c. Cels,vi. 21) likewise mentions the Seven Heavens, but without committing himself to the exact number.
Irenaeus in I, i. 9 refers to the Valentinian teaching which identified the Seven Heavens with angels of varying degrees of power. In our passage he strangely connects the Seven Heavens with the Seven Gifts of the Spirit. We observe two peculiarities in his description. First, that, numbering from above downwards, he reckons the highest as the First Heaven: secondly, that his Seventh, or lowest, is the firmament. Evil is wholly excluded from these heavens: so it is in the Ascension of Isaiah (for which see Introd. p. 41), where however it is found in the firmament, which is not reckoned as one of the heavens. The belief in the Seven Heavens soon came to be discredited; and it is curious to find a survival of it, due apparently to Irish influences, in the invocation of the septem caelos in a book of prayers of the seventh or eighth century (Brit. Mus. Reg. 2. A. xx, f. 47 v.).
27. 1Compare the reason given by Justin Martyr(Dial. 22)for the worship in the Temple: ....
28. 2Perhaps the text should be emended so as to give "operation " ....
29. 3Or "ministrations " (= ...in Arm. version of i Cor. xii. 5).
31. 5The heavens are enumerated from above, in order to correspond with the prophet’s words and put Wisdom first and Fear of God last.
ADDITIONAL NOTE (p.151 of printed text): On p. 78, n. 5. Compare the fragment attributed to Victorinus of Pettau, printed by Routh, Rell. III, 458: "Summum ergo coelum sapientiae," etc. The common source maybe "the Elders" or Papias.
33. 4 The meaning is uncertain: the word means "daily, continual, perpetual"; but it is also used as an adverb. The German translations take it in the sense of "eternal" (sein ewiger Sohn). It renders dia_ panto_j in Lev. xxiv. 2; and that may have been the original Greek in this passage. But even so it is not clear whether it is to be taken with "who is His Son," or with "is glorified"----For the Eternal Sonship we may compare III, xix. I: "existens semper apud Patrem; " and IV, xxxiv. 3: " semper cum Patre erat."
34. 5Origen in his Commentary onRomans (III, § 8) interprets the two Cherubim over the mercy-seat as the Son and the Holy Spirit. In De Principiis(I, Hi. 4, IV, iii. 26) he gives the same interpretation of the two Seraphim of Isa. vi. 3, saying that he received it from his Hebrew teacher: he adds that the same applies to the two living creatures of Hab. iii. 2 (LXX). Philo (Vit. Mos.iii. 8) had interpreted the two Cherubim as ...,the latter ku&rioj.This probably paved the way for Origen’s interpretation.
36. 1Elsewhere Irenaeus constantly speaks of the Son and the Spirit as the Hands of God:seeIntrod. p. 51.
37. 2Equivalent toplasmaorplasmatio.
38. 3So both the German translations: but they transfer the words so as to link them with " this great created world." What we seem to want is, "to have all as his own," if the words can bear that meaning.
39. 1For this function of angels cf. Papias, as quoted by Andreasin Apocal.c. 34, serm. 12: ...
40. 3That Paradise was in a region outside this world is not quite distinctly stated here, but the opening words of c. 17 seem to support this view. The view of Irenaeus, however, is clearly given in V, v. 1: ...(Gen. ii. 8) . . . ....He goes on to speak of this as the Paradise into which St Paul was caught up (2 Cor. xii. 4). Moreover he identifies it with the resting-place of just men, such as Enoch and Elijah. So in the Apocalypse of Peter the just are dwelling in a ....Irenaeus is silent as to whether Paradise is in the third heaven. But the SlavonicSecrets of Enoch,referred to above, places it there. In the shorter and apparently more original recension we read as follows (c. 8): "And the men removed me from that place, and brought me to the third heaven, and placed me in the midst of a garden; a place such as was never seen for the goodliness of its appearance. And every tree is beautiful, and every fruit ripe; all kinds of agreeable food springing up with every kind of fragrance. And (there are) four rivers flowing with a soft course; and every kind of thing good, that grows for food," etc. The Valentinians, according to Irenaeus (I, i. 9), placed Paradise ...
Comp. the Anaphora in the Liturgy of St Basil (Swainson, p. 80): ...
47. 1IV, lxvi, 2; ...V, xxiv. 4: ... Cf. Wisd. ii. 24: ...
48. 2V, xxi. 2: "Satana enim verbum Hebraicum apostatam signifi-cat." Cf. Just. Mart.Dial.103.
49. 3Cf. Gen. iii. 24: ....Perhaps "the way" comes from "the way of the tree of life " in the same verse.
52. 1This is from the Book of Enoch, to which Irenaeus also refers in IV, xxvii. 2.Enochvii. 1: ....Tertullian makes use of the same passage:De cultu fem.i. 2, ii. 10 (ut Enoch refert).
53. 1The Armenian corresponds to the Greek o( new&teroj (Gen. ix. 24). As there were three sons of Noah, the comparative causes difficulty. Origen took it as a superlative: for in later Greek (as in French) the comparative with the article is used as a superlative. He went on to argue that as Ham was not the youngest son of Noah, the word "son" was used for grandson, and that "Noah knew what his grandson (Canaan) had done to him": hence the curse falls on Canaan. This accorded with a tradition given him by his Hebrew teacher (Comm. in Gen.ix. 18; Lomm. viii, p. 65). The trouble arose from the fact that "the curse of Ham" was not pronounced on Ham, but on his son Canaan. Justin Martyr(Dial. 139) says that Noah cursed his son’s son; "for the prophetic Spirit would not curse his son, who had been blessed together with the other sons by God."
54. 1Irenaeus makes no difficulty about speaking of "the curse of Ham." It is clear that he had a text of the LXX, which enabled him to do so. The Hebrew of Gen. ix. 25 gives us: "Cursed be Canaan: a servant of servants shall he be unto his brethren." The LXX has: ..But some MSS (E and some cursives) read Xa&m for Xana&an.When pai=j was taken with the preceding word, Xa_m pai=j was no doubt intended to mean "the child of Ham,"i.e.Canaan: it might however be understood as "Ham the child." So here the Armenian translator does not give the genitive case of Ham, but the nominative: and it would seem that he rightly interprets the meaning of Irenaeus.
56. 2Irenaeus seems to have drawn on Acts ii. 9-11 to amplify his list.
57. 1The LXX readsCanaan,but one cursive hasHam.
59. 2Here again the LXX readsCanaan,though E and other MSS. haveHam.The Arm. here has "he shall bless" for "he shall dwell "; but this is a slip, as appears from below.
62. 3"The calling of the Gentiles," or, as we have it also here, " the calling from among the Gentiles," recurs in cc. 28, 41bis,42, 89, 91. I have noted it in the Armenian version of IV, xxxiv. 12, where however we find in the Greek...,and in the Latin ....I do not remember to have met with it elsewhere in the writings of Irenaeus, or in any earlier writer. In the fragments of Hippolytus on Gen. xlix (ed. Achelis, pp. 59 ff.) ...is found several times, and more than once ... occurs as a various reading. It is not found, however, in the corresponding comments inThe Blessings of Jacob(Texte u. Unters. xxxviii. 1).
63. 1With all the above cf. Just. M.Dial.139.
65. Gen. ix. i ff. 2These last words are so quoted in V, xiv. 1. The LXX continues: ....This Irenaeus paraphrases; cf. c. II: "for (as) the image of God was man formed and set on the earth." That ’’the image of God is the Son" may be a reminiscence of Col. i. 15.
68. 2This is explained by the comment above (c. 21) on the blessing of Shem, which did not say "Blessed be Shem," but "Blessed be the Lord, the God of Shem"; meaning that God "should be to Shem a peculiar possession of worship."
69. Gen. xii. (1 Acts vii. 3).
70. 3Heb. and LXX: "seventy and five."
74. 1The Arm. has "uncircumcision" for "righteousness" by an oversight.
77. 1The same interpretation of Pascha, as if from pa&sxein is found in IV, xx. I: "cujus et diem passionis non ignoravit, sed figuratim praenuntiavit eum, Pascha nominans."
79. 1"The finger of God" (Luke xi. 20) appears as "the Spirit of God " in Matt. xii. 28. Cf.Barn.xiv. 3; andClem. Hom.xi. 22, xvi. 12, quoted in Introd. p. 53 n. 1.
80. 2Num. xiii. 16 ....Justin Martyr(Dial.75, 113) has much to say on this change of name. Cf.Barn.xii. 8 f.
81. 1Probably this represents ....Compare the brief clauses: "and this came to pass " (c. 67), and "as indeed they have become" (c. 72); III, vi. 4: "quod et erat." But it might be rendered, in conjunction with the Name, " which was (given them) ": so the German translations take it.
82. 1Cf. the Greek fragment attributed to Irenaeus, Harvey II, p. 487, where we have ...: this fragment, however, is now shown to be from Hippolytus On the Blessings of Moses(Texte u. Unters.N. F. XI, la, p. 49). Cf. also IV, ii. 1: "Moyses igitur recapitulationem universae legis ... in Deuteronomio faciens.’’
84.Deut. xxxiv. 5 85.1Or "this present Jerusalem": perhaps representing ...(Gal. iv. 25).
88. 3For this double rendering see above c. 6.
91. 1Almost the same words are here used as in III, xxx. I.: ... Cf. III, xix. 6: also Ephraim’s Commentary on the Diatessaron (Moesinger, p. 21): "In Virginis conceptione disce quod qui sine conjugio Adamum ex virginea terra protulit, is etiam Adamum secundum in utero virginis formaverit." Cf. also Tertullian,De carne Christi,17; Firmicus Maternus,De errore prof. relig.,25.
94. 4The same parallel is worked out in III, xxxii. 1, and V, xix. 1. It is found earlier in Justin Martyr(Dial.100), and later in Tertullian(De carne Chr.17).
95. 1Irenaeus is fond of referring to the sheep that was lost: see III, xx. 3, xxxii. 2, xxxvii. I; V, xii. 3, xv. 2.
99. Isa. 1. 5 f.
101. 2V, xvii. 4: ...The Greek, preserved in a Catena, is here emended from the Latin and Armenian versions, both of which omit ...
102. 3V, xviii.2: ...The thought is taken from Justin(Ap.I. 60)" who attributes to Plato the words: ......(cf.Timaeus36 B.C.). See above, Introd. p. 29. Justin says that Plato misunderstanding the story of the Brazen Serpent,...
103. Phil. ii. 15. Gen. xv. 6; cf. Rom. iv. 3. Gal.iii. ii; Rom. iv. 13. i Tim. i. 9.
104. 2III, xxvi. 1: ... III, xi. 4, xvii. i, xxix. I. In all these places the phrase "eternal king" is used in connexion with this particular promise. The phrase also occurs in III, xx. 2, and below in cc. 56, 66, 95. Justin uses it several times(Dial.34,36, 118, 135), but not in this connexion.
105. 1Here and above I have used "body" as in A. V. for koili/a:but the strange argument is thus somewhat obscured. The words which immediately follow in the Armenian text may be more easily rendered in Latin: "de fructu ventris tui,quod est proprium feminae praegnantis: non de fructu lumborum, nec de fructu renum, quod est proprium viri generantis: ut declararet," etc. Almost the same words are found in III, xxvi. I: cf. also III, ix. 2: "ex fructu ventris David, id est, ex David virgine." The argument is used by Tertullian,Adv. Marcion,III, 20.
106. 2The same word corresponds to "artifex" in the Arm. version of V, xv. 2, xxiv. 4: cf. III, xi. II: ..
107. 1Cf. C. 39:Barn.V. 6: ...:and Hippolytus,Apostolic Tradition,in the Eucharistic Prayer: " ut resurrectionem manifestet "; andPhilos.x. 33 (Connolly,Texts and Studies,VIII, 4. 166).
114. 1Cf. c. 97 (where however the Incarnation is in question), and the references there given.
115. 2Or " fleshly": cf. I, ii. I: ...
116. 2Cf. c. 21. The Arm. is obscure, perhaps corrupt.
117. 1Cf. Just. M.Ap.1.32: ...
119. 2Lit. "the Armenian language."
120. 3 The Hebrew text has been corrupted in transmission: but it is plain that Irenaeus interpreted the first two words (’’In the beginning created") as " In the beginning the Son." St Hilary, on Ps. ii. §2, says that bresithhas three meanings, "in principio in capite, in filio "; but he prefers the first as the interpretation given by the LXX. See the note of the learned Dom Coustant, the Benedictine editor of St Hilary. See also Dr Harnack’s notes inTexte u. Unters.,I, l.117ff. and xxxi, I. 60. In Clem. Alex.Ed. Proph.4 we find as a comment on Gen. i. I, ....
121. 4Ps. cx. 3, lxxii. 17. For this composite quotation from the Psalms, here attributed to Jeremiah, see Introd. p. 19 ff.
122. 5For this quotation also see Introd. p. 22 f.
123. 6This is probably a reference to Prov, viii. 22: ...
124. 1Justin (Dial.88) quotes the Voice at the Baptism in the form " Thou art my Son, this day have I begotten thee " (Ps. ii. 7, and Luke iii. 22 in Codex Bezae, etc.). ...
129. 2The Arm. text has "from heaven to heaven" by oversight. That Jacob’s Ladder signified the Cross was said by Justin(Dial.86).
130. Acts vii. 49 (Isa. lxvi. i).
133. 3V, xvii. 4: ...(where neither Lat. nor Arm. supports the insertedBetas):cf. c. 79. For this ...cf.Barn.XII.2;Just. M.Dial.91, 112, 131.
134. Cf. I Cor. x. 4. Cf. Ex. xv. 27. I Cor. xiv. 20. Cf. Ex. xvii. 9 ff.
135. 3Cf. Athan.Orat.i. 64: ...
136. Heb. i. 8 f. (Ps. xlv. 6f.).
137. 3This is Justin’s interpretation of the words: seeDial.33...
138. 4..cf.Barn.XII, 11: so also many later writers.
143. 1The subject is fully treated by Justin(Ap.I, 36 ff.): ...
144. 1Here the quotation corresponds with Acts xiii. 47, as in Just. M.Dial.121.
146. 2Cf. c. 30. Justin says(Dial.62): ...
147. 1The construction of the Arm. is uncertain, but the general sense is plain. ..
149. 1For comments on the rest of this chapter, see Introd. pp. 15 f.
151. 2After the word "death " the Arm. has again "at that time."
153. 4Or, perhaps," a cry of augury."
155. 5Cf. c. 71; and Just. M.Ap.I, 47...Dial. 118 . ...
157. 2The transposition of "son " and " child " would seem to be an oversight: see however Just. M.Ap.I, 35...:and note that the whole passage is quoted differently in c. 56 below.
161. 3The Arm. appears to mean "of the Risen One": but the text may be corrupt.
163. 1The translation is uncertain. Cf. Justin,ibid.: ...
164. Cf. Ps. civ. 15. Isa. vii. 14. Isa. xxxv. 10. Isa. xi. 10. Num. xxiv. 17.
165. 4So in III, ix. 2 ("dux").. The only other evidence for this seems to be Just. M.Dial.106:LXX, ...
167. 1Cf.Protevang. Jacobi(cod. D): ...: Opus Imperf. in Matth.p. 30: "venit et stetit super caput pueri." Codex Bezae has ...(withvet. lat.).
168. 1Lit. "with spirit through the lips," as in LXX.
170. 4The Arm. means "with," not "by means of." Cf. Just. M.Dial.86...the Rod from Jesse’s root is there said to be Christ.
172. 2In V, xxxiii. 4 he discusses the same question and, while recognizing that some persons give a symbolical interpretation, he inclines to look for a literal fulfilment. Here also he finds room for both interpretations. The passage of Papias there quoted, as to the marvellous productivity of the millennial period, ends with the statement that the animals will live in peace and concord and in subjection to man. This explains the reference to the Elders in our text.
173. 1The Arm. text as printed gives "in my name"; but by a different division of the letters we get " in one name."
176. 3Or " flesh"; and so throughout the passage.
177. 1Cf. Wisd. ix. 15 (R. V.): "For a corruptible body weighs down the soul, and the earthly frame ...lieth heavy on a mind that is full of cares:" 2 Cor. v. I: 7) ...
178. 2 Matt. ii. 6 (Micah v. 2.) Irenaeus quotes the prophecy in the Matthaean form, which differs much from the LXX rendering. Moreover he agrees with Codex Bezae in reading ... Justin quotes the words twice in the Matthaean form, but with the ...(Ap.I, 34,Dial.78).
179. 4" My " for " thy " (LXX ...) by oversight. Part of the text is quoted in III, ix. 2. See also above, c. 36.
180. 1Ps. cxxxii. 10 ff. The Arm. has "and their son for evermore," and nothing further.
181. 2Matt. xxi. 5 (Isa. lxii. II; Zech. ix. 9). The passage is quoted in the Matthaean form, and ascribed to Isaiah from whom the first words come. In St Matthew’s Gospel it is ascribed to "the prophet," though some codices insert "Zachariah." Justin quotes it differently,Ap.I, 35,Dial.53.
183. Matt. viii. 17 (Isa. liii. 4).
187. 1The Arm. text gives the passive ("be understood "); but doubtless the LXX ... was read: the difference is only in the final letter.
189. 2The repetition in the Arm. of the word here rendered "tormented " suggests that the same Greek verb would underlie the words of the prophet ("was tormented for our sins") and of the psalmist ("And I was tormented"). But in the former case we and ..., and this verb does not occur in the LXX of the Psalms. Probably the reference is to Ps. xxxviii. 8 (9), ... Isa. liii. 4, 7. For the argument cf. Just. M.Ap.I, 35...
193. 2The Arm. word for "lamb " in this place(amaru)seems to be a Syriac loan-word: see the note in Dr. Weber’s translation.
194. Isa. liii. 7. Isa. liii. 8.
197. 1Or "flesh," as elsewhere.
199. 3The words appear to mean literally: "the Spirit becoming as it were a shadow with glory and covering it(orhim)."
200. 4This is said of St Peter in Acts v. 15.
202. 1The same point about "the Just" and "just men" is made by Justin(Ap.I, 48,Dial.110).
206. 1Pilate was procurator of Judaea for ten years (27-37). Claudius did not become emperor until A.D. 42. The statement here made is therefore inconsistent with the chronology of history: but it agrees with the view, expressed in II, xxxiii. 2ff., that our Lord reachedaetatem seniorem,that is, an age between 40 and 50: a view which is largely based on John viii. 57: "Thou art not yet fifty years old, and hast thou seen Abraham? " For these words seemed to Irenaeus to show that He could not have been much less than fifty at the time when they were spoken. See C. H. Turner’s art. "Chronology" in Hastings’Dict. of the Bible.
208. 2The Armenian is here uncertain.
209. 3Cf. c. 64 for a similar oversight.
210. Lit. "for trembling." Ps. lxxxix. 39 ff.
211. 2"Smite" is in the singular, as in cod. A of the LXX, which is here followed.
213. 3Cf. c. 93, and IV, xxix. 5; "in duodecim prophetis Malachias." Often in Justin.
215. 4The same interpretation is given by Justin(Dial.103).
216. 1This is one of the prophecies which Justin declared the Jews had erased from their Scriptures(Dial.72)It is quoted several times by Irenaeus: III, xxii. 1 (as from Isaiah); IV, xxxvi. i (as from Jeremiah, to whom Justin had attributed it); 1. I (an allusion only); lv. 3 ("alii autem dicentes: Rememoratus . . . causam reddiderunt propter quam passus est haec omnia"); V, xxxi. I (with variations, and no name of author).
218. 2Cf. c. 46:Barn.XII. 4: Just. M.Ap.I, 35.
220. 3Ps. xxii. 14, 17. Ps. xxii. 20; cxix. 120; xxii. 16. " Nail my flesh " comes from the LXX. of Ps. cxix. 120, where A. V. has "My flesh trembleth for fear of thee." Cf.Barn.V, 13: ...
224. Matt, xxvii. 9 f. (Zech. xi. 13).
226. 4In Matt. xxvi. 15 Cod. Bezae and some other authorities have ...for ... .
227. Cf. Matt, xxvii. 34. Joh. xix. 29.
232. 1 Ps. xxiv. 8 ff. Justin’s interpretation (Dial.36) makes the humble form of our Lord’s humanity ...the reason why He is not at once recognized. The interpretation given by Irenaeus corresponds to that of theAscension of Isaiah:see Introd. p. 43.
235. Rom. x. 15 (Isa. lii. 7).
239. Rom. ix. 28 (Isa. X. 22 f.).
241. 1Matt. xxii. 37 f.; Mark xii. 30 f. For the abbreviation of the "First Commandment " cf. Just. M.Dial.93. X .
245. 2The word means more especially "to live in freedom."
248. 5Lit. "giving my laws"; cf. Heb. viii. 10.
249. Jer. xxxi. 31 ff.; Heb. viii. 8 ff.
250. 2Or " hope ": and so twice below.
252. 3Or " manifest," as in the quotation below.
254. Rom. ix. 25 f. (Hos. ii. 23, i. 10).
258. 3Both the German translations take the passage to mean: "granting many children to the Church, the assembly of the firstborn." But it is hard to get this out of the Armenian text, which has "first" and not "first-born." It seems certain that there is a contrast between "the Church" and "the first Synagogue" (whose husband was the Law, as is said below). The text can easily be amended so as to give the meaning required. Cf. IV, xlviii. i. f: "duae synagogae...fructificantes...filios vivos vivo Deo "; III, vi. i: " Ecclesia, haec enim est synagoga Dei." For the quotation and its interpretation cf. Just. M.Ap.I, 53.
259. Isa. liv. 1; Gal. iv. 27.
260. Cf. Deut. xxviii. 44. Deut. xxxii. 21; Rom. x. 19.
262. 1In the Arm. "who is" refers to "the Son,"
264. 1Dr Rendel Harris(TestimoniesI, 66) has pointed out that this is a reminiscence of Polycarp,Ep. ad Phil. ...
267. Ex. xx. 13 ff.; Deut. v. 17 ff.
270. Hos. vi. 6. Isa. lxvi. 3. Joel ii. 32. Cf. Acts iv. 12.
271. ADDITIONAL NOTE.----A new instalment has now appeared of the Patrologia Orientalis(XII. 5: Paris, 1919), containing a reprint of the Armenian text, with a translation into English by the discoverer, Ter-Mekerttschian, and Dr S. G. Wilson. This is followed by a much more accurate translation into French by the late Pere Barthoulout, S.J., formerly a missionary in Armenia. Among other valuable notes he points out that the opening words of c. 97 have been wrongly separated from the preceding chapter. The next sentence would then appear to mean: "He is separated and withdrawn from among men, and (yet) wheresoever," etc.
274. 1Lit. " with the formation(plasma)of God."
276. 2Lit. "heads": cf. cc. 6 f.