3.
If, however, any object that, in the Hebrew language, diverse expressions [to represent God] occur in the Scriptures, such as Sabaoth, Eloë, Adonai, and all other such terms, striving to prove from these that there are different powers and gods, let them learn that all expressions of this kind are but announcements and appellations of one and the same Being. For the term Eloë in the Jewish language denotes God, while ElOeim 1 and EleOuth in the Hebrew language signify "that which contains all." As to the appellation Adonai, sometimes it denotes what is nameable 2 and admirable; but at other times, when the letter Daleth in it is doubled, and the word receives an initial 3 guttural sound--thus Addonai--[it signifies], "One who bounds and separates the land from the water," so that the water should not subsequently 4 submerge the land. In like manner also, Sabaoth, 5 when it is spelled by a Greek Omega in the last syllable [SabaOth], denotes "a voluntary agent;" but when it is spelled with a Greek Omicron --as, for instance, Sabaoth--it expresses "the first heaven." In the same way, too, the word JaOth, 6 when the last syllable is made long and aspirated, denotes "a predetermined measure;" but when it is written shortly by the Greek letter Omicron, namely Jaoth, it signifies "one who puts evils to flight." All the other expressions likewise bring out 7 the title of one and the same Being; as, for example (in English 8 ), The Lord of Powers, The Father of all, God Almighty, The Most High, The Creator, The Maker, and such like. These are not the names and titles of a succession of different beings, but of one and the same, by means of which the one God and Father is revealed, He who contains all things, and grants to all the boon of existence.
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Eloae here occurs in the Latin text, but Harvey supposes that the Greek had been 'Eloeim. He also remarks that Eloeuth ('lhvt) is the rabbinical abstract term, Godhead. ↩
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All that can be remarked on this is, that the Jews substituted the term Adonai ('dny) for the name Jehovah, as often as the latter occurred in the sacred text. The former might therefore be styled nameable. ↩
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The Latin text is, "aliquando autem duplicata litera delta cum aspiratione," and Harvey supposes that the doubling of the Daleth would give "to the scarcely articulate ' a more decidedly guttural character;" but the sense is extremely doubtful. ↩
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Instead of "nec posteaquam insurgere," Feuardent and Massuet read "ne possit insurgere," and include the clause in the definition of Addonai. ↩
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The author is here utterly mistaken, and, notwithstanding Harvey's earnest claim for him of a knowledge of Hebrew, seems clearly to betray his ignorance of that language. The term Sabaoth is never written with an Omicron, either in the LXX. or by the Greek Fathers, but always with an Omega (Sabaoth). Although Harvey remarks in his preface, that "It is hoped the Hebrew attainments of Irenaeus will no longer be denied," there appears enough, in the etymologies and explanations of Hebrew terms given in this chapter by the venerable Father, to prevent such a conclusion; and Massuet's observation on the passage seems not improbable, when he says, "Sciolus quispiam Irenaeo nostro, in Hebraicis haud satis perito, hic fucum ecisse videtur." ↩
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Probably corresponding to the Hebrew term Jehovah (yhvh) ↩
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Literally, "belong to one and the same name." ↩
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"Secundum Latinitatem" in the text. ↩
