times, when the letter Daleth in it is doubled, and the word receives an initial[1] guttural sound—thus Addonai—[it signifies], "One who bounds and separates the land from the water," so that the water should not subsequently[2] submerge the land. In like manner also, Sabaoth,[3] when it is spelled by a Greek Omega in the last syllable [Sabaōth], denotes "a voluntary agent;" but when it is spelled with a Greek Omicron—as, for instance, Sabaŏth—it expresses "the first heaven." In the same way, too, the word Jaōth,[4] 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 Jaŏth, it signifies "one who puts evils to flight." All the other expressions likewise bring out[5] the title of one and the same Being; as, for example (in English[6]), 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
- ↑ The Latin text is, "aliquando autem duplicata litera delta ciuii aspiratione," and Harvey supposes that the doubling of the Daleth would give "to the scarcely articulate א a more decidedly guttural character;" but the sense is extremely doubtful.
- ↑ Instead of "nec posteaquam insurgere," Feuardent and Massuet read "ne possit insurgere," and include the clause in the definition of Addonai.
- ↑ 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 (Σαβαώθ). Although Harvey remarks in his preface, that "it is hoped the Hebrew attainments of Irenæus 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 Ircnæo nostro, in Hebraicis haud satis perito, hic fucum fecisse videtur."
- ↑ Probably corresponding to the Hebrew term Jehovah (יהוה).
- ↑ Literally, "belong to one and the same name."
- ↑ "Secundum Latinitatem" in the text.
term Adonai (אֲדֹנַי) for the name Jehovah, as often as the latter occurred in the sacred text. The former might therefore be styled nameable.
