“One who bounds and separates the land from the water,” so that the water should not subsequently653 submerge the land. In like manner also, Sabaoth,654 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.” 413 In the same way, too, the word Jaōth,655 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 out656 the title of one and the same Being; as, for example (in English657), 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. 4. Now, that the preaching of the apostles, the authoritative teaching of the Lord, the announcements of the prophets, the dictated utterances of the apostles,658 and the ministra- tion of the law—all of which praise one and the same Being, the God and Father of all, and not many diverse beings, nor one deriving his substance from different gods or powers, but [declare] that all things [were formed] by one and the same Father (who nevertheless adapts [His works] to the natures and tendencies of the materials dealt with), things visible and invisible, and, in short, all things that have been made [were created] neither by angels, nor by any other power, but by God alone, the Father—are all in harmony with our statements, has, I think, been sufficiently proved, while by these weighty arguments it has been shown that there is but one God, the Maker of all things. But that I may not be thought to avoid that series of proofs which may be derived from the Scriptures of the Lord (since, indeed, 653 Instead of “nec posteaquam insurgere,” Feuardent and Massuet read “ne possit insurgere,” and include the clause in the definition of Addonai. 654 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 Irenæo nostro, in Hebraicis haud satis perito, hic fucum ecisse videtur.” 655 Probably corresponding to the Hebrew term Jehovah (יְהֹוָה) 656 Literally, “belong to one and the same name.” 657 “Secundum Latinitatem” in the text. 658 The words are “apostolorum dictatio,” probably referring to the letters of the apostles, as distinguished from their preaching already mentioned. 1055 Chapter XXXV.—Refutation of Basilides, and of the opinion that the prophets…