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| Chapter XXXV.—Refutation of Basilides, and of the opinion that the prophets uttered their predictions under the inspiration of different gods. PREVIOUS SECTION - NEXT SECTION - HELP
Chapter XXXV.—Refutation of
Basilides, and of the opinion that the prophets uttered their predictions under
the inspiration of different gods.
1. Moreover, in addition to what has been said,
Basilides himself will, according to his own principles, find it
necessary to maintain not only that there are three hundred and
sixty-five heavens made in succession by one another, but that an immense
and innumerable multitude of heavens have always been in the process of
being made, and are being made, and will continue to be made, so that the
formation of heavens of this kind can never cease. For if from the
efflux3297
3297 Ex
defluxu, corresponding to ἐξ ἀποῤῥοίας in the
Greek. | of the first heaven the second was made after its
likeness, and the third after the likeness of the second, and so on with
all the remaining subsequent ones, then it follows, as a matter of
necessity, that from the efflux of our heaven, which he indeed terms the
last, another be formed like to it, and from that again a third; and thus
there can never cease, either the process of efflux from those heavens
which have been already made, or the manufacture of [new] heavens, but
the operation must go on ad infinitum, and give rise to a number
of heavens which will be altogether indefinite.
2. The
remainder of those who are falsely termed Gnostics, and who maintain that
the prophets uttered their prophecies under the inspiration of different
gods, will be easily overthrown by this fact, that all the prophets
proclaimed one God and Lord, and that the very Maker of heaven and earth,
and of all things which are therein; while they moreover announced the
advent of His Son, as I shall demonstrate from the Scriptures themselves,
in the books which follow.
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
Elōeim3298
3298
Eloæ here occurs in the Latin text, but Harvey supposes that the
Greek had been ᾽Ελωείμ. He also
remarks that Eloeuth (אֱלָהוּת) is the
rabbinical abstract term, Godhead. | and
Eleōuth in the Hebrew language signify “that which
contains all.” As to the appellation Adonai, sometimes
it denotes what is nameable3299
3299 All that can be remarked on this is, that the Jews
substituted the term Adonai (אֲדֹנַי) for the name
Jehovah, as often as the latter occurred in the sacred text. The
former might therefore be styled nameable. | and
admirable; but at other times, when the letter Daleth in it
is doubled, and the word receives an initial3300
3300 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
א a more decidedly
guttural character;” but the sense is extremely doubtful.
| guttural sound—thus Addonai—[it signifies],
“One who bounds and separates the land from the water,” so
that the water should not subsequently3301
3301 Instead of “nec posteaquam insurgere,”
Feuardent and Massuet read “ne possit insurgere,” and include
the clause in the definition of Addonai. | submerge the
land. In like manner also,
Sabaoth,3302
3302 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.” | 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,3303
3303
Probably corresponding to the Hebrew term Jehovah (יְהֹוָה) | 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 out3304
3304 Literally, “belong to one and the same
name.” | the title of one and the same Being; as, for
example (in English3305
3305
“Secundum Latinitatem” in the text. | ),
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,3306
3306 The words are “apostolorum dictatio,”
probably referring to the letters of the apostles, as
distinguished from their preaching already mentioned. |
and the ministration 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, these Scriptures do much more evidently and clearly proclaim this
very point), I shall, for the benefit of those at least who do not bring
a depraved mind to bear upon them, devote a special book to the
Scriptures referred to, which shall fairly follow them out [and explain
them], and I shall plainly set forth from these divine Scriptures proofs
to [satisfy] all the lovers of truth.3307
3307 This last sentence is very confused and ambiguous, and
the editors throw but little light upon it. We have endeavoured to
translate it according to the ordinary text and punctuation, but strongly
suspect interpolation and corruption. If we might venture to strike out
“has Scripturas,” and connect “his tamen” with
“prædicantibus,” a better sense would be yielded, as
follows: “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, these Scriptures to much more evidently and clearly set forth
this very point, to those at least who do not bring a depraved mind to
their consideration), I shall devote the particular book which follows to
them, and shall,” etc. | E.C.F. INDEX & SEARCH
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