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that his own father is neither such a one, nor again is he the incomprehensible God, whom they call Father, but is of the left-hand power. And again such people tell another myth, that, he says, the devil came to Eve and was joined with her as a man with a woman and begot from her both Cain and Abel. Therefore the one rose up against the other, because of the jealousy they had for each other, not because Abel had in some way pleased God, as the truth holds, but they, being deceived, tell another story; because, he says, both were in love with their own sister, for this reason Cain rose up against Abel and killed him. For they say that they were born by nature from the seed of the devil, as I said before. And they bring testimonies, when they wish to deceive some, from the divine books, as has been said by me in another heresy, that the Savior said to the Jews, "You are of Satan," and "when he speaks a lie, he speaks from his own resources, for his father also was a liar"; so that, forsooth, they might say that Cain is from the devil, 2.86 since he said that "from the beginning he was a murderer" and *, so that it might show that his father is the devil, and the father of the devil is the ruler who is a liar, whom they, blaspheming against their own heads, foolishly say is Sabaoth, thinking that Sabaoth is the name of some god, as has already been treated by us at length in the former heresies concerning the interpretation of Sabaoth and other appellations, of Eli and of Eloim, of El and of Shaddai, of Ellion, of Rabboni, of Jah, of Adnai, and of Jabe, as all are appellations of doxologies when interpreted and are not names posited, so to speak, for the divinity, which here also will be earnestly set down as interpreted: El is God, Eloim is God forever, Eli is my God, Shaddai is the Sufficient One, Rabboni is the Lord, Jah is Lord, Adonai is the Lord who is, Jabe is he who was and is, the one who always is, as he interprets to Moses, "the one who is has sent me, you shall say to them," and Ellion is Most High, and Sabaoth is interpreted of hosts. Lord Sabaoth, therefore, is Lord of hosts. For "Lord" is always added wherever Scripture says the name Sabaoth; for Scripture does not simply exclaim, saying, "Sabaoth said to me" or "Sabaoth spoke," but immediately says "Lord Sabaoth." For so the Hebrew affirms, "Adonai Sabaoth," which is interpreted "Lord of hosts." 6. And in vain among them and those like them, according to the blindness of their mind, the things that were well said are slandered. For it was not said by the Savior concerning the devil in the speech to the Jews, as is found clear to anyone who follows the truth, but he was speaking the saying to them because of Judas. For they were not children of Abraham, who received him under the oak of Mamre before his coming in the flesh, but they condemned themselves to become sons of the treachery of Judas, who was named satan and devil 2.87 by the Lord, as he says, "Did I not choose you, the twelve, and one of you is a devil?" and for this reason the Lord, interpreting the things of his malevolence, said that "when he speaks a lie, he speaks from his own resources," as also elsewhere the gospel says that "he was a thief and he himself carried the money box." This one, therefore, who was called a devil, Judas, had as a father Cain, who deceived his brother Abel through a lie and killed him, as also when asked by the Lord, "Where is Abel your brother?" lying he said, "I do not know." Rightly, therefore, this one also, having imitated the devil by nature in his ways, was worthily proclaimed his son by the Savior. "For by what a man is overcome, by this he is also enslaved," and each of us, whatever he may accomplish, will have as fathers those who have accomplished this before, by imitating them. Clearly, therefore, was spoken the saying uttered by the Lord that "you are children of the

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τὸν αὐτοῦ πατέρα μήτε τοιοῦτον εἶναι μήτε πάλιν εἶναι τὸν ἀκατάληπτον θεόν, ὃν Πατέρα φασίν, ἀλλὰ ἀριστερᾶς εἶναι ἐξουσίας. ἕτερον δὲ πάλιν μῦθον λέγουσιν οἱ τοιοῦτοι, ὅτι, φησίν, ὁ διάβολος ἐλθὼν πρὸς τὴν Εὔαν συνήφθη αὐτῇ ὡς ἀνὴρ γυναικὶ καὶ ἐγέννησεν ἐξ αὐτῆς τόν τε Κάϊν καὶ τὸν Ἄβελ. διὸ ἐπανέστη ὁ εἷς τῷ ἑνί, διὰ ζῆλον ὃν εἶχον πρὸς ἀλλήλους, οὐχὶ διὰ τό πως εὐηρεστηκέναι τὸν Ἄβελ θεῷ, ὡς ἔχει ἡ ἀλήθεια, ἀλλὰ ἕτερον πλαζόμενοι λόγον λέγουσιν· ἐπειδή, φησίν, ἐρῶντες ἦσαν ἀμφότεροι τῆς ἀδελφῆς τῆς ἰδίας αὐτῶν, τούτου χάριν ἐπανέστη ὁ Κάϊν τῷ Ἄβελ καὶ ἀπέκτεινεν αὐτόν. φύσει γὰρ αὐτούς φασιν ἐκ τοῦ σπέρματος τοῦ διαβόλου ὡς προεῖπον γεγενῆσθαι. φέρουσι δὲ μαρτυρίας, ὅταν θελήσωσιν ἀπατᾶν τινας, ἀπὸ τῶν θείων βιβλίων, ὡς καὶ ἐν ἄλλῃ μοι αἱρέσει τοῦτο εἴρηται, ὅτι ὁ σωτὴρ πρὸς τοὺς Ἰουδαίους ἔλεγεν «ὑμεῖς ἐκ τοῦ Σατανᾶ ἐστε» καὶ «ὅταν λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ, ὅτι καὶ ὁ πατὴρ αὐτοῦ ψεύστης ἦν»· ἵνα δῆθεν εἴπωσι ἐκ τοῦ διαβόλου εἶναι τὸν Κάϊν, 2.86 ἐπειδὴ εἴρηκεν ὅτι ἀπ' ἀρχῆς ἀνθρωποκτόνος ἦν καὶ *, ἵνα δείξῃ πατέρα μὲν αὐτοῦ εἶναι τὸν διάβολον, τοῦ δὲ διαβόλου εἶναι πατέρα τὸν ἄρχοντα τὸν ψεύστην, ὃν βλασφημοῦντες κατὰ τῆς ἑαυτῶν κεφαλῆς φασιν αὐτὸν εἶναι τὸν Σαβαὼθ οἱ ἀνόητοι, νομίζοντες ὄνομα εἶναι τοῦ θεοῦ τινὸς τὸ Σαβαώθ, ὡς ἤδη καὶ ἐν ταῖς πρότερον αἱρέσεσι διὰ πλάτους ἡμῖν πεπραγμάτευται περὶ ἑρμηνείας τοῦ Σαβαὼθ καὶ ἄλλων ὀνομασιῶν, τοῦ τε Ἠλὶ καὶ τοῦ Ἐλωείμ, τοῦ τε Ἢλ καὶτοῦ Σαδδαῒ τοῦ τε Ἐλλιὼν τοῦ τε Ῥαββωνὶ τοῦ τε Ἰὰ τοῦ τε Ἀδναῒ τοῦ τε Ἰαβέ, ὡς ὀνομασίαι εἰσὶ δοξολογιῶν ἅπασαι ἑρμηνευόμεναι καὶ οὐκ ὀνόματά ἐστι θετὰ ὡς εἰπεῖν τῇ θεότητι, ἅτινα καὶ ἐνταυθοῖ σπουδασθήσονται ἑρμηνευθέντα κεῖσθαι· τὸ Ἢλ θεός, τὸ Ἐλωεὶμ θεὸς ἀεί, τὸ Ἠλὶ θεός μου, τὸ Σαδδαῒ ὁ ἱκανός, τὸ Ῥαββωνὶὁ κύριος, τὸ Ἰὰ κύριος, τὸ Ἀδωναῒ ὁ ὢν κύριος, τὸ Ἰαβὲ ὃς ἦν καὶἔστιν ὁ ἀεὶ ὤν, ὡς ἑρμηνεύει τῷ Μωυσῇ «ὁ ὢν ἀπέσταλκέ με, ἐρεῖς πρὸς αὐτούς», καὶ τὸ Ἐλλιὼν ὕψιστος, καὶ τὸ Σαβαὼθ δυνάμεων ἑρμηνεύεται. κύριος οὖν Σαβαὼθ κύριος τῶν δυνάμεων. πάντῃ γὰρ κύριος πρόσκειται ὅπου τοῦ Σαβαὼθ ὄνομα λέγει ἡ γραφή· ἡ γὰρ γραφὴ οὐ μόνον ἐκφωνεῖ λέγουσα· «εἶπέ μοι Σαβαὼθ ἢ ἐλάλησε Σαβαώθ», ἀλλὰ εὐθὺς λέγει κύριος Σαβαώθ. οὕτως γὰρ ἡ Ἑβραῒς φάσκει «Ἀδωναῒ Σαβαώθ», ὅπερ ἑρμηνεύεται κύριος τῶν δυνάμεων. 6. Καὶ μάτην παρ' αὐτοῖς τε καὶ τοῖς ὁμοίοις κατὰ τὴν τύφλωσιν τῆς διανοίας αὐτῶν τὰ καλῶς εἰρημένα συκοφαντεῖται. οὔτε γὰρ περὶ διαβόλου τῷ σωτῆρι ἐν τῷ πρὸς Ἰουδαίους λόγῳ εἴρηται, ὡς παντί τῳ σαφὲς εὑρίσκεται τῷ τῇ ἀληθείᾳ ἀκολουθοῦντι, ἀλλὰ διὰ τὸν Ἰούδαν αὐτοῖς ἔλεγε τὸ ῥῆμα. οὐκ ἦσαν γὰρ τέκνα τοῦ Ἀβραάμ, τοῦ αὐτὸν ὑποδεξαμένου ὑπὸ τὴν δρῦν τῆς Μαμβρῆ πρὸ τῆς ἐνσάρκου αὐτοῦ παρουσίας, ἀλλὰ υἱοὺς ἑαυτοὺς κατεδίκασαν γενέσθαι τῆς τοῦ Ἰούδα προδοσίας, τοῦ ὑπὸ τοῦ κυρίου σατανᾶ καὶ διαβόλου 2.87 ὠνομασμένου, ὡς λέγει «οὐχὶ δώδεκα ὑμᾶς ἐξελεξάμην, καὶ εἷς ἐξ ὑμῶν ἐστιν διάβολος;» καὶ τούτου ἕνεκα τὰ τῆς αὐτοῦ κακοτροπίας ὁ κύριος ἑρμηνεύων ἔλεγεν ὅτι «ὅταν λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ», ὡς καὶ ἀλλαχοῦ τὸ εὐαγγέλιον λέγει ὅτι «κλέπτης ἦν καὶ τὸ γλωσσόκομον αὐτὸς ἐβάσταζεν». οὗτος οὖν ὁ διάβολος κληθεὶς Ἰούδας πατέρα ἔσχε τὸν Κάϊν, διὰ ψεύδους ἀπατήσαντα τὸν ἀδελφὸν αὐτοῦ Ἄβελ καὶ ἀποκτείναντα, ὡς καὶ ἐρωτώμενος ὑπὸ τοῦ κυρίου «ποῦ Ἄβελ ὁ ἀδελφός σου;» ψευδόμενος ἔλεγεν «οὐκ οἶδα». εἰκότως οὖν καὶ οὗτος τὸν φύσει διάβολον μιμησάμενος τοῖς τρόποις υἱὸς αὐτοῦ κατ' ἀξίαν ἀνηγόρευται ὑπὸ τοῦ σωτῆρος. «ᾧ γὰρ ἥττηταί τις, τούτῳ καὶ δεδούλωται,» καὶ ἡμῶν δὲ ἕκαστος ὁτιοῦν ἂν ἐπιτελέσῃ, τοὺς τοῦτο προτετελεκότας πατέρας ἕξει μιμησάμενος. σαφῶς τοίνυν ἐφράσθη ἡ παρὰ τοῦ κυρίου λεχθεῖσα ῥῆσις ὅτι «ὑμεῖς τέκνα ἐστὲ τοῦ