Etymologies & Works 7

I. ON GOD. The most blessed Jerome, a most learned man and skilled in many languages, was the first to translate the interpretation of the Hebrew names into the Latin tongue. From these, having for the sake of brevity passed over many, I have taken care to insert certain ones into this work, with interpretations added. For the exposition of the words shows sufficiently what is meant to be understood; for certain names have their meaning from proper causes. At the outset we set down ten names by which God is called among the Hebrews. The first name of God among the Hebrews is called El; which some have interpreted as 'God,' and others, expressing its etymology, as ISCHYROS, that is, 'the Strong One,' because He is oppressed by no weakness, but is strong and sufficient to accomplish all things.

The second name is Eloi. The third is Eloe, both of which in Latin are rendered 'God.' Now this name has been carried over into Latin from a Greek appellation. For 'God' in Greek is called DEOS, from PHOBOS, that is, 'fear,' whence 'Deus' is derived, because there is fear in those who worship Him. But 'God' is properly the name of the Trinity, pertaining to the Father and the Son and the Holy Spirit. To this Trinity also the remaining names placed under God below are referred. The fourth name of God is called Sabaoth, which is rendered into Latin as 'of hosts' or 'of powers,' concerning which it is said by the angels in the Psalm (23:10): 'Who is this King of glory?'

'The Lord of hosts.' For in the ordering of this world there are many powers, such as angels, archangels, principalities and powers, and all the ranks of the heavenly host, of all of which nevertheless He is the Lord. For all are under Him and are subject to His dominion. The fifth is Elion, which is interpreted in Latin as 'the Most High' (excelsus), because He is above the heavens, as it is written concerning Him (Ps. 113:4): 'The Lord is high above all nations; His glory is above the heavens.' And He is called 'excelsus' meaning 'exceedingly lofty' (valde celsus); for 'ex-' is put for 'exceedingly,' just as 'eximius,' as it were 'exceedingly eminent.' The sixth is Eie, that is, 'He who is.' For God alone, because He is eternal—that is, because He has no beginning—truly holds the name of essence. For this name was brought to holy Moses through an angel.

For when Moses asked what was the name of Him who commanded him to go to deliver the people out of Egypt, He answered (Exod. 3:14): 'I AM WHO I AM: and you shall say to the children of Israel: He who is has sent me to you'; as though, in comparison with Him who truly is—because He is unchangeable—those things which are changeable were made as if they were not. For what is said 'was' is not; and what is said 'shall be' is not yet. But God knows only to be; He does not know to have been or to be about to be. For the Father alone with the Son and the Holy Spirit truly is. Compared with His essence, our being is non-being. Hence also in ordinary speech we say, 'God lives,' because His essence lives by the life which death does not possess.

The seventh is Adonai, which is generally interpreted as 'Lord,' because He is Lord over every creature, or because every creature serves His dominion. Therefore He is 'Lord' and 'God,' either because He rules over all, or because He is feared by all. The eighth is Ia, which is placed in God alone, which also sounds in the final syllable of 'alleluia.' The ninth is Tetragrammaton, that is, 'of four letters,' which is properly applied to God among the Hebrews: iod, he, iod, he, that is, two 'ia,' which when doubled produce that ineffable and glorious name of God. And it is called ineffable, not because it cannot be spoken, but because it can in no way be bounded by human sense and understanding; and therefore, because nothing worthy can be said of Him, He is ineffable.

The tenth is Saddai, that is, 'Almighty.' And He is called Almighty because He can do all things, but from doing what He wills, not from suffering what He does not will. For if this were to happen to Him, He would in no way be almighty; for He does whatever He wills, and thence He is almighty. Likewise He is almighty because His are all things that are everywhere; for He alone holds the sovereignty of the whole world. Certain other names, too, are spoken of God substantially, such as immortal, incorruptible, unchangeable, eternal. Hence He is deservedly set before every creature. He is Immortal, as it is written of Him (1 Tim. 6:16): 'Who alone has immortality': because in His nature there is no change. For all mutability is not inappropriately called mortality;

according to which the soul too is said to die—not because it is changed and turned into a body or into some other substance, but because whatever now is or was in its own substance in a different manner, insofar as it has ceased to be what it was, is assuredly found to be mortal. And by this reasoning God alone is called immortal, because He alone is unchangeable. He is called Incorruptible because He cannot be corrupted and dissolved, nor divided. For whatever admits division also admits destruction. He can neither be divided nor perish; hence He is incorruptible. He is Unchangeable because He always remains and knows no change. He neither increases, because He is perfect, nor decreases, because He is eternal. He is Eternal, because He is without time.

For He has neither beginning nor end. Hence too He is called everlasting (sempiternus), because He is always eternal (semper aeternus). By some, however, He is believed to be called 'eternal' from 'ether' (aether), since heaven is held to be His seat. Whence there is that verse (Ps. 114:16): 'The heaven of heavens is the Lord's.' And these four terms signify one thing, for it is one and the same reality that is spoken of, whether God is called eternal, or immortal, or incorruptible, or unchangeable. He is Invisible, because the Trinity has never appeared through its own substance to the eyes of mortals, except through the appearance of some subordinate and bodily creature. For no one can see the very manifestation of God's essence and live, as was also said to Moses; whence too the Lord says in the Gospel (John 1:18):

'No one has ever seen God.' For He is an invisible reality, and therefore He is to be sought not with the eye but with the heart. He is Impassible, because He is affected by none of the disturbances to which human frailty succumbs. For no passions reach Him—such as lust, anger, desire, fear, grief, envy, and the rest by which the human mind is disturbed. But when God is said to be angry, or jealous, or to grieve, this is said according to our usage. For with God there is no disturbance, in whom there is the highest tranquillity. He is called Simple either because He does not lose what He has, or because He is not one thing Himself and another thing that which is in Him, as in a human being, whose being is one thing and his wisdom another. For a man can exist and yet not be wise;

but God possesses essence, and He possesses wisdom too; yet what He possesses, this He also is, and being all things He is one; and therefore He is Simple, because in Him there is nothing accidental, but both what He is and what is in Him exist essentially—except for that which is relative to any given Person. He is Supremely Good, because He is unchangeable. A creature, indeed, is good, but not supremely, because it is changeable. And though it is indeed good, it cannot however be supreme as well. God is said to be Incorporeal or bodiless so that He may be believed or understood to be spirit, not body. For when He is called 'spirit,' His substance is signified. He is Immeasurable, because He encloses all things while He Himself is enclosed by none; but all things are confined within His omnipotence.

He is called Perfect because nothing can be added to Him. Yet 'perfection' is properly spoken of the completion of some made thing. But God, who was not made, how is He perfect? Human poverty of language, however, took this word from our own usage, as also the rest of the words, so that what is ineffable might in some fashion be expressed—since human speech says nothing worthy of God, as is the case with the others too. He is called Creator on account of all the things of the world created by Him. For there is nothing that has not drawn its origin from God. He Himself is also One, because He cannot be divided, or because there can be nothing else that can contain as much power.

These things, then, which have been said of God, pertain to the whole Trinity on account of the one and coeternal substance, whether in the Father, or in the Son His only-begotten in the form of God, or in the Holy Spirit, who is the one Spirit of God the Father and of His only-begotten Son. There are also certain terms taken for God from our own usage, from our members or from lower things; and because in His proper nature He is invisible and incorporeal, yet on account of the efficacy of causes the appearances of things are ascribed to Him, so that by the manner of our speech He may more easily make Himself known: as, because He sees all things, He is called an 'eye'; and because He hears all things, He is called an 'ear'; but because He turns away, He 'walks'; because He looks upon, He 'stands.'

So too in the rest of things similar to these, a likeness is drawn from human minds and applied to God, as He is 'forgetting' and 'remembering.' Hence it is that the Prophet also says (Jer. 51:14): 'The Lord of hosts has sworn by His own soul': not that God has a soul, but this He recounts according to our own affection. For the 'face' of God in the Holy Scriptures is understood not as flesh but as divine knowledge, by the same reasoning by which each person is recognized by the face that is beheld. For this is said to God in prayer (Ps. 80:4): 'Show us Your face': as if it were said:

'Give us knowledge of You.' So too the 'footsteps' of God are spoken of, because now God is recognized through a glass (mirror), but in perfection the Almighty is found out, when in the future He shall be presented face to face to His elect, that they may contemplate the very appearance whose footsteps they now strive to grasp—that is, Him who is now said to be seen through a glass. For 'position' and 'posture' and 'place' and 'time' are said of God not properly but by way of likeness, transferred; as when (Ps. 99:1) He is said 'to sit upon the Cherubim,' which pertains to position; and (Ps. 104:6): 'clothed with the deep as with a garment,' which pertains to posture; and (Ps. 102:28): 'Your years shall not fail,' which pertains to time; and (Ps. 139:8):

'If I ascend into heaven, You are there,' which pertains to place. For in the Prophet too (Amos 2:13) the likeness of 'a cart laden with hay' is applied to God. And all these things are said of God figuratively, because none of them belongs to the proper character of His substance. II. ON THE SON OF GOD. Christ is found to be called by many modes in the divine Scriptures. For He, the only-begotten Son of God the Father, though He was equal to the Father, took the form of a servant for the sake of our salvation. Accordingly certain names in Him are taken from the substance of His divinity, certain ones from the dispensation of the humanity He assumed. Christ, then, is named from 'chrism,' that is, 'anointed.'

For it had been commanded to the Jews to prepare a sacred ointment, with which those might be anointed who were called to the priesthood or to the kingship; and just as now the purple robe is the mark of royal dignity for kings, so for them the anointing with the sacred ointment conferred the royal name and power; and hence they were called 'christs' from 'chrism,' which is 'anointing.' For 'chrism' in Greek is called 'anointing' in Latin, which, when made spiritual, also lent its name to the Lord, because He was anointed with the Spirit by God the Father, as in the Acts (4:27): 'For they were gathered together in this city against Your holy Son, whom You have anointed': not indeed with visible oil, but with the gift of grace, which is signified by the visible ointment.

'Christ' is not, however, the proper name of the Savior, but a common appellation of power. For when it is said 'Christ,' it is a common name of dignity; when 'Jesus Christ,' it is the proper name of the Savior. The name of 'Christ' existed nowhere else at all, nor among any nation, except only in that kingdom where Christ was prophesied and whence He was to come. In Hebrew He is called Messiah, in Greek Christ, and in Latin speech 'the Anointed.' 'Jesus' in Hebrew, in Greek SOTER, and in Latin is interpreted 'the salutary one' or 'Savior,' because He came as bearer of salvation to all nations. The Evangelist too indicates the etymology of this name, saying (Matt. 1:21):

'You shall call His name Savior, for He shall save His people.' For just as 'Christ' signifies king, so 'Jesus' signifies savior. It is not, therefore, any king whatsoever who saves us, but a king who is Savior. This word the Latin tongue did not have before, but it could have it, as indeed it did, when it wished. 'Emmanuel' from Hebrew into Latin signifies 'God with us,' namely because God, born through a Virgin, appeared to men in mortal flesh, that He might open to earthly beings the way of salvation to heaven. Those which pertain to the substance of His divinity are these: God, Lord. He is called 'God' on account of the substance united with the Father; 'Lord' on account of the serving creation. He is both God and man, because He is the Word and flesh.

Hence too He is said to be 'twice begotten,' either because the Father begot Him without a mother in eternity, or because a mother bore Him without a father in time. He is called 'Only-begotten' according to the excellence of His divinity, because He is without brothers; 'Firstborn' according to the assumption of humanity, in which through the grace of adoption He deigned to have brothers, to whom He might be firstborn. He is called 'Homoousion' with the Father from the unity of substance. For substance or essence in Greek is called OUSIA, and OMO- 'one.' Both joined together, therefore, sound 'one substance.' For this is what is called Homoousion, which is (John 10:30): 'I and the Father are one,' that is, of the same substance with the Father.

Although this name is not found written in the sacred letters, it is nevertheless defended in the affirmation of the whole Trinity, because a reason is given by which it is shown to be rightly spoken; just as the Father too is nowhere in those books read as 'Unbegotten,' yet it is not doubted that He must be so called and believed. 'Homoeousion,' 'of like substance,' because such as God is, such also is His image. God is invisible, and the image invisible. He is 'Beginning' (Principium), because all things are from Him, and because before Him is nothing. He is 'End' (Finis), either because He deigned at the end of the ages to be born humbly in the flesh and to die, and Himself to undergo the final judgment, or because whatever we do we refer to Him. And when we have come to Him, we have nothing beyond which to seek.

He is the 'Mouth' of God, because He is His Word. For just as, for the words that are made through the tongue, we often say 'this and that tongue,' so also for the Word of God the 'mouth' is put, because it is the custom that words be formed by the mouth. And He is called 'Word' (Verbum) because through Him the Father created or commanded all things. He is 'Truth,' because He does not deceive, but grants what He has promised. He is 'Life,' because He created. He is called 'Image' on account of the equal likeness of the Father. He is 'Figure,' because, taking the form of a servant, by the likeness of His works and virtues to the Father He designated in Himself the image and immeasurable greatness of the Father. He is the 'Hand' of God, because all things were made through Him. Hence also the 'Right Hand,' on account of the accomplishment of the work of the whole creation, which was formed through Him. He is the 'Arm,' because by Him all things are held together.

He is 'Power' (Virtus), because He has in Himself all the power of the Father, and governs, holds together, and rules every creature of heaven and earth. He is 'Wisdom,' because He Himself reveals the mysteries of knowledge and the secrets of wisdom. Yet, although the Father and the Holy Spirit are also wisdom and power and light and radiance, nevertheless the Son is properly called by these names. He is called 'Splendor' because He makes manifest. He is 'Light' (Lumen), because He illumines. He is 'Light' (Lux), because He unbars the eyes of the heart to contemplate the truth. He is the 'Sun,' because He is the illuminator. He is the 'Dayspring' (Oriens), because He is the fountain of light and the enlightener of things, and because He makes us rise to eternal life. He is the 'Fount,' because He is the origin of things, or because He satisfies those who thirst. He Himself is also Alpha and Omega.

For no letter precedes Alpha; for it is the first of the letters, just as the Son of God is; for He Himself answered the Jews who questioned Him that He was the Beginning. Hence also John in the Apocalypse, setting down that very letter properly, says (22:13): 'I am Alpha and Omega, the first and the last.' He is 'First,' because before Him is nothing. He is 'Last,' because He Himself has undertaken the final judgment. He is 'Mediator,' because He is set as the middle between God and man, that He might lead man to God; whence the Greeks call Him MESITES. He is 'Paraclete,' that is, 'Advocate,' because He intercedes for us with the Father, as John says of Him (1 Ep. 2:1):

'We have an Advocate with the Father, Jesus Christ the righteous.' 'Paraclete' is Greek, which in Latin is called 'Advocate.' This name is ascribed both to the Son and to the Holy Spirit, according to what the Lord says in the Gospel (John 14:16): 'I will ask the Father, and He will give you another Paraclete.' He is called 'Intercessor,' because He takes care to remove our guilt and expends care to wash away our crimes. He is the 'Bridegroom,' because, descending from heaven, He cleaved to the Church, so that by the peace of the New Testament the two might be one flesh. He is called 'Angel' on account of the announcement of the Father's will and His own. Hence too in the Prophet (Isa. 9:6) He is read as 'the Angel of great counsel,' although He is God and Lord of angels.

He is called 'Sent,' because the Word made flesh appeared to this world, whence He also says (John 16:28): 'I went forth from the Father, and I have come into this world.' He is called 'Man,' because He was born. 'Prophet,' because He revealed things to come. 'Priest,' because He offered Himself as a victim for us. 'Shepherd,' because He is the guardian. 'Master,' because He is the one who shows. 'Nazarene' indeed from the place, 'Nazarite' from merit, that is, 'holy' or 'pure,' because He did no sin. Indeed Christ draws to Himself the appearances of names also from other lower things, that He may be more easily understood. For He is called 'Bread,' because He is flesh. 'Vine,' because we are redeemed by His blood. 'Flower,' because He is chosen. 'Way,' because through Him we go to God. 'Door,' because through Him we enter to God. 'Mountain,' because He is strong.

He is the 'Rock,' because He is the firmness of believers. He is the 'Cornerstone,' either because He joins two walls coming from opposite sides—that is, from the circumcision and the uncircumcision—into the one building of the Church, or because He makes peace in Himself for angels and men. He is the 'Stone of stumbling,' because, coming in humility, the unbelieving men stumbled at Him, and He became a rock of offense, as the Apostle says (1 Cor. 1:23): 'To the Jews indeed a stumbling block.' He is called 'Foundation' because faith in Him is most firm, or because upon Him the Catholic Church is built. For Christ is also the 'Lamb' for innocence; and the 'Sheep' on account of patience; and the 'Ram' on account of headship; and the 'Kid' on account of the likeness of sinful flesh;

and the 'Calf,' because He was immolated for us; and the 'Lion,' for His kingship and strength; and the 'Serpent,' for death and wisdom; likewise the 'Worm,' because He rose again; the 'Eagle,' because after the resurrection He returned to the stars. Nor is it any wonder if He is figured by lowly significations, He who is known to have descended even to the reproaches of our sufferings and of the flesh. For while He is the coeternal Son of God the Father before the ages, after the fullness of time came He took the form of a servant for the sake of our salvation, and the Son of God became the son of man. Hence some things are said of Him in the Scriptures according to the form of God, and some according to the form of a servant. Of these, by way of example, two are recalled, so that each may be referred to each.

For according to the form of God He said of Himself (John 10:30): 'I and the Father are one'; according to the form of a servant (John 14:28): 'For the Father is greater than I.' But men who understand less which is said for what, wish to transfer to the form of God those things which were said on account of the form of a servant; and again, those things which were said so that the Persons might be referred to one another, they wish to be names of nature and substance, and they make error in the faith. Now human nature was so joined to the Son of God that out of two substances there came to be one Person. Therefore man alone endured the cross, but on account of the unity of the Person God too is said to have endured. Hence it is that it is written (1 Cor. 2:8):

'For if they had known, they would never have crucified the Lord of glory.' We confess, therefore, that the Son of God was crucified, not from the power of His divinity, but from the weakness of His humanity: not from the abiding of His own nature, but from our being assumed by Him. III. ON THE HOLY SPIRIT. The Holy Spirit is proclaimed God for this reason, because He proceeds from the Father and the Son and has His substance. For nothing else could proceed from the Father than that which the Father Himself is. He is called 'Spirit' (Spiritus) according to that which is referred to something as 'breathed forth'; and He who breathes is surely one who breathes in by breathing, and from this He is called 'Spirit.' But in a certain proper manner He is called 'Holy Spirit' according to that which is referred to the Father and the Son, because He is their Spirit.

For this name too, that He is called 'Spirit,' is not according to that which is referred to something, but according to that which signifies some nature. For every incorporeal nature is called 'spirit' in the Sacred Scriptures, whence this word applies not only to the Father and the Son and the Holy Spirit, but to every rational creature and soul. Therefore He is called the 'Holy Spirit of God' because He is the sanctity of the Father and the Son. For although the Father too is spirit and the Son is spirit, and the Father is holy and the Son is holy, nevertheless He Himself is properly called the 'Holy Spirit,' as it were the sanctity coessential and consubstantial of both. The Holy Spirit is for this reason not said to be 'begotten,' lest two Sons be supposed in the Trinity.

He is for this reason not proclaimed 'unbegotten,' lest two Fathers be believed in that same Trinity. He is called 'proceeding' by the testimony of the Lord, who says (John 16:12): 'I have yet many things to say to you, but you cannot bear them now. But the Spirit of truth will come, who proceeds from the Father, and He will receive of mine: He will declare to you all things.' Now He proceeds not only by nature, but always proceeds unceasingly for the accomplishment of the works of the Trinity. This, moreover, is the difference between the Son who is born and the Holy Spirit who proceeds: that the Son is born from one, while the Holy Spirit proceeds from both; and therefore the Apostle says (Rom. 8:9):

'But he who does not have the Spirit of Christ, this one is not His.' The Holy Spirit is also understood, from His work, as an 'angel.' For it was said of Him (John 16:13): 'And He will announce to you the things that are to come'; and 'angel' in Greek is interpreted 'messenger' in Latin. Hence too the two angels appeared to Lot, among whom the Lord is singularly named, whom we understand to be the Son and the Holy Spirit—for the Father is never read as being sent. The Holy Spirit, in that He is called 'Paraclete,' is so named from 'consolation'; for PARAKLESIS in Latin is called 'consolation.' For Christ sent Him to the Apostles who were mourning, after He Himself had ascended into heaven from their eyes.

For the Consoler is sent to those who mourn, according to that saying of the same Lord (Matt. 5:4): 'Blessed are those who mourn, for they shall be comforted.' He Himself also said (Matt. 9:15): 'Then shall the children of the bridegroom mourn, when the bridegroom shall be taken away from them.' Likewise He is called 'Paraclete' because He furnishes consolation to the souls that lose temporal joy. Others interpret 'Paraclete' in Latin as 'orator' or 'advocate.' For the Holy Spirit Himself speaks; He Himself teaches; through Him is given the word of wisdom; by Him the Holy Scripture was inspired. The Holy Spirit is for this reason called 'sevenfold,' on account of the gifts which, from the fullness of His unity, each one, as they are worthy, deserves to obtain in part.

For He is the Spirit of wisdom and understanding: the Spirit of counsel and might: the Spirit of knowledge and piety: the Spirit of the fear of the Lord. But the 'principal Spirit' (spiritus principalis) is read in the fiftieth Psalm, where, because 'spirit' is repeated a third time, some have understood the Trinity, for this reason: because it is written (John 4:24): 'God is Spirit.' For that which is not a body, and yet is, seems to remain that it be spirit. For some understand the Trinity to be signified there: in the 'principal Spirit,' the Father; in the 'upright Spirit,' the Son; in the 'Holy Spirit,' the Holy Spirit. The Holy Spirit is for this reason called 'Gift' (donum), because He is given. For 'gift' is named from 'giving' (a dando).

For it is very well known that the Lord Jesus Christ, when after His resurrection from the dead He had ascended into heaven, gave the Holy Spirit, filled with whom the believers spoke in the tongues of all nations. Now He is the Gift of God insofar as He is given to those who through Him love God. In Himself He is God; to us He is a Gift; but the Holy Spirit is eternally a Gift, distributing to each as He wills the gifts of graces. For He imparts prophecies to whom He wills, and forgives sins to whom He wills. For sins are not forgiven apart from the Holy Spirit.

The Holy Spirit is thence properly called 'Charity' (Love), either because He naturally joins together those from whom He proceeds and shows Himself to be one with them, or because He works in us that we may abide in God, and He in us. Hence also, among the gifts of God there is nothing greater than charity, and there is no greater gift of God than the Holy Spirit. He Himself is also 'Grace,' which, because it is given freely (gratis), not by our merits but by the divine will, is thence called 'grace.' But just as we properly call the only Word of God by the name of Wisdom, though the Holy Spirit too and the Father Himself are universally wisdom, so the Holy Spirit is properly called by the name of Charity, though the Father and the Son too are universally charity.

That the Holy Spirit is the 'Finger of God' is most plainly declared in the books of the Gospel. For when one Evangelist had said (Luke 11:20): 'By the finger of God I cast out demons,' another said this same thing thus (Matt. 12:28): 'By the Spirit of God I cast out demons.' Hence too the Law was written by the finger of God, given on the fiftieth day from the slaying of the lamb, and on the fiftieth day the Holy Spirit came from the Passion of our Lord Jesus Christ. And He is called the 'Finger of God' for this reason, that His operative power together with the Father and the Son might be signified. Hence too Paul says (1 Cor. 12:11):

'But all these things one and the same Spirit works, dividing to each one as He wills.' Now just as through baptism we die and are reborn in Christ, so we are sealed by the Spirit, which is the Finger of God and the spiritual seal. The Holy Spirit is written to have come in the form of a dove, so that His nature might be declared through the bird of simplicity and innocence. Hence too the Lord says (Matt. 10:16): 'Be simple as doves.' For this bird is bodily without gall, having only innocence and love. The Holy Spirit is thence called by the name of 'fire,' because in the Acts of the Apostles He appeared as fire through the division of tongues, which also settled upon each one of them.

For this reason He gave to the apostles the grace of diverse tongues, that they might be made fit for the instruction of the faithful peoples. But that He is recorded to have rested upon each one individually, the reason is this: that it might be understood that He was not divided among the many, but remained wholly present in each single one, as is nearly the custom with fire. For kindled fire has this nature, that to however many gaze upon it, to however many look upon its 'lock of purple splendour,' it imparts to them all the sight of its light, and grants to them all the service of its gift, and nonetheless itself remains in its own wholeness. The Holy Spirit is called by the name of water in the Gospel, when the Lord cries out and says (John 7:38): 'If anyone thirst, let him come to me and drink.'

'He who believes in me, out of his belly shall flow rivers of living water.' But the Evangelist explained in what sense He spoke, for he goes on to say: 'This he said concerning the Spirit, whom those believing in him were about to receive.' Yet the water of the sacrament is one thing, and the water that signifies the Spirit of God is another. For the water of the sacrament is visible; the water of the Spirit is invisible. The former washes the body and signifies what takes place in the soul; but through that Holy Spirit the soul itself is cleansed and made fat. The Holy Spirit is therefore called an anointing, as the apostle John testifies, because just as oil by its natural weight floats upon every liquid, so in the beginning the Holy Spirit was borne above the waters.

Whence also the Lord is read to have been anointed with the oil of gladness, that is, with the Holy Spirit. But John the apostle too calls the Holy Spirit an anointing, saying (1 John 2:27): 'And as for you,' he says, 'let the anointing which you have received from him abide in you; and you have no need that anyone teach you, but as his anointing teaches you concerning all things.' For the Holy Spirit Himself is the invisible anointing. IV. ON THE TRINITY. It is called Trinity because the whole is made one out of a certain three, as it were a Tri-unity; like memory, understanding, and will, in which the mind holds within itself a certain image of the divine Trinity. For although they are three, they are one, since each subsists in itself and all are in all.

The Father, therefore, and the Son, and the Holy Spirit are trinity and unity. For the same is one, the same is also three. In nature one, in persons three. One on account of the community of majesty, three on account of the property of the persons. For the Father is one, the Son another, the Holy Spirit another; yet 'another' (of person), not 'another thing' (of substance), because it is a good equally simple, equally unchangeable and coeternal. The Father alone is not from another; therefore He alone is called unbegotten. The Son alone is born from the Father; therefore He alone is called begotten. The Holy Spirit alone proceeds from the Father and the Son; therefore He alone is named the Spirit of both. In this Trinity some names are appellative, others proper.

The proper names are the essential ones, such as God, Lord, Almighty, Immutable, Immortal. And they are proper on this account, because they signify that very substance by which they are one. But the appellative names are Father and Son and Holy Spirit, Unbegotten and Begotten and Proceeding. These same are also relative, because they are referred to one another. For when God is said, it is essence, because it is said with reference to itself. But when Father and Son and Holy Spirit are said, they are said relatively, because they are referred to one another. For the Father is called so not with reference to Himself, but relatively to the Son, because He has a son to Him; so also the Son is called so relatively, because He has a father; so also the Holy Spirit, because He is the Spirit of the Father and the Son.

For by these appellations this is signified, that they are referred to one another, not the very substance by which they are one. Therefore the Trinity resides in the relative names of the persons; the deity is not tripled, but is in singularity; because if it were tripled, we would introduce a plurality of gods. But the name of 'gods' is spoken in the plural of angels and holy men for this reason, that they are not deservedly equal. Concerning whom the Psalm says (Ps. 82:6): 'I said, You are gods.' But concerning the Father and the Son and the Holy Spirit, on account of the one and equal divinity, it is shown that there is not the name of 'gods' but of 'God,' as the Apostle says (1 Cor. 8:6): 'Yet to us there is one God,' or as is said by the divine voice (Mark 12:29):

'Hear, O Israel, the Lord your God is one God,' namely, so that there is both a Trinity and one Lord God. Among the Greeks the faith concerning the Trinity is in this manner: one OUSIA, as if one were to say one nature or one essence; three HYPOSTASEIS, which in Latin resounds as either three persons or three substances. For Latin usage does not properly say of God anything but 'essence'; 'substance' it does not say properly, but by misuse, since among the Greeks 'substance' is truly understood as person, not nature. V. ON THE ANGELS. In Greek they are called angeli, in Hebrew malachoth, but in Latin they are rendered 'messengers' (nuntii), from the fact that they announce the will of the Lord to the peoples. But the word 'angel' is the name of an office, not of a nature.

For they are always spirits, but when they are sent, they are called angels. To whom the license of painters gives wings, that they may signify their swift running-about into all places, just as, according to the fables of the poets, the winds are said to have wings, namely on account of their speed. Whence also Holy Scripture says (Ps. 104:3): 'Who walks upon the wings of the winds.' But that there are nine orders of angels the sacred Scriptures testify, that is: angels, archangels, thrones, dominations, virtues, principalities, powers, cherubim, and seraphim. Why the names of their offices are so called, we set forth by interpretation. They are called angels because they are sent from the heavens to make announcement to men. For 'angel' in Greek is 'messenger' in Latin.

Archangels in the Greek tongue are rendered 'chief messengers.' For those who announce small or least matters are called angels; but those who announce the highest matters are called archangels. They are called archangels because they hold the primacy among the angels; for ARCHOS in Greek is rendered 'chief' in Latin. For they are leaders and princes, under whose order duties are assigned to each of the angels. For that the archangels are set over the angels the prophet Zechariah testifies, saying (Zech. 2:3-4): 'Behold, the angel who was speaking in me went forth, and another angel went forth to meet him, and said to him: Run, speak to this young man, saying:

Jerusalem shall be inhabited without walls.' For if in these very offices of the angels the higher powers in no way disposed the lower, in no manner would this, which the angel was to say to the man, have been made known to him by an angel. But certain of the archangels are called by private names, so that by the very words there might be designated what they are capable of in their work. Gabriel in Hebrew is translated into our tongue as 'the fortitude of God.' For where divine power or strength is manifested, Gabriel is sent. Whence also at the time when the Lord was about to be born and to triumph over the world, Gabriel came to Mary, that he might announce Him who deigned to come in humility to wage war against the aerial powers. Michael is interpreted 'Who is like God.'

For when something of wondrous power comes to pass in the world, this archangel is sent. And from that very work is his name, because no one is able to do what God is able to do. Raphael is interpreted 'the cure or medicine of God.' For wherever the work of curing and healing is needful, this archangel is sent by God; and thence he is called the medicine of God. Whence also this same archangel, sent to Tobias, applied a cure to his eyes, and, the blindness wiped away, restored sight to him. For by the interpretation of the name the office of the angel too is designated. Uriel is interpreted 'the fire of God,' just as we read that fire appeared in the bush. We read also that fire was sent from above and fulfilled what was commanded.

But the thrones and dominations and principalities and powers and virtues, by which the Apostle embraces the whole heavenly society, are understood as orders and dignities of angels; and according to this very distribution of offices, some are called thrones, some dominations, some principalities, some powers, according to the certain dignities by which they are mutually distinguished. Certain angelic virtues are declared as ministries, through whom signs and miracles come to pass in the world; on account of which they too are called Virtues. Powers are those to whom the adverse virtues are subjected, and thence they are named by the title of Powers, because the malignant spirits are restrained by their power, lest they harm the world as much as they desire.

Principalities are those who preside over the companies of angels. Who, because they dispose the angels subject to them for the fulfilling of the divine ministry, received the title of principalities. For some are those who administer, others who assist, just as is said through Daniel (Dan. 7:10): 'Thousands of thousands ministered to him, and ten thousand times a hundred thousand stood before him.' Dominations are those who are pre-eminent even over the Virtues and Principalities, who, because they hold dominion over the other companies of angels, are called Dominations. Thrones are companies of angels which in Latin speech are called 'seats'; and they are called Thrones because the Creator presides over them, and through them disposes His judgments.

But the cherubim too are declared to be sublime powers of the heavens and angelic ministries; who, from the Hebrew, are interpreted into our tongue as 'a multitude of knowledge.' For they are more sublime companies of angels, who, because being placed nearer they are more fully filled with divine knowledge than the rest, are called Cherubim, that is, 'fullness of knowledge.' These are those two living creatures fashioned of metal over the mercy-seat of the ark, to signify the presence of the angels, in the midst of whom God is shown. Likewise the seraphim too are a multitude of angels, who from the Hebrew are interpreted into Latin as 'burning' or 'kindling.' Who are called 'burning' for this reason, that no angels stand between them and God;

and therefore, the nearer they stand in His presence, so much the more are they inflamed by the brightness of the divine light. Whence they too veil the face and the feet of Him who sits upon the throne of God; and therefore the rest of the throng of angels cannot fully see the essence of God, since the Cherubim cover it. These names, therefore, of the companies of angels are so special to the individual orders that nonetheless they are in part common to all. For although the Thrones are especially designated as the seats of God in the order of certain angels, nevertheless through the Psalmist it is said (Ps. 80:2): 'You who sit upon the Cherubim.' But these orders of angels are called by private names for this reason, because they have received this very office more fully in their proper order.

And although they are common to all, nevertheless these names are properly assigned to their own orders. For to each one, as was said before, proper offices have been enjoined, which it is established that they merited at the beginning of the world. For because the angels are set over both places and men, the angel testifies through the Prophet, saying (Dan. 10:13): 'The prince of the kingdom of the Persians withstood me.' Whence it appears that there is no place over which the angels are not set. For they preside even over the auspices of all works. This is the order or distinction of the angels who, after the fall of the wicked ones, stood firm in heavenly vigor. For after the apostate angels fell, these were made solid by the perseverance of eternal blessedness. Whence also, after the creation of heaven, it is found at the beginning (Gen. 1:6, 8):

'Let there be a firmament, and the firmament was called heaven.' Doubtless showing that after the ruin of the wicked angels, these who remained obtained the firmness of eternal perseverance, now turned away by no fall, falling by no pride, but firmly remaining in the love and contemplation of God, having nothing else sweet except Him by whom they were created. But that two Seraphim are read of in Isaiah (Is. 6:2), figuratively they show the signification of the Old and New Testament. But that they cover the face and feet of God is because we cannot know the things past before the world and the things future after the world, but by their testimony we contemplate only the things between.

Each one has six wings, because we know in the present age only of the fabric of the world, the things that were made in six days. That one cries out 'Holy' three times to the other demonstrates the mystery of the Trinity in one divinity. VI. ON MEN WHO RECEIVED THEIR NAME BY A CERTAIN PRESAGE. Very many of the first men have the origin of their names from proper causes. To whom the words were so prophetically imposed that they might agree either with their future or their preceding causes. In which, nevertheless, with the spiritual sacrament remaining, we now pursue only the understanding of the history according to the letter. But where we have not attained the interpretation of the etymology, we have set down the etymology alone in Latin.

But that one Hebrew name is interpreted in one way and another comes about according to the diversity of accents and letters, so that the names are changed into various significations. Adam, as the blessed Jerome hands down, is interpreted 'man' or 'earthy' or 'red earth.' For from earth was flesh made, and the ground was the material of the man to be made. Eve is interpreted 'life' or 'calamity' or 'woe.' 'Life,' because she was the origin of being born; 'calamity' and 'woe,' because by her transgression she became the cause of dying. For 'calamity' took its name from 'falling' (a cadendo). But others say: Eve was called 'life' and 'calamity' for this reason, because often a woman is the cause of salvation to a man, often of calamity and death, which is 'woe.'

Cain is interpreted 'possession,' whence his father, expressing his etymology, says (Gen. 4:1): 'Cain, that is, I have possessed a man through God.' The same is also 'lamentation,' because he was slain in requital for the slain Abel, and paid the penalty of his own crime. Abel is interpreted 'mourning,' by which name he was prefigured as one to be slain. The same is also 'vanity,' because he was quickly dissolved and taken away. Seth is interpreted 'resurrection,' because he was born after the slaying of his brother, as though he raised up a resurrection of the brother from the dead. The same is also 'placing,' because God placed him in the stead of Abel. Enos, according to the variety of the proper language, is called 'man' or 'male.' And fittingly he had this name. For concerning him it is written (Gen. 4:26):

'Then was the beginning of calling upon the name of the Lord'; although very many of the Hebrews think that then for the first time idols were fashioned in the name of the Lord and in His likeness. Enoch, 'dedication.' For in his name Cain afterwards built a city. Cainan, 'their lamentation' or 'their possession'; for just as Cain is 'possession,' so the derived name, which is Cainan, makes 'their possession.' Methuselah is interpreted 'he is dead.' The etymology of the name is evident. For some thought that he had been translated with his father and had escaped the flood. On this account it is significantly rendered 'he is dead,' that it might be shown that he did not live after the flood, but died in the same cataclysm. For only eight men escaped the flood in the ark.

Lamech, 'striking.' For he struck and slew Cain: which he himself afterwards confesses to have perpetrated to his wives. Noah is interpreted 'rest,' because under him all the former works rested through the flood. Whence also his father, calling his name Noah, said (Gen. 5:29): 'This one makes us rest from all our works.' Shem is said to be 'named,' because he received his name from a presage of posterity. For from him are the patriarchs and the apostles and the people of God. From his stock also is Christ, whose name is great among the nations from the rising of the sun to its setting. Ham, 'hot,' and he too was surnamed from a presage of the future. For his posterity possessed that part of the earth which is hotter through the neighboring sun.

Whence also Egypt is to this day called 'Kam' in the language of the Egyptians. Japheth, 'breadth.' For from him is the people of the nations born; and because from the nations there is a broad multitude of believers, from that same breadth he was called Japheth. Canaan, the son of Ham, is interpreted 'their movement.' Which is what else but 'their work'? For on account of the movement of the father, that is, on account of his work, he was cursed. Arphaxad, 'healing devastation.' Cush in Hebrew is interpreted 'Ethiopian'; he obtained the name from the posterity of his race. For from him were begotten the Ethiopians. Nimrod is interpreted 'tyrant.' For he first seized an unwonted tyranny among the people, and himself undertook to build a tower against God in impiety. Eber, 'passage.'

His etymology is mystical, because from his stock God would pass over, nor would He persevere among them, the grace being transferred to the nations. For from him the Hebrews arose. Peleg, 'division,' upon whom the father imposed such a name for this reason, because he was born then, when through tongues the earth was divided. Terah, 'exploration of ascent.' Melchizedek, 'righteous king.' 'King,' because he afterwards ruled Salem. 'Righteous,' because, discerning the sacraments of the Law and the Gospel, he offered in sacrifice not the victims of cattle, but the oblation of bread and the cup. Lot, 'declining.' For he did not consent to the deeds of the Sodomites, but declined their unlawful burnings of the flesh. Moab, 'from the father.' And the whole name has an etymology. For the firstborn daughter conceived him from her father.

Ammon, whose cause of name is rendered 'son of my people,' is so derived that in part it is the sense of the name, in part it is the very word. For Ammi, from which the Ammonites are named, is called 'my people.' Sarai is interpreted 'my princess,' because she was mother of the household of one house only. Afterwards, the cause of the name being changed, the letter 'i' being removed from the end, she is called Sarah, that is, 'princess.' For she was to be the princess of all nations, just as the Lord had also promised to Abraham (Gen. 17:16): 'I will give you a son from Sarah, and I will bless him, and he shall become nations, and kings of peoples shall be from her.' Hagar, 'sojourner,' or 'converted.' For so she was.

[She was given to the embrace of Abraham as a sojourner for the cause of bearing offspring, who after her contempt, at the angel's rebuke, was converted back to Sarah.] Keturah, 'incense.' Ishmael is interpreted 'the hearing of God'; for so it is written (Gen. 16:11): 'And she called his name Ishmael, because God has heard her.' Esau has three names, and is variously called from proper causes. For he is called Esau, that is 'red,' so named on account of the cooking, namely, of the red lentils, by the food of which he lost his birthright. But Edom he was called on account of the redness of his body, which in Latin is called 'bloody.' And Seir, because he was shaggy and hairy; for when he was born, he was all hairy like a skin. And the same is called by three names: Esau, that is 'red'; Edom, that is 'bloody';

Seir, that is 'hairy,' because he had no smoothness. Rebecca, 'patience,' or 'she who has received much.' Leah, 'laborious,' certainly in bearing. For she experienced more pains than Rachel in the fecundity of childbearing. Rachel is interpreted 'ewe.' For on her account Jacob pastured the sheep of Laban. Zilpah, 'gaping mouth.' Bilhah, 'grown old.' Dinah is translated into 'cause.' For she became the cause of strife among the Shechemites. Tamar, 'bitterness for the dead husbands.' Likewise also 'exchanging.' For she changed herself into the garb of a harlot, when she lay with her father-in-law. Perez, 'division,' from the fact that he divided the little membrane of the afterbirth, he obtained the name of divider, that is 'Perez.' Whence also the Pharisees, who separated themselves as it were as righteous from the people, were called 'divided.'

Zerah, his brother, in whose hand was the scarlet thread, is interpreted 'rising'; either because he first appeared, or because very many righteous men were born from him, as is contained in the book of Chronicles, he was called Zerah, that is 'rising.' Job is turned into Latin as 'grieving'; and rightly 'grieving,' on account of the striking of his flesh and the passions of his griefs. For the etymology of the name prefigured his calamities. Pharaoh is the name not of a man, but of an honor, just as among us kings are called 'Augusti,' though they are reckoned by their proper names. But Pharaoh is expressed in Latin as 'denying Him,' namely God, or 'His scatterer.' For he was the afflicter of the people of God. Jannes, 'of the sea,' or 'where there is a sign.' For his sign yielded and failed before the signs of Moses;

whence also the magicians said (Ex. 8:19): 'This is the finger of God.' Jambres, 'sea of skins' or 'sea in the head.' Finally, Moses is interpreted 'taken up out of the water.' The daughter of Pharaoh found him exposed at the bank of the river, and gathering him up she adopted him for herself; and she called his name Moses, because she had taken him up out of the water. Aaron is interpreted 'mountain of fortitude,' because, taking the censer, he stood in the way in the midst of the surviving and the slain, and shut out the ruin of death like some strong mountain. Eleazar, 'the help of God.' Balak, 'casting down headlong,' or 'devouring.' Balaam, 'a vain people.' Phinehas, 'sparing the mouth.' For he transfixed with a dagger Zimri together with the Midianite harlot, and appeased the fury of the Lord, that He might spare.

Zimri, this one 'provoking' or 'embittering.' For properly the name is figured from bitterness, because by sinning he embittered the people. Rahab, 'breadth,' or 'hunger,' or 'onset.' Joshua is interpreted 'savior.' For he in the figure of Christ saved the people from the desert, and led them into the land of promise. Caleb, as it were 'heart,' or 'dog.' Othniel, 'the time of God,' or 'the answer of God.' Ehud, 'glorious.' Barak, 'flashing.' Deborah, 'bee' or 'talkative.' 'Bee,' because she was most ready for war, fighting against Sisera, and, he being slain, she sang a song; hence 'talkative.' Jael, 'ascent.' Gideon, 'the proof of their iniquity.'

For by frequent proofs he was informed by what presage he should carry out the future victory against the enemies, from which future proof he took the etymology of the name. Abimelech, 'my father the king.' Tola, 'little worm,' or 'scarlet.' Jair, 'enlightening.' Jephthah, 'opening,' or 'opened.' Heshbon, 'thought,' or 'the bond of grief.' Abdon, 'his servant.' Samson, 'their sun,' or 'the strength of the sun.' For he was renowned in valor, and delivered Israel from the enemies. Delilah, 'poor little one,' or 'bucket.' Boaz, 'in strength,' [or] 'in whom is might.' Naomi, whom we can interpret as 'consoled,' because, her husband and children having died abroad, she held her Moabite daughter-in-law as her consolation. Ruth is interpreted 'hastening.'

For she was a foreigner from a gentile people, who, leaving her fatherland, hastened to cross over into the land of Israel, saying to her mother-in-law (Ruth 1:16): 'Wherever you go, I will go.' Hannah is interpreted 'his grace,' because, while by nature she was formerly barren, at last she was made fruitful by the grace of God. Eli, 'my God.' Hophni, 'unshod.' For he was the son of Eli chosen for the ministry of the priesthood, whose loss he expressed by his name. For the Apostle says (Eph. 6:15): 'Having your feet shod in the preparation of the Gospel of peace.' And the Prophet (Is. 52:7): 'How beautiful are the feet that announce peace!' This one, then, is interpreted 'unshod,' so that by his name the priesthood of the Old Testament might be signified as taken away from the old people.

Phinehas, the brother of Hophni, is interpreted 'a dumb mouth,' by which is signified the silence of the old priesthood and doctrine. Samuel, 'his name is God.' Jesse, 'sacrifice of the island,' or 'incense.' Saul is interpreted 'petition.' For it is well known how the people of the Hebrews petitioned him for themselves as king, and received him not according to God, but according to their own will. David, 'strong of hand,' certainly because he was most strong in battles. He is also 'desirable,' namely in his stock, concerning which the Prophet had foretold (Hag. 2:7): 'The desired of all nations shall come.' Solomon is declared to have been of three names. His first appellation is called Solomon, that is 'peaceable,' because in his reign there was peace.

His second name is Jedidiah, because he was beloved and dear to the Lord. His third appellation is Koheleth, which in Greek is called Ecclesiastes, in Latin 'Preacher' (Contionator), because he spoke to the people. Jonathan, 'gift of the dove.' Absalom, 'the peace of the father,' by antiphrasis, because he waged war against his father; or because in that very war David is read to have been at peace toward his son, so much so that he even bewailed him with great grief when he was slain. Rehoboam, 'breadth of the people,' and that too by antiphrasis, because, ten tribes being separated from him, only two were left to him. Abijah, 'the Lord is father,' or 'he was a father.' Asa, 'taking away,' or 'lifting up.' Jehoshaphat, 'the judgment of the Lord.' Joram, 'who is exalted.' Ahaziah, 'laying hold of the Lord.' Athaliah, 'the time of the Lord.'

Joash, 'breathing,' or 'the strength of the Lord.' Amaziah, 'taking away the people.' Uzziah, 'the fortitude of the Lord.' Azariah, 'the help of the Lord.' But Uzziah is the same as Azariah, by a double name. This is the one who, attempting to claim the priesthood unlawful for himself, was struck with leprosy on the forehead. Jotham, 'perfect.' A beautiful etymology of the name. For he did right in the sight of the Lord, and built the lofty gate of the temple. Ahaz, 'laying hold.' Hezekiah, 'the Lord is strong.' Manasseh, 'forgetful.' For through many crimes and sacrileges he had abandoned and forgotten God. [or because God has forgotten his sins.] Amon, 'faithful' or 'laden.' Josiah, 'where is the incense of the Lord,' a proper etymology of the name. For this is the one who burned up the idols.

Jehoahaz, 'robust.' Jehoiakim, 'where there is preparation.' Eliakim, 'the resurrection of God.' Jeconiah, 'the preparation of the Lord.' Zedekiah, 'the righteous one of the Lord.' Jeroboam, 'the judging' or 'the cause of the people,' or, as some say, is interpreted 'division,' because in his reign the people of Israel was divided and cut off from the kingdom of the stock of David. For this one became the cause of the division of the people. Zimri, 'my psalm' or 'my song.' Omri, 'my curling.' Ahab, 'brother of the father.' Jezebel, 'flow of blood,' or 'flowing blood'; but better, 'where there is a dunghill.' For, cast down headlong, the dogs ate her flesh, just as Elijah had foretold (2 Kings 9:37): 'And the flesh of Jezebel shall be,' he says, 'as dung upon the face of the earth.' Ahaziah, 'laying hold of God.'

Jehu, 'himself,' or 'he is.' Jotham, 'robust.' Shallum, 'his shadow,' or 'petition.' Menahem, 'consoling.' Pekah, 'opening.' Nebuchadnezzar, 'the prophecy of a narrow little flask,' or 'prophesying a sign of this sort,' namely for the dream of future things which he is narrated to have seen and Daniel interpreted; or 'a sitting in the recognition of narrowness,' for those who were led into captivity by him. Zerubbabel among the Hebrews is handed down to be composed of three whole names: 'zo' this, 'ro' master, 'babel' properly sounds 'Babylonian'; and the name Zerubbabel is made, 'this master from Babylon.' For he was born in Babylon, where he also stood forth as prince of the Jewish nation. VII. ON THE PATRIARCHS.

The etymologies of certain patriarchs are to be noted, that we may know what they resound in their own name. For very many of them received their names from proper causes. Patriarchs are interpreted 'chiefs of the fathers.' For ARCHOS in Greek is 'chief.' Abram was first called 'father seeing the people,' namely on account of Israel only. Afterwards he was called Abraham, which is translated 'father of many nations,' which was still to come through faith. But 'of nations' is not held in the name, but is understood, according to that (Gen. 17:5): 'Your name shall be Abraham, because I have set you as a father of many nations.' Isaac received his name from 'laughter.' For his father had laughed, when he was promised to him, marveling in joy.

The mother too laughed, when he was promised through those three men, doubting in joy. From this cause, therefore, he received the name Isaac; for it is interpreted 'laughter.' But it is to be known that four in the Old Testament were called by their own names, without any veil, before they were born: Ishmael, Isaac, Solomon, and Josiah. Read the Scriptures. Jacob is interpreted 'supplanter,' either because at his birth he laid hold of the sole of the foot of his brother being born, or because he afterwards deceived his brother by craft. Whence also Esau said (Gen. 27:36): 'Rightly is his name called Jacob, for he has supplanted me now this second time.' Israel, 'a man seeing God.'

For he received this name then, when, having wrestled the whole night, he prevailed over the angel in the contest, and at the rising of the morning star he was blessed. Thence on account of the vision of God he was called Israel, just as he himself says (Gen. 32:30): 'I have seen the Lord, and my soul has been saved.' Reuben is interpreted 'son of vision.' For so, when Leah bore him, she called his name Reuben, saying (Gen. 29:32): 'Because God has seen my humiliation.' Simeon is interpreted 'hearing.' For so said Leah, when she bore him (Gen. 29:33): 'Because God has heard me.' Levi, 'added.' For Leah said, when she bore him, not doubting of the love of her husband (Gen. 29:34): 'Now my husband will be with me, because I have borne him three sons.' Judah is called 'confession.'

For when Leah bore him she gave praise to the Lord, saying (Genesis 29:35): 'Now will I confess to the Lord for this'; and for that reason he was called Judah. His name, therefore, was said from confession, which is a giving of thanks. Issachar is interpreted as 'reward.' For 'is' means 'there is,' and 'sachar' means 'reward.' This name arose because Leah had purchased for herself, with her son Reuben's mandrakes, the access of her husband which was owed to Rachel. Hence also, when he was born, Leah said (Genesis 30:18): 'God hath given me my reward.' Zebulun is interpreted as 'dwelling.' For Leah had borne this sixth son; therefore, now made secure, she said (Genesis 30:20): 'My husband will dwell with me.' Hence too her son was called 'dwelling.' Naphtali.

The cause of his name comes from 'turning,' or from 'comparison.' Hence Rachel, when her handmaid Bilhah had borne him, said (Genesis 30:8): 'God hath made me to dwell in a dwelling with my sister.' Dan is interpreted as 'judgment.' For when Bilhah had borne him, Rachel her mistress said (Genesis 30:6): 'The Lord hath judged me, and hearing me hath given me a son.' She expressed the reason for the name, so that from the fact that the Lord had judged she might impose upon the handmaid's son the name of 'judgment.' Gad was named from an event, or from readiness for battle. For when Zilpah bore him, her mistress Leah said: 'By good fortune' - that is, as it is said, 'in readiness for battle' or 'by an event.' Asher is called 'blessed.' For when Zilpah had borne him, Leah said (Genesis 30:13):