Hebrew Questions on Genesis

(Chap. I.—Verse 1.) In the beginning God made heaven and earth. Many suppose, as is also written in the Altercation of Jason and Papiscus, and as Tertullian argues in his book Against Praxeas, and as Hilary affirms in his exposition of a certain Psalm, that the Hebrew reads: "In the Son God made heaven and earth"—which the very truth of the matter proves to be false.

For both the Seventy Interpreters, and Symmachus, and Theodotion translated "in the beginning." And in the Hebrew it is written BRESITH (בראשית), which Aquila renders "in the head"—and not BABEN (בבן), which means "in the son." Rather, then, according to sense than according to a literal translation of the word, it can be understood of Christ, who is shown to be the founder of heaven and earth both in the very forefront of Genesis, which is the head of all the books, and also in the beginning of the Gospel of John. Wherefore also in the Psalter he says of himself: "In the head of the book it is written of me," that is, in the beginning of Genesis. And in the Gospel: "All things were made through him, and without him nothing was made". But this too must be known, that among the Hebrews this book is called BRESITH: they having this custom, that they impose names on their volumes from their beginnings. (Verse 2.) And the Spirit of God was borne over the waters.

Instead of what in our codices is written "was borne," the Hebrew has MEREFETH (מרחפת), which we may call "was brooding," or "was cherishing," in the likeness of a bird warming eggs with life-giving heat by incubation. From which we understand that this is said not of the spirit of the world, as some suppose, but of the Holy Spirit, who is himself also called the giver of life to all things from the beginning. But if the giver of life, then consequently also the founder. And if the founder, then also God. For he says: "Send forth thy Spirit, and they shall be created". (Verse 10.) And the gatherings of the waters he called seas.

It must be noted that every gathering of waters, whether they be salt or sweet, according to the idiom of the Hebrew tongue, is called "seas." In vain, therefore, does Porphyry slanderously charge that the Evangelists, in order to make a miracle for the ignorant, because the Lord walked upon the sea, called the lake of Gennesaret "sea" instead of lake—since every lake and gathering of waters is called "seas." (Chap. II.—Verse 2.)

And God finished on the sixth day his works which he had made. Instead of "sixth day," the Hebrew has "seventh day." We shall thus press hard upon the Jews, who boast of the leisure of the sabbath, that already then, at the very beginning, the sabbath was dissolved, since God worked on the sabbath, completing his works on it, and blessing that day itself, because on it he completed all things. (Verse 8.) And the Lord God planted a paradise in Eden, toward the east. Instead of "paradise," the Hebrew has "garden," that is, GAN (גן).

Further, EDEN (עדן) is interpreted "delights." For which Symmachus translated "a flowering paradise." And what follows, "toward the east," is written in Hebrew MECEDEN (מקדם), which Aquila rendered ἀπὸ ἀρχῆς: and we may say, "from the beginning." Symmachus, however, ἐκ πρώτης, and Theodotion, ἐν πρώτοις, which itself likewise signifies not "east" but "beginning." From which it is most clearly proved that before God made heaven and earth, he had already established paradise beforehand, as is also read in the Hebrew: "Now the Lord God had planted a paradise in Eden, from the beginning." (Verse 11.) The name of one is Phison. They think this to be the Ganges, a river of India. (Verse 12.) Where there is carbuncle and the prasine stone. Instead of "carbuncle" and "prasine stone," others have translated βδέλλιον and ὄνυχα. (Verse 15.) And the Lord God took the man, and placed him in the paradise of pleasure. Instead of "pleasure," the Hebrew has EDEN.

The Seventy themselves, then, have here interpreted EDEN as "pleasure." Symmachus, however, who a little before had translated "flowering paradise," here put ἐν τῷ παραδείσῳ τῆς ἀκτῆς, which itself likewise conveys pleasantness and delights. (Verse 17.) But on whatever day you shall eat of it, you shall die the death. Symmachus rendered it better, saying, "you shall be mortal." (Verse 21.) And the Lord God sent an ecstasy upon Adam. Instead of "ecstasy," that is, a going out of the mind, the Hebrew has THARDEMA (תרדמה), which Aquila rendered καταφορὰν, and Symmachus κάρον, that is, a heavy and profound sleep. Then it follows: "And he slept." The very same word is also used in Jonah of one snoring in sleep. (Verse 23.) This now is bone of my bones, and flesh of my flesh: she shall be called woman, because she was taken out of man. It does not appear in the Greek and the Latin why she should be called "woman" because she was taken from "man": but the etymology is preserved in the Hebrew speech. For man is called IS (איש), and woman ISSA (אשה).

Rightly, then, from IS the woman is called ISSA. Whence Symmachus too beautifully wished to preserve the etymology even in Greek, saying: "She shall be called ἀνδρὶς, ὅτι ἀπὸ ἀνδρὸς ἐλήφθη," which we may say in Latin: "She shall be called virago, because she was taken from man." Theodotion, however, supposed another etymology, saying: "She shall be called 'assumption,' because she was taken from man." For ISSA (אשה), according to the variation of the accent, can indeed also be understood as "assumption." (Chap. III.—Verse 1.)

Now the serpent was wiser than all the beasts upon the earth. Instead of "wise," the Hebrew has AROM (ערום), which Aquila and Theodotion have interpreted πανοῦργον: that is, wicked and cunning. From this word, then, craftiness and shrewdness are shown rather than wisdom. (Verse 8.) And they heard the voice of the Lord God walking in paradise toward evening. In most Latin codices, instead of what we have here put as "toward evening," it has "after midday": because we cannot translate τὸ δειλινὸν word for word into Greek speech.

For which it is written in Hebrew Larue aiom (לרוח היום), which Aquila interpreted ἐν τῷ ἀνέμῳ τῆς ἡμέρας, that is, "in the wind of the day." Symmachus, however, διὰ πνεύματος ἡμέρας, that is, "through the spirit of the day." Theodotion, moreover, more clearly, ἐν τῷ πνεύματι πρὸς κατάψυξιν τῆς ἡμέρας, so as to show the refreshment of the breathing breeze once the noonday heat had passed. (Verse 14.) Upon thy breast and thy belly shalt thou walk. The Seventy interpreters added "belly": but in the Hebrew it has only "breast," so as to disclose the craftiness and cunning of its thoughts: that all its ways were wickedness and deceits. And what follows: "Thou shalt eat earth." Instead of "earth," APHAR (עפר) is written, which we may call "ash" and "dust." (Verse 15.) He shall watch thy head, and thou shalt watch his heel. The Hebrew has it better: "He shall crush thy head, and thou shalt crush his heel"; because our steps too are impeded by the serpent, and the Lord will swiftly crush Satan under our feet. (Verse 16.) Multiplying I will multiply thy sorrows and thy groans.

Instead of "sorrow" and "groan," the Hebrew has "pains" and "conceptions." And thy turning shall be toward thy husband. Instead of "turning," Aquila has "association"; Symmachus translated it as "appetite" or "impulse." (Verse 17.) Cursed is the earth in thy works. "Works" here signifies not the tilling of the field, as many suppose, but sins: as is had in the Hebrew. And Aquila does not disagree, saying: "Cursed is the ground on account of thee." And Theodotion: "Cursed is the adama in thy transgression." (Verse 20.) And Adam called the name of his wife "life," because she is the mother of all the living. He shows why she was called EVA (חוה), that is, "life," in that she is the mother of all the living. For EVA is translated as "life." (Verse 24.) And he cast out Adam, and made him to dwell over against the paradise of pleasure. And he set the Cherubim and the flaming sword, which turns, to guard the way of the tree of life.

The sense in the Hebrew is quite different from what is understood here. For it says: "And he cast out Adam"—the Lord, no doubt—"and made to dwell before the paradise of pleasure the Cherubim, and a flaming sword, which turned, to guard the way of the tree of life." Not that he made Adam himself, whom God had cast out, to dwell over against the paradise of pleasure; but that, once Adam had been cast out, he placed before the gates of paradise the Cherubim and the flaming sword to guard the entrance of paradise, lest anyone should be able to enter. (Chap. IV.—Verse 1.)

And she conceived and bore Cain, and said, "I have acquired," or "possessed," "a man through God." Cain (קין) is interpreted "acquisition," or "possession," that is, κτῆσις; whence, expressing its very etymology, she says CANITHI (קניתי), that is, "I have possessed a man through God." (Verse 4.) And God had respect unto Abel, and unto his offerings: but unto Cain and unto his sacrifices he had not respect, and Cain was exceedingly sorrowful.

Whence could Cain have known that God had accepted his brother's offerings, and had rejected his own, unless that interpretation which Theodotion has given be the true one. And the Lord inflamed upon Abel, and upon his sacrifice: but upon Cain and upon his sacrifice he did not inflame. Now fire was accustomed to come down from heaven to consume the sacrifice: and we read this both at the dedication of the temple under Solomon, and when Elijah built an altar on Mount Carmel (Chron. 7:1). (Verse 6.) And the Lord said unto Cain: Why is thy countenance fallen? If thou offerest rightly, but dost not rightly divide, hast thou not sinned? Be still; unto thee shall be his turning, and thou shalt rule over him. We are compelled by necessity to dwell longer upon each point. For even here the meaning in the Hebrew is much different from that in the Septuagint translators. For the Lord says to Cain: Why art thou angry, and why is thy countenance fallen?

If thou hast done well, shall it not be forgiven thee, and if thou hast not done well, sin shall lie before the door? And unto thee shall be its desire: but do thou rather rule over it. What he says is this: Why art thou angry, and, tormented by the bitterness of envy against thy brother, dost thou let thy face fall to the ground? If thou hast done well, shall not all thy fault be forgiven thee: or, as Theodotion says, it shall be acceptable: that is, I will accept thy offering, as I accepted thy brother's? But if thou hast done evil, sin shall straightway sit before thy threshold, and thou shalt be accompanied by such a doorkeeper. Yet since thou art of free will, I warn thee that thou be not ruled by sin, but that thou rule over sin. Now what caused error in the Septuagint translators is this: that sin, that is, ATTATH (חטאת) in Hebrew is of masculine gender, but in Greek of feminine.

And those who translated it rendered it in the masculine gender. (Verse 8.) And Cain said unto Abel his brother. That which the Lord had spoken is understood. Superfluous, therefore, is what is found in the Samaritan and our own volume: Let us go into the field. (Verse 15.) Whosoever slayeth Cain, vengeance shall be taken on him sevenfold. For "sevenfold vengeance," Aquila translated "sevenfold." Symmachus, "the seventh." Theodotion, "by a week." On this chapter there exists our own Epistle to Bishop Damasus. (Verse 16.) And he dwelt in the land of Naid. What the Septuagint rendered as Naid, is in Hebrew called NOD (נוד): and is interpreted σαλευόμενος, that is, unstable and wavering, and of uncertain abode. It is not, then, the land of Naid, as the common people among us suppose: but the sentence of God is fulfilled, that he wandered hither and thither, a wanderer and a fugitive. (Verse 25.) And she called his name Seth. For God hath raised up for me another seed instead of Abel, whom Cain slew.

SETH (שת) is properly called θέσις, that is, "a placing." Since, therefore, God had placed him in the stead of Abel, he is on that account called SETH, that is, "a placing." Finally Aquila says: And she called his name Seth, saying, Because God hath placed for me another seed. (Verse 26.) And he called his name Enos: he began to call upon the name of the Lord God. As ADAM (אדם) is interpreted "man," so also ENOS (אנוש), according to the variety of the Hebrew language, is called "man" or "a man." And it is fitting, because he had this name, that it should be written of him: Then was the beginning of calling upon the name of the Lord: although many of the Hebrews think otherwise, namely, that then for the first time idols were fashioned in the name of the Lord and in his likeness. (Chap. V.—Verse 2.)

Male and female made he them, and blessed them, and called their name Adam, that is, man.

Now the name "man" belongs both to the male and to the female. (Verse 3.) And Adam lived two hundred and thirty years, and begat a son after his own image and likeness, and called his name Seth. It should be known that up to the Flood, wherever in our copies someone is said to have begotten a child at two hundred and some years, in the Hebrew he has a hundred years, and the remaining years that follow. (Verse 4.) And the days of Adam after he had begotten Seth were seven hundred years. Since he had erred by two hundred, he consequently here put seven hundred, whereas in the Hebrew it is here reckoned as eight hundred, plus the hundred above. (Verse 25.) And Methuselah lived a hundred and sixty-seven years, and begat Lamech. And Methuselah lived, after he begat Lamech, eight hundred and two years, and begat sons and daughters. And all the days of Methuselah which he lived were nine hundred and sixty-nine years, and he died.

This is a famous question, debated in the discussions of all the Churches, that according to a careful reckoning Methuselah is reported to have lived fourteen years after the Flood. For when Methuselah was a hundred and sixty-seven years old, he begat Lamech. Again, Lamech, when he was a hundred and eighty-eight years old, begat Noah. And thus, up to the day of Noah's birth, the years of Methuselah's life amount to three hundred fifty-five. Now in the six hundredth year of Noah's life the Flood came to pass. And by this, computing part by part, it is proved that the Flood occurred in the nine hundred and fifty-fifth year of Methuselah. But since he is said above to have lived nine hundred and sixty-nine years, no one doubts that he lived fourteen years after the Flood. And how is it true, that only eight souls were saved in the ark? It remains, therefore, that as in many other places, so also here there is an error in the number.

For indeed I have found it written thus both in the Hebrew and in the Samaritan books: And Methuselah lived a hundred and eighty-seven years, and begat Lamech. And Methuselah lived, after he begat Lamech, seven hundred and eighty-two years, and begat sons and daughters. And all the days of Methuselah were nine hundred and sixty-nine years, and he died. And Lamech lived a hundred and eighty-two years, and begat Noah. From the day of Methuselah's birth, therefore, to the day of Noah's birth, are three hundred and sixty-nine years: add to these the six hundred years of Noah, since in the six hundredth year of his life the Flood came to pass: and so it comes about that Methuselah died in the nine hundred and sixty-ninth year of his life, in the very year in which the Flood began. (Verse 29.) And he called his name Noah, saying: This one shall make us rest from our works.

NOE (נוח) is interpreted "rest." From this, then, because under him all previous works came to rest through the Flood, he was called "rest." (Chap. VI.—Verse 2.)

And the sons of God, seeing the daughters of men, that they were fair. The Hebrew word ELOIM (אלהים) is of common number: for both God and gods are similarly called by it: on account of which Aquila dared to say, in the plural number, "sons of gods": God understanding thereby the Saints, or Angels. For God stood in the congregation of gods: and in the midst he judges the gods. Whence Symmachus too, following this sort of meaning, says: And the sons of the mighty, seeing the daughters of men, and so on. (Verse 3.) And the Lord God said: My spirit shall not remain in these men forever, for they are flesh.

In the Hebrew it is written: My spirit shall not judge these men forever, because they are flesh: that is, because the condition of man is frail, I will not preserve them for eternal torments: but here I will render to them what they deserve. Therefore it sounds not of God's severity, as is read in our copies, but of his clemency, in that the sinner is here visited for his own crime. Whence also God, being angry, speaks concerning certain persons: I will not visit their daughters, when they play the harlot, nor their spouses, when they commit adultery (Hosea 4:14). And in another place: I will visit their iniquities with a rod, and their sins with scourges: nevertheless my mercy I will not take from them. Moreover, lest he should seem cruel in this, that he gave no place of repentance to sinners, he added: But their days shall be a hundred and twenty years. That is, they shall have a hundred and twenty years in which to do penance.

Human life, therefore, was not, as many err in thinking, contracted to a hundred and twenty years: but to that generation a hundred and twenty years were given for repentance. For indeed we find that after the Flood Abraham lived a hundred and seventy-five years, and others more than two hundred and three hundred years. But because they despised to do penance, God was unwilling to wait out the appointed time: but, twenty years of the space being cut off, he brought on the Flood in the hundredth year of the time appointed for doing penance. (Verse 4.) Now there were giants upon the earth in those days, and after this how the sons of God went in unto the daughters of men, and begat unto them children. Those were the giants that were of old, men of renown. In the Hebrew it reads thus: There were fallen ones on the earth in those days, that is, ANNAPHILIM (הנפלים).

And after this how the sons of the gods went in unto the daughters of men, and begat unto them children: these were the mighty men, called of old men of name. In place of "fallen ones," or giants, Symmachus interpreted "violent men." And the name "fallen ones" befits both the angels and the children of the saints. (Verse 9.) Noah was a just man and perfect in his generation; he pleased God. He says pointedly, "in his generation," in order to show that he was not just according to consummate justice, but was just according to the justice of his own generation. And this is what is said in the Hebrew: Noah was a just man, he was perfect in his generations: Noah walked with God: that is, he followed in His footsteps. (Verse 14.) Make thee an ark of squared timbers. In place of "squared timbers" we read in the Hebrew "bitumened." (Verse 16.) Gathering together, thou shalt make the ark, and in a cubit shalt thou finish it above.

In place of what is rendered "gathering together, thou shalt make the ark," the Hebrew has "thou shalt make the ark luminous," which Symmachus interpreted more clearly, saying διαφανές, that is, "thou shalt make the ark transparent," meaning that a window is to be understood. (Chap. VIII.—Verse 2.)

And the water rested, and the fountains of the deep and the cataracts of heaven were revealed. In place of "the fountains being revealed," all the interpreters have rendered "closed and stopped up." And in place of what follows: "the water ceased upon the earth," and the rest, it is written: "and the waters returned from the earth, going and returning". Note, according to Ecclesiastes, that all waters and torrents return through hidden veins to the womb of the deep. (Verse 6.) After forty days Noah opened the door of the ark which he had made, and sent forth a raven, and it went out and did not return to him, until the waters were dried up from the earth. In place of "door," "window" is written in the Hebrew.

And concerning the raven it is stated differently: He sent forth a raven, and it went out, going out and returning, until the waters were dried up from the earth. (Chap. IX.—Verse 18.)

And the sons of Noah, who went forth from the ark, were Sem, Cham, and Japheth. Frequently the Seventy Translators, unable to render into the Greek tongue the letter HETH (ח), which sounds a double aspiration, as an A, added the Greek letter chi (χ), so as to teach us that in words of this kind an aspiration ought to be made; whence in the present passage also they translated "Cham" for what is HAM, from which Egypt also, even to this day, is called HAM in the language of the Egyptians. (Verse 27.) God shall enlarge Japheth, and he shall dwell in the tents of Sem. From Sem come the Hebrews; from Japheth is born the people of the nations.

Since therefore the multitude of believers is widespread, it received the name "latitude" (breadth) from JAPHETH (יפת), which means "breadth." But what he says: "And he shall dwell in the tents of Sem," is prophesied of us, who, with Israel cast out, dwell in the learning and knowledge of the Scriptures. (Verse 29.) And all the days of Noah were nine hundred fifty years. Behold, Noah lived three hundred fifty years after the flood. From this it is clear that the hundred and twenty years, as we said above, were given to that generation for repentance, and were not fixed as the span of mortal life. (Chap. X.—Verse 2.)

The sons of Japheth: Gomer, and Magog, and Madai, and Javan, and Thubal, and Mosoch, and Thiras. To Japheth, the son of Noah, were born seven sons, who possessed the land in Asia from Amanus and Taurus, the mountains of Coele-Syria and Cilicia, as far as the river Tanais.

In Europe, indeed, as far as Gades, leaving names to places and peoples: of which afterward very many were changed, the rest remain as they were. Now Gomer are the Galatians: Magog, the Scythians: Madai, the Medes: Javan, the Ionians, who are also the Greeks; whence also the Ionian Sea. Thubal, the Iberians, who are also the Spaniards, from whom come the Celtiberians, though some suspect they are the Italians. Mosoch, the Cappadocians: whence also a city among them is even to this day called Mazaca (moreover the Seventy Translators think the Cappadocians are the Caphtorim): Thiras, the Thracians, whose name has not been much altered. I know that a certain person has referred both the present passage and that of Ezekiel concerning Gog and Magog to the recent history of the Goths raging in our land; whether this is true is shown by the outcome of that very war. And certainly all the learned men of old were accustomed to call the Goths rather Getae than Gog and Magog.

These, then, are the seven peoples which I have recorded as descending from the stock of Japheth; they inhabit the northern region. (Verse 3.) The sons of Gomer: Aschenez, and Riphath, and Thogarma. Aschenez the Greeks call the Reginians: Riphath, the Paphlagonians: Thogarma, the Phrygians. (Verse 4.) The sons of Javan: Elisa, and Tharsis, Cethim and Dodanim. From these were divided the islands of the nations in their lands. Each man according to his tongue and his kindred and his nation. From the Ionians, that is, the Greeks, are born the Elisaeans, who are called Aeolians: whence also the fifth tongue of Greece is called Aeolic, which they call πέμπτην διάλεκτον. Tharsis Josephus considers to be the Cilicians, saying that the aspirated letter θ was corrupted by later generations into τ; whence also their metropolis is called the city of Tarsus, glorious for the apostle Paul. Cethim are the Citians, from whom even to this day a city of Cyprus also is named Citium.

Dodanim, the Rhodians: for so the Seventy Translators rendered it. Let us read the books of Varro's Antiquities, and of Sisinnius Capito, and the Greek Phlegon, and other most learned men: and we shall see that almost all the islands, and the shores of the whole world, and the lands neighboring the sea, were occupied by Greek settlers: who, as we said above, from the mountains of Amanus and Taurus possessed all the maritime regions as far as the British Ocean. (Verse 6.) The sons of Cham: Chus, and Mesraim, and Phuth, and Chanaan. Chus even to this day is called by the Hebrews Ethiopia: Mesraim, Egypt: Phuth, the Libyans. From whom also a river of Mauretania is even at present called Phuth, and the whole region around it Phutensis. Many writers, both Greek and Latin, are witnesses of this. But why the ancient name of Libya has remained fixed in only one part of that region, while the rest of the land is called Africa, it is not the place nor the time to discuss.

Furthermore, Chanaan obtained the land which the Jews afterward possessed, the Canaanites having been cast out. (Verse 7.) The sons of Chus: Saba, Evila, Sabatha, Regma, and Sabathaca. Saba, from whom the Sabaeans, of whom Virgil (Georg. II): "The Sabaeans' sole possession is the frankincense bough." And elsewhere (Aen. I): "and a hundred altars glow warm with Sabaean frankincense." Evila, the Getulians, adjoining the desert in the more remote part of Africa. Sabatha, from whom the Sabatheni, who are now called Astabari. But Regma and Sabathaca have gradually lost their ancient names, and it is not known what names they now bear in place of the old ones. (Verse 7.) The sons of Regma: Saba and Dadan. Here Saba is written with the letter SIN (ש), but above with SAMECH (ס), from which we said the Sabaeans were named.

But now "Saba" is interpreted as Arabia, for in the seventy-first Psalm, where we have "The kings of the Arabs and of Saba shall offer gifts," in the Hebrew it is written, "The kings of Saba and Saba": the first name with SIN, the second with SAMECH. Dadan is a people of Ethiopia in the western region. (Verse 8.) And Chus begot Nemrod. He began to be mighty in the land. And a little after: (Verse 10.) And, it says, the beginning of his kingdom was Babel, and Arach, and Achad, and Chalanne, in the land of Sennaar. Nemrod, the son of Chus, was the first to seize unaccustomed tyranny among the people, and he reigned in Babylon, which was called BABEL (בבל) from the fact that there the tongues of those building the tower were confused.

For Babel is interpreted "confusion." He also reigned in Arach, that is, in Edessa, and in Achad, which is now called Nisibis: and in Chalanne, which afterward, its name changed by king Seleucus, was called Seleucia, or certainly what is now called κτησιφῶν. (Verse 11.) Out of that land went forth Assur, and built Nineveh, and the city Robooth. From this land sprang the empire of the Assyrians, who from the name of Ninus, son of Belus, founded Ninus, a great city, which the Hebrews call NINEVEH. To whose ruin or repentance the whole prophecy of Jonah pertains. But as to what is said, "Nineveh and the city Robooth," let us not suppose these to be two cities; rather, since Robooth is interpreted "streets," it should be read thus: "And he built Nineveh, and the streets of the city." (Verse 13.) And Mesraim begot Ludim, and Anamim, and Laabim, and Nephtuim, and Phetrosim, and Chasloim, from whom went forth the Philistines and the Caphtorim.

Except for Laabim, from whom the Libyans were afterward named, who were previously called Phutaei, and Chasloim, who afterward were called the Philistines, whom we corruptly call Palestinians, the other six peoples are unknown to us, since, overturned in the Ethiopian war, they have come even to the oblivion of their past names. But they possessed the land from Gaza to the furthest borders of Egypt. (Verse 15.) And Chanaan begot Sidon his firstborn, and the Hittite, and the Jebusite, and the Amorite, and the Girgashite, and the Hivite, and the Arkite, and the Sinite, and the Arvadite, and the Samarite, and the Hamathite. From Chanaan was first born Sidon, from whom a city in Phoenicia is called Sidon. Then Aracaeus, who founded Arca, a town situated opposite Tripolis at the foot of Lebanon. Not far from this was another city named Sini, which afterward, overturned by the varying fortune of wars, has preserved only the name of the ancient place. The Aradii are those who possessed the island of Aradus, separated from the Phoenician shore by a narrow strait.

The Samaraei, to whom belongs Emesa, a noble city of Coele-Syria. Amath, even to our own time, both by the Syrians and by the Hebrews, is called as it had been called among the ancients. This the Macedonians, who reigned in the East after Alexander, named Epiphania. Some think it was so called after Antioch. Others, though not truly, yet comforting their own opinion with a name-likeness, think that Emath is the first stopping-place from Antioch for those traveling to Edessa, and that it is the same which was called Emach among the ancients. (Verse 19.) And the border of the Canaanites was from Sidon, until thou come to Gerara, unto Gaza, as thou goest toward Sodom, and Gomorrah, and Adama, and Seboim, even unto Lise.

Since the other cities, namely Sidon and Gerara, and Sodom, and Gomorrah, and Adama, and Seboim, are known to all, this alone seems worth noting, that Lise itself is what is now called Callirhoe, where hot waters, bursting forth, flow into the Dead Sea. (Verse 22.) The sons of Sem: Elam, and Assur, and Arphaxad, and Lud, and Aram. These hold the part of Asia from the river Euphrates as far as the Indian Ocean. Now Elam is he from whom come the Elamites, the princes of Persia. Of Assur it has already been said above that he founded the city of Nineveh. Arphaxad, from whom the Chaldeans; Lud, from whom the Lydians; Aram, from whom the Syrians, whose metropolis is Damascus. (Verse 23.) The sons of Aram: Us, and Ul, and Gether, and Mes.

Us, the founder of Trachonitis and Damascus, held the principate between Palestine and Coele-Syria; from whom the Seventy Translators, in the book of Job, where in the Hebrew it is written "the land of Us," rendered the region as "Ausitis," as it were "Usitis." Ul, from whom the Armenians; Gether, from whom the Acarnanians, or Carians. Moreover Mes, for whom the Seventy Translators said "Mosoch," are now called the Maeonians. (Verse 24.) Arphaxad begot Sela, and Sela begot Heber. From Heber were born two sons: the name of one was Phaley, because in his days the earth was divided, and the name of his brother was Jectan. Heber, from whom the Hebrews take their name, by a kind of prophecy gave his son the name Phaley, which is interpreted "division," from the fact that in his days the tongues were divided in Babylon. (Verse 26.) Jectan begot Helmodad, and Saleph, and Asermoth, and Jare, and Aduram, and Uzal, and Decla, Ebal, Abimael, Seba, Ophir, Evila, and Jobab.

Of these thirteen peoples I have not been able to find the later names; but even to the present, since they are far from us, they are either called by their first names, or, where they have been changed, are unknown. They possessed, from the river Cophen, the whole region of India which is called Hieria. (Chap. XI.—Verse 28.)

And Aran died before his father in the land in which he was born, in the region of the Chaldeans. For that which we read, "in the region of the Chaldeans," in the Hebrew is found, In ur chesdim (באור כשדים), that is, in the fire of the Chaldeans.

Now the Hebrews hand down, from this occasion, a fable of this sort: that Abraham was cast into the fire because he refused to worship the fire which the Chaldeans worship, and, delivered by God's help, fled from the fire of idolatry: which is what is written in what follows, that Thare went forth with his offspring from the region of the Chaldeans; for which in the Hebrew is found, "from the burning of the Chaldeans." And this is what is now said: "Aran died before the sight of Thare his father, in the land of his nativity, in the fire of the Chaldeans"; that is to say, because he was unwilling to worship the fire, he was consumed by fire. And afterward the Lord speaks to Abraham: "I am he who brought thee out from the fire of the Chaldeans." (Verse 29.) And Abram and Nachor took to themselves wives. The name of Abram's wife was Sarai, and the name of Nachor's wife was Melcha, daughter of Aran.

And the father of Melcha is the same as the father of Jesca. Aran, son of Thare, brother of Abraham and Nachor, begot two daughters, Melcha and Sarai, surnamed Jesca, δισώνυμον having two names. Of whom Nachor took Melcha to wife, and Abraham took Sarai; for marriages between uncles and their brothers' daughters had not yet been forbidden by law—marriages which among the first men were even entered into between brothers and sisters. (Chap. XII.—Verse 4.)

Now Abram was seventy-five years old when he went out from Charran. An insoluble question arises: for if Thare, the father of Abraham, while he was yet in the region of Chaldea, at seventy years of age begot Abram, and afterward died in Charran at the two hundred and fifth year of his age—how is it that now, after the death of Thare, Abram, going out from Charran, is recorded to have been seventy-five years old, when it is shown that from the birth of Abram to the death of his father one hundred and thirty-five years had passed?

True, therefore, is that tradition of the Hebrews which we mentioned above: that Thare went out with his sons from the fire of the Chaldeans, and that Abram, surrounded by the Babylonian fire because he refused to worship it, was delivered by the help of God; and that from that time the days of his life and the reckoning of his age are counted, from when he confessed the Lord, spurning the idols of the Chaldeans. It may also be, since Scripture has left it uncertain, that Thare, having set out from Chaldea a few years before, came into Charran, and there died. Or certainly that he came into Charran immediately after the persecution, and there tarried a long while. If anyone, then, is opposed to this explanation, let him seek another solution; and then he will rightly disapprove of what has been said by us. (Verse 9.) And Abram, journeying on, went into the desert: and there was a famine over the land.

Both here and in very many other places, instead of "desert," "toward the South" is written in the Hebrew. This, then, we ought to note. (Verses 15 and 16.) And the princes of Pharaoh saw her, and praised her before Pharaoh, and brought her into the house of Pharaoh: and Abram was treated well for her sake: and he had sheep, and oxen, and asses, and men-servants, and maid-servants, mules and camels. Although the body of holy women is not defiled by force, but by the will—and Sarai may be excused, that in the time of famine, alone in foreign parts, with her husband conniving, she was unable to resist the king—yet the foul necessity can also be excused otherwise: that, according to the book of Esther, whatever woman had pleased the king among the ancients was for six months anointed with oil of myrrh, and for six months was among various unguents and treatments used for women, and only then at last went in to the king.

And so it may be that Sarai, after she had pleased the king, while for a year her entry to the king was being prepared, and Pharaoh had given many gifts to Abraham, and Pharaoh was afterward struck by the Lord—she remained still untouched by his embrace. (Chap. XIII.—Verse 4.)

And Abram went up out of Egypt, he and his wife, and all that was his, and Lot with him, into the desert. And Abram was very rich in cattle, and silver, and gold: and he went from where he had come, into the desert as far as Bethel. It is finely said that, delivered from Egypt, he went up. But there occurs to this sense that which follows: how could he, coming out of Egypt, have been very rich? This is resolved by that Hebrew truth, in which it is written: Abram was exceedingly heavy, that is, βαρύς σφόδρα: for he was weighed down by the burden of Egypt.

And although these may seem to be riches of cattle, gold, and silver, yet if they are Egyptian, they are burdensome to the holy man. Finally, it is not, as we read in the Septuagint, "He went from where he had come, into the desert as far as Bethel," but as it is written in the Hebrew: "He went on his journey through the South as far as Bethel." Therefore he set out from Egypt so that he might not enter the desert which he had left with Egypt, but that, by way of the South, which is contrary to the North, he might come to the house of God, where his tabernacle had been, between Bethel and Ai. (Verse 13.) And the men of Sodom were wicked and sinners before God exceedingly. Superfluously here in the Septuagint translators is added "before God," since the inhabitants of Sodom were wicked and sinners before men.

But he is called a sinner before God who can appear just before men, as it is set down in the proclamation concerning Zachariah and Elizabeth, that they were both just before God. And in the Psalter it is said: "In thy sight shall no man living be justified". (Verses 14 and 15.) Lift up thy eyes, and look from the place where thou now art, to the North, and to the South, and to the East, and to the sea: for all the land which thou seest I will give to thee and to thy seed. He has set down the four regions of the world: East and West, North and South. And as to what is read in all the Scriptures, let it suffice to say here once for all, that "sea" is always put for "west": because the region of Palestine is so situated that it has the sea in the western quarter. (Chap. XIV.—Verse 3.)

And the king of Bale, this is Segor.

All these joined together at the Salt Valley, that is, the Sea of Salt. Bale in the Hebrew tongue is called κατάποσις, that is, "devouring." The Hebrews hand down, then, that this same city is named Salisa in another place of the Scriptures, and is again called μόσχον τριετίζουσαν, that is, "a heifer of three years dismayed," namely because it was swallowed up by an earthquake for the third time (Samuel ix, 4). And from that time when Sodom and Gomorrha, Adama and Seboim were overthrown by divine fire, this one is called "the little one." For Segor is translated "small," which in the Syriac tongue is called Zoara.

Now the Valley of the Salt-pits, as is written in this same book, in which there had formerly been pits of bitumen, after the wrath of God and the rain of sulphur, was turned into the Dead Sea, which in Greek is called λίμνη Ἀσφαλτῖτις, that is, "the Lake of Bitumen." (Verse 5.) And the giants took up their abode in Astaroth Carnaim, and strong nations along with them, and the Ominaeans in the city of Save, before they came to Sodom. Four kings, setting out from Babylon, slew the giants, that is RAPHAIM (רפאים), all the mighty men of the Arabians, and the Zuzim in Hom, and the Emim in the city of Save, which is still so called to this day. ZUZIM (זוזים) and EMIM (אימים) are interpreted "terrible" and "dreadful"; for which the Septuagint, rendering the sense rather than word for word, put "most strong nations." Further, BAEM, for which they said ἅμα αὐτοῖς, that is "with them," they thought was written with HE (ה), led by the resemblance of the letter, whereas it is written with HETH.

For BAEM (בהם), when written with three letters: if it has HE in the middle, it is interpreted "in them"; but if HETH, as in the present case, it signifies a place, that is, "In hom" (בהם). (Verse 7.) And returning, they came to the fountain of judgment, this is Cades. It is said by anticipation, since it was afterward so named. It signifies a place near Petra, which is called the fountain of judgment, because there God judged the people. And they smote all the region of the Amalekites, and the Amorrhites dwelling in Asasonthamar. This is the town which is now called Engaddi, fruitful in balsam and palms. Further, Asasonthamar, in our tongue, resounds as "City of Palms." For Thamar means "palm." Now it should be known, as to what follows shortly after: "And they set the battle line against them in the valley of the Salt-pits," that in the Hebrew there is, "in the valley of SEDDIM" (שדים); which Aquila interprets τῶν περιπεδίνων, and Theodotion τῶν ἀλσῶν, signifying pleasant groves. (Verse 11.) And they took all the cavalry of Sodom and Gomorrha.

For "cavalry" the Hebrew has RACHUS (רכוש), that is, "substance." (Verse 13.) And he who had escaped told Abram the passer-by. Now he dwelt by the oak of Mambre the Amorrhite, brother of Eschol, and brother of Aunam, who were confederates of Abraham. For what we have put as "the passer-by," in the Hebrew is written IBRI (עברי), for this expresses "passer-by" or "one who crosses over." And as to what it says, "by the oak of Mambre the Amorrhite," we better read in the Hebrew, "by the oak of Mambre the Amorrhite, brother of Escol, and brother of Aunam"—as the Septuagint translated it, but "Aner"—to show that Mambre and Escol and Aner were Amorrhites, and brothers, allies of Abraham. (Verse 14.) And he pursued them as far as Dan. To the town of Phoenicia which is now called Paneas. Now Dan is one of the springs of the Jordan. For the other is called Jor, which is interpreted ῥεῖθρον, that is, a stream.

So, when the two springs, which are not far distant from each other, are joined into one streamlet, it is thereafter called the Jordan. (Verse 18.) And Melchisedech, king of Salem, brought forth bread and wine, and he was priest of God most high, and he blessed him. Since this little work of ours is once for all a gathering of Hebrew Questions, or of Traditions, let us therefore set forth what the Hebrews think about this. They say that this is Sem, son of Noah; and, computing the years of his life, they show that he lived even until Isaac, and that all the first-born of Noah, until Aaron discharged the priesthood, were pontiffs. Further, Salem is called the king of Jerusalem, which formerly was named Salem. But the blessed Apostle, in his letter to the Hebrews, recalling Melchisedech as without father and without mother, refers him to Christ, and through Christ to the Church of the Gentiles.

For all the glory of the head is referred to the members, in that, though uncircumcised, he blessed Abraham who was circumcised, and in Abraham, Levi, and through Levi, Aaron, of whom the priesthood came afterward. From which he wishes it to be gathered that the priesthood of the Church, having uncircumcision, blessed the circumcised priesthood of the Synagogue. And as to what is said: "Thou art a priest for ever according to the order of Melchisedech"—our mystery is signified in the word "order": in no way through Aaron, by the sacrificing of irrational victims, but by the offering of bread and wine, that is, the body and blood of the Lord Jesus. (Chap. XV.—Verses 2, 3.)

Lord God, what wilt thou give me? And I go without children: and the son of Masec my home-born servant, this Damascus Eliezer. And Abram said: Behold, thou hast given me no seed: and the son of my home-born servant shall be my heir.

Where we have "and the son of Masec my home-born servant," in the Hebrew it is written, Uben mesec bethi: which Aquila translated, ὁ υἱὸς τοῦ ποτίζοντος οἰκίαν μου: that is, "the son of him who gives drink to my house."

But Theodotion has, καὶ υἱὸς τοῦ ἐπὶ τῆς οἰκίας μου: that is, "and his son, who is over my house." And what he says amounts to this: "I am dying without children, and the son of my steward, or bailiff, who dispenses and distributes everything, all the provisions of my household, and is called Damascus Eliezer—this one shall be my heir." Further, Eliezer is interpreted "my God is my helper." From him, they say, Damascus was both founded and named. (Verse 7.) I am God, who brought thee out from the region of the Chaldeans. This is what we said a little above is found in the Hebrew: "who brought thee out from Ur chesdim," that is, "from the burning of the Chaldeans." (Verses 10, 11.) And he set them facing one another: but the birds he did not divide. And birds came down upon the carcasses, and upon the divided parts of them, and Abram sat with them. It does not pertain to the present work to expound its mystery.

This only we say, that for what we have set down, the Hebrew has: "And birds came down upon the carcasses, and Abram drove them away." For it is by his merit that Israel has often been delivered from distresses. (Verse 12.) And at the setting of the sun a trance fell upon Abram. For "trance," in the Hebrew is read THARDEMA (תרדמה), that is, καταφορά, which above we rendered "sleep." (Verse 16.) But in the fourth generation they shall return hither. There is no doubt but that these are they who shall be of the seed of Abraham. It is asked how it is written in Exodus: "But in the fifth generation the children of Israel went out from the land of Egypt". Concerning this chapter we have published a small volume. (Chap. XVI.—Verse 2.)

Behold, the Lord has shut me up, that I may not bear children: go in therefore to my handmaid, that I may have children by her.

Note carefully that the procreation of children is written in the Hebrew as "building." For there it is read: Go in to my handmaid, if perhaps I may be built up from her. And see whether this is perhaps what is said in Exodus: God blessed the midwives, and they built themselves houses. (Verse 7.) And the Angel of the Lord found her by a fountain of water in the desert, at the fountain in the way of Sur. Accordingly, the Egyptian woman was hastening to go by the way of Sur, which leads through the wilderness to Egypt. (Verse 11.) And she called his name Ishmael; because the Lord heard my affliction. Ishmael is interpreted "the hearing of God." (Verse 12.) He shall be a wild man. His hand shall be against all, and the hands of all against him, and he shall dwell over against the face of all his brethren.

Instead of "wild" the Hebrew has written PHARA (פרא), which is interpreted "wild ass." This signifies that his seed would dwell in the wilderness, that is, the Saracens, wandering and of uncertain abode, who make incursions upon all the nations to which the desert is joined at its side, and are assailed by all. (Chap. XVII.—Verses 3 ff.)

And the Lord spoke to him, saying: Behold my covenant is with thee: and thou shalt be a father of a multitude of nations, and thy name shall no more be called Abram, but thy name shall be Abraham, because I have made thee a father of many nations. It should be noted that wherever we read "Testament" in the Greek, in the Hebrew speech there is "covenant" or "pact," that is, BERITH (ברית).

The Hebrews say, moreover, that from His own name, which among them is the Tetragrammaton, God added the letter HE to Abraham and Sarah: for he was first called ABRAM (אברם), which is interpreted "exalted father," and afterward he was called ABRAHAM (אברהם), which is rendered "father of many": for what follows, "of nations," is not contained in the name, but is understood. Nor should one wonder why, when among the Greeks and ourselves an H letter appears to be added, we have said that the Hebrew letter HE was added; for it is the idiom of that language to write indeed through HE (ה), but to read through A (א): just as, conversely, they often pronounce the letter A through HE. (Verse 15.) And God said to Abraham: Thou shalt not call thy wife Sarai Sarai, but Sara shall be her name. They are mistaken who think that Sara was first written with one R, and that afterward another R was added to it.

And because among the Greeks the number a hundred is signified, they suspect many silly things concerning her name: whereas, however one wishes her name to have been changed, it ought to have a Hebrew, not a Greek, rationale, since the name itself is Hebrew. For no one, in calling anyone in one language, takes the etymology of the word from another language. SARAI (שרי) therefore was first called with SIN, RES, IOD: then, with the IOD, that is the I element, removed, the letter HE was added, which is read as A: and she was called SARA (שרה). The reason for the name being thus changed is this, that before she was called "my princess," the mother of a family of only one household. But afterward she is called absolutely "princess," that is, ἄρχουσα. For it follows: I will give thee a son of her, and I will bless him, and he shall become nations: and kings of peoples shall come from him. And significantly, not as we read in the Greek: God said to Abraham.

Sarai thy wife, her name shall not be called Sarai: in the Hebrew it is held: thou shalt not call her name Sarai, that is, thou shalt not say to her, "thou art my princess": for she is now to be princess of all nations. Some very wrongly suspect that she was previously called "leprosy," and afterward "princess," since leprosy is called SARATH (צרעת), which in our own language seems to have some resemblance; but in Hebrew it is entirely different. For it is written with SADE, and RES, and AIN, and THAU: which is manifestly very different from the three letters above, that is SIN, RES, and HE, with which SARA is written. (Verse 17.) And Abraham fell upon his face, and laughed: and said in his heart, Shall a son be born to him that is a hundred years old? And shall Sara that is ninety years old bring forth? And a little after: And thou shalt call his name Isaac. There is a diverse opinion, but there is one etymology, as to why he was called Isaac.

For Isaac is interpreted "laughter." Some say that Sara laughed, and that he was therefore called "laughter," which is false. Others say that Abraham laughed, which we also approve. For after his son was called Isaac on account of Abraham's laughter, then we read that Sara also laughed. It should be known, however, that four in the Old Testament were called by their names before they were born, without any veil: Ishmael, Isaac, Solomon, and Josiah. Read the Scriptures. (Chap. XVIII.—Verse 6.)

And he said to her: Make haste, mix together three measures of fine flour. Because "three measures" here seem to be said absolutely, and the measure is uncertain: therefore I have added that in the Hebrew it has three "sata," that is three "amphorae": so that we may recognize the same mystery both here and in the Gospel, where a woman is said to leaven three sata of flour. (Verse 10.) And he said: Returning I will come to thee at this time, and in the hour, and Sara shall have a son.

Instead of "hour" we read "life" in the Hebrew: so that the order or sense would be: I will return to thee at the time of life: as if he had said, if I shall live, if life shall accompany me: this, however, is said ανθρωποπαθως "in human fashion", as are the other things. (Verse 12.) And Sara laughed within herself, saying: After it has not yet been done to me until now, and my lord is old. It is read quite differently in the Hebrew: And Sara laughed within herself, saying: After I have become worn out, has pleasure come to me? At the same time note that where we have put "pleasure," "Eden" is written in the Hebrew. Symmachus translated this passage thus: After I have grown old with age, has youth come to me? (Verse 32.) And he said: Shall it be, Lord, if I speak? What is written in Greek is, μητι, κυριε, εαν λαλησω. This is the second time Abraham has spoken to the Lord: which does not seem to sound clearly what he means.

In the Hebrew, therefore, it is written more plainly: Be not angry, I beseech thee, Lord, if I have spoken. For because he seemed, by asking, to be constraining the Lord to a response, he tempers what he asks with a preface. (Chap. XIX.—Verse 14.)

And he spoke to his sons-in-law, who had taken his daughters. Because afterward Lot's two daughters are said to have been virgins (concerning whom he himself had said a little before to the men of Sodom: Behold my two daughters, who have not known man), and now the Scripture recalls that he had sons-in-law; some think that those who had husbands remained in Sodom, and that those who were virgins went out with their father. Since Scripture does not say this, the Hebrew truth must be set forth, in which it is written: Lot went out, and spoke to the betrothed, who were about to take his daughters.

Therefore the virgin daughters had not yet been joined in marriage. (Verse 21.) And he said to him: Behold, I have admired thy face. In the Hebrew it has: Behold, I have received thy face: that is, I acquiesce to thy prayers. Which Symmachus, interpreting according to the sense, rendered, δρασει εδυσωπηθην το προσωπον σου. (Verse 28.) And behold, a flame went up from the earth as the vapor of a furnace. Instead of which we read in the Hebrew: Behold, there went up CITOR (קיטור), as the αναθυμιασις of a furnace: which we may call vapor, or smoke, or embers. (Verse 30.) And Lot went up out of Segor, and sat in the mountain: and his two daughters with him. For he feared to sit in Segor. It is asked why, when he had at first preferred Segor to the mountain for his flight, and had wished to be saved into it as his dwelling, he now migrates from Segor back to the mountain again.

We shall answer that the conjecture of the Hebrews about Segor is true, that it was frequently overthrown by earthquake, being first called Bale, and afterward Salisa; and that Lot feared, saying, If, when the other cities were still standing, this one was often overthrown, how much more now, in the common ruin, will it not be able to be saved? And on this occasion of unbelief, he even gave the beginning of intercourse with his daughters. For he who had seen the other cities overthrown, and this one stand, and himself delivered by God's help, surely ought not to have doubted concerning that which he had heard granted to himself. Therefore, that which is said in excuse of the daughters, that they thought the human race had failed, and therefore lay with their father, does not excuse the father.

Finally, the Hebrews, as to what follows: (Verse 35.) And he did not know when she lay with him, and when she arose from him, place dots above it, as being incredible, and as something the nature of things does not admit, that anyone should have intercourse unknowingly. (Verses 36 ff.) And the two daughters of Lot conceived by their father, and the firstborn bore a son, and called his name Moab. This is the father of the Moabites unto this day. And the younger also bore a son, and called his name Ammon, that is, "son of my people." He is the father of the children of Ammon. Moab is interpreted "from the father": and the whole name has an etymology.

But Ammon, of whom the reason of the name is given as, so to speak, "son of my kindred," or as it is better in the Hebrew (עמי), "son of my people," is derived in such a way that partly the sense of the name, and partly the very word itself, comes from it: for AMMI, from whom the Ammonites are named, is called "my people." (Chap. XX.—Verse 12.)

For indeed she is truly my sister, by my father, but not by my mother. That is, she is the daughter of his brother Haran, not of his sister. But because in the Hebrew it has: truly she is my sister, the daughter of my father, and not the daughter of my mother: and it sounds more as though she had been Abraham's sister, we say, in his excuse, that at that time such marriages had not yet been forbidden by law.

(Chap. XXI.—Verse 9.) And Sara saw the son of Agar the Egyptian, whom she had borne to Abraham, playing: what follows, "with Isaac her son," is not found in the Hebrew. This is therefore explained in two ways by the Hebrews: either that he made idols in play, according to that which is written elsewhere: The people sat down to eat and drink, and rose up to play; or that against Isaac, as though he were of greater age, he was claiming the birthright for himself in jest and play. Which indeed Sara, hearing, did not endure: and this is proved from her own words, saying: Cast out this handmaid with her son. For the son of the handmaid shall not be heir with my son Isaac. (Verse 14.) And she took bread and a skin of water, and gave it to Agar, putting it upon her shoulder, and the child, and sent her away. When Isaac was born, Ishmael was thirteen years old. And after his weaning, he is cast out from the house with his mother.

But among the Hebrews there is a varied opinion, some asserting that the time of weaning was set at the fifth year, others claiming the twelfth year. We, therefore, choosing the shorter age, have reckoned that Ishmael was cast out with his mother after eighteen years, and that it would not have been fitting for one now a youth to sit upon his mother's shoulders. It is true, therefore, that idiom of the Hebrew tongue, that every son, in comparison with his parents, is called an infant and a little one. Nor let us wonder that a barbarian tongue has its own properties, since even today at Rome all sons are called "infantes." Abraham therefore put the bread and the skin upon Agar's shoulder: and having done this, he gave the boy to the mother, that is, delivered him into her hands, entrusted him, and so sent them out of the house.

But what follows: (Verses 15, 16.) And she cast the boy under a fir tree, and going away sat down over against him afar off, as it were a bowshot. For she said: I will not see the death of my child. And she sat over against him. And immediately it is joined: The boy cried out, and wept, and God heard the voice of the boy from the place where he was. And the Angel of God said to Agar from heaven, and the rest, let none of this trouble anyone. For in the Hebrew, after what is written, "I will not see the death of my child," it is read thus, that Agar herself sat over against the boy, and lifted up her voice, and wept, and God heard the voice of the child. For while the mother wept, and pitifully awaited her son's death, God heard the boy: concerning whom He had made a promise to Abraham, saying: But I will also make the son of thy handmaid into a great nation.

Otherwise, the mother herself was bewailing not her own death, but her son's. God therefore spared him, for whom the weeping had also been. Finally, in what follows it is said: Arise, and take up the boy, and hold him by the hand. From which it is clear that he who is held was not a burden to his mother, but a companion. And that he is held by his parent's hand shows an anxious affection. (Verse 22.) And Abimelech said, and Ochozath his friend, and Phicol the captain of his army.

Abimelech and Phicol—the third name, which is read here, is not found in the Hebrew scroll. (Verse 30.) And he said: You shall take these seven ewes from me, that they may be to me for a testimony, because I dug this well. Therefore he called the name of that place the well of oath, because there both of them swore. Where here it is read, "the well of oath," in the Hebrew is found BERSABEE (באר שבע). Now there is a twofold reason why it was so named: either because Abimelech received seven lambs from the hand of Abraham—for seven is called SABEE—or because there they swore an oath, since an oath likewise is called SABEE. But if before this occasion we have read this name above, let us know that it was said by prolepsis, just as also Bethel and Galgala, which certainly, up to the time when they were so named, were called otherwise.

It is to be noted, moreover, both from what precedes and from the present passage, that Isaac was not born at the oak of Mambre, or in the Vale of Mambre, as it is found in the Hebrew, but in Gerara, where also Bersabee is to this day a town. Which province, not long ago, by the division of the governors of Palestine, was called Salutaris. Of this matter Scripture is witness, which says: And Abraham dwelt in the land of the Philistines. (Chap. XXII.—Verse 2.)

And God said to him: Take your only son, whom you love, Isaac, and go into the high land, and offer him there for a holocaust upon one of the mountains which I shall tell you. It is difficult to render the idiom of the Hebrew language into Latin speech. Where it now says, "go into the high land," in the Hebrew it has MORIA (מריה), which Aquila translated τὴν καταφανῆ, that is, the shining land; Symmachus, τῆς ὀπτασίας, that is, of the vision.

The Hebrews say, therefore, that this mountain is the one on which afterward the temple was built, in the threshing-floor of Ornan the Jebusite, just as it is also written in Chronicles: And they began to build the temple in the second month, on the second day of the month, on Mount Moria (2 Chron. 3:1). Which is therefore interpreted as "illuminating" and "shining," because there is DABIR (דביר), that is, the oracle of God: and the Law and the Holy Spirit, who teaches men the truth and inspires prophecies. (Verse 3.) And he went to the place which God told him, on the third day. It is to be noted that from Gerara to Mount Moria, that is, the seat of the temple, the journey is three days, and accordingly it is said that he arrived there on the third day.

Wrongly, therefore, do some think that Abraham at that time dwelt at the oak of Mambre, since from there to Mount Moria the journey is scarcely a full day. (Verse 13.) And Abraham lifted up his eyes: and behold, a ram was held behind him by his horns in the thicket Sabech. A ridiculous thing was said in this place by Eusebius of Emesa: Sabech, he says, means a he-goat, which with straight horns and lifted high reaches to nibble the foliage of trees. Again, Aquila translated it συχνεῶνα, which we may call a bramble-thicket or thorn-brake; and to render the force of the word, thickets dense and interwoven with one another. Whence also Symmachus, led to the same opinion, says: And a ram appeared, held back after this by his horns in a net. But to some it seems that, in this passage at least, the Seventy and Theodotion translated better, who set down the very name SABECH (סבך), saying: In the thicket sabech by his horns.

For indeed συχνεῶν, or "net," which Aquila and Symmachus used, is written with the letter SIN (ש); but here the letter SAMECH (ס) is used—from which it is clear that the word Sabech does not sound the interpretation of dense thickets, entwined together in the manner of a net, but the name of the thicket, which is so called in Hebrew. I, however, upon careful inquiry, have often found συχνεῶν written with the letter SAMECH (ס). (Verse 14.) And Abraham called the name of that place, The Lord sees: that they may say today, On the mountain the Lord sees. For that which here has "sees," in the Hebrew it is written "shall be seen." This, moreover, has passed into a proverb among the Hebrews, so that whenever they are placed in straits and desire to be relieved by the help of the Lord, they say, On the mountain the Lord shall be seen: that is, just as He had mercy on Abraham, so He will have mercy on us also.

Whence also, in token of the ram given, they are even now accustomed to sound the horn. (Verse 20.) And it was reported to Abraham, saying: Behold, Melcha has also borne sons to Nachor your brother: Us his firstborn, and Buz his brother, and Camuel the father of the Syrians, and Cased. The firstborn of Nachor, Abraham's brother, by Melcha his wife, daughter of Aran, was Us; from whose stock Job descended, as it is written at the beginning of his book: There was a man in the land of Us, named Job. Wrongly, therefore, do some suppose Job to be of the race of Esau; since that which is found at the end of his own book, "Because he was translated from the Syriac tongue, and is fourth from Esau," and the rest that is contained there, is not found in the Hebrew volumes. The second son born of Melcha was Buz, whom the Seventy chose to render as Bauz.

And of his lineage is that Balaam the diviner, as the Hebrews relate, who in the book of Job is called Eliu: at first a holy man and a prophet of God, but afterward, through disobedience and desire of gifts, when he wished to curse Israel, he is called by the name of "diviner"; and it is said in the same book: And Eliu the son of Barachiel the Buzite was angry, descending, that is, from this root of Buz. Camuel, moreover, is the father of Damascus. For that same city is called Aran, which here is written for Syria; and it is read under this same name in Isaiah. Chased also is the fourth, from whom the Chasdim, that is, the Chaldeans, were afterward named. (Chap. XXIII.—Verse 2.)

And Sara died in the city of Arboc, which is in the valley: this is Chebron, in the land of Chanaan. That which is here set down, "which is in the valley," is not found in the authentic codices.

Also the name of the city Arboc has gradually been corrupted by copyists and readers. For it is not to be thought that the Seventy Interpreters translated the name of the Hebrew city in a barbarous and corrupt manner, and otherwise than it is said in its own tongue. For Arboc means nothing at all. But it is called ARBEE (ארבע), that is, "four," because there Abraham, and Isaac, and Jacob were buried, and Adam himself, the prince of the human race, as will be more clearly shown in the book of Joshua. (Verse 6.) Hear us, Lord, you are a king from God to us; bury your dead in our choicest sepulcher. Instead of "king," it has in the Hebrew "prince" or "leader." For NASI (נשיא) means not "king" but "leader." (Verse 16.) And Abraham listened to Ephron, and Abraham weighed out for Ephron the silver, which he had named in the hearing of the sons of Heth. In the Hebrew, as we have set it down here, his name is first written EPHRON, the second time EPHRAN.

For after he had been overcome by the price, so that he sold the sepulcher for silver—though Abraham compelled him—the letter vau, which among them is read for "o," was taken away from his name; and instead of EPHRON he was called EPHRAN, Scripture signifying that he was not a man of perfect and complete virtue, who was able to sell the memorials of the dead. Let those, therefore, who sell sepulchers, and are not compelled to accept payment but even extort it from the unwilling, know that their name is changed, and that something perishes from their merit, since even he is secretly reproved who received payment unwillingly. (Chap. XXIV.—Verse 9.)

And the servant put his hand under the thigh of Abraham his master, and swore to him concerning this matter. The Hebrews relate that he swore by his sanctification, that is, by circumcision.

We, however, say that he swore by the seed of Abraham, that is, by Christ, who was to be born from him, according to the Evangelist Matthew, who says: The book of the generation of Jesus Christ, son of David, son of Abraham. (Verse 22.) And the man took a golden earring, weighing a didrachm. BECA (בקע), which in this place is written for "didrachm," is a half-ounce; while SECEL (שקל), which in Latin speech is corruptly called "siclus," has the weight of an ounce. (Verse 43.) Behold, I stand by the fountain of water, and the daughters of the men of the city will come out to draw water; and let it be that the virgin to whom I shall say, Give me a little water to drink from your pitcher. In the Hebrew it is written: Behold, I stand by the fountain of water, and let it be that the young woman who shall come out to draw, and I shall say to her, Give me a little water to drink from your pitcher, and so on.

Instead of "young woman" too, which in Greek speech is called νεᾶνις, we read there ALMA (עלמה), which indeed is also found in Isaiah. For in that passage where in our texts it is written: Behold, a virgin shall conceive and bear, Aquila translated: Behold, a young woman shall conceive and bear. In the Hebrew it reads: Behold, alma shall conceive and bear. It is to be noted, then, that the word alma is never written except of a virgin, and it has the etymology, ἀπόκρυφος, that is, "hidden." For it is written in Job: Wisdom, whence shall it be found? And what is the place of understanding? And it shall be hidden from the eyes of every living thing. Where we have now said "shall be hidden," in the Hebrew, on account of the declension of the verb, it is written differently, NAALMA (נעלמה). Something similar to this, though declined in the masculine gender, is also written in the books of Kings, from the person of Elisha speaking to Giezi: And the Lord has hidden it from me.

Therefore ALMA, which is interpreted as "hidden," that is, a virgin guarded with great diligence, seems to me to be of greater praise than "virgin." For a virgin, according to the Apostle, can be so in body and not in spirit. But she who is hidden and is a virgin has ἐπίτασιν (an intensification) of virginity, so that she is both virgin and hidden. And she who is hidden, according to the idiom of the Hebrew tongue, is consequently also a virgin; but she who is a virgin does not necessarily follow to be hidden. This same word we also read in Exodus concerning Mary, the virgin sister of Moses.

Let the Jews, therefore, show anywhere in the Scriptures where ALMA is set down meaning only a young woman, and not a virgin: and we will grant to them that that which among us is said in Isaiah: Behold, a virgin shall conceive and bear, signifies not a hidden virgin, but a young woman already married. (Verse 59.) And they sent away Rebecca their sister, and her substance, and Abraham's servant, and the men who were with him. In the Hebrew it has: And they sent away Rebecca their sister, and her nurse, and Abraham's servant, and his men. For it was fitting that a virgin, setting out to her wedding without her parents, should be comforted by the solace of a nurse. (Verses 62 and 63.) And he was dwelling in the land of the South; and Isaac went out to meditate in the field toward evening. The land of the South signifies Gerara, from where he had once been brought by his father to be sacrificed.

And that which it says, "And he went out that he might be exercised in the field," which in Greek is called ἀδολεσχῆσαι, in the Hebrew is read: And Isaac went out to speak in the field, evening now drawing on. This signifies, according to that where the Lord alone prayed on the mountain, that Isaac too, who was a type of the Lord, went out from his house as a just man to prayer, and offered spiritual sacrifices to God either at the ninth hour, or before the setting of the sun. (Verse 65.) And she took a veil, and covered herself. The "theristrum" is called a mantle, a kind of Arabian garment even now, with which the women of that province are veiled. (Chap. XXV.—Verse 1.)

And Abraham took another wife again, and her name was Cetura: and she bore him Zamran, and Jecsan, and Madan, and Madian, and Jesboc, and Sue. And Jecsan begot Suba and Dadan. And the sons of Dadan were Asurim, and Latusim, and Laomim.

And the sons of Madian, Jephar, and Apher, and Enoch, and Abida, and Eldea. All these were the sons of Cetura. And Abraham gave all that he had to Isaac. But to the sons of the concubines whom he had, Abraham gave gifts, and sent them away from Isaac his son, while he yet lived, to the country of the east, into the eastern land. Cetura in the Hebrew tongue is interpreted "coupled," or "joined." For which reason the Hebrews suspect that, her name having been changed, she is the same as Agar, who, after Sara's death, passed from being a concubine into a wife. And it seems that the age of Abraham, now decrepit, is thereby excused, lest the old man, after the death of his aged wife, be accused of having wantoned in new nuptials. Leaving what is uncertain, we say this: that the sons born to Abraham of Cetura, according to the Hebrew historians, occupied the Troglodyte country and Arabia, which is now called Eudaimon ("Happy"), as far as the borders of the Red Sea.

It is said, moreover, that one of the descendants of Abraham, who was called Apher, led an army against Libya, and there, having conquered the enemy, settled; and that his descendants, from the name of their forefather, called it Africa. Witness to this matter is Alexander, who is called Polyhistor, and Cleodemus surnamed Malchus, who unfold this barbarian history in the Greek tongue. But as to what it says, "And the sons of Dadan were Asurim, and Latusim, and Laomim": Asurim they think should be rendered as "merchants"; Latusim, as those forging metals of bronze and iron; Laomim, however, as φύλαρχοι, that is, chiefs of many tribes and peoples. Others contend that those called Asurim from this are the Syrians, and that regions of India were occupied by most of the sons of Abraham by Cetura. (Verse 8.) And Abraham died in a good old age, an old man and full, and was gathered to his people. It is wrongly added in the Seventy Translators, "and Abraham, failing, died": for it does not befit Abraham to fail and to be diminished.

Also what we have rendered, "in a good old age, an old man and full": in the Greek copies it is put, "full of days." Although this seems to expound the sense, as though he had died full of the light and the works of day, yet it makes more for the anagogical sense if it is put simply "full." (Verse 13.) And these are the names of the sons of Ismael in their names and in their generations. The firstborn of Ismael, Nabajoth, and Cedar, and the rest, down to the place where it says: And they dwelt from Evila as far as Sur, which is over against Egypt as one goes toward the Assyrians; he fell in the sight of all his brethren. Twelve sons were born to Ismael, of whom the firstborn was Nabajoth, from whom the whole region from the Euphrates to the Red Sea is even to this day called Nabathene, which is part of Arabia.

For their families, towns and villages, and fortified strongholds, and their tribes are celebrated by this name: from one of these, Cedar in the desert is named, and Duma, another region, and Theman toward the south, and Cedema toward the eastern quarter. But whereas at the end of this chapter, according to the Seventy, we read, "he dwelt over against the face of all his brethren": truer is what we have put, "he died in the presence of all his brethren," that is, he died in the hands of all his sons, his children surviving him, none having been snatched away before him by death. That "brothers" are called for "sons," Jacob also shows to Laban, saying: "What is my sin, that thou hast pursued after me, and searched all my goods? What hast thou found of all the goods of thy house? Set it here before my brethren and thy brethren, and let them judge between us".

For we cannot believe that Scripture would record that Jacob had, besides his children, any brothers with him. (Verse 21.) And Rebecca his wife conceived, and her sons struggled within her. For "struggled," the Seventy Translators put ἐσκίρτων, that is, "they played," or "kicked"; which Aquila translated, "the sons were being crushed together in her womb." Symmachus, however, has διέπλεον, that is, "they were borne on the surface, in the likeness of a ship." (Verse 25.) And the first came out red all over, hairy like a skin. Where we have put "hairy," the Hebrew has SEIR (שעיר). Whence also Esau, as we read elsewhere, is called Seir, that is, "hairy." (Verse 30.) And Esau said to Jacob: Give me some of that red pottage to eat, for I faint: therefore his name was called Edom. Red, or tawny, is called EDOM (אדום) in the Hebrew tongue: from this then, that he sold his birthright for red food, he obtained the name of "tawny," that is, Edom.

(Chap. XXVI.—Verse 12.) And Isaac sowed in that land, and found in that year a hundredfold of barley. Although Isaac sowed in a foreign land, still I do not think that such fertility of barley was his. Whence I think it better to hold what is found in the Hebrew, which Aquila also so translated: "And he found in that year a hundredfold reckoning," that is, ἑκατὸν εἰκασμένον. For although "estimation" and "barley" are written with the same letters, yet "estimations" are read SAARIM (שערים), but "barleys" are SORIM. But Scripture, in passing over in silence the kind of crop that was multiplied a hundredfold, seems to me to have shown thereby the multiplication of all virtues in him. Accordingly it follows: (Verse 13.) And the Lord blessed him, and the man became great, and he went on advancing and increasing, until he became very great. But I do not know how the good fortune of multiplied barley could make anyone glorious. (Verse 17.) And Isaac departed from there, and came into the valley of Gerar, and dwelt there.

For "valley," the Hebrew has "torrent." For Isaac, after he had become great, could not have dwelt in a valley. But he dwelt in a torrent, of which it is written: "He shall drink of the torrent in the way". Of this also Elias drank in the time of famine: but because Elias was not perfect, as Christ was, therefore that torrent dried up for him. But our Lord was even delivered up in a torrent, consecrating our regeneration and the sacrament of Baptism. (Verse 19.) And the servants of Isaac dug in the valley of Gerar, and found there a well of living water. Here too, for "valley," "torrent" is written; for a well of living water is never found in a valley. (Verse 21.) And they dug another well, and they strove over that also: and he called its name, "enmities." For "enmities," which Aquila and Symmachus translated τὴν ἀντικειμένην and ἐναντίωσιν, that is, "the opposing" and "opposition," the Hebrew has SATANA (שטנה).

From which we understand that "satan" is interpreted "adversary." (Verse 22.) And they dug another well, and they did not quarrel over it: and he called its name "breadth." For "breadth," the Hebrew has ROOBOTH (רחבות), to prove what we said above: He built Nineveh, and rooboth, that is, its streets. (Verse 26.) And Abimelech went to him from Gerar, and Ochozath his friend of the bridegroom, and Phicol the captain of his army.

For "Ochozath the friend of the bridegroom," the Hebrew has "the assembly of his friends": so that it signifies not so much a person as the crowd of friends that had come with the king, among whom was also Phicol, the captain of his army. (Verses 32 and 33.) And the servants of Isaac came, and told him of the well which they had dug: and they said to him, We have found water: and he called its name "abundance." I do not know how it comes to be in the Seventy Translators: "And the servants of Isaac came, and told him of the well which they had dug: and they said to him, We have not found water: and he called its name 'oath.'" For what etymology is there, that it should be called "oath" because they did not find water?

On the contrary, in the Hebrew, with which interpretation Aquila and Symmachus agree, it signifies that they found water, and that therefore the well itself was called "abundance": and the city was called BERSABEE, that is, "well of abundance": for although above we asserted that BERSABEE was so named from the word for "oath," or from the number seven of the sheep, which is called SABEE (שבע); yet now, from the fact that water was found, Isaac, alluding to the name of the city which was so called, slightly altered the letter, and for the sibilant Hebrew SIN, with which SABEE begins, put the Greek sigma, that is, the Hebrew SAMECH: otherwise also, according to the law of allegory, after so many wells, it in no wise fits, at the end of these virtues, that Isaac should have found no water at all. (Chap. XXVII.—Verse 11.)

Behold Esau my brother is a hairy man, and I am a smooth man. Where we read "hairy," the Hebrew has written SEIR (שעיר).

Whence afterward the mountains of Seir, and the region in which he dwelt, were so called: we have spoken of this above also. (Verse 15.) And Rebecca took the garments of Esau her elder son, which were very desirable, kept by her at home. And in this place the Hebrews relate that the firstborn performed the office of priests, and had a priestly garment, clothed in which they offered sacrifices to God, before Aaron was chosen for the priesthood. (Verse 36.) And Esau said, Rightly is his name called Jacob. For he has supplanted me now this second time. Jacob is interpreted "supplanter." From this, then, that he deceived his brother by craft, there is an allusion to the name. And he was called Jacob for this reason before, that at his birth he had grasped his brother's heel. (Verse 40.) And thou shalt serve thy brother: and it shall come to pass, when thou shalt shake off, and loose his yoke from thy neck.

This signifies that the Idumeans will be servants to the Jews, and that a time will come when they will cast off the yoke of servitude from their neck, and contradict their rule. According to the Seventy Translators, however, who said, "But it shall be, when thou shalt have laid down, and loosed the yoke from thy neck," the sense seems to hang suspended, and not to be complete. (Chap. XXVIII.—Verse 19.)

And Jacob called the name of that place Bethel, but Ulammaus was the name of the city before.

From what he had said above: "How terrible is this place: this is nothing else but the house of God, and this the gate of heaven": now he imposes a name upon the place; and calls it BETHEL (בית אל), that is, the house of God: which place was formerly called LUZA (לוז), which is interpreted "nut," or "almond tree." Whence some ridiculously think that the Hebrew word ULAM (אולם) is the name of a city: whereas ULAM is interpreted "before." The order of the reading is therefore: "And he called the name of that place Bethel, whereas Luza was formerly the name of the city." All the ancient scriptures are full of the word ulam, or ELAM, which signifies nothing else but "before," or "formerly," or "vestibule," or "lintel," or "doorposts." (Chap. XXIX.—Verse 27.)

Fulfil therefore the week of this one: and I will give thee this one also.

After Jacob, deceived by fraud, had taken Lia as wife instead of Rachel, he is told by his father-in-law Laban that he should complete the seven days after the marriage of the elder sister, and so receive Rachel, for whom he was again to serve seven other years. It is not, then, as some wrongly suppose, that he took Rachel as wife after seven other years, but after the seven days of the marriage of the first wife. For it follows: And he went in to Rachel, and he loved Rachel more than Lia, and served him seven other years. (Verse 32.) And she conceived, and bore a son, and called his name Ruben. For the sake of brevity of reading, I wish to give together the etymologies of the names of all the patriarchs. And she called, it says, his name Ruben, saying: Because the Lord has seen my affliction.

RUBEN (ראובן) is interpreted "son of vision." (Verse 33.) And she conceived, it says, another son, and said: Because the Lord has heard me, in that my husband hated me, he has given me this one also: and she called his name Simeon. From the fact that she was heard, she imposed the name Simeon. For SIMEON (שמעון) is interpreted "hearing." Of the third, moreover, it follows: (Verse 34.) And she conceived still again, and bore a son, and said: Now my husband will be with me, because I have borne him three sons: therefore his name was called Levi.

Where we read, "My husband will be with me," Aquila translated, "My husband will be joined to me," which in Hebrew is called ILLAVE (ילוה), and is otherwise rendered by the teachers of the Hebrews, so that they say, "My husband will follow after me," that is, "I do not doubt of my husband's love toward me: he will be my companion in this life, and his love will lead me even to death, and will follow after: for I have borne him three sons." (Verse 35.) And she conceived, and bore a son, and said: Now for this I will confess to the Lord, and therefore she called his name Judah. JUDAH (יהודה) is said to mean confession. From confession, then, the name of the confessor was given. Yet here confession is taken for thanksgiving, or for praise, as frequently in the Psalms, and in the Gospel: I will confess to thee, Lord, Father of heaven and earth, that is, I give thanks to thee, or I glorify thee.

(Chap. XXX.—Verses 5 and 6.) And Bilhah conceived, and bore Jacob a son: and Rachel said: The Lord has judged me, and heard my voice, and given me a son: therefore she called his name Dan. She expressed the cause of the name, so that from the fact that the Lord had judged in her favor, she imposed on the maidservant's son the name of judgment: for DAN (דן) is interpreted judgment. (Verses 7 and 8.) And she conceived again, and Bilhah, Rachel's maidservant, bore a second son to Jacob: and Rachel said: God has made me dwell in a dwelling with my sister, and I have prevailed: and she called his name Naphtali. The cause of the name Naphtali is here explained quite differently than it is written in the book of Hebrew Names. Whence also Aquila says, "God has turned about with me, and I have turned about," for which in the Hebrew it is written, Nephthule eloim, NEPHTHALETHI.

Hence from turning about, or from comparison, since it can mean both turning and comparison, she imposed on her son the name Naphtali. But what follows. (Verses 10 and 11.) And Zilpah, Leah's maidservant, bore Jacob a son: and Leah said, In fortune: and she called his name Gad. Where we have put "in fortune," and the Greek says, ἐν τύχῃ, which can be called "chance": in the Hebrew it has BAGAD (בגד), which Aquila interprets, "girding has come." We, however, can say "in readiness." For BA can mean the preposition "in," and "has come." From the "event," then, or "readiness," which is called GAD (גד), Zilpah's son was called Gad. There follows: (Verses 12 and 13.) And Zilpah, Leah's maidservant, bore a second son to Jacob: and Leah said, Blessed, because the women call me blessed: and she called his name Asher, riches. "Riches" has been wrongly added, that is, πλοῦτος, since the etymology of the name Asher is disclosed by the authority of Scripture which says: Blessed, and the women call me blessed.

And from the fact that she is called blessed by people, she named her son "blessed"; ASER (אשר) therefore means not "riches," but "blessed," at least in the present passage. For elsewhere, according to the ambiguity of the word, it can also be called "riches." (Verses 17 and 18.) And God heard Leah, and she conceived, and bore Jacob a fifth son, and Leah said: God has given me my reward, because I gave my maidservant to my husband: and she called his name Issachar. The Seventy Interpreters gave the etymology of this name as "it is a reward." It is not, indeed, as many wrongly read by adding a pronoun, to be reckoned that it was written thus, "which is a reward," but the whole name is interpreted "it is a reward." For "is" is said as YESH, יש, and SACHAR (שכר), reward. This is because she had bought her husband's entry, which was owed to Rachel, for her son Reuben's mandrakes.

There follows: (Verses 19 and 20.) And Leah conceived yet again, and bore Jacob a sixth son, and Leah said, God has endowed me with a good dowry: at this time my husband will dwell with me, because I have borne him six sons: and she called his name Zebulun. Where we have put "will dwell with me," the Seventy Interpreters translated "will love me": in the Hebrew it has JEZBULENI (יזבלני). And the sense is, since I have borne six sons to Jacob, therefore I am now secure: for my husband will dwell with me. Whence also my son is called "dwelling." Wrongly, then, and violently, in the book of Names, Zebulun is interpreted "flow of the night." (Verse 21.) And after this she bore a daughter, and called her name Dinah (דינה). This is rendered as "cause," which the Greeks more significantly call δίκην. For it was a cause of a dispute in Shechem. After the sons, the names of the parents also should be given.

LEAH (לאה) is interpreted "laboring." RACHEL (רחל), "ewe," whose son JOSEPH (יוסף), from the fact that his mother wished another to be added to her, is called "increase." (Verses 32 and 33.) I will pass through all your flock today: separate from it every speckled and spotted animal, and every animal of one color among the lambs, and speckled and spotted among the goats, shall be my wages: and my righteousness will answer for me on the morrow, when my wages come before you: whatever among the goats and lambs is not speckled and spotted shall be counted theft with me. The sense is much confused among the Seventy Interpreters, and up to the present day I have been able to find none of our own who explained clearly what is said in this passage. "Do you wish," says Jacob, "that I should serve you for another seven years also? Do what I ask. Separate out all the speckled and spotted, both sheep and goats, and hand them over into the hands of your sons.

Then give me the rest of both flocks, the white and the black animals, that is, of one color. If, then, anything speckled is born from the white and black, which are of one color, it shall be mine: but if anything of one color, it shall be yours. I ask nothing difficult. Nature works with you, so that white are born from white, and black from black: with me will be my righteousness, while God looks upon my humility and labor." Laban gladly seized the option offered, and doing as Jacob asked, he set a three days' journey between Jacob and his own sons, lest any trick should arise from the proximity of the flocks. So Jacob devised a new stratagem, and fought against the nature of the white and black flock with a natural art.

For he took three rods, of poplar and almond and pomegranate—though the Seventy have styrax, hazel, and plane—and, partly peeling off the bark, made a variegated color on the rods, so that wherever he had left the bark on the rod, the old color remained: but where he had removed the bark, a white color was displayed. Jacob then watched the time when the flocks were mounted, and after the heat of the day, when they went eagerly to drink, he put the variegated rods in the watering troughs, and, having let in the rams and he-goats, at the very moment of eager drinking he made the ewes and she-goats be mounted, so that from the double desire, while they drank eagerly and were mounted by the males, they would conceive offspring such as they contemplated in the reflection of the waters—the shadows of the rams and he-goats mounting above. For from the rods placed in the troughs, the color of the images was also variegated.

Nor is it strange that this should be the nature in the conception of females, that whatever they have gazed upon, or conceived in mind, at the height of the passion of pleasure, those who conceive produce such offspring: since this same thing is said to happen also among herds of mares among the Spaniards: and Quintilian, in that controversy in which a matron was accused of having borne an Ethiopian, argues in her defense that this is the nature of conceptions, as we said above. Afterward, when kids and lambs speckled and spotted were born from the white and single-colored flocks, Jacob separated them, and had them kept far from the original flock.

But if any were born of one color, that is, white or black, he handed them over into the hands of Laban's sons: and he placed the rods which he had peeled in the troughs where the waters were poured out, and they came to drink opposite the flocks, so that they might conceive at the time when they came to drink. (Verses 41 and 42.) And the flocks conceived opposite the rods of Jacob, the rods which he had placed before the flocks in the troughs so that they would conceive by them, and for the late-bearing sheep he did not place them; and so the late offspring were Laban's, and the early ones Jacob's. This is not found among the Seventy Interpreters, but instead of "late" and "early" they translated something else, I know not what, which has nothing to do with the sense. What Scripture says is this: Jacob, prudent and clever, preserved justice and fairness even in his new device.

For if all the flocks had produced speckled lambs and kids, there would have been some suspicion of trickery, and Laban, being envious, would have openly opposed the matter. So he tempered everything in such a way that he himself received the fruit of his labor, and Laban was not utterly despoiled. Whenever the sheep and goats were mounted at the earlier time, since the spring offspring is better, he placed the rods before them, so that variegated offspring would be born. But whatever sheep and goats sought the male later, he did not place the rods before their eyes, so that offspring of one color would be born. And whatever was born first was his, because it was speckled and variegated: whatever afterward, Laban's; for offspring of one color, whether black or white, was born then. But in the place where it is written, "that they might conceive at the rods": in the Hebrew it has JEAMENA (יחמנה). I cannot express the force of the Hebrew word except by circumlocution.

For JEAMENA properly denotes the extreme heat in coition, by which the whole body is shaken, and the end is near to the accomplishing of pleasure. (Chap. XXXI.—Verses 7 and 8.)

And your father has deceived me, and changed my wages ten times, and God has not allowed him to harm me. If he had said, "This speckled flock shall be your wages," every animal born was speckled. And if he had said, "The one-colored shall be your wages," every animal born was one-colored. For what we have put, "he changed my wages ten times," the Seventy Interpreters put "ten lambs," led I know not by what opinion, since the Hebrew word, MONI (מני), signifies "number" rather than "lambs." Indeed, this sense is proven rather from what follows, because with each single offspring Laban always changed the condition.

If he saw that speckled offspring were born, after the birth he would say, "I want speckled ones to be born to me in future." Again, when he saw one-colored offspring being born, he would say that he wanted future offspring to bring forth one-colored animals for him. And what more? Up to ten times the condition of his flock, or Jacob's, was changed by Laban. And whatever he had proposed should be born, turned to the opposite color. But lest anyone should find ten changes of bearing in six years incredible, let him read Virgil (Georg. II), where it is said: twice-pregnant flocks. And the nature of Italian sheep and of Mesopotamian sheep is said to be the same. (Verse 19.) And Rachel stole her father's idols. Where we now read "idols," in the Hebrew is written THERAPHIM (תרפים), which Aquila interprets μορφώματα, that is, "shapes" or "images." This is so that we may know what THERAPHIM means in the book of Judges. (Verse 21.) And he crossed the river, and came to Mount Gilead.

Not that at that time it was called Mount Gilead: but by anticipation, as we have often said, it is called by the name by which it was later called. (Verse 41.) And you have changed my wages ten lambs. The same error as above: "number" should be read instead of "lambs." (Verse 46.) And Jacob said to his brothers, Let us gather stones. And having gathered stones they made a heap, and ate upon it. And Laban called it the heap of witness, and Jacob called it the heap of witness. A heap is called in the Hebrew tongue (גל) GAL: and AAD (עד), witness. Again, in the Syriac tongue a heap is called IGAR: witness, SEDUTHA (שהדותא). Jacob, then, called the heap of witness, that is, GALAAD, in the Hebrew tongue: but Laban called the same thing, that is, the heap of witness, Igar sedutha, in the speech of his own people. For he was a Syrian, and had changed the ancient language of his ancestors for the speech of the province in which he dwelt.

(Chap. XXXII.—Verses 1 and 2.) And the angels of God met him, and Jacob said when he saw them: This is God's camp, and he called the name of that place Camps. Where here "camps" is put, in the Hebrew it has MAHANAIM (מחנים); so that we may know, whenever it is put untranslated in another place, what place it signifies. And beautifully, about to go to his hostile brother, he is received by the choirs of accompanying angels. (Verses 9 and 10.) And Jacob said, God of my father Isaac, Lord, who said to me, Return to your land, and I will bless you: I am less than all your mercy, and all your truth, which you have shown to your servant.

For what we have put, "I am less," something else, I know not what, which confuses the sense, is contained in the Greek and Latin codices.

Verse 27 and 28. And he said to him: What is your name? And he said, Jacob. And he said to him: Your name shall no longer be called Jacob, but your name shall be called Israel: for you have prevailed with God, and with men you shall prevail. Josephus, in the first book of the Antiquities, thinks he was called Israel because he stood against the angel: which I, examining carefully, could by no means find in the Hebrew. And what need is there for me to seek the opinions of individuals, when the very one who imposed the name explains the etymology of it? Your name, he says, shall no longer be called Jacob, but Israel shall be your name. Why? Aquila renders it, ὅτι ἦρξας μετὰ Θεοῦ; Symmachus, ὅτι ἤρξω πρὸς Θεόν; the Seventy and Theodotion, ὅτι ἐνίσχυσας μετὰ Θεοῦ. For SARITH (שרת), which is derived from the word Israel, means prince. The sense therefore is: Your name shall not be called supplanter, that is, Jacob; but your name shall be called prince with God, that is, Israel.

For just as I am a prince, so you also, who were able to wrestle with me, shall be called a prince. But if you could fight with me, who am God, or the Angel (since many interpret this variously), how much more shall you prevail with men, that is, with Esau, whom you ought not to fear! But that which is interpreted in the Book of Names, that Israel means "a man seeing God," or "a mind seeing God," worn nearly threadbare by everyone's speech, seems to me to be a rendering more forced than true. For this word Israel (ישראל) is written with these letters, IOD, SIN, RES, ALEPH, LAMED, which is interpreted "prince of God," or "directed of God," that is, εὐθύτατος Θεοῦ. But "a man seeing God" would be written with these letters, ALEPH, IOD, SIN, so that "man" would be written with three letters, and be called IS (איש); and "seeing" with three letters, RES, ALEPH, HE, and be called RAA (ראה).

Further, EL (אל) is from two letters, ALEPH and LAMED, and is interpreted "God," or "strong." Although therefore those who have rendered Israel as "man," or "mind, seeing God," are of great authority, and the shadow of their eloquence weighs upon us, yet we are led more by the authority of Scripture, and of the Angel, or of God, who himself called him Israel, than by any secular eloquence whatsoever. That which also follows afterward: Verse 29 and 30. And he blessed him there, and Jacob called the name of that place, The Face of God: for I have seen God face to face, and my soul has been saved; in the Hebrew it is called PHANUEL (פנואל), so that we may know that this is the same place which, in the other volumes of holy Scripture, just as it is written in the Hebrew, is read as Phanuel in the Greek.

(Chap. XXXIII.—Verses 1 and 2.)) And he divided the children among Leah, and among Rachel, and among the two handmaids, and put the handmaids and their children first: Leah, however, and her children last, and Rachel and Joseph last, and he himself went before them. Not, as many suppose, did he make three bands, but two. For where we have "divided," Aquila puts ἐήμισευσεν, that is, "he halved," so that he made one troop of the handmaids with their little ones, and another of Leah and Rachel, who were free, with their children; and he made the handmaids go first, the free ones second; and he himself went before both groups, to go meet his brother and worship him.

Verse 17. And Jacob built himself a house there, and made booths for his cattle: therefore he called the name of that place Booths. Where we have "booths," in the Hebrew it is read SOCHOTH (סכות). And there is to this day a city beyond the Jordan by this name, in the region of Scythopolis, of which we have written in the Book of Places.

Verse 18. And Jacob came to Salem, a city of Shechem, in the land of Canaan, when he had come from Mesopotamia of Syria. A difficulty arises, how Salem can be called a city of Shechem, when Jerusalem, in which Melchisedech reigned, was previously called Salem. Either therefore both cities are of one name; or certainly we say that this Salem, which is now called Shechem, is here interpreted "consummated" and "perfect," while that which was afterward called Jerusalem is rendered in our language "peaceful." For both meanings sound in this word, with the accent slightly shifted. The Hebrews relate that Jacob's thigh, which had been made lame, was there made whole and healed: and therefore this same city obtained the name of "the healed" and "the perfect." (Chap. XXXIV.—Verse 20.))

And Hamor and Shechem his son came to the gate of their city, and spoke to the men of the city, saying, These men are peaceable with us.

Where the Seventy Interpreters have now rendered "peaceable," Aquila has translated ἀπηρτισμένους, that is, "consummated" and "perfect," for which in the Hebrew it is read SALAMIM (שלמים). From which it is clear that what we said above about Salem is true.

Verse 25. And they entered the city with confidence, and slew every male. Instead of what is read in the Greek, ἀσφαλῶς, that is, "carefully," in the Hebrew it is written BETE (בטח), that is, "boldly" and "confidently." (Chap. XXXV.—Verse 6.))

And Jacob came to Luza, in the land of Canaan, which is Bethel. Behold, it is most plainly proven that Bethel was called, not Ulammaus, as said above, but Luza, that is, "almond," previously.

Verse 8. And Deborah, the nurse of Rebecca, died, and was buried near Bethel. If the nurse of Rebecca, named Deborah, died, as the Seventy Interpreters have also here translated, and this very word is Hebrew MENECETH (מנקת): we cannot know why in one place they put "substance," and here "nurse."

Verse 10. And God said to him, Your name shall no longer be called Jacob, but Israel shall be your name: and he called his name Israel. Long before, the name was not actually given to him by the Angel, but it was foretold that it was to be given by God. What is therefore promised there as to happen, is here shown to have been fulfilled.

Verse 16. And it came to pass, when he drew near to Chabratha, in the land of Canaan, to come to Ephratha, that Rachel gave birth. The Hebrew word CHABRATHA (כברת), in what follows, where Jacob speaks to Joseph: "But as I came from Mesopotamia of Syria, Rachel your mother died in the land of Canaan, on the way of the Hippodrome, as I came to Ephrata": the Seventy Interpreters, intending I know not what, have translated it "Hippodrome"; and immediately there, where in the Hebrew it says: "And they buried her in the way of Ephrata, which is Bethlehem", again the Seventy have put "Hippodrome" for Ephrata; whereas certainly, if CHABRATHA is Hippodrome, Ephrata cannot be Hippodrome. But Aquila has translated it thus: And it came to pass καθ᾿ ὁδὸν τῆς γῆς, that is, "on the journey of the land," entering into Ephrata.

But it is better rendered, "in the chosen time of the land, when he entered Ephratha." Now this signifies the springtime, when everything bursts into flower, and is the chosen season of the year: or when those passing along the way pluck and choose from the neighboring fields whatever comes to hand, enticed by the various flowers. Now Ephrata and Bethlehem are the name of one city, under a similar interpretation. For indeed it is rendered "fruitbearing" and "house of bread": because of that bread which he who says he came down from heaven declares himself to be.

Verse 18. And it came to pass, when her soul was departing (for she was dying), she called his name, Son of my sorrow; but his father called his name Benjamin. In the Hebrew a similarity of name resounds; for "son of my sorrow," which name the dying mother gave him, is called BENONI (בן אוני). But "son of the right hand," that is, of strength, which Jacob changed it to, is called BENJAMIN. Hence those err who think that BENJAMIN (בנימין) is interpreted "son of days." For while the right hand is called JAMIN (ימין), and ends in the letter n, days indeed are also called JAMIM (ימים), but end in the letter m.

Verse 21. And Israel journeyed on, and pitched his tent beyond the tower of Eder. The Hebrews would have this be the place where the temple was afterward built, and that the tower of Eder signifies "tower of the flock," that is, of the congregation and assembly; which also Micah the Prophet attests, saying: "And you, cloudy tower of the flock, daughter of Zion", and so forth: and that at that time Jacob had his tents beyond the place where the temple was afterward built. But if we follow the order of the journey, it is the place of the shepherds near Bethlehem, where either the king of the Angels sang at the birth of the Lord; or Jacob pastured his flocks there, giving the place its name; or, what is more true, by a certain prophecy the future mystery was even then being shown.

Verse 7. And Jacob came to Isaac his father, at Mamre, the city of Arbee, this is Hebron. Instead of ARBEE, the Seventy have "plain," although Hebron is situated on a mountain. The same city is also called MAMBRE, so named of old from the friend of Abraham. (Chap. XXXVI.—Verse 4.)

And Adah bore to Esau Eliphaz. This is that Eliphaz whom Scripture recalls in the book of Job. Verse 19. These are the sons of Esau, and these are their princes; this is Edom, and these are the sons of Seir. Esau, and Edom, and Seir, are the name of one man: and why he is named variously has been said above. What follows: Verse 20. And of the Horite, dwelling in the land, and the rest.

After enumerating the sons of Esau, he repeats others, and explains who, before Esau, were princes in the land of Edom, of the race of the Horites, which in our language means "free men." Let us read Deuteronomy carefully, where it is more clearly written how the sons of Esau came and slew the Horites, and took possession of their land as an inheritance.

Verse 22. And the sons of Lothan were Chorri and Aemam: and Lothan's sister was Thamna. This is that Thamna, of whom we spoke above. And Thamna was the concubine of Eliphaz, the firstborn son of Esau, and of her was born Amalech. For this reason he recalled the Horites, because the firstborn of the sons of Esau had taken a concubine from among their daughters. As for what is said, Theman, and Kenaz, and Amalech, and the rest, let us know that afterward the regions of the Idumeans were named from these.

Verse 24. This is that Anah, who found Jamin in the wilderness, while he pastured the asses of Zibeon his father. Many and various things are disputed among the Hebrews concerning this chapter: among the Greeks indeed and among us there is silence on this matter. Some think JAMIM (ימים) means "seas." For seas are written with the same letters as this word here in question. And they hold that he, while pasturing his father's asses in the wilderness, found gatherings of waters, which according to the idiom of the Hebrew language are called "seas": that is, that he found a pool, the discovery of which in the wilderness is difficult. Some think that warm waters, near the vicinity of the Punic language, which is akin to the Hebrew, are signified by this word. There are those who suppose that wild asses were admitted to breed with the she-asses, and that he found this kind of mating, so that from them the swiftest asses might be born, which are called JAMIM (ימים).

Many think that he was the first to have herds of mares mounted by asses in the wilderness, so that mules, a new kind of animal contrary to nature, might be born from them. Aquila has translated this passage thus: This is that Anah, who found σὺν τοὺς ἐμίμ. And Symmachus likewise τοὺς ἐμίμ, which rendering indicates the plural number. But the Seventy, and Theodotion, translated it equally, saying: τὸν ἰαμίμ, which indicates the singular number.

Verse 33. And Jobab the son of Zerah of Bozrah reigned in his stead. Some suspect this to be Job, as is added at the end of that book. On the contrary the Hebrews assert that he was descended from the stock of Nahor, as has already been said above. (Chap. XXXVII.—Verse 3.)

And Israel loved Joseph above all his sons, because he was the son of his old age: and he made him a coat of many colors. Instead of "coat of many colors," Aquila has translated it a tunic ἀστραγάλιον, that is, a tunic reaching to the ankles. Symmachus, a tunic with sleeves, either because it reached down to the ankles, and was distinguished by the marvelous variety of the craftsman's hand; or because it had sleeves: for the ancients used more commonly sleeveless garments.

Verse 28. And they sold Joseph to the Ishmaelites for twenty pieces of gold. Instead of "gold," in the Hebrew it has "silver." For the Lord ought not to be sold for a baser metal than that for which Joseph was sold.

Verse 36. But the Midianites sold Joseph in Egypt to Potiphar, the eunuch of Pharaoh, the chief cook. In many places Scripture mentions "chief cook," that is, chief of the cooks, in place of "captains of the army"; for μαγειρεύειν in Greek means "to slay." Joseph, therefore, was sold to the chief of the army and of the warriors, not "Petephre," as it is written in the Latin, but Photiphar the eunuch. Here it is asked how he can afterward be said to have a wife. The Hebrews relate that Joseph was bought by this man on account of his excessive beauty, for a shameful purpose, and that, his virile members having been dried up by the Lord, he was afterward chosen, according to the custom of the Hierophants, to the priesthood of Heliopolis; and that his daughter was Asenath, whom Joseph afterward took to wife. (Chap. XXXVIII.—Verse 5.)

And she added, and bore a son, and called his name Selom; but she was in Chazbi, when she bore him.

The Hebrew word here is placed as the name of a place, which Aquila translated as a thing, saying: And she called his name Selom. And it came to pass that she ceased from bearing, after she had borne Selom. For after she bore Selom, her bearing stopped. Chazbi therefore is not said to be the name of a place, but a lie. Whence also in another place it is written: The work of the olive shall lie, that is, it shall not produce the fruit of the olive. (Verse 12.) And Judah, being comforted, went up to those who were shearing his sheep: he himself, and Hiras his shepherd, an Odollamite. Instead of "shepherd," "friend" is read. But the word is ambiguous, because both names are written with the same letters: truly "friend" is read REE (רעה), "shepherd" ROE. (Verse 14.) And she sat at the gate of Enam, which is on the way to Thamna.

The Hebrew word ENAIM (עינים) is rendered "eyes." It is therefore not the name of a place; but the sense is: She sat at the fork of the road, or at the crossroads, where the traveler ought more carefully to look, as to which road he should take in walking. (Verse 26.) And Judah recognized her, and said: she is more righteous than I, because I did not give her to Selom my son. In the Hebrew it has, "she is justified from me": not because she was righteous, but because in comparison with him she did a lesser evil, seeking children by no means through wandering shamefulness. (Verse 29.) And behold his brother came forth, and he said, why has a breach been made for your sake? And he called his name Phares. Instead of "breach," Aquila and Symmachus translated "division," which in Hebrew is called PHARES (פרץ). From this, then, because he divided the membrane of the afterbirth, he received the name of division.

Whence also the Pharisees, who had separated themselves as if righteous from the people, are called the "divided." (Verse 30.) After this his brother came out, in whose hand was the scarlet thread; and he called his name Zara. This name is interpreted "rising" (oriens). Whether therefore because he appeared first, or because very many righteous men were born from him, as is contained in the book of Chronicles and following), he was called ZARA (זרח), that is, "rising." (Chap. XL.—Verse 1.)

After these words, the chief of the vintners of the king of Egypt sinned.

Where we have put "chief of the vintners," in the Hebrew it has written MASEC (משקה), that same word which we read earlier in the name of Abraham's servant, which we may, in common usage, call "cupbearer." Nor should the office be thought base, since even to this day among barbarian kings it is a position of the highest dignity to hand the cup to the king: the poets too write of Ganymede and Jove, that he assigned his beloved to this office. (Verse 10.) And behold a vine before me, and in the vine three tendrils, and it itself budding forth three tendrils. The Hebrew word signifies three whips, and three branches, or shoots, which are called by them SARIGIM (שריגים). (Verse 16.) And I seemed to myself to carry three baskets of fine meal on my head. Instead of "three baskets of fine meal," it has in the Hebrew "three baskets of flour." (Chap. XLI.—Verse 2.)

And behold, seven cattle came up from the river, beautiful to look at, and choice in flesh, and they fed in achi.

Twice in Genesis is written ACHI (אחו), and it is neither a Greek word nor a Latin one. But the Hebrew itself is corrupted: for it is said in AHU (אחו), that is, "in the marsh." But because among the Hebrews the letter VAU and IOD are similar, and differ only in size, the Seventy Translators rendered ACHI for AHU, and, according to their custom of expressing the double aspiration, joined the Hebrew letter HETH with the Greek letter Chi (χ). (Verse 16.) And Joseph answered Pharaoh, saying: Without God there will be no favorable answer given to Pharaoh. In the Hebrew it has otherwise: Without me God will answer Pharaoh peace. Finally Symmachus, in his own manner, translated more plainly: Not I, but God will answer Pharaoh peace. (Verse 29.) Behold, seven years of great abundance will come in all the land of Egypt.

I marvel how the Hebrew word (שבע) SABEE, which we above interpreted as "abundance," or "satiety," in the well which the servants of Isaac dug last, is now most correctly rendered by the Seventy as "oath," since it can mean both "oath" and "seven" and "satiety" and "abundance," according as the place and order require. But also in what follows, wherever "abundance" is read, the same word is written in the Hebrew. (Verse 43.) And a herald cried out before him, and he set him over all the land of Egypt. For this Aquila translated: And he cried out before him a bending of the knee. Symmachus, translating the Hebrew word itself, says: And he cried out before him ABRECH (אברך).

Whence it seems to me that we should understand not so much a herald, or a bending of the knee, which could be taken in the sense of saluting or worshipping Joseph, but rather what the Hebrews report, saying that this is rendered "tender father" in this word; for AB (אב) means father, RECH (רך) delicate, or most tender; the Scripture signifying that according to prudence he was indeed the father of all, but according to age he was a most tender youth and boy. (Verse 45.) And Pharaoh called Joseph's name Saphaneth Phanee, and gave him Aseneth, daughter of Phutiphare priest of Heliopolis, as wife. Although in Hebrew this name sounds like "finder of hidden things," yet because it is set by an Egyptian, it ought to have the meaning of that very language. It is interpreted then in the Egyptian tongue Saphaneth phanee (צפנת פענח), or as the Seventy wished to translate it, Psomthom-Phanech, "Savior of the world," because he freed the world from the impending ruin of famine.

It should be noted, moreover, that he received as wife the daughter of his former master and buyer, he who as if a father showed a saving leadership to the Egyptians. Now this word Abrech signifies nothing other than "to bend the knee." Clear indeed is the voice of the herald. [lacuna] was the pontiff of the places of Heliopolis. For it was not lawful for the priests of that idol to be other than eunuchs, so that that true suspicion of the Hebrews concerning what we have already said before might be confirmed. (Verse 50 and following.) And to Joseph were born two sons before the years of famine came, whom Aseneth, daughter of Phutiphar priest of Heliopolis, bore to him. And Joseph called the name of the firstborn Manasses: because God has made me forget all my labors, and all my father's house. And the name of the second he called Ephraim, because God has made me grow in the land of my humiliation.

Observe, for the sake of a question which shortly will be raised about the sons of Joseph, that before the time of famine, when Jacob entered Egypt, Joseph had only two sons, Manasse and Ephraim. He called him Manasse from the fact that he had forgotten his labors: for so "forgetfulness" is called in Hebrew. Ephraim, because God had increased him. And from this word too, "increase" is rendered into our language. (Chap. XLIII.—Verse 11.)

And carry down to the man gifts, some resin, and honey, incense and stacte, and terebinth, and nuts. Or, as Aquila and Symmachus translated, "almonds." We have set down this passage so that we might know that where in our copies "incense" is found, in the Hebrew it is NECOTHA (נכאת), which Aquila translated "storax." From which the house of nechota, which is read in Isaiah, is most clearly understood as the storeroom of incense, or of storax, because in it various aromatic spices had been stored. (Verse 32.) And they drank, and were made drunk with him.

It is an idiom of the Hebrew language, that it puts "drunkenness" for "satiety," as in that place: With its drippings the sprouting shall be made drunk, without doubt meaning that the earth is watered by rains. (Chap. XLIV.—Verse 2.)

And put the silver of each man in the mouth of his sack, and put my silver cup in the sack of the younger. Instead of "sack," it has in the Hebrew "peron," or "pouch." Instead of "condy," that is, "cup," which we also read in Isaiah, Aquila translated "goblet," Symmachus "bowl." (Chap. XLV.—Verses 9 and 10.)

Come down therefore to me, do not delay, and you shall dwell in the land of Gesen of Arabia. Here "of Arabia" is added: for it is not found in the Hebrew volumes. Whence also the error has grown common, that the land of Gesen is in Arabia.

Moreover if, as in our copies, it is written with the final m, GESEM (גשם), which by no means pleases me, it signifies a well-watered land; for GESEM is rendered "rain." (Verse 17.) And Pharaoh said to Joseph, tell your brothers, do this: load your vehicles, and go into the land of Canaan. Instead of "vehicles," which the Seventy and Theodotion translated as τὰ πορεῖα, the others translated "beasts of burden." (Verse 21.) And he gave them provisions for the way. The word SEDA (צדה), which here all with one voice have translated ἐπισιτισμόν, that is, "provisions," or "victuals," is also found in the Psalter. For where our copies read, "Blessing I will bless her widow", (although in many copies, instead of "widow," that is for χήρᾳ, some read θήραν), in the Hebrew it has SEDA (צידה), that is, "Blessing I will bless her provisions." Now θήραν can mean "hunting" rather than "crops"; although it is the custom of the Egyptians to call even spelt θήραν, which now is corruptly called atheran of Arabia.

(Chap. XLVI.—Verse 26 and following.) All the souls, then, who entered Egypt with Jacob, and who came out of his loins, apart from the wives of Jacob's sons, were sixty-six souls; and the sons of Joseph, who were born to him in Egypt, were nine souls. So all the souls who entered Egypt with Jacob were seventy-five. That, excepting Joseph and his sons, sixty-six souls, who came out of the loins of Jacob, entered Egypt, there is no doubt. For thus both the number, computed gradually one by one, confirms it, and it is found in the Hebrew volumes. But as for what we read in the Seventy: "And the sons of Joseph, who were born to him in Egypt, were nine souls": let us know that in the Hebrew, instead of nine, it is two. For Ephraim and Manasse, before Jacob entered Egypt, and before the time of famine came on, were born to Aseneth daughter of Putiphar in Egypt.

But also that which we read above: "And the sons of Manasse were, whom his Syrian concubine bore to him, Machir, and Machir begot Galaad; and the sons of Ephraim, brother of Manasse, Suthalaam, and Thaam: and the sons of Suthalaam, Edem," is added: since indeed what we read afterward is described as if by anticipation. For at that time when Jacob entered Egypt, Ephraim and Manasse were not of an age to have been able to beget sons. From which it is clear that all the souls who entered Egypt from the loins of Jacob were seventy, while sixty-six entered afterward, and found in Egypt three souls, namely Joseph, with his two sons, and Jacob himself was the seventieth. This matter, lest we seem to speak against the authority of Scripture, even the Seventy Translators rendered in Deuteronomy, that Jacob entered Egypt with seventy souls. If, therefore, anyone opposes our view, he will make Scripture contradict itself.

For the Seventy Translators themselves, who here say that seventy-five souls entered Egypt with Joseph and his descendants by anticipation, in Deuteronomy record that only seventy entered. But if, on the contrary, this is opposed to us, how in the Acts of the Apostles (VII), in the speech of Stephen to the people, it is said that seventy-five souls entered Egypt—the excuse is easy. For holy Luke, who is the writer of that history, sending forth the book of the Acts of the Apostles to the nations, ought not to have written something contrary to that Scripture which had already been made known to the nations. And certainly at that time the authority of the Seventy Translators was held in greater esteem than that of Luke, who was regarded among the nations as unknown, and of little repute, and not of great credibility.

But this should generally be observed, that wherever the holy Apostles, or apostolic men, speak to the peoples, they for the most part make use of those testimonies which had already been made known among the nations: although many hold that Luke the Evangelist, as a proselyte, was ignorant of Hebrew letters. (Verse 28.) But he sent Judah before him to Joseph, that he might meet him at the city of Heroes in the land of Ramesse. In the Hebrew it has neither "city of Heroes" nor "land of Ramesse," but only Gesen. Some of the Jews assert that Gesen is now called the Thebaid. And that which follows afterward: "He gave them to possess the best land of Egypt in Ramesse," they suppose was once called the district of Arsenoe. (Chap. XLVII.—Verse 31.)

And he said to him, swear to me. And he swore to him: and Israel worshipped toward the top of his staff.

And in this place certain persons vainly pretend that Jacob worshipped the top of Joseph's scepter, as though, honoring his son, he worshipped his power—whereas in the Hebrew it is read quite differently: "And Israel worshipped," it says, "toward the head of his bed": namely, that after his son had sworn to him, secure regarding the request which he had asked, he worshipped God toward the head of his bed.

For the holy man, devoted to God, oppressed by old age, so had his little bed placed, that the very posture of one lying down was ready for prayer without any difficulty. (Chap. XLVIII.—Verse 1.)

And it was told to Joseph, Behold, thy father is sick: and he took his two sons with him, Manasseh and Ephraim. And from this that which we said above is demonstrated, that Joseph up to that point had only two sons, Ephraim and Manasseh. For if after many years, when Jacob his father was dying, he led only two sons to the blessing, certainly at that time, when his sons could not yet beget, being small and nursing infants, at the entrance of his father and brothers, he could not have had grandsons from them. (Verse 2.) And Israel, being strengthened, sat upon his bed.

I do not know the reason why the Seventy Interpreters rendered the same word differently in different places; this one thing I say boldly, that the very word MATTAH מטה, which here they translated as "bed," above, where we said Jacob worshipped, they named rather "staff" than "bed." (Verse 5.) And now, behold, thy two sons, who were born to thee in the land of Egypt before I came to thee into Egypt, are mine, Ephraim and Manasseh; as Reuben and Simeon they shall be to me. But whomsoever thou shalt beget after these, they shall be thine. They shall be called by the name of their brethren. If anyone doubted that seventy souls of the sons of Israel entered Egypt, and that Joseph at that time, when Jacob entered, had not nine sons but only two, this is confirmed by the present chapter. Since Jacob himself says that he had two sons, not nine.

But what he says, "Ephraim and Manasseh shall be to me as Reuben and Simeon," signifies this: as Reuben and Simeon shall be two tribes, and shall be called by their own names; so Ephraim and Manasseh shall be two tribes, and shall procreate two peoples, and thus shall inherit the land of promise, as my own sons do. But the rest of the sons, he says, whom thou shalt beget after my death, showing that they were not yet born at that time, shall be thine. (Verse 6.) They shall be called by the name of their brethren in their inheritance. They shall not, he says, receive land separately, nor shall they have their own allotted portions, as the rest of the tribes, but they shall be mingled among the tribes of Ephraim and Manasseh, as appendices of the people. (Verse 22.) And I have given thee Shechem as a special portion above thy brethren, which I took out of the hand of the Amorite with my sword and my bow.

Sichima is declined according to Greek and Latin usage. Otherwise in Hebrew it is called SHECHEM, as John the Evangelist also testifies: though corruptly, an error has grown up so that it is read "Sichar"; and it is now Neapolis, a city of the Samaritans. Since therefore SHECHEM (שכם) in the Hebrew tongue is translated "shoulder," he beautifully played on the name, saying: And I will give thee one shoulder. For instead of "special," that is, ἐξαιρέτῳ, "one" is written in the Hebrew. But as to his saying that he possessed it by bow and sword: here he calls justice "bow" and "sword," by which, being a stranger and sojourner, he deserved, after Shechem and Hamor were slain, to be freed from danger. For he feared, as we read above, lest the neighboring towns and strongholds should rise up against him on account of the overthrow of the allied city: and the Lord did not allow them to harm him.

Or certainly it should be understood thus: I will give thee Shechem, which I bought by my strength, that is, by money, which I acquired with much labor and much sweat. But what he says, "above thy brethren," shows that he gave it to the tribe of Joseph without lot. Since Joseph was buried in that same place, and his mausoleum is seen there even today. (Chap. XLIX.—Verse 3.)

Reuben, my firstborn, thou art my strength and the beginning of my sons, hard to be borne and hard in insolence and injury, thou shalt not boil over like water. For thou didst go up upon thy father's bed. Then thou didst defile the couch, when thou didst go up. In the Hebrew it is written: Reuben, my firstborn, thou art my strength, and the chief among my children. Greater to bear and greater in strength. Thou art poured out like water, do not increase. For thou didst go up to thy father's couch, and didst defile the bed by going up.

But the sense is this: Thou art my firstborn, greater among my children, and thou oughtest, according to the order of thy birth, to receive the inheritance which was owed by right to the firstborn, and the priesthood and the kingdom: for this is shown in bearing the burden and in very great strength. But because thou hast sinned, and, like water which is not held in a vessel, thou hast been poured out by the impulse of lust, therefore I command thee that thou sin no more, and be in the number of thy brothers, paying the penalty for sin, because thou hast lost the rank of the firstborn. (Verses 5 and 6.) Simeon and Levi, brothers, have completed the iniquity of their invention: let not my soul come into their counsel: and let not my liver be envious in their congregation, because in their fury they slew men, and in their desire they hamstrung an ox.

We are compelled by necessity, according to the purpose of this work, to repeat at greater length those things which differ from the Hebrew truth. For it is read there: Simeon and Levi, brothers, vessels of iniquity are their weapons. Into their secret let not my soul enter, and in their assembly let not my glory be laid desolate, because in their fury they slew a man, and in their lust they undermined a wall. This signifies that it was not by his own counsel that they slew the allied men Shechem and Hamor, and against the right of peace and friendship shed innocent blood, and as if seized by a certain fury, with such cruelty overturned the walls of the hospitable city. Whence it follows and he says: (Verse 7.) Cursed be their fury, because it is insolent; and their wrath, because it is hard: I will divide them in Jacob, and scatter them in Israel. For Levi did not receive a proper inheritance, but among all the tribes had only a few cities to dwell in.

Concerning Simeon indeed it is written in the book of Joshua, that he too did not obtain his own allotted portion, but received something from the tribe of Judah. But in the books of Chronicles it is written more clearly, that when he had multiplied, and had no place of possession, he went out into the desert. Some interpret prophetically the men slain as the Apostles, and the ox hamstrung by the Pharisees as Christ. (Verse 8.) Judah, thy brethren shall praise thee. Because Judah is interpreted "confession" or "praise," it is consequently written: Judah, thy brethren shall confess to thee: or, thy brethren shall praise thee. (Verse 9.) The sons of thy father shall bow down to thee. Judah is a lion's whelp: from the shoot, my son, thou art gone up, crouching as a lion, and as a lion's whelp. Who shall rouse him up?

Although concerning Christ there is a great mystery, yet according to the letter it is prophesied that kings shall be begotten from Judah through the stock of David, and that all the tribes shall bow down to him. For he does not say, the sons of thy mother, but the sons of thy father. And what follows, "from the shoot, my son," in the Hebrew has, "from captivity, my son, thou art gone up"; to show that he would lead captive peoples: and according to the more sacred understanding, that he went up on high, and led captivity captive. Or, which I think better, "captivity" signifies the passion, "ascent" signifies the resurrection. (Verse 11.) Binding his foal to the vine, and with a cord the foal of the ass. In the Hebrew it thus reads: Binding his foal to the vine, and to the Sorec, my son, his ass: signifying that he would join the foal of the ass, upon which Jesus sits, that is, the gentile people, to the vineyard of the Apostles, who are of the Jews.

And to Sorec, that is, to the chosen vine, he binds the ass upon which he sits, the Church gathered from the nations. But what he says, "my son," makes an apostrophe to Judah himself, that Christ would do all these things. But this also must be known, that where we read: "Binding his foal to the vine," instead of "foal" in the Hebrew one could read "his city," according to the same sense, the Church being shown by other words, of which elsewhere it is written: A city set on a mountain cannot be hidden. And: The rushing of the river makes glad the city of God. (Verses 14 and 15.) Issachar desired good, resting between the two lots, and seeing rest, that it is good, and the land, that it is fat: he put his shoulder to labor, and became a farmer.

In the Hebrew it is thus written: Issachar is a bony ass, lying down between the borders, and seeing rest, that it is good, and the land, that it is fair: he bowed his shoulder to bear, and became a servant under tribute.

Because he had said above concerning Zebulun, that he would possess the shores of the great sea, and would touch Sidon and the other cities of Phoenicia; now he returns to the inland province, and makes Issachar, because he will possess the most beautiful region in Galilee next to Naphtali, its inhabitant by his blessing. He calls him a bony ass, and one given to bearing burdens with the shoulder, because he would labor greatly in tilling the land, and in carrying to the sea the burdens which grew within his borders, also bringing tributes to the kings. The Hebrews say, by metaphor, it is signified that he, meditating on the holy Scriptures day and night, gave his zeal to labor, and therefore that all the tribes serve him, as if bringing gifts to a teacher. (Verse 16 and following.) Dan shall judge his people, as one of the tribes of Israel.

Let Dan be a serpent in the way, a horned snake in the path, biting the horse's heels, that his rider may fall backward: I will wait for thy salvation, O Lord. Samson, a judge in Israel, was of the tribe of Dan. This therefore he says: Now seeing in spirit thy Nazirite Samson nourishing his hair, and triumphing over his slain enemies; that in the likeness of a serpent and horned snake beleaguering the roads, he permits no one to pass through the land of Israel: but even if any rash one, trusting in his own strength, as if in the swiftness of a horse, should wish to plunder it in the manner of a robber, he shall not be able to escape. But he speaks all this through the metaphor of the serpent and the rider.

Seeing therefore so strong a Nazirite of thine, who himself also died on account of a harlot, and dying slew our enemies, I thought, O God, that he was Christ thy Son; but because he died, and did not rise again, and Israel was again led captive, another Savior of the world and of my race is to be awaited by me, that he may come for whom it is reserved, and he himself shall be the expectation of the nations. (Verse 19.) Gad, a raider shall raid him, and he shall raid at their heel. We have translated according to the Hebrew.

But where we have put "raider," there is written GEDUD (גדוד), so as to allude to the name GAD, which can be more expressively rendered εὔζωνος, that is, "girded" or "expedited." But all this refers to the fact that before Reuben and the half-tribe of Manasseh, returning after fourteen years to the sons whom he had left in possession beyond the Jordan, he found a great battle against them from the neighboring nations, and, having conquered the enemies, fought bravely. Read the book of Joshua the son of Nun, and Chronicles. I am not unaware that there are more mysteries in the blessings of the patriarchs, but that does not pertain to the present little work. (Verse 21.) Naphtali is a spreading shoot, giving beauty in his offspring. In the Hebrew it is thus written: Naphtali is a watered field, giving words of beauty, signifying that hot springs arise in that tribe; or that it is watered, being above the lake of Genesareth, by the stream of the Jordan.

But the Hebrews wish, on account of Tiberias, which seemed to have knowledge of the Law, that "watered field" and "words of beauty" are prophesied. Moreover, where we have "watered field," and the Seventy have put στέλεχος ἀνειμένον, that is, "a spreading shoot," in the Hebrew it is read Ajalah sheluhah (אילה שלוחה), which can also be translated "a hind let loose," on account of the early crops, showing the swiftness of the more fertile land. But it is better, if we refer all this to the teaching of the Savior, which he especially taught there, as is also written in the Gospel. (Ver. 22 and following.) Joseph is a fruitful son, a fruitful son beside a fountain, the daughters walking in ordered step upon the wall. And they provoked him, and strove, and were wroth against him, having arrows. His bow abode in the mighty one, and the bands of his hands were broken, from the hands of the mighty one of Jacob, from thence he shall feed, the stone of Israel by the God of thy father: and the rest.

Because the Seventy Interpreters in very many places disagree, we have set forth their interpretation, as it stands in the Hebrew. And the sense of the chapter is this: O Joseph, who art so called for that God increased thee unto me, or because thou wast to be greater than thy brethren; O, I say, my son Joseph, who art so fair that the whole crowd of the maidens of Egypt gaze upon thee from the walls, and towers, and windows, thy brethren envied thee, and provoked thee to wrath, having arrows of envy, and wounded with the darts of jealousy. But thou didst place thy bow and thy weapons of warfare in God, who is a mighty champion: and thy bonds, wherewith thy brethren bound thee, were loosed and broken by him, that from thy seed the tribe of Ephraim might be born, strong, and stable, and unconquered like a harder stone, ruling also over the ten tribes of Israel.

Verse 27. Benjamin a ravening wolf, in the morning he shall eat still, and at evening he shall give food.

How manifest a prophecy this is concerning Paul the apostle is plain to all, in that in his youth he persecuted the Church, and in his old age was a preacher of the Gospel; yet in the Hebrew it is read thus: Benjamin a ravening wolf, or wise wolf, in the morning shall eat the prey, and at evening shall divide the spoils. Which the Hebrews expound thus: The altar, on which the victims were sacrificed, and the blood of the offerings poured out at its base, was in the portion of the tribe of Benjamin. This, they say, therefore signifies that the priests sacrifice victims in the morning, and at evening divide those things which have been contributed to them by the people according to the Law, applying "bloody wolf," "ravening wolf" to the interpretation of the altar, and the division of the spoils to the priests, who, serving the altar, live by the altar.