--- title: "On the question why certain Names in the Holy Scriptures are changed" author: "Philo of Alexandria" translator: "C. D. Yonge" languages: [en] shelf: "Second Temple" section: 11 of 22 url: https://scriptura.si/works/philo-tlg018-yonge-ogl/11/ cite: "Philo of Alexandria, tr. C. D. Yonge, On the question why certain Names in the Holy Scriptures are changed, section 11. Scriptura (scriptura.si), https://scriptura.si/works/philo-tlg018-yonge-ogl/11/" --- # On the question why certain Names in the Holy Scriptures are changed *Philo of Alexandria, tr. C. D. Yonge* ## 11. Section 128 Source: https://scriptura.si/works/philo-tlg018-yonge-ogl/11/ · cite a paragraph as https://scriptura.si/works/philo-tlg018-yonge-ogl/11/#p-N [¶0] And any one must be content to whom it has been allowed to use the privilege of blessing. And to be able also to procure good for others belongs to a greater and more perfect soul, and is the profession of one who is really inspired by God, which he who has attained to may reasonably be called God. [¶1] But, also, this same person is God, inasmuch as he is wise, and as on this account he rules over every foolish person, even if such foolish person be established and strengthened by a haughty sceptre, and be ever so proud on this account; ### Section 129 [¶3] for the Ruler of the universe, even though some persons are about to be punished for intolerable acts of wickedness, nevertheless is willing to admit some intercessors to mediate on their behalf, who, in imitation of the merciful power of the father, exercise their power of punishment with more moderation and humanity; but to do good is the peculiar attribute of God. ### Section 130 [¶5] Having now discussed at sufficient length the subject of the change and alteration of names, we will turn to the matters which come next in order in our proposed examination. Immediately after the events which we have just mentioned, Deuteronomy XXXIII. 1. Exodus vii. 1. came the birth of Isaac; for after God had given to his mother the name of Sarrah instead of Sarah, he said to Abraham, "I will give unto thee a son." Genesis xvii. ] 6. We must consider each of the things here indicated particularly. ### Section 131 [¶7] Now he who is properly said to give any thing whatever must by all means be giving what is his own private property. And if this is true beyond controversy, then it would follow that Isaac must not have been a man, but a being synonymous with that most exquisite joy of all pleasures, namely, laughter, the adopted son of God, who gave him as a soother and cheerer to the most peace-loving souls; ### Section 132 [¶9] for it is absurd to suppose that there was one who was a man, and another of whom bastard and illegitimate offspring were descended: and, indeed, Moses calls the man of an intellect devoted to virtue a god, when he says, "The Lord, seeing that Leah was hated, opened her womb." Genesis xxix 31. ### Section 133 [¶11] For having felt compassion and pity for virtue as being hated by the race of mankind, and for the soul which loves virtue, he makes the nature which loves beauty barren, but opens the fountain of fecundity and gives it a prosperous labour. ### Section 134 [¶13] But Tamar, when she became pregnant of divine seeds, and did not know who it was who had sown them (for it is said that at that time she "had covered her face," as Moses did when he turned away, having a reverential fear of beholding God), still when she saw the tokens and the evidences and decided within herself that it was not a mortal man who gave these things, cried out, "To whomsoever these things belong, it is by him that I am with child." Genesis xxxviii. 25. ### Section 135 [¶15] Whose was the ring, or the pledge, or the seal of the whole, or the archetypal appearance, according to which all the things, though devoid of species and of distinctive quality, were all stamped and marked? And whose again was the armlet, or the ornament; that is to say, destiny, the link and analogy of all things which have an indissoluble connection? Whose, again, was the staff, the thing of strong support, which wavers not, which is not moved; that is to say, admonition, correction, instruction? Whose is the sceptre, the kingly power? ### Section 136 [¶17] does it not belong to God alone? Therefore, the disposition inclined to confession, that is to say, Judah, being pleased at her possessed and inspired condition, speaks freely, saying, "She has spoken justly, Genesis xvii. ] 6. Genesis xxix 31. Genesis xxxviii. 25. because I gave her in marriage to no mortal man;" Genesis xxxviii. 26. thinking it an impious thing to pollute divine with profane things. ### Section 137 [¶19] And wisdom, which, after the fashion of a mother, has conceived and brought forth the self-taught race, points out that it is God who is the sower of it; for, after the offspring is brought forth, she speaks magnificently, saying, "The Lord has caused me laughter;" Genesis xxi. 6. an expression equivalent to, he has fashioned, he has made, he has begotten Isaac, since Isaac is the same with laughter. ### Section 138 [¶21] But it does not belong to every one to hear this sound, since the evil of superstition is very widely spread among us, and has overwhelmed many unmanly and ignoble souls; on which account she adds, "For whoever hears this will not rejoice with me." As if those persons were very few whose ears are opened and pricked up so as to be inclined to the reception of these sacred words, which teach that it is the peculiar employment of the only God to sow and to beget what is good; to which words all other persons are deaf. ### Section 139 [¶23] And I know that this illustrious oracle was formerly delivered from the mouth of the prophet. "Thy fruit has been found from me: who is wise and will understand these things? who is prudent and will know them?" Hosea xiv 9. But I have observed, and comprehended, and admired him who causes to resound, and who himself, invisible as he is, does in an invisible manner strike the organ of the voice; being amazed also at the same time at what was uttered.