--- 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: 20 of 22 url: https://scriptura.si/works/philo-tlg018-yonge-ogl/20/ cite: "Philo of Alexandria, tr. C. D. Yonge, On the question why certain Names in the Holy Scriptures are changed, section 20. Scriptura (scriptura.si), https://scriptura.si/works/philo-tlg018-yonge-ogl/20/" --- # On the question why certain Names in the Holy Scriptures are changed *Philo of Alexandria, tr. C. D. Yonge* ## 20. Section 244 Source: https://scriptura.si/works/philo-tlg018-yonge-ogl/20/ · cite a paragraph as https://scriptura.si/works/philo-tlg018-yonge-ogl/20/#p-N [¶0] But the investigation to which words are subject is a more moderate one, and that with which words are united is a more vigorous one. For he imposes severe punishments on those who commit gross offences, and who carry out in action, and utter with hasty tongues what they have designed in their unjust minds. ### Section 245 [¶2] Therefore he has called the purifying victims which are to be offered up for the three offenders, the mind, speech, and the action, a sheep, and a pair of turtle doves or pigeons, and the tenth part of a sacred measure of fine flour; thinking it fit that the mind should be purified by a sheep, the speech by winged creatures, and the action by fine flour: Why is this? ### Section 246 [¶4] Because, as the mind is the most excellent thing in us, so also is the sheep the most excellent among irrational animals, inasmuch as it is the most gentle, and also as it gives forth a yearly produce in its fleece, for the use and also for the ornament of mankind. For clothes keep off all injury from both cold and heat, and also they conceal the unmentionable parts of nature, and in this way they are an ornament to those who use them: ### Section 247 [¶6] therefore the sheep, as being the most excellent of animals, is a symbol of the purification of the most excellent part of man, the mind. And birds are an emblem of the purification of the speech: for speech is a light thing, and winged by nature, flying and penetrating in every direction more swiftly than an arrow. For what is once said can never be re-called; This resembles what is said by Horace—Nescit vox missa revertiA. P. 390. And in another place— Et semel emissum volat irrevocabile verbumEpist. I. 18, 71. but being borne abroad, and running on with great swiftness, it strikes the ears and penetrates every sense of hearing, resounding loudly: but speech is of two kinds, one true and the other false; ### Section 248 [¶8] on which account it appears to me to be here compared to a pair of turtle doves or young pigeons: and of these birds one he says is to be looked upon as a sin offering, and one is to be sacrificed as a burnt offering, since the speech which is true is wholly and in all respects sacred and perfect, but that which is false is very wrong and requires correction. ### Section 249 [¶10] Again, as I have already said, fine flour is a symbol of the purification of activity, but it is sorted from the commoner sort by the hands of the bakers, who make the business their study. This resembles what is said by Horace—Nescit vox missa revertiA. P. 390. And in another place— Et semel emissum volat irrevocabile verbumEpist. I. 18, 71. On which account the law says, "And the priest having taken an entire handful, shall place it on the altar as a memorial of them," by the word handful, indicating both the endeavour and the action. ### Section 250 [¶12] And he speaks with exceeding accuracy with respect to the sheep, when he says, "And if his hand be not strong enough to supply a sheep;" but with respect to the birds he says, "And if he cannot find a bird." Why is this? Because it is a sign of very great strength and of excessive power, to get rid of the errors of the mind: but it does not require any great strength, to check the errors of words; ### Section 251 [¶14] for, as I have said already, silence is a remedy for all the offences that can be committed by the voice, and every one may easily practise silence; but yet, by reason of their chattering habits and want of moderation in their language, many people cannot find out how to impose a limitation on their speech. ### Section 252 [¶16] Since then, the virtuous man has been bred up among and practised in these and similar divisions and discriminations of things, does he not rightly appear to pray that Ishmael may live, if he is not as yet able to become the father of Isaac? ### Section 253 [¶18] What then does the merciful God say? To him who asks for one thing he gives two, and on him who prays for what is less he bestows what is greater; for, says the historian, he said unto Abraham, "Yea, behold, Sarrah thy wife shall bring forth a son." Genesis xvii 19. Very felicitous and significant is this answer, "Yea;" for what can be more suitable to and more like the character of God, than to promise good things and to ratify that promise with all speed! ### Section 254 [¶20] But what God promises every foolish man repudiates; therefore the sacred scriptures represent Leah as hated, and on this account it is that she received that name; for Leah, being interpreted, means "repudiating and labouring," because we all turn away from virtue and think it a laborious thing, by reason of its very often imposing commands on us which are not pleasant. ### Section 255 [¶22] But nevertheless, she is thought worthy of such an honourable reception from the prince, that her womb is opened by him, so as to receive the seed of divine generation, in order to the production of honourable pursuits and actions. Learn therefore, O soul, that Sarrah, that is, virtue, will bring forth to thee a son; and that Hagar, or intermediate Genesis xvii 19. instruction, is not the only one who will do so; for her offspring is one which has its knowledge from teaching, but the offspring of the other is entirely self-taught. ### Section 256 [¶24] And do not wonder, if God, who brings forth all good things, has also brought forth this race, which, though rare upon the earth, is very numerous in heaven. And you may learn this also from other things of which man consists: do the eyes see from having been taught to do so? And what do the nostrils do? Do they smell by reason of their having learnt? · And do the hands touch, or the feet advance, in accordance with the commands or recommendations of instructors?