---
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: 6 of 22
url: https://scriptura.si/works/philo-tlg018-yonge-ogl/6/
cite: "Philo of Alexandria, tr. C. D. Yonge, On the question why certain Names in the Holy Scriptures are changed, section 6. Scriptura (scriptura.si), https://scriptura.si/works/philo-tlg018-yonge-ogl/6/"
---

# On the question why certain Names in the Holy Scriptures are changed

*Philo of Alexandria, tr. C. D. Yonge*

## 6. Section 64

Source: https://scriptura.si/works/philo-tlg018-yonge-ogl/6/ · cite a paragraph as https://scriptura.si/works/philo-tlg018-yonge-ogl/6/#p-N

[¶0] Therefore since God did not think fit to take upon himself even the active imposition of the names, but entrusted the task to a wise man, the author of the whole race of mankind, is it reasonable to suppose that he himself gave and arranged the different parts, and syllables, and letters of nouns, disposing not only the vowels, but even the mutes, and that he did this too to make a show of liberality and exceeding beneficence? It is impossible to say so.

### Section 65

[¶2] But such things as these are the The text here is very corrupt. Mangey adopts the emendations of Markland, and I have followed his translation. Genesis ii. 19. characteristic marks of different powers; small marks of great powers, marks perceptible by the outward senses of powers appreciable only by the intellect, manifest marks of powers which are indistinct; and the powers themselves are discerned in most excellent doctrines, in true and pure conceptions, in the improvement of souls. And it is easy to see a proof of this if we make a beginning with the man who is here spoken of as having his name changed;

### Section 66

[¶4] for the name Abram, being interpreted, means "sublime father," but Abraham means the "elect father of sound;" and how these names differ from one another we shall know more clearly if we first of all read what is exhibited under each of them.

### Section 67

[¶6] Now using allegorical language, we call that man sublime who raises himself from the earth to a height, and who devotes himself to the inspection of high things; and we also call him a haunter of high regions, and a meteorologist, inquiring what is the magnitude of the sun, what are his motions, how he influences the seasons of the year, advancing as he does and retreating back again, with revolutions of equal speed, and investigating as he does the subjects of the radiance of the moon, of its shape, of its waning, of its increase, and of the motion of the other stars, whether fixed or wandering;

### Section 68

[¶8] for the inquiry into these matters belongs not to an ill-conditioned or barren soul, but to one which is eminently endowed by nature, and which is able to produce an entire and perfect offspring; on which account the scripture calls the meteorologist "father," inasmuch as he is not unproductive of wisdom.

### Section 69

[¶10] Now the symbols represented by the name of Abram are thus accurately defined; those conveyed under the name of Abraham are such as we shall proceed to demonstrate. The meanings now are three, "the father," and "elect," and "of sound." Now by the word "sound" here, we mean uttered speech; for the sounding organ of the living animal is the organ of speech. Of this faculty we say that the father is the mind, for it is from the mind, as from a fountain, that the stream of speech proceeds. The word "elect" belongs to the mind of the wise man, for whatever is most excellent is found in him;

### Section 70

[¶12] therefore the man devoted to learning and occupied in the contemplation of sublime subjects, was sketched out according to the former characteristic marks, but the philosopher, or I should rather say the wise man, was exhibited in accordance with those of which we have just given an outline. Think not, then, any longer that the Deity bestows a change of names, but consider that what he gives is a correction of the moral character by means of symbols;

### Section 71

[¶14] for having invited the man who formerly busied himself about the subject of the nature of heaven, and whom some call a mathematician, to a participation in virtue, he made him wise and called him so. For having given an appropriate name to his transformed disposition, he named him, as the Hebrews would call it, "Abraham," but in the language of the Greeks, "the elect father of sound;"

### Section 72

[¶16] for says he, On what account dost thou investigate the motions and periods of the stars? and why hast thou bounded up so high from the earth to the heavens? Is it merely that you may indulge your curiosity with respect to those matters? And what advantage could accrue to you from all this curiosity? What destruction of pleasure would it cause? What defeat of appetite? What dissolution of pain or fear? What eradication of the passions which disturb and agitate the soul?

### Section 73

[¶18] For as there is no advantage in trees unless they are productive of fruit, so in the same way there is no use in the study of natural philosophy unless it is likely to confer upon a man the acquisition of virtue, for that is its proper fruit.

### Section 74

[¶20] On which account some of the ancients have compared the discussion and consideration of philosophy to a field, and have likened the physical portion of it to the plants, the logical part to the hedges and fences, the moral part to the fruit,

### Section 75

[¶22] thinking that the walls which are built around for the sake of protecting the fruit have been erected by the possessors of the land, and that the plants have been created for the sake of the production of fruit; thus, therefore, they said that in philosophy it is requisite for the consideration of the physical and the logical part of philosophy to be referred to the moral part, by which the moral character is improved, which has a desire at the same time for both the acquisition and the use of virtue.

### Section 76

[¶24] This is the lesson which we have been taught concerning the man who in word indeed had his name changed, but who in reality changed his nature from the consideration of natural to that of moral philosophy, and who abandoned the contemplation of the world itself for the knowledge of the Being who created the world; by which knowledge he acquired piety, the most excellent of all possessions.