---
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: 7 of 22
url: https://scriptura.si/works/philo-tlg018-yonge-ogl/7/
cite: "Philo of Alexandria, tr. C. D. Yonge, On the question why certain Names in the Holy Scriptures are changed, section 7. Scriptura (scriptura.si), https://scriptura.si/works/philo-tlg018-yonge-ogl/7/"
---

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

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

## 7. Section 77

Source: https://scriptura.si/works/philo-tlg018-yonge-ogl/7/ · cite a paragraph as https://scriptura.si/works/philo-tlg018-yonge-ogl/7/#p-N

[¶0] We will now speak of his wife, Sarah, for she too had her name changed to Sarrah by the addition of the one element, the letter rho. These, then, are the names, and we must now explain what they mean. Sarah, being interpreted, signifies "my authority," but Sarrah signifies "princess;" the former name,

### Section 78

[¶2] therefore, is a symbol of specific virtue, but the latter of generic virtue. But in proportion as genus is superior to species in regard of quantity, in the same proportion does the latter name excel the former; for species is something small and perishable, but genus is numerous and immortal,

### Section 79

[¶4] and the intention of God is to bestow great and immortal things instead of such as are small and perishable, and this is a task suited to his dignity. Now the prudence which exists in the virtuous man is the authority of himself alone, and he who has it would not err if he were to say, my authority is the prudence which is in me; but that which has stretched out this authority is generic prudence, not any longer the authority of this or that person, but absolute intrinsic authority; therefore that which exists only in species will perish at the same time with its possessor, but that which, like a seal, has stamped it with an impression, is free from all mortality, and will remain for ever and ever imperishable.

### Section 80

[¶6] Thus also those arts which exist only in species perish along with those who have acquired them, such as geometricians, grammarians, and musicians, but the generic arts remain exempt from destruction. And, again, he gives an additional sketch of his meaning when he teaches by the same name that every virtue is a princess, and a queen, and a ruler of all the affairs of life.

### Section 81

[¶8] But it has also happened that Jacob had his name changed to Israel; and this, too, was a felicitous alteration. Why so? Because the name Jacob means "a supplanter," but the name Israel signifies "the man who sees God." Now it is the employment of a supplanter, who practises virtue, to move, and disturb, and upset the foundations of passion on which it is established, and whatever there is of any strength which is founded on them. But these things are not brought about without a struggle or without severe labour; but only when any one, having gone through all the labours of prudence, then proceeds to practise himself in the exercises of the soul and to wrestle against the reasonings which are hostile to it, and which seek to torment it; but it is the part of him who sees God not to depart from the sacred contest without the crown of victory, but rather to carry off the prize of triumph.

### Section 82

[¶10] And what more flourishing and more suitable crown could be woven for the victorious soul than one by which it will be able acutely and clearly to behold the living God? At least a beautiful prize is thus proposed for the soul which delights in the practise of virtue, namely, the being endowed with sight adequate to the clear comprehension of the only thing which is really worth beholding.

### Section 83

[¶12] And it is worth while here to raise the question why Abraham, from the time that his name was changed, is always thought worthy of this same appellation, and is no longer called by his former name; but Jacob, who is also called Israel, is nevertheless called Jacob too, as he was before the change of his name; and, indeed, is called Jacob oftener than Israel. We must say, then, that these facts are characters by which it is seen that the virtue which is taught differs from that which is acquired by practise;

### Section 84

[¶14] for the man who is improved by instruction, having received a happy and virtuous nature, uses that virtue alone which, by means of memory co-operating with it, implants in him an absence of forgetfulness, so that he comprehends and takes firm hold of all the things which he has once learnt; but he who practises virtue, since he is continually exercising himself, stops to take breath, and relaxes his efforts for a while, collecting himself and recovering the vigour which was a little impaired by his exertions, just as those men do who have oiled their bodies for the contests in the arena. For these men, also, labouring at their training exercises, in order to prevent their powers being utterly broken down, anoint themselves with oil on account of the violent and continued nature of their exercise.

### Section 85

[¶16] Then the man who is improved by instruction, having an immortal monitor, receives from him a harmonious and imperishable advantage, without suffering any change; but the practiser of virtue is impelled to action by his own inclination alone, and he exercises himself in it, and labours at it in order to change that passion, which is akin to a created being; and even if he attains to perfection, he still, being fatigued, returns to his ancient kind of labour;

### Section 86

[¶18] for he is more inclined to endure toil, but the other is more fortunate, for he has another person as a teacher. But this man, by his own unassisted efforts, investigates, and inquires, and pushes his examination, investigating the mysteries of nature with great earnestness, and exerting continual and incessant labour.

### Section 87

[¶20] For this reason God, who never changes, altered the name of Abraham, since he was about to remain in a similar condition, in order that that which was to be firmly established might be confirmed by him who was standing firmly, and who was remaining in the same state in the same manner. But it was an angel who altered the name of Jacob, being the Word, the minister of God; in order that it might be confessed and ascertained, that there is none of the things whose existence is subsequent to that of the living God, which is the cause or unchangeable and unvarying firmness. ... but of that harmony which, as in a musical instrument, contains the intensity and relaxation of sounds so as to produce an artistical combination of melody.

### Section 88

[¶22] But, there being three leaders and authors of this race, the two at each extremity of it had their names changed, namely Abraham and Jacob: but the one in the middle, Isaac, always retained the same appellation. Why was this? Because both that virtue which is derived from teaching and that which is attained to by practise, admit of improvement and advancement: for the man who receives instruction desires a knowledge of those matters of which he is ignorant and he who applies himself to practise desires the crowns of victory, and the prizes which are proposed to his industrious and contemplation-loving soul. But the race which is self-taught and which derives all its learning from its own diligence, inasmuch as it exists rather by nature than by study, was at the very beginning introduced as equal, and perfect, and even, there being no number whatever deficient of those which tend to completeness.

### Section 89

[¶24] Nor indeed does Joseph have any such need, he who is the president of the necessities of the body; for he also changes his name, being called Psonthomphanech by the king of the country. And what the meaning of these names is we must explain; the name Joseph, being interpreted, signifies "an addition." For things which are put by the side are an addition to those which exist by nature; for instance, gold, silver, possessions, revenues, the ministrations of servants, abundant treasure of heirlooms, and furniture, and other superfluities, and the infinite multitude of the different efficients of pleasure which some persons possess;