Instructions 2.0–2.15

Since, dearest son, in the preceding book my answers have referred back to your propositions time after time, and I fear that continual questions, as often happens, may produce weariness in the reader from surfeit, I will now vary the work and add in my own name the things I had promised, dividing each by its kinds and placing it under its headings, so that they may be clearer by the very order. And first I will come to the interpretation of Hebrew names, of which, for brevity's sake, I will set down the certain and better-known ones.

Adonai means in Latin “Lord.” Sabaoth: “of hosts” or “of powers,” or, as some would have it, “almighty.” Jesus: “saviour.” Nazarene: “holy.” Messiah: “anointed,” that is, Christ. Michael: “who is like God.” Gabriel: “strength of God.” Raphael: “medicine of God.” Adam: “man,” or “earth-born.” Eve: “life” or “calamity”; I wonder why the interpretation of this name among the Hebrews is so different, unless perhaps because the same woman both brought life to man by bearing and calamity by transgressing, or because a woman is sometimes life to some, calamity to others. Abel: “mourning” or “pitiable.” Cain: “possession” or “lamentation.” Enoch: “dedication.” Methuselah: “he died and sent.” Noah: “rest.” Shem: “named.” Ham: “hot.” Japheth: “breadth.” Lot: “turning aside” or “bound.” Melchizedek: “righteous king.” Abram: “exalted father.” Abraham: “father seeing the people” or “father of many,” that is, of nations. Sarai: “my princess.” Sarah: “princess”; note that to both names, that is, of Abraham and of Sarah, the Lord added only the letter a, which however among the Hebrews is read as e. Hagar: “stranger” or “converted.” Ishmael: “hearing of God.” Isaac: “laughter,” not, however, as some think, so called because Sarah laughed, but because Abraham, who is clearly shown to have laughed first. Rebecca: “patience,” or “she who has received much.” Jacob: “supplanter.” Israel: “a man seeing God,” but better, “prince with God.” Leah: “toiling.” Rachel: “ewe” or “seeing God.” Reuben: “seeing son,” or “seeing, in the midst.” Simeon: “to one hearing sorrows.” Levi: “joined” or “added.” Judah: “confessing” or “glorifying.” Zebulun: “dwelling of beauty.” Issachar: “there is reward.” Dan: “judgment” or “judging.” Gad: “temptation.” Asher: “breadth” or “blessed.” Naphtali: “those who converse.” Benjamin: “son of the right hand.” Ephraim: “fruitful” or “abundance,” or in Latin “Augentius.” Manasseh: “forgotten.” Esau: “oaken” or “heap of stones.” Kedar: “darkness” or “sorrow.” Job: “magus” or “grieving.” Amalek: “a people licking” or “quenching.” Moses: “taking up” or “anointing.” Aaron: “mountain of strength.” Pharaoh: “uncovering him” or “his scatterer”; but Pharaoh is the name not of a man but of a rank, as among us too kings are called Augusti, while they are registered by their own names. Yet that Pharaoh who was drowned in the Red Sea was called by his own name Cenchres. Joshua: “saviour.” Othniel: “his time is God” or “answer of God.” Ehud: “glorious.” Shamgar: “name of a stranger” or “there a settler.” Barak: “lightning.” Deborah: “bee” or “talkative.” Gideon: “temptation of their iniquity.” Abimelech: “my father is king.” Tola: “little worm” or “scarlet.” Jair: “giving light.” Jephthah: “opening” or “opened.” Heshbon: “thought” or “girdle of sorrow.” Ahialon: “living to God” or “seeing God.” Abdon: “his servant.” Samson: “their sun” or “strength of the sun.” Delilah: “poor little woman” or “bucket.” Eli: “my God.” Samuel: “his name is God.” Saul: “sought” or “petition.” Jesse: “burnt offering of the island” or “sacrifice.” David: “desirable” or “strong of hand.” Jonathan: “gift of a dove” or “gift of the Lord.” Absalom: “father of peace.” Solomon: “peaceable”; he is also Ecclesiastes, that is, the preacher, and also Jedidiah, that is, beloved of the Lord. Rehoboam: “breadth of the people.” Abijah: “the Lord is father.” Asa: “lifting” or “raising up.” Jehoshaphat: “judgment of the Lord.” Joram: “who is exalted.” Ahaziah: “grasping the Lord.” Athaliah: “time of the Lord.” Joash: “hoping” or “temporal.” Amaziah: “lifting the people.” Uzziah: “strength of the Lord.” Azariah: “help of the Lord.” Jotham: “he is perfect.” Ahaz: “grasping.” Hezekiah: “strength of the Lord.” Manasseh: “forgetful” or “what has he forgotten.” Amon: “faithful” or “nourisher.” Josiah: “where is the incense” or “salvation of the Lord.” Jehoahaz: “strong.” Jehoiakim: “whose is the preparation.” Eliakim: “resurrection of God.” Jeconiah: “preparation of God.” Zedekiah: “righteous one of the Lord.” Jeroboam: “judging the people” or “judging those above.” Nebat: “barking.” Baasha: “fatness.” Elah: “of the age” or “of the world.” Zimri: “psalm” or “my song.” Omri: “my curling.” Ahab: “father's brother.” Jezebel: “flowing with blood” or “where is the dunghill.” Ahaziah: “grasping the Lord.” Joram: “who is exalted,” but better, “will be lifted up.” Jehu: “he himself” or “he is.” Jotham: “strong.” Zechariah: “mindful of the Lord.” Shallum: “his shadow” or “petition.” Menahem: “consoling.” Pekah: “opening.” Elijah: “Lord God.” Elisha: “salvation of my God.” Hosea: “saviour.” Joel: “God beginning” or “he is God.” Amos: “mighty” or “strong” or “tearing away the people.” Obadiah: “servant of the Lord.” Jonah: “dove” or “grieving.” Micah: “who is this?” Nahum: “bud” or “consolation.” Habakkuk: “embracing.” Zephaniah: “hiding her.” Haggai: “festal” or “solemn.” Zechariah: “mindful of the Lord.” Malachi: “my angel.” Isaiah: “salvation of the Lord.” Jeremiah: “exalted one of the Lord.” Ezekiel: “strength of the Lord.” Daniel: “judgment of God.” Judith: “praising” or “Jewess.” Joseph: “increased.” Mary: “enlightened” or “star of the sea,” but in the Syriac language “lady.” Simon: “put away sorrow” or “obedient.” Peter: “recognizing.” Bar-Jona: “son of the dove,” Syriac and Hebrew alike. Cephas: “Peter,” it is Syriac. Paul: “wonderful.” Saul: “temptation of one looking back” or “security.” Andrew: “manly,” it is Greek. James: “supplanter.” John: “grace of the Lord.” Philip: “mouth of lamps.” Bartholomew: “son of him who suspends the waters.” Thomas: “abyss” or “twin,” whence he is also called Didymus in Greek. Matthew: “given,” he was also called Levi. Lebbaeus: “little heart,” that is, from cor (heart); he is also Thaddaeus, he is also Judas of James. Cananaean: “possessing” or “possession”; Simon was so called from the village of Cana; he is also the Zealot. Iscariot: “memorial of the Lord” or “memory of death”; Judas was called by this name from the village in which he was born. Mark: “exalted in commandment.” Luke: “he himself rising” or “he himself lifting.” Stephen: “your rule,” but in the Greek language “crowned.” Pontius: “turning aside counsel.” Pilate: “mouth of a hammerer.” Barabbas: “son of their master,” without doubt of the master of the Jews, who is the devil. Eden in Genesis: “delights.” Judea: “confession.” Jerusalem: “vision of peace.” Zion: “watchtower,” and rightly, for this city of David was built on a mountain. Babylon: “confusion” or “removal.” Ethiopia: “darkness.” Egypt: “tribulation” or “darkness.” Tyre: “narrowness.” Romans: “exalted” or “thundering.” Rhōmē: “strength,” it is Greek. Sinai: “measure” or “commandment” or “temptation” or “my jar.” Gehenna: “gratuitous valley”; some think it was named from the valley of Gehennon, which is next to the wall of Jerusalem. Hebrews: “those who pass over.” Sadducees: “justified.” Pharisees: “divided.” Galileans: “rolling.” Samaritans: “guards,” because they were placed there by the Babylonians to guard the Jews. As in other things, so in this too it is abundantly plain how truly divine and full of mysteries the whole of sacred Scripture is, when names so fit the things and correspond to the events: as David, who is rendered in Latin “strong of hand,” proved himself the strongest of all in almost all his wars; Solomon, “peaceable,” administered his kingdom in peace; Daniel, “judgment of God,” delivered the sentence of divine adjudication in the judgment of the elders. Why, then, is it surprising if those prophesied the future whose very names, as the matter shows, sound out prophecy? But now let us set out the interpretation of various words.

Alleluia sounds in Latin “praise the Lord”; for ia is one of the ten names of God that are held among the Hebrews. Amen: “truly” or “faithfully.” Diapsalma: “always,” that is, it confirms that the things to which it is attached are made everlasting by God; it does not signify a change of metre, as some think, or a resting of the prophetic spirit. There are also those who think that diapsalma is written for this reason, that from it a change either of persons or of sense may be understood. Hosanna: “save” or “make safe.” For Osi is interpreted “save,” anna is the interjection of one entreating; so in full it is said Osianna, but when it is shortened or corrupted it sounds Osanna; and the sense is “make safe,” with either the people of Israel or the whole world understood. Rama: “high places”; in the Gospel: “A voice was heard in Rama,” that is, on high. There is, however, also a city called Rama. Raca: “empty” or “void.” Rabbi: “my master,” it is Syriac. Abba: “father,” and this too is Syriac. Man: “what?” Manna: “what is this?” Anathema: “perdition.” Maranatha: “our Lord comes,” it is Syriac. Anathema maranatha, as some say: “perdition at the coming of the Lord.” Mammon: “riches.” Teraphim: “figures” or “images,” better than “burnings.” Seraphim or Seraphin: “burning” or “kindling,” according to that saying: “who makes his angels spirits and his ministers a burning fire.” So they affirm that the Seraphim are powers in heaven which praise God and are sent on various ministries. Cherubim: “a multitude of knowledge”; but by Cherubim in the holy of holies only two living creatures are signified; in other places where this name is read, it indicates either some picture or variety.

Mandrake, in Genesis: a kind of fruit very like a small melon in appearance or smell. Mazzaroth, in Job: ζῴδια, which the astrologers declare to be the twelve signs. Fath: κλίμα, that is, a region, as the southern or the western. Rhamnus, in the Psalter, is not a bramble, but a kind of thorn very troublesome with its briars. Rhomphaea means in Latin “sword,” for where in Genesis it is said “a flaming and turning sword,” in the Greek rhomphaea is put. Frameae are very long spears, to which the Armoricans, who still use them, give this name; some think swords too are signified by it. Caper, in Solomon: a kind of shrub in the East like the mastic tree. Palathae, in Kingdoms: cakes that are usually pressed together from fresh figs; palatha is Greek. Debelaim, in the prophet Hosea, they say means palathae. Dabir, in Kingdoms: the oracle which was made in the middle of the inner part of the temple, in which also was the ark of the Lord; this was called the holy of holies. Byssus: a kind of silk, coarser and at the same time stronger. Phoenicium, in Isaiah: scarlet. Lavers, in Kingdoms: basins or water-jugs; but cantharus too is a Greek name. Latomi, in Kingdoms: stone-cutters, and this is Greek. Creagrae, in Paralipomenon: forks for bringing meat out of the cauldrons; it is Greek. Sambucae, in music: a kind of instrument. The nablum, which in Greek is called psalterium and which is named from psallere (to play), is like a barbarian cithara in the shape of the letter delta. The tympanum, which is made of stretched skin or leather. Cinyrae, as some think: cups which, struck, are set ringing in measures. Thyine wood: of this Solomon made steps in the house of the Lord, a wood unknown even to the more learned of the Jews. Shittim, in the Pentateuch: a kind of thorn in the desert, from which comes wood that does not rot. Sabeth is among the Hebrews the name of a thicket; in Genesis: “Behold,” it says, “a ram behind him was caught in the thicket Sabeth.” Lebetes: smaller bronze vessels prepared for cooking; in Paralipomenon: “and they cooked the peace offerings in lebetes and pots and pans.” Cophinus: a basket. Hydria: a water vessel. Condy, in Genesis: a cup or goblet. Lecythus, in Kingdoms: an oil flask. Lenticula, in the book of Kingdoms: a small bronze vessel holding the oil with which they were anointed for kingship. Parapsis: a larger dish; some think a bowl is also so called. Epistylia, in Kingdoms: what is placed upon the capitals of the columns; it is Greek. Mechonoth, in Kingdoms: supports, which we call bases. Topaz: a precious stone in which, as some affirm, the colours of all stones shine. Corbana: the treasury; Corban, however, is interpreted “offering.” Chasma, in Luke: a gulf; it is Greek. Erysibe, in the prophet: blight, that is, rust of the crops; it is Greek. Zizania: darnel. Sicera: the juice from dates; and every liquor except wine, made for drinking from fruits or any kind of thing, is called sicera. Nard pistic: faithful nard, that is, without fraud; it is Greek. Spiked nard, because the very species of nard is in the form of an ear (spica), which is steeped and prepared. Alabaster: a kind of precious marble, of which the vessel of that ointment in the Gospel was made. Stadium, in the Gospel: a fixed measure of distance; eight stadia make a thousand paces. The names that follow are found in Exodus or in the books of Kingdoms, in the passages that contain the account of the ark, or the tabernacle, or the temple of the Lord. Of these names, the more obscure terms are found in the old translation, while those that appear clearer are contained in the text of the new translation. So the old translation has speroteres, the new ferulae (rods); calamisci, calami (reeds); troisci or carisci, things shaped like a nut; anconisci, incastraturae (mortises); aspidicae, uncini (hooks); fimbriae, catenulae (little chains); scytalae, vectes (bars); stones acrotomi, dressed; degraphis, celatura (engraving); petala, lamminae (plates); perimetrum, linea (line); spirae, the capitals of columns or, as I think, their workmanship; aelam, porticus (porch), but it is better interpreted “before the doors” or “vestibule”; so aelam is Hebrew; the others above are mostly Greek. Likewise in the last part of Ezekiel, in the vision of the city, the old translation has pastophoria, the new gazophylacia, that is, small cells; thee, thalami (chambers); aileu, frons (front); aelaumoth, vestibulum; polyandrium, multitudes; spithame, a palm; gissus, a boundary; manaa, sacrifice. In Kings, cenotaphia: images, which in Greek are μορφώματα. But enough of these. Now take this too: how Scripture first named certain things and how they are now called.

Gomer, in Genesis: the Galatians, that is, the Gauls, who were first called Galatians from the whiteness of their bodies; from them peoples once migrating into the far parts of the East were first called Gallo-Greeks, and are now called Galatians by the ancient name of the Gauls. Magog: the Scythians; some think Gog and Magog are the Goths. Tubal: the Iberians, who are also the Spaniards. Tiras: the Thracians. Togarmah: the Phrygians. Madai: the Medes. Javan: the Ionians, who are also the Greeks, whence also the Ionian Sea. Kittim: the Citians, that is, the Cypriots, among whom there is also a city called Citium. Dodanim: the Rhodians; from these nations of the Greeks came those who occupied the sea coast from the Taurus mountain to the western Ocean. All these nations descend from the stock of Japheth. Cush: Ethiopia. Mizraim: Egypt. Casluhim: those who were afterwards called Philistines, now Palestinians; they are also called Allophyli, and also foreigners; their city is Ashkelon. Seba: Arabia; Saba is also the name of the region in which the Sabaeans now live. Havilah: the Gaetulians. Lehabim: now the Libyans, formerly called Phutaeans. Tarshish or Carchedon is Carthage; some think it is Tarsus of the Cilicians, because the city of Tarsus is situated there. Africa was named from one of the descendants of Abraham by Keturah, who was called Afer. The Ishmaelites were named from Ishmael, son of Abraham; they are also Saracens, from Sarah, and also Hagarenes, from Hagar. The Nabataeans were named from Nebaioth, son of Ishmael, who stretch from the Euphrates to the Red Sea. The Canaanites were named from Canaan, son of Ham; the Jews possessed their land after expelling its inhabitants; these come from the stock of Ham. Asshur: the Assyrians, from Asshur, son of Shem; they founded the city Ninus, from the name of King Ninus, which is now called Nineveh. Some assert that the Syrians were named from Asshurim, son of Abraham by Keturah. Uz, which is also the region of Ausitis around Coele-Syria, so named from Uz, the great-grandson of Shem. The Elamites: the Persians, from Elam, son of Shem. The Hebrews were named from Eber, who was the great-grandson of Shem. The Chesdim are now called Chaldaeans, and Chesdim from Chesed, son of Nahor, Abraham's brother. All these come from the posterity of Shem.

Jebus is Jerusalem itself; it is also Salem, in which Melchizedek reigned. It is now called Aelia, after Aelius Hadrian. Babel, in Genesis, is now called Babylon; in this place, when men once set about building a tower against heaven, they were scattered by a confusion of tongues sent by God. Accad is now called Nisibis. Riblah is now called Antioch; it is also Epiphania. Shechem is also Sicima, and it is now Neapolis, a city of the Samaritans. Oholibamah, in the prophet: a city in which the princes of Edom lived. Ariel, in Isaiah: some think this is Areopolis, from the idol of Mars, Ariel, which is set up there. But Ariel is interpreted “lion of God,” figuratively signifying Jerusalem. Ararat: Armenia, on whose mountains the ark came to rest after the flood, so that some traces of it remain there even now. Arbe, which is corruptly read Arbos in our codices, in which three patriarchs were buried, Abraham, Isaac and Jacob, and besides them Adam himself; this is also Hebron, in which David reigned. Lod is Lydda, which is also Diospolis. Decapolis, in the Gospel: a region having ten cities. Ekron: a city of Palestine; there are others who think that Ekron is Strato's Tower and that it was afterwards called Caesarea. Antilebanon is the name of the places above Mount Lebanon which face the eastern region. Ephrath is the region of the city of Bethlehem; but the Euphrates is a river from paradise. Mesopotamia is so called because it is surrounded by the rivers Tigris and Euphrates. Emmaus, in the Gospel: once the name of a village, now the city called Nicopolis. The place of Calvary was so called for this reason: that by custom the condemned were beheaded in that place. Areopagus is the name of a council among the Athenians, which took its name from Mars.

Gihon: a river of Ethiopia coming out of paradise, which they call by its usual name the Nile. Pishon: a river of India, also flowing from paradise; others call it the Ganges. The Jordan is so called because two springs flow together into one, of which one is called Jor, the other Dan. The Sea of Galilee is also the Sea of Tiberias, also the lake of Gennesaret, also the lake of Chinnereth. The Salt Sea is also called the Dead Sea, or Asphaltites, that is, of bitumen; it is not far from Jericho. Bethsaida: a pool in Jerusalem into which the sick were brought; it is therefore also called probatica, that is, of cattle, because the priests once washed the victims in it.

Nisan, in the book of Esther: the month they call March, which in the Scriptures is called the first month. Elul, in the book of Maccabees: August, which among us is called the sixth month. Chislev, in the prophet Zechariah: November, which is also the ninth. Tebeth, in the book of Esther: December, which is also the tenth. Shebat, in the prophet Zechariah: January, which among us is the eleventh. Adar, in the book of Esther: February, which among us is the twelfth. If you also wish to know the other Hebrew names of the months, which I did not find in the canon, the second month is called Iyyar, the third Sivan, the fourth Tammuz, the seventh Tishri, the eighth Marheshvan.

The jubilee year: the fiftieth year, which was the year of remission, in which in Israel everyone who had sold his property returned to his right in it even without price. Pascha: “passing over”; it is Hebrew, not Greek. It is called passing over because the Hebrews passed over from Egypt into the land of promise; surely our Pascha is that the Saviour, rising from the lower regions, passed over to the kingdom of heaven. Phase is likewise pascha, “passing over” or “passage.” There are those who affirm rather that it was called passing over or passage from the fact that on that same night the Lord passed through Egypt, when he struck all the firstborn of the Egyptians. Pentecost: “fiftieth”; it is Greek. The jubilee year bore the figure of this fiftieth, which now again prefigures the eternal rest of the promise to come. Scenopegia: when tents are pitched by the Jews in memory of the tents; for σκήνη in Greek means tent. This festival of the Jews is celebrated in the month of September. Encaenia: the observance of a new building, or a dedication; for caenon in the Greek language means new; so at this festival the Jews kept the day of the dedication of the temple in the month of October. Epiphany is Greek, meaning appearance or manifestation, either because on that same day our Lord and Saviour was shown to the peoples in his baptism, or because of the star shown to the Magi, or because at the Lord's first sign, when water was changed into wine, he then appeared. Neomenia is what among us are the Kalends. But because among the Hebrews months are reckoned by the course of the moon, and the moon is called μήνη in Greek, Neomenia can therefore be taken as new moon. Parasceve: “preparation”; it is Greek, for the sixth day of the week is called Parasceve; it is called preparation because on that day the Jews prepare the things needed for the sabbath. Sabbath: “rest”; it is Hebrew; it is called rest because on that day the Lord rested from his work when all things were finished and completed.

Idols: images; it is Greek. Baal-peor, which is interpreted “image of shame,” is an idol. Mob: this one the Latins call Priapus. Bel, which is interpreted “antiquity,” is a Babylonian idol; this same Belus was the father of Ninus, king of the Assyrians. Adrammelech: an idol of the Assyrians, which the Samaritans also worshipped. Astarte, which in Latin means “superfluous making,” they say is an idol of the Sidonians. Beelzebub is interpreted “man of flies.” Devil: “flowing downward,” but in Greek it means accuser. Satan in Latin means adversary or transgressor. Sirens, in Isaiah: demons, or great dragons, crested and also winged, as some think. Owls, in Isaiah, are called in every translation by the Hebrew name itself, Ihihim; only the Seventy translators put onocentaurs for them in their translation; there are those who think that owls are night birds, so called from the hooting they utter, which are commonly called cavanni. Lamia, in Isaiah: a kind of monster, as some affirm. Hairy ones, in Isaiah: kinds of demons; some even of the most learned have thought that by these are to be understood incubi, or satyrs, or certain men of the woods.

Ephod: a priestly garment, which is called an overgarment or shoulder-piece; it is like a caracalla but without a hood. Of this garment there are two kinds: one of linen and plain, which the priests had; the other woven of various colours and of gold and gems, which the high priests alone used. Poderes: a priestly linen garment fitting close to the body and reaching to the ankles, whence it is called poderes; it is also called subucula. Logium, which is also the rationale: a small cloth of gold, gems and various colours, which was fastened to the shoulder-piece over the high priest's breast. Cidaris: the priestly cap of fine linen; the Greeks and our people call it a tiara, some also a mitre. Petalum: the golden plate on the high priest's forehead, which bore inscribed that unspeakable name of God, the tetragrammaton, that is, in four Hebrew letters. Paenula, in the apostle, is Latin; it is a kind of cloak with stripes running down. Diplois, in Kingdoms: a military cloak, a chlamys, ἀπὸ τοῦ διπλοῦσθαι, from being doubled; and every garment with which we are wrapped double can be called a diplois. Baddim, in Daniel: linen garments, by which, I think, drawers are signified. For bad among the Hebrews means linen; hence in some places one reads ephod bad, that is, a linen ephod, not ephod barut, as some read corruptly. Melota, in Kingdoms: a plain skin, which the Egyptian monks still use, hanging down from one side. Theristrum, in Genesis: a kind of woman's cloak among the Arabs. Periscelides, in Isaiah, as some say: ornaments for women's legs.

Pelican: a small bird that delights in solitude; there is also another kind of pelican on the Nile, almost like swans, except that they are a little larger; some also call them onocrotali. Nycticorax: the little owl; many contend that it is the eagle-owl; there are also those who assert that it is an eastern bird called the night raven. Ibis, in the Pentateuch: an Egyptian bird, unclean from the foulness of its beak, with which it is accustomed to purge its bowels. Erodius, in the psalm, is thought by some to be the heron. Larus, in the Pentateuch, signifies the gull. Coenomyia, in the psalm, is not to be taken as the dog-fly, as some think, but as the fly of every kind; and so it should be written not with the Greek letter y but with the diphthong oe. Sciniphes: a kind of gnat, very troublesome with its stings.

Rhinoceros: a terrible wild beast bearing two horns on its nose. Monoceros, in the psalm, is called the unicorn. Tragelaphus, in Deuteronomy: platyceros, that is, with broad horns. Hedgehogs (erinacei) are called χοιρογρύλλοι; nearly the size of moderate rabbits, they come out of the hollows of the rocks and graze in flocks in the desert opposite the Dead Sea. Hedgehogs (ericii), called ἐχῖνοι, are so protected by a spiny covering that they cannot even be touched. Bruchus, in the psalm: locusts that do not yet fly. Eruca: what is commonly called the dolua.

The talent is 62½ pounds, which makes 80 Attic pounds. The mina is one pound and a half-ounce. The talent has 60 minas. Mna in Greek, in Latin it is called mina. The drachma has three scruples; the didrachma two drachmas; hence I wonder how in the book of Hebrew Questions it is written as a half-ounce. The stater is a coin having, as some affirm, one ounce, that is, six gold pieces, as others think three; for in the Gospel a stater is given for two didrachmas. The secel, which in Latin is corruptly called siclus, has, as is indicated in the questions mentioned above, the weight of an ounce; as I found written elsewhere, ten scruples, which I too think. For the siclus or secel itself, from the nearness of its weight, sounds like sicilicus. The obol is half a scruple, which makes three siliquae, in Ezekiel; the siclus has 20 obols.

The cor is 30 modii. The bath: one amphora, that is, three modii. The cadus is a Greek amphora; it holds three urns. The ephi or epha: three modii. The ephi holds the same measure in dry things as the bath in liquids. The metreta, as some say, holds a hundred sextarii; a measure in Greek is called μέτρον, whence also it is called metreta; note, however, that mensura is a Hebrew name. Artabae, in Isaiah: measures of the Egyptians, three of which make ten modii. Sata are the same as the ephi, that is, three modii. The gomor is an Attic measure holding, as some think, three choenices, that is, twelve sextarii; others say the gomor is a little less than five sextarii, which I too follow, since the gomor is the tenth part of the ephi. Some think the nebel is three modii. The sextarius is a liquid measure. The cotyla is a hemina, in Ezekiel: “Ten cotylae,” it says, “are a gomor.”

Now receive the meanings of those names which, celebrated by the mouth of the church, have passed into our speech from the Greek. Theos: God; theos, as some opine, ἀπὸ τοῦ θεᾶσθαι, from beholding, that is, from looking upon all things. Homoousion: of one substance. Homoiousion: of like substance. Christ: anointed. The Spirit Paraclete: the Spirit consoler or advocate. Hagios: holy. Angel: messenger. Throne: seat or chair of state. Apostle: one sent, because they were sent by the Lord to preach the Gospel, though teachers think the word Hebrew. Prophet: foreteller. Martyrs: witnesses. Bishop: overseer; and therefore the prophet says: “I have made you a watchman for the house of Israel.” Presbyter: elder. Deacon: minister. Clergy: lot. Church: calling out, or gathering. Catholic: universal, ἀπὸ τοῦ καθ' ὅλον, that is, according to the whole. Synagogue: assembly or congregation. Ethnicus: gentile. Hypocrite: dissembler. Heresy: sect. Monk: solitary. Eremus: desert. Paroecia: an adjacent house, that is, of God. Diocese: government, and this not according to the proper sense or force of the word but according to its effect. Laicus: of the people, ἀπὸ τοῦ λαοῦ. Catechumen: instructed, or hearer. Neophyte: new planting. Baptistery: place of dipping. Chrism: anointing. Eucharist: grace. Holocaust: wholly burnt, because the whole victim, given to the fire, was consumed. Symbol (creed): a contribution, or a pact or agreement that man has with God. Hymn: a song in praise of God. Antiphon: an answering voice. Pentateuch: five volumes, that is, the five books of Moses; hence the apostle says he wishes to speak five words in the church. Exodus: going out or departure, namely of the people of Israel. Deuteronomy: second law, in which there is a prefiguring of the law of the Gospel. Paralipomenon: of things passed over or left out, that is, because histories are handled here that were passed over in the books of Kings. Gospel: good announcement or good news. Apocalypse: revelation. Gazophylacium: guardian of riches, compounded of the Persian and Greek languages. Synod: company or assembly. Canon: rule. Teuchos: volume, whence Pentateuch. Apocrypha: hidden or secret. Hexapla: sixfold. Apologia: defence, whence the term apologeticus. Anagoge: higher sense. Tropology: moral understanding. Parable: similitude. Here you have, my dearest son, a little work for almost the whole body of the Scriptures, a kind of seed-bed of understanding, which I have gathered in two volumes, with, I think, no small instruction from varied and necessary matters, for your teaching.