On the question why certain Names in the Holy Scriptures are changed (206-210)

They appear to me very much to resemble those parents who accuse their sons of intemperance in wine, for they say, "This our son is disobedient," [*] indicating, by the addition of the word "this," that they have other sons likewise who are temperate and self-denying, and who obey the injunctions of right reason and instruction; for these are the most genuine parents, by whom it is a most disgraceful thing to be accused, and a most glorious thing to be praised.

Then as to the words, "This is Aaron and Moses, whom God directed to lead the children of Israel out of Egypt," [*] and the expression, "These are they who conversed with Pharaoh the king." Let us not think that they are used superfluously, or that they do not convey some intimations beyond the mere open meaning of the words;

for since Moses is the purest mind, and Aaron is his speech, and moreover, since the mind has been taught to think of divine things in a divine manner, and since the speech has learnt to interpret holy things in holy language, the sophists imitating them, and adulterating the genuine coinage, say, that they also conceive rightly, and speak in a praiseworthy manner about what is most excellent. In order, therefore, that we may not be deceived by a placing of the base money in juxtaposition with the good, by reason of [*] [*]

What then is the test? To bring out of the region of the body the mind, endowed with the power of seeing, fond of contemplation and philosophical; for he who can do this is this same Moses; and he who is unable really to do so, but who is only said to be able, and who makes professions with infinite pomp and magnitude of language, is laughed at. But he prays that Ishmael may live, not meaning to refer to the life in conjunction with the body, but he prays that the divine voice, dwelling for evermore in his soul, may awaken and vivify it.

And he indeed prays that the hearing of sacred words and the learning of sacred doctrine may live, as has been already said; but Jacob, the practiser of virtue, prays that the good natural disposition may live; for he says, "May Reuben live and not die," [*] does he then here pray for immortality for him, a thing impossible for man to attain to?