In like manner before him Jacob, having taken hold of his brother’s heel, was called a supplanter, from the attitude in which he came to the birth. For those who are learned in such matters tell us that such is the interpretation of the word “Jacob,” as translated into Greek. So, too, Pharez was so named by his nurse from the incident at his birth, yet no one on that account, like Eunomius, displayed any jealousy of his assuming an authority above that of God. Moreover the mothers of the patriarchs gave them their names, as Reuben, and Simeon, and Levi, and all those who came after them. And no one started up, like our new author, as patron of Divine providence, to forbid women to usurp Divine authority by the imposition of names. And what shall we say of other particulars in the sacred record, such as the “waters of strife,” and the “place of mourning,” and the “hill of the foreskins,” and the “valley of the cluster,” and the “field of blood,” and such-like names, of human imposing, but oftentimes recorded to have been uttered by the Person of God, from which we may learn that men may notify the meaning of things by words without presumption, and that the Divine nature does not depend on words for its evidence to itself?