On the narrow foundation of an etymology mostly doubtful and often impossible, Philo, and Origen, and Jerome loved to erect an elaborate structure theological or philosophical doctrine. Philo has only one quotation from our author: “Manasseh had sons, whom his Syrian concubine bare to him, Machir; and Machir begat Gilead.”(34) He quotes this verse to show that recollection is associated in a subordinate capacity with memory. The connection is not very clearly made out, but rests in some way on the meaning of Manasseh, the root of which means to forget. As forgetfulness with recollection restores our knowledge, so Manasseh with his Syrian concubine begets Machir. Recollection therefore is a concubine, an inferior and secondary quality.(35) This ingenious trifling has a certain charm in spite of its extravagance, but in less dexterous hands the method becomes clumsy as well as extravagant. It has, however, the advantage of readily adapting itself to all tastes and opinions, so that we are not surprised when an eighteenth-century author discovers in Old Testament etymology a compendium of Trinitarian theology.(36) _Ahiah_(37) is derived from _’ehad_, one, and _yah_, Jehovah, and is thus an assertion of the Divine unity; _Reuel_(38) is resolved into a plural verb with a singular Divine name for its subject: this is an indication of trinity in unity; _Ahilud_(39) is derived from _’ehad_, one, and _galud_, begotten, and signifies that the Son is _only-begotten_. Modern scholarship is more rational in its methods, but attaches no less importance to these ancient names, and finds in them weighty evidence on problems of criticism and theology; and before proceeding to more serious matters, we may note a few somewhat exceptional names. As pointed in the present Hebrew text, _Hazarmaveth_(40) and _Azmaveth_(41) have a certain grim suggestiveness. _Hazarmaveth_, court of death, is given as the name of a descendant of Shem. It is, however, probably the name of a place transferred to an eponymous ancestor, and has been identified with _Hadramawt_, a district in the south of Arabia. As, however, _Hadramawt_, is a fertile district of Arabia Felix, the name does not seem very appropriate. On the other hand _Azmaveth_, “strength of death,” would be very suitable for some strong, death-dealing soldier. _Azubah_,(42) “forsaken,” the name of Caleb’s wife, is capable of a variety of romantic explanations. _Hazelelponi_(43) is remarkable in its mere form; and Ewald’s interpretation, “Give shade, Thou who turnest to me Thy countenance,” seems rather a cumbrous signification for the name of a daughter of the house of Judah. _Jushab-hesed_,(44) “Mercy will be renewed,” as the name of a son of Zerubbabel, doubtless expresses the gratitude and hope of the Jews on their return from Babylon.(45) _Jashubi-lehem_,(46) however, is curious and perplexing. The name has been interpreted “giving bread” or “turning back to Bethlehem,” but the text is