Let us now see what virtues they be which these fathers edify in us; for faith, hope, and charity are the foundation of all virtues; those that follow are like additions over and above them. Judah is interpreted ‘confession,’ of which there are two kinds, confession of faith, and of sin. If then, after we be endowed with the three forementioned virtues, we sin, confession not of faith only but of sin is needful for us.
Phares is interpreted, ‘division,’ Zamar ‘the east,’ and Thamar, ‘bitterness.’ [ed note, z: תַּמְרוּרִים bitterness, from מרר Jer. 31:15, Hos 12:15] Thus confession begets separation from vice, the rise of virtue, and the bitterness of repentance.
After Phares follows Esron, ‘an arrow,’ for when one is separated from vice and secular pursuits, he should become a dart wherewith to slay by preaching the vices of others.
Aram is interpreted ‘elect’ or ‘lofty’ [ed. note, a: Lofty from רוּם, for as soon as one is detached from this world, and profiteth for another, he must needs be held to be elect of God, famous amongst men, high in virtue.
Naasson is ‘augury,’ but this augury is of heaven, not of earth. It is that of which Joseph boasted when he said, “Ye have taken away the cup of my Lord, wherewith He is wont to divine.” [Gen 44:5] The cup is the divine Scripture wherein is the draught of wisdom; by this the wise man divines, since in it he sees things future, that is, heavenly things.
Next is Salomon [ed. note, b: שָלּם peace, and so Jerome], ‘that perceiveth,’ for he who studies divine Scripture becomes perceiving, that is, he discerns by the taste of reason, good from bad, sweet from bitter.
Next is Booz, that is, ‘brave,’ for who is well taught in Scripture becomes brave to endure all adversity.
Reproduced in full. Translation: Oxford 1841 (Newman), public domain (Public domain).