Question XLVIII. Why, and whence, [is it] called the valley of Achor?

Near Jericho, close to the camp of Gilgal, on the Northern side, was this valley. And — just as [was] said concerning Gilgal, in [connection with] the circumcision (ch. 5, q. 10) — by a prolepsis [anticipation], at verse 24 it is called by the name Achor, although it received that name afterward, as those last words of the chapter note: “And the name of that place was called the valley of Achor, unto this day.” But the cause of that naming — although in the Latin it is sufficiently understood, nay is signified by the particle “quae” [which] — is nevertheless added in the Hebrew, “idcirco” [therefore]. And in the Greek διὰ τοῦτο [dia touto, “on account of this”]: where it still remains to be asked, what this is, on account of which it was called the valley of Achor? Abulensis (in this very chapter, once and again), and Ribera following him (on Hosea 2, no. 88), think [it] named not from Achan himself, but from the Hebrew words of Joshua (v. 25), “Because thou hast disturbed us, let the Lord disturb thee.” But Theodoret, Theophylact, the Gloss, and Paul of Burgos [derive it] from the proper name. I [derive it] both from Achan’s proper name and from these words. From these words indeed, because — [in] that they willed [it thus] — this was done here: [Achan] is disturbed [exturbatur], and torn out from the number of the [living] men; but from his name, because, looking to it, and aiming at its derivation, Joshua uttered those words. Moreover the Seventy rendered (v. 24) φάραγγα Ἀχώρ [pharanga Achōr, “the ravine of Achor”]: but afterward, twice, they retained the two Hebrew names, joining them, and softening the hardness of the Hebrew guttural letter, ἐμεκαχώρ [emekachōr]; and it can be rendered word for word, “valley of Achor”; or “valley of disturbing, of tearing-out, of exterminating.” For if anyone should not wish Achor to be a proper [name], it will be an infinitive: “to disturb, and to tear out, and to exterminate.” St. Jerome (in the Epitaph of the Mother Paula): “The valley,” he says, “of Achor, that is, of tumult and of disturbances, in which theft and avarice was condemned.” But to me this valley seems to be this whole world: or certainly the place of tortures and torments. For in that [world], what [is there] but disturbances, tumults, destructions, exterminations? But in this [place of torment], what, but flames, stones, and extreme punishments? Into this valley he comes, and in it is utterly exterminated — concerning whom [is that of] the Apostle (Gal. 5:10): “He who disturbs you shall bear his judgment, whoever he be.” And a little after: “Would that they were even cut off, who disturb you”: likewise to everyone whosoever it is said, by the true and great Joshua [Jesus], “Because thou hast disturbed us, let the Lord disturb thee”: Thou hast disturbed my Church by the depravity of dogmas, by the impurity of morals, by the scandal of [thy] life; thou hast disturbed these [who were] before concordant, walking in the way of the Lord’s commandments, abhorring the Jericho spoils; thou hast disturbed my little flock, my peculiar-possession, my Company. Let the Lord disturb thee. And this will especially come to pass, when he shall come in his majesty, and all the Angels shall stand with him, and, sitting upon the seat of his majesty, he shall say to all the Achans: “Depart from me, ye cursed, into the eternal fire, which is prepared for the devil and his Angels.” Be it far [from me], O Lord Jesus, [that] thou bid me come into this valley: permit not that I disturb anyone by any deed or word. And I know well enough [that], unless my disturbing has gone before, no exterminating of thine will follow. In Hosea 2:15 the same Allegory is taken for the calamitous and wretched place of this world. But now we must go on to the undertaken war of Ai.