272. When Moses says here that two and two of the several species were brought into the ark, we must necessarily understand the seventh chapter as speaking only of the unclean animals, for the number of clean animals was the greater. Of the unclean seven of every species were inclosed in the ark.
273. It is also necessary that we here discuss the signification of terms as "all life," "beasts," "cattle." Though these are often used without discrimination, still at various places the Scripture employs them discriminatingly; for instance, when it says, "Let the earth bring forth living creatures." Gen 1, 24. "Let the waters swarm with swarms of living creatures." Gen 1, 20. In those places the words of the genus stand for all living beings on the earth and in the waters. Here the constituent species are named—chayah, remes, and behemah—though frequently used without discrimination.
274. The cattle he calls here behemoth, though in Ezekiel, first chapter, those four animals are called by the common name, hachayoth, a word by which we commonly designate not so much animals as beasts, subsisting not on hay or anything else growing out of the earth, but flesh; as lion, bear, wolf and fox. Behemoth are cattle or brutes which live on hay and herbs growing from the earth; as sheep, cows, deer and roe.
275. Remes means reptile. The word is derived from ramas, which means to tread. When we compare ourselves with the birds, we are remasian, for we creep and tread upon the earth with our feet like the dogs and other beasts. But the proper meaning is, animals which do not walk with face erect. The animals which creep and which we term reptiles have a specific name, being called sherazim, as we see in Leviticus from the word sharaz, which means to move, hereafter used in the seventh chapter. The word oph is known, meaning bird.
276. Such are the differences among these terms, although, as I said before, they are not observed in some places. The interpretation must be confined, however, to the time after the flood; otherwise the inference would be drawn that such savage beasts existed also in paradise. Who will doubt that before sin, dominion having been given to man over all animals of earth, there was concord not only among men but also between animals and man?
277. Though the first chapter clearly proves that these wild beasts were created with the others, on account of sin their nature was altered. Those created gentle and harmless, after the fall became wild and harmful. This is my view, though since our loss of that state of innocent existence it is easier to venture a guess than to reach a definition of that life.