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a sign and end of time, is the end of the past, but for the present, the future and again, the end of the present, but the beginning of the future. If I say this, then, I speak of judgment and resurrection at the same time; and the beginning of the judgment seems to be the end of the resurrection; for we preconceive them as being raised, not as being judged, even if it happens at the same time. As I have often said that the body and the color are at the same time. It is not possible to say one before the other; for the body is preconceived; there must be a body, so that there may be color; for I do not preconceive the color, so that there may be the body.

12,4d And all the daughters of song shall be brought low. According to all the interpretations given for "he shall rise up at the voice of the bird," I speak of the "humbling" of the "daughters of song." 354 the false teachers are "daughters" of "song," they are "daughters" of "voice" alone, not of mind, not of wisdom, not of knowledge, not of light. And because of their unmanliness and because of their effeminacy concerning "temporal" things, they are called "daughters." Therefore, these "shall be brought low"; and in the way that darkness is dispelled by the presence of light, so in the presence of the one "who rises up at the voice of the bird" or of the "market" or of the savior or of the divine teachers, they are proven to be nothing. It is shown that their teaching had its existence only as long as this present life and—to put it a little more poorly, as is often said by some—that "human wisdom," professing eloquence and composition of words, has its existence only as far as "voice." But when this "voice" passes away, the air no longer being struck, when they are above the air, those of whom the discourse is are "humbled." The "daughters of song" are found to be nothing, since the wise teachers would not be called "daughters" or "daughters of song" but "sons of light," "sons of wisdom." Indeed, can we speak reproachfully from another scripture? - "Take away from me the sound of your songs, and I will not hear the melody of your instruments"; he considers their "song" an annoyance. And "ode" and "song" are the same thing. And further, "I will turn," he says, "their feasts into mourning and their songs into lamentations"; behold, a reprehensible "song." And those who said, "Sing us a hymn from the songs of Zion," said it mockingly. Likewise, "By the rivers of Babylon, there we sat down and wept"; "having reached 'Babylon' and its unstable streams called 'rivers,' we 'sat down'"; we no longer wished to go further, remembering our homeland. This happened "when we remembered Zion"; we did not wish to go further than 'Babylon'." Then he says: "On the willows in the midst of it we hung up our instruments," the musical "instruments," those of the "new song." But "willows" are a plant that makes men fruitless. And they say that if its flower is crushed into water and drunk, it makes barren those who have drunk it. For this reason the poet said 355 the "willows" are "fruit-destroying," because it castrates, in a way, those who drink. Therefore, the "instruments," that is, the bodies, they hung from the "willows," the branches of chastity. Then those, as if taunting, said: "Sing us a hymn from the songs of Zion," saying "songs" in the plural rather insolently. For there is one "song" of "Zion" and one "hymn"; for this is said, that "O God, a new song I will sing to you," one "song." These then, since dissonance makes many "songs," say this quietly; it is said dissonantly, "from your songs sing us a hymn." Then those, knowing that they maliciously said "songs" in the plural, say: "How shall we sing the Lord's song in a foreign land?" "We are in a 'foreign land,' yours." So there is a reprehensible "song" and a praiseworthy one. And if he says, "Do not linger with a singing woman," it signifies a reprehensible "song," a psalm not properly performed.

12,5abc And they will see from a height, and terrors in the way; and the almond tree will blossom, and the grasshopper will grow fat. 12,5a If anyone, having become high, beholds "from the height"

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σημειῶδες καὶ πέρας χρόνου, τοῦ μὲν παρεληλυθότος τέλος ἐστίν, τοῦ δὲ ἐνεστῶτος μέλλων καὶ πάλιν τοῦ ἐνεστῶτος τέλος, ἀρχὴ δὲ τοῦ μέλλοντος. τοῦτο ἐὰν οὖν λέγω, κρίσιν καὶ ἀνάστασιν ἅμα λέγω· δοκεῖ δὲ τέλος εἶναι τῆς ἀνα στάσεως ἡ ἀρχὴ τῆς κρίσεως· προεπινοοῦμεν γὰρ αὐτοὺς ἐγειρομένους, οὐ κρινομένους, κἂν ἅμα γίνηται. ὡς ἔλεγον πολλάκις ὅτι τὸ σῶμα καὶ τὸ χρῶμα ἅμα εἰσίν. οὐκ ἔστιν θάτερον πρὸ θατέρου εἰπεῖν· προεπινοεῖται γὰρ τὸ σῶμα· δεῖ εἶναι σῶμα, ἵν' οὕτω ᾖ χρῶμα· οὐδὲ γὰρ προεπινοῶ τὸ χρῶμα, ἵνα ᾖ τὸ σῶμα.

12,4d καὶ ταπεινωθήσονται πᾶσαι αἱ θυγατέρες τοῦ ᾄσματος. κατὰ πάσας τὰς ἀποδοθείσας εἰς τὸ "ἀναστήσεται εἰς φωνὴν τοῦ στρουθίου" τὴν "ταπείνωσιν" τῶν "θυγα τέρων τοῦ ᾄσματος" λέγω. 354 οἱ ψευδοδιδάσκαλοι "ᾄσματός" εἰσιν "θυγατέρες", "φωνῆς" μόνης εἰσὶν "θυγατέρες", οὐ νοῦ, οὐ σοφίας, οὐκ ἐπιστήμης, οὐ φωτός. καὶ διὰ τὸ καὶ διὰ τὸ ἄναν δρον αὐτῶν καὶ διὰ τὸ ἐκτεθηλυμμένον περὶ τὰ "πρόσ καιρα" ἐχουσῶν "θυγατέρες" εἴρηνται. "ταπεινωθήσονται" οὖν αὗται· οἵῳ δὲ τρόπῳ παρ όντος φωτὸς λύεται τὸ σκότος, οὕτω παρόντος τοῦ "ἀνα στάντος εἰς φωνὴν τοῦ στρουθίου" ἢ τῆς "ἀγορᾶς" ἢ τοῦ ςωτῆρος ἢ τῶν θείων διδασκάλων τὸ μηδὲν οὖσαι ἐλέγχονται. δείκνυται ὅτι ἡ διδασκαλία αὐτῶν μέ χρι τοῦ παρόντος ζῆν τὴν ὕπαρξιν εἶχεν καί-ἵνα μι κρὸν εἴπω πτωχότερον πολλάκις λεγόμενον ὑπό τινων- ὅτι ἡ "ἀνθρωπίνη σοφία" εὐγλωττίαν ἐπαγγελλομένη καὶ σύνθεσιν λέξεων μέχρι "φωνῆς" ἔχει τὴν ὕπαρξιν. ἐπειδὴ δὲ παρελεύσεται ἡ "φωνὴ" αὕτη οὐκέτι κρουο μένου ἀέρος, ὅταν ὑπὲρ τὸν ἀέρα γένωνται, οἱ περὶ ὧν ὁ λόγος "ταπεινοῦνται". τὸ μηδὲν εὑρίσκονται αἱ "θυγα τέρες τοῦ ᾄσματος" οὐκ ἂν λεχθέντων τῶν σοφῶν διδασ κάλων "θυγατέρων" ἢ "ᾄσματος θυγατέρων" ἀλλ' "υἱῶν φωτός", "υἱῶν σοφίας". ἐπερ· ἐξ ἄλλης γραφῆς ἔχομεν εἰπεῖν ψεκτῶς; - "μετάστησον ἀπ' ἐμοῦ ἦχον ᾠδῶν σου καὶ ψαλμὸν ὀρ γάνων σου οὐκ ἀκούσομαι"· ἐνοχλουμένην τὴν "ᾠδὴν" αὐτῶν ἡγεῖται. "ᾠδὴ" δὲ καὶ "ᾆσμα" ταὐτόν ἐστιν. κα̣ι`̣ ἐ´̣τι̣ "μεταστρέψω", φησίν, "τὰς ἑορτὰς αὐτῶν εἰς πένθος καὶ τὰς ᾠδὰς αὐτῶν εἰς θρήνους"· ἰδοὺ ψεκτὸν "ᾆσμα". καὶ οἱ λέγοντες δὲ "ὕμνον ᾄσατε ἡμῖν ἐκ τῶν ᾠδῶν Σιὼν" χλευάζοντες ἔλεγον. ηδε "ἐπὶ τῶν ποταμῶν Βαβυλῶνος ἐκεῖ ἐκαθίσαμεν καὶ ἐκλαύσαμεν"· "φθάσαντες ἐπὶ τὴν "Βαβυλῶνα" καὶ τὰ ἄστατα αὐτῆς ῥεύματα "πο ταμοὺς" καλούμενα "ἐκαθίσαμεν"· οὐκέτι περαιτέρω ἠθε λήσαμεν ἀπελθεῖν μνήμην λαβόντες τῆς πατρίδος ἑαυτῶν. "ἐν τῷ μνησθῆναι ἡμᾶς τῆς Σιὼν" τοῦτο γέγονεν· οὐκέτι προσωτέρω τῆς "Βαβυλῶνος" ἠθελήσαμεν". εἶτα λέγει· "ἐπὶ ταῖς ἰτέαις ἐν μέσῳ αὐτῆς ἐκρε μάσαμεν τὰ ὄργανα ἡμῶν", τὰ "ὄργανα" τὰ μουσικά, τὰ τοῦ "ᾄσματος" τοῦ "καινοῦ". αἱ "ἰτέαι" δὲ φυτόν ἐστιν ἀκάρπους κατασκευάζον τοὺς ἀνθρώπους. λέγουσιν δὲ ὅτι, ἐὰν τὸ ἄνθος αὐτοῦ ἐκτριβῇ εἰς ὕδωρ καὶ ποθῇ, ἀγό νους ποιεῖ τοὺς πεπωκότας. διὰ τοῦτο ὁ ποιητὴς εἶπεν 355 "ὠλεσικάρπους" τὰς "ἰτέας", ὅτι εὐνουχίζει τρόπον τι νὰ τοὺς πιόντας. τὰ "ὄργανα" οὖν, τουτέστιν τὰ σώματα, ἐξήρτουν τῶν "ἰτεῶν", τῶν κλάδων τῆς ἁγνείας. εἶτ' ἐκεῖνοι ὥσπερ ἐπικερτομοῦντες ἔλεγον· "ὕμνον ᾄσατε ἡμῖν ἐκ τῶν ᾠδῶν Σιών", ὑβριστικώτερον "ᾠδὰς" λέγοντες πληθυντικῶς. μία γὰρ "ᾠδή" ἐστιν ἡ τῆς "Σιὼν" καὶ εἷς "ὕμνος"· λέγεται γὰρ τοῦτο ὅτι "ὁ θεός, ᾠ δὴν καινὴν ᾄσομαί σοι", μίαν "ᾠδήν". οὗτοι οὖν, ἐπεὶ τὸ διάφωνον ποιεῖ πολλὰς "ᾠδάς", ἠρέμα τοῦτο λέγου σιν· διάφωνα λέγεται "ἐκ τῶν ᾠδῶν ὑμῶν ᾄσατε ἡμῖν ὕμ νον". εἶτα ἐκεῖνοι γνόντες ὅτι κακοήθως τὰς "ᾠδὰς" εἶ πον πληθυντικῶς λέγουσιν· "πῶς ᾄσομεν τὴν ᾠδὴν κυρί ου ἐπὶ γῆς ἀλλοτρίας;" "ἐν "γῇ ἀλλοτρίᾳ" ἐσμὲν τῇν ὑμῶν". ὥστε ἔστιν ψεκτὸν "ᾆσμα" καὶ ἐπαινετόν. καὶ ἐὰν λέγῃ "μετὰ ψαλλούσης μὴ ἐνδελέχιζε", ψε κτὸν "ᾆσμα" σημαίνει, ψαλμὸν οὐκ ὀρθῶς προφερόμενον.

12,5abc καί γε ἀπὸ ὕψους ὄψονται καὶ θάμβοι ἐν τῇ ὁδῷ· καὶ ἀνθήσῃ τὸ ἀμύγδαλον, καὶ παχυνθῇ ἡ ἀκρίς. ̣12,5a ἐάν τις "ἀπὸ τοῦ ὕψους" θεωρήσῃ ὑψηλὸς γε