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he seems in the one according to Luke to name Levi. But it is not he, but the one appointed in place of Judas, Matthias, and Levi, are one person with two names. In the Gospel according to the Hebrews this is apparent. It is possible therefore for the king of Gath to be called both Anchous and Abimelech. But it is also possible to consider it in another way: many of the kings are named with a common name and a proper name, as Pharaoh; all those who ruled Egypt are so named. And their names are found to be Soumachi, Nechao, so that the name of the office is Pharaoh, and among the Romans, Caesar. It is possible therefore for this man to have Anchous as the name of his office, and Abimelech as his proper name. But however it may be, the meaning is not in conflict. So if you will, the one is the name of the office, the other is the proper name. The grammarians call this a distinction from a common noun; for the proper name is spoken of in two ways: it is distinguished from a common noun and from catachresis. They call "man," the names of species and genera signifying a common substance, common nouns, but, for instance, "this one" or "that one," proper nouns. And the proper is also spoken of according to another meaning, in relation to catachresis. I often say: the isometric agrees. A quantity is said to be isometric to a quantity. And I say it accords and agrees. This is a catachresis; for to accord and to agree are spoken of sounds. And again, we say those who are of the same mind and of the same thought agree. "To be of the same mind" and "to be of the same thought" is the proper term for those who think and understand the same things, but "to agree" is a catachresis. It is possible therefore for Abimelech to be a proper name, not in distinction from catachresis, but in distinction from a common noun, and Anchous to be the name of the office. The story then is clear: he saw that King Saul was bearing down with a military force against one man, David himself, and they were armed against an unarmed man. He fled there; then, since it was not safe to come into a foreign city or land—for then especially there was suspicion of spies because the neighbors were always at war with each other—, he pretended to be a fool and his saliva was running down and he went about drumming on the doors of the gate, so that he might seem to be possessed by demons. At any rate, the men of Anchous slandered him. He says, "Am I short," he says, "of epileptics, that you bring an epileptic to me?" And he sent him away, and he departed. Such a state he called an alteration of the face; for alteration signifies a change of quality. Therefore a change of quality has occurred voluntarily, not involuntarily; for it happens that one changes involuntarily, as when someone afraid grows pale, or when ill-treated, or because of something annoying appears to be red. This alteration, then, has become voluntary, even to his appearance. And since David is often referred, as has been said in what has gone before, to the Savior, you will call the alteration of the face of the Savior the taking of the form of a servant. And here there has not been a change from form into form, but a concealment of form by another manifest form; for neither can an alteration of the face of the unchangeable one happen. And at any rate, concerning the Savior himself it is said in one of the psalms: "This is the alteration of the right hand of the Most High." The right hand of the Father, and especially according to the thought of the psalmist, the Savior is often called. But he was altered becoming flesh, a curse. He endured to become sin, so that sinners might become the righteousness of God in him. The alteration, therefore, here is an assumption, not a change; for concerning the unchangeable, one would not seek a change. Otherwise, as someone said, it is strange. "This," then, "is the alteration of the right hand of the Most High." The right hand of the Most High is unchangeable. And he became sin not just by chance, but so that he might make righteousness. But sin that makes righteousness is not a change from not-sin into being sin; for sin makes men evil, it makes unrighteousness. But this one makes righteous those who have it. When, therefore, the Word becomes flesh and the form

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δοκεῖ ἐν τῷ κατὰ Λουκᾶν Λευὶν ὀνομάζειν. οὔκ ἐστιν δὲ αὐτός, ἀλλὰ ὁ κατασταθεὶς ἀντὶ τοῦ Ἰούδα ὁ Μαθθίας καὶ ο῾̣ Λ̣ε̣υ̣ὶς εἷς διώνυμοί εἰσιν. ἐν τῷ καθ' Ἑβραίους εὐαγγελίῳ τοῦτο φαίνεται. ἐγχωρεῖ οὖν καὶ τὸν τῆς Γὲθ βασιλέα καὶ Ἀνχοὺν λέγεσθαι καὶ Ἀβιμέλεχ. δυνατὸν δὲ καὶ ἑτέρως ἐπιβαλεῖν· πολλοὶ τῶν βασιλέων ὀνομάζονται κοινῷ ὀνόματι καὶ ἰδίῳ, ὡς Φαραὼ πάντες οἱ τῆς Αἰγύπτου κρατήσαντες οὕτως ὀνομάζονται. εὑρίσκονται δὲ ὀνόματα αὐτῶν Σουμαχί, Νεχαώ, ὡς τοῦ ἀξιώματος ὄνομα εἶναι τὸ Φαραώ, παρὰ Ῥωμαίοις δὲ τὸ κρυσσον. ἐνχωρεῖ οὖν καὶ τοῦτον τὸ μὲν Ἀνχοὺς τοῦ ἀξιώματος ἔχειν ὄνομα, τὸ δὲ Ἀβιμέλεχ κύριον αὐτοῦ ὄνομα. ὅπως δὲ ἐὰν ἔχῃ, οὐ μάχεται ἡ διάνοια. θέλεις οὖν, τὸ μὲν ἀξιώματός ἐστιν ὄνομα, τὸ δὲ κύριον. τ̣οῦτο λ̣έγ̣ουσιν διαστελλόμενον οἱ γραμματικοὶ πρὸς προσηγορικόν· καὶ τὸ κύριον γὰρ διχῶς λέγεται· διαστέλλεται πρὸς προσηγορικὸν καὶ πρὸς κατάχρησιν. λέγουσιν τὸν ἄνθρωπον, τὰ τῶν εἰδῶν καὶ γενῶν ὀνόματα κοινὴν οὐσίαν σημαίνοντα προσηγορικά, τὸ δέ, φέρε, ὅσδε ἢ ὅσδε, κύρια. λέγεται δὲ καὶ κ̣αθ' ἕτερον σημα̣ι̣νόμενον τὸ κύριον πρὸς κατάχρησιν. λέγω πολλάκις· συμφωνεῖ τὸ ἰσομετρές. ἰσομετρὲς εἶναι ποσὸν πο̣σῷ λέγεται. λέγω δὲ αὐτὸ συνᾴδειν καὶ συνφωνεῖν. τοῦτο κατάχρησίς ἐστιν· τὸ γὰρ συνᾴδειν καὶ συμφωνεῖν ἐπὶ φθόγγων καὶ λέγεται. καὶ πάλιν τοὺς ὁμοφρονοῦντας καὶ ὁμονοοῦντας λέγομεν συμφωνεῖν. κύριον μέν ἐστιν ἐπὶ τῶν τὰ αὐτὰ φρονούντων καὶ ἐννοουμένων τὸ ὁμοφρονεῖν, τὸ ὁμονοεῖν, τὸ δὲ σ̣υμφωνεῖν κατάχρησίς ἐστιν. ἐνχωρεῖ οὖν κύριον ὄνομα εἶναι οὐ τὸ διαστελλόμενον πρὸς κατάχρησιν, ἀλλὰ πρ̣ὸς προσηγορικόν, τὸ Ἀβιμέλεχ, τοῦ δὲ ἀξιώματος τὸ Ἀνχούς. ἡ ἱστορία οὖν φανερά· εἶδεν ὅτι ἐπέκειτο ὁ Σαοὺλ βασιλεὺς μετὰ στρατιωτικῆς δυνάμεως καθ' ἑνὸς ἀνθρώπου αὐτοῦ τοῦ ∆αυίδ, καὶ ὡπλισμένοι κατὰ ἀνόπλου. ἔφυγεν ἐκεῖ· εἶτ', ἐπεὶ οὐκ ἀσφαλὲς ἦν εἰς ἀλλοτρίαν ἐλθεῖν πόλιν ἢ χώραν -τότε γὰρ μάλιστα ὑποψία κατασκόπων ἐγίνετο διὰ τὸ τοὺς ἀστυγείτονας ἀεὶ πρὸς ἑαυτοὺς πόλεμον ἔχειν-, προςεποιήσατο μωρὸν καὶ τὰ σίελα αὐτοῦ ῥέοντα κ̣αὶ περιήρ̣χετο τυμπανίζων τὰς θύρας τῆς πύλης, ἵνα δόξῃ δαιμονίων εἶναι. ἀμέλει γοῦν οἱ τοῦ Ἀνχοὺ διέβαλον αὐτόν. λέγει "ἐλαττοῦμαι", φησίν, "ἐπιλημπτιζομένων, ὅτι ἐπίλημπτον εἰσάγετε πρὸς ἐμέ"; καὶ ἀπέ λυσεν αὐτόν, καὶ ἀπῆλθεν. τὴν τοιαύτην οὖν κατάστασιν ἀλλοίωσιν τοῦ προσώπου ὠνόμασεν· καὶ γὰρ ἡ ἀλλοίωσις μεταβολὴν ποιότητος σημαίνει. γέγονεν οὖν μεταβολὴ ποιότητος ἑκούσιος, οὐκ ἀκού185 σιος· συμβαίνει γὰρ ἀκουσίως μεταβαλεῖν, ὡς ὅταν τις φοβηθεὶς ὠχριάσῃ ἢ κακωθεὶς ἢ ἐξ ἐνοχλοῦντός τινος δόξῃ πυρρὸς εἶναι. ἑκουσία οὖν αὕτη γέγονεν ἡ ἀλλοίωσις μέχρι σχήματος. καὶ ἐπεὶ ἀνάγεται πολλάκις ὁ ∆αυίδ, ὡς ἐν τοῖς ἔνπροσθεν εἴρηται, εἰς τὸν σωτῆρα, ἀλλοίωσιν τοῦ προσώπου τοῦ σωτῆρος ἐρεῖς τὴν λῆμψιν τῆς τοῦ δούλου μορφῆς. καὶ ὧδε οὐ μεταβολὴ ἐξ μορφῆς εἰς μορφὴν γέγονεν, ἀλλὰ μορφῆς ἐπίκρυψις ἐξ ἄλλης προφανοῦς μορφῆς· ο̣ὐδὲ γὰρ ἀλλοίωσις τοῦ προσώπου τοῦ ἀτρέπτου δύναται γενέσθαι. καὶ περὶ αὐτοῦ γοῦν τοῦ σωτῆρος ε᾿̣ν ἑνὶ τῶν ψαλμῶν λέγεται· "αὕτη ἡ ἀλλοίωσις τῆς δεξιᾶς τοῦ ὑψίστου". δεξιὰ τοῦ πατρός, καὶ μάλιστα κατὰ τὴν τοῦ ψαλμ̣ιστοῦ ἐπίνοιαν, πολλάκις ὁ σωτὴρ εἴρηται. ἠλλοιώθη δὲ σὰρξ γενόμενος, κατάρα. ὑπέμεινεν γενέσθαι ἁμαρτία, ἵνα δικαιοσύνη θεοῦ γένωνται οἱ ἁμαρτωλοὶ ἐν αὐτῷ. ἡ ἀλλοίωσις οὖν πρόσλημψίς ἐστιν ὧδε, οὐ μεταβολή· περὶ γὰρ τὸν ἄτρεπτον μεταβολὴν οὐκ ἄν τις ζητοίη. εἰ δὲ μή γε, ὡς ἔλεγέν τις, ἀλλόκοτός ἐστιν. "αὕτη" οὖν "ἡ ἀλλοίωσις τῆς δεξιᾶς τοῦ ὑψίστου". ἡ δεξιὰ τοῦ ὑψίστου ἄτρεπτός ἐστιν. γέγονεν δὲ ἁμαρτία οὐχ ὡς ἔτυχεν, ἀλλ' ἵνα δικαιοσύνην ποιήσῃ. ἁμαρτία δὲ ποιοῦσα δικαιοσύνην οὐ μεταβολὴν ἐξ οὐχ ἁμαρτίας εἰς τὸ ἁμαρτία εἶναι· κακοὺς γὰρ ποιεῖ ἡ ἁμαρτία, ἀδικίαν ποιεῖ. αὕτη δὲ δικαιοσύνην ποιεῖ τοὺς ἔχοντας αὐτήν. ὅτε οὖν ὁ λόγος γίνεται σὰρξ καὶ μορφὴν