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happens, but the seed itself is first turned into a nature, then from a nature into an embryo, after the embryo it becomes a living thing and undergoes birth. These, then, are changes, not alterations; for a change 330 of quality alone does not occur. And one can find many such things. And Paul himself, using seeds: The grain of wheat before sowing is a grain. But when it is sown and receives cultivation, it becomes an ear of corn; but, others say, it is again wheat. But they do not know that what was said is an example. It has been said many times that examples are not perfectly alike, since they would no longer be examples. Again, a newborn infant is not the same as a child. Nevertheless, the infant changes into the child, and I do not say that after the infant was destroyed into non-being the child entered from somewhere, but the infant itself changed in both growth and its other quality, it became a child, it did not change its age. And according to age, an infant is one thing and a child is another, but according to the human who is changing age, there is no difference; for one is the subject of that infant and of that age; That having passed away, he is again a human, the subject of the child. And if from a child he changes into a big boy, again the age has changed. And this is a quality, but a substantial quality. And again, always changing age until he reaches old age. Therefore, he exchanges qualities and ages; for I said that ages are substantial qualities. But the same human remains. Therefore, even if the body undergoes a myriad of changes in the resurrection, it is a body, but not this body, not the one before the change. And Paul, at any rate, was compelled to speak of it as one thing and another. And he said that: "it is sown a natural body, it is raised a spiritual body." He says: "the spiritual is not first, but the natural, then the spiritual." But where there is a "first" and a "then", identity is not signified. Nevertheless, we take "first" and "then" not as an exchange of substances, but an exchange of the same body, since from perishable it has become imperishable and from natural it has become spiritual. Change, therefore, is one thing and alteration is another. The change of the soul makes the alteration, I mean the one that is praised or also the one that is blamed; for it is possible to be altered for the worse, as it is said: "How the gold will be dimmed, how the good silver will be altered"? And he says: "the precious sons of Zion, lifted up with gold and silver, how they were accounted as earthen vessels, the works of" their own "hands"? Allegory will show other things again; for gold is said to have changed into earthen vessels not according to history, but according to anagogical interpretation. "To the end", therefore, "for those who will be altered; for the sons of Korah for understanding". And since this inscription and the whole psalm has hidden mysteries, for this reason there is need of understanding for the one who utters this song; for it is "for understanding". And I was also speaking concerning the thirty-first psalm, since it was spoken enigmatically. "A song", therefore, "for the beloved". This song of victory 331 was for the beloved; for he himself has also become the cause of the alteration; for I said that "though he was rich, he became poor," that he might make us rich, not rich in appearance, not perceptibly, but having "all speech and all knowledge." I said that having become a curse, he confirmed a blessing. The beloved, therefore, has become the cause of this best alteration. For this reason the song is dedicated to him; just as also the song of victory is sent up to a general or a king, although others also toiled with him, bodyguards, soldiers, but the main point of the victory is inscribed to the king or to the general. Why: the "for the beloved"? — instead of "3concerning"3; for "3on behalf of someone"3 is not always said; "so that the opponent may be put to shame, having nothing evil to say about us"; for here "about us" is not said instead of "3pleading for us"3. 2 My heart has uttered a good word. some take this psalm and

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ἐπιγίνεται, ἀλλὰ αὐτὸ τὸ σπέρμα πρότερον εἰς φύσιν τραπέν, εἶτ' ἐκ φύσεως εἰς ἔνβρυον, μετὰ το`̣ ἔνβρυον ζῷον γενόμενον ὑφίσταται τὴν ἀπότεξιν. αὗται οὖν ἀλλαγαί εἰσιν, οὐκ̣ ἀλλοιώσεις· οὐδὲ γὰρ ποιό330 τητος μόνης γίνεται μεταβολή. καὶ πολλά γε ἔστιν τοιαῦτα ἔστιν εὑρεῖν. καὶ αὐτὸς δὲ ὁ Παῦλος τοῖς σπέρμασιν χρησάμενος· ὁ κόκκος τοῦ σίτου πρὸ σπορᾶς κόκκος ἐστίν. ὅταν δὲ σπαρεὶς γεωργίας τύχῃ, γίνεται στάχυς· ἀλλά, λέγουσιν ἄλλοι, ἀλλὰ πάλιν σῖτος. οὐκ οἶδαν δὲ ὅτι παράδειγμά ἐστιν τὸ λεχθέν. ἐλέχθη δὲ πολλάκις ὅτι οὐκ ἐξομαλίζονται τὰ παραδείγματα, ἐπεὶ οὐκέτι παραδείγματά εἰσιν. πάλιν μὴ ταὐτόν ἐστιν ἄρτι βρέφος καὶ παῖς. ὅμως τὸ βρέφος εἰς τὸν παῖδα μεταβάλλει, καὶ οὐ λέγω ὅτι εἰς τὸ μὴ ὂν καταστρέψαντος τοῦ βρέφους εἰσῆλθέν ποθεν ὁ παῖς, ἀλλὰ αὐτὸ τὸ βρέφος μετέβαλεν κατά τε αὔξησιν καὶ τὴν ἄλλην ποιότητα, γέγονεν παῖς, οὐ μετηλικιώθη. καὶ κατὰ μὲν τὴν ἡλικίαν ἄλλο ἐστὶν βρέφος καὶ ἄλλο παῖς, κατὰ δὲ τὸν μεθηλικιούμενον ἄνθρωπον οὐκ ἔνι διαφορά· εἷς γὰρ ὑποκείμενος τῷ βρέφει ἐκείνῳ καὶ τῇ ἡλικίᾳ ἐκείνῃ· ἀπολωλός, πάλιν ἄνθρωπός ἐστιν τῷ παιδὶ ὑποκείμενος. καὶ ἐὰν ἐκ τοῦ παιδὸς εἰς τὸν βούπαιδα μεταβάλῃ, πάλιν ἡ ἡλικία μετέβαλεν. ἐστὶν δὲ ποιότης αὕτη, ποιότης δ̣ὲ οὐσιώδης. καὶ πάλιν ἀεὶ μεθηλικιούμενον ἕως φθάσῃ εἰς τὸ γῆρας. ποιότητας οὖν κ̣αὶ ἡλικίας ἐξαλλάττει· εἶπον γὰρ τὰς ἡλικίας οὐσιώδεις εἶναι ποιότητας. ὁ αὐτὸς δὲ ἄνθρωπος μένει. κἂν μυρίαν οὖν μεταβολὴν δέξηται τὸ σῶμα ἐν τῇ ἀναστάσει, σῶμά ἐστιν̣, οὐ σῶμα μέντοι τόδε, οὐ τὸ πρὸ τῆς μεταβολῆς. καὶ ὁ Παῦλος γοῦν ἠναγκάσθη ὡς ἄλλο καὶ ἄλλο εἰπεῖν. εἶπεν δὲ ὅτι· "σπείρεται σῶμα ψυχικόν, ἐγείρεται σῶμα πνευματικόν". λέγει· "οὐ πρῶτον τὸ πνευματικὸν ἀλλὰ τὸ ψυχικόν, ἔπειτα τὸ πνευματικόν". ἔνθα δὲ τὸ πρῶτον καὶ τὸ ἔπειτα, οὐ ταὐτότης σημαίνεται. ὅμως δὲ τὸ πρῶτον καὶ τὸ ἔπειτα οὐκ ἐπὶ ἐξαλλαγῆς οὐσιῶν λαμβάνομεν, ἀλλὰ ἐξαλλαγῆς τοῦ αὐτοῦ σώματος, ἐπ̣εὶ ἐκ̣ φθαρτοῦ ἄφθαρτον καὶ ἐκ ψυχικοῦ πνευματικὸν γέγονεν. ἄλλο οὖν ἐστιν ἀλλαγὴ καὶ ἄλλο ἀλλοίωσις. ἡ μεταβολὴ τῆς ψυχη῀̣ς ποιεῖ τὴν ἀλλοίωσιν, τὴν ἐπαινουμένην λέγω ἢ καὶ τ̣ὴν ψ̣ε̣γομένην· καὶ ἐπὶ τὸ χεῖρον γὰρ̣ ἔστιν ἀλλοιω θῆναι, ὡς εἴρηται· "πῶς ἀμαυρωθήσεται τὸ χρυσίον, πῶς ἀλλοιωθήσεται τὸ ἀργύριον τὸ ἀγαθόν"; καὶ λέγει· "υἱοὶ Σιὼν οἱ τίμιοι ἐπηρμένοι χρυσίῳ καὶ ἀργυρίῳ, πῶς ἐλογίσθησαν εἰς ἀγγεῖα ὀστράκινα ἔργα χειρῶν" ἑαυτῶν; ἄλλα π̣άλιν δ̣είξει ἀλληγορία· χρυσίον γὰρ εἰς ὀστράκινα σκεύη μεταβεβληκέναι λέγεται οὐ κατ' ἱστορίαν, ἀλλὰ κατὰ ἀναγωγήν. "εἰς τὸ τέλος" οὖν, "ὑπὲρ τῶν ἀλλοιωθησομένων· τοῖς υἱοῖς Κόρε εἰς σύνεσιν". καὶ ἐπεὶ αὐτὴ ἡ ἐπιγραφὴ καὶ ὅλος ὁ ψαλμὸς μυστήρια ἔχει ἐνκεκρυμμένα, διὰ τοῦτο συνέσεως χρεία τῷ τὴν ᾠδὴν ταύτην προφέροντι· "εἰς σύνεσιν" γάρ ἐστιν. καὶ ἔλεγον καὶ ἐπὶ τοῦ τριακοστοῦ πρώτου ψαλμοῦ, ἐπεὶ μετ' αἰνιγμοῦ ἐλέχθη. "ᾠδὴ" οὖν "ὑπὲρ τοῦ ἀγαπητοῦ". ἡ ᾠδὴ ἡ ἐπινίκιος αὕτη 331 ὑπὲρ τοῦ ἀγαπητοῦ γέγονεν· αὐτὸς γὰρ καὶ τῆς ἀλλοιώσεως αἴτιος γέγονεν· εἶπον γὰρ ὅτι "πλούσιος ὢν ἐπτώχευσεν", ἵνα πλουσίους ἡμᾶς ἐργάσηται, οὐ κατὰ φαντασίαν πλουσίους, οὐκ αἰσθητῶς, ἀλλὰ ἔχοντας "πάντα λόγον καὶ πᾶσαν γνῶσιν". εἶπον ὅτι κατάρα γεγενημένος εὐλογίαν ἐβεβαίωσεν. ὁ ἀγαπητὸς οὖν αἴτιος γέγονεν τῆς βελτίστης ταύτης ἀλλοιώσεως. διὰ τοῦτο ἡ ᾠδὴ αὐτῷ ἀνατίθεται· ὥσπερ καὶ στρατ̣ηγῷ ἢ βασιλεῖ ἡ ἐπινίκιος ᾠδὴ ἀναπέμπεται καίτοι συνκαμόντων καὶ ἄλλων, δορυφόρων, στρατιωτῶν, ἀλλὰ τὸ κεφάλαιον τῆς νίκης τῷ βασιλεῖ ἢ τῷ στρατηγῷ ἐπιγράφεται. ἐπερ · τὸ "ὑπὲρ τοῦ ἀγαπητοῦ"; - ἀντὶ τοῦ "3περί"3· μὴ γὰρ ἀεὶ τὸ "3ὑπέρ τινος"3 λέγεται· "ἵνα ὁ ἐξ ἐναντίας ἐντραπῇ μηδὲν ἔχων λέγειν περὶ ἡμῶν φαῦλον"· μὴ γὰρ ὧδε τὸ "περὶ ἡμῶν" ἀντὶ τοῦ "3συναγορεύων ἡμῖν"3 λέγεται. 2 ἐξηρεύξατο ἡ καρδία μου λόγον ἀγαθόν. τὸν ψαλμὸν τοῦτον λαμβάνουσίν τ̣ινες καὶ