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So, that part which suffers of itself can neither live nor move; rather it moves, is conformed and lives by means of the mind — which recasts it as a perfect work: the world.

Some say the world is unbegotten — those who don’t realize that they are undercutting the obligation and necessity of piety: foreknowledge. For reason says that the Father and Creator concerns himself with what has been brought to be.

τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον· ὃν οἱ φάσκοντες ὡς ἔστιν ἀγένητος λελήθασι τὸ ὠφελιμώτατον καὶ ἀναγκαιότατον τῶν εἰς εὐσέβειαν ὑποτεμνόμενοι τὴν πρόνοιαν· τοῦ μὲν γὰρ γεγονότος ἐπιμελεῖσθαι τὸν πατέρα καὶ ποιητὴν αἱρεῖ λόγος·
As in the preceding verse (8), I have translated “patheton” as the part which suffers. It is possible to translate this as “that which is passive”. However, Philo does use the word “that which suffers”. In addition, he seems to be setting up a contrast between passions and reasons — that which suffers & the mind. The parts are passive & active, but such a translation seems to miss passion/reason contrast.

metaballo: literally to change & to throw. It is used in the NT to refer to a change in thinking (metaphorically). It is more than just to “transform” (Yonge) for which there is an adequate Greek word.; it is more like “trans-throw”. I have opted for “recast” to reach for some active transformation. Colson & Whitaker simply translated it as “change” which seems too weak.

Pronoian: foreknowledge, forethought. The word for knowledge or thought looks and sounds similar to the the word for “mind”. Noia (thought) and nous (mind). Thus, there is a bit of pun: by denying the operation of the mind, such persons deny the intention of the mind.

The previous post can be found here:https://memoirandremains.wordpress.com/2014/09/22/philo-on-creation-7/