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Therefore "words" have much "trouble," many labor over them; much more do those "searching" our "scriptures" labor. And to speak concisely: everything good and beautiful is acquired with toil and sweat. Since, therefore, other "words" also sometimes pretend to be beautiful, when they are possessed artfully and persuasively, these too are "troublesome." Therefore, "he will not be able" to begin "to speak," unless he labors over them. He is not readily "able" to speak them, so that we may say that "to speak" is "to truly speak." Indeed, we often say to babblers that "you say nothing," "you speak nothing." For where is "troublesome" found in scripture? Yes; for Job says: "you have made my soul into trouble and you tear me down with words"; thus "troublesome" here has again irrefutably come from "words."

1,8b A man will not be able to speak. He does not say them as is necessary. And this is properly "to speak": to report the facts. Immediately, indeed, to those not speaking the facts as is necessary, they say, "you have said nothing," although they have said countless things. A certain paradoxical opinion of Prodicus is reported, that "it is not possible to contradict." How does he say this? It is contrary to the mind and opinion of all; for all converse by contradicting both in matters of life and in matters of thought. He says dogmatically that "it is not possible to contradict." For if they contradict, both are speaking; but it is impossible for both to speak about the same matter. For he says that only the one who speaks the truth and reports the facts as they are, this one speaks. But the one opposing him does not speak the matter not ... paradoxical ... the opinion is called, since it is contrary to the opinion of all; all ... ... contradictions. 1,8c And the eye will not be filled with seeing. And this again he wishes to show is "vain" as ... do not permit ... if someone was perfect and is a "man" "to speak" ... the zeal for "words," until the Lord reveals something, until he himself makes something manifest ... thinking that ... about "words," he sets them aright, is "vain." For it says: "Unless the Lord builds a house, they labored in vain; unless he guards a city, the guard has kept watch in vain." Therefore, they labored in vain over "words," unless God makes it manifest. And until ... reveals to him, "in vain" the "man" "speaks." And he says another "vain" thing: "The eye will not be filled." "Seeing," it always wishes "to see" more; always working and never having an end, it "sees" "in vain." And hear an example ... ... construction ... ... but they are vain ... ... the dancing one ... has the energy to stop ... ... all is an end ... Since therefore the "eye" also, always seeing, "is not filled," this too is "vain." And since the things concerning the "torrents" are allegorical ... must be said about this. The eye of the soul is called its mind. Therefore, when those things ... God does not make manifest, it sees in vain; it is never filled "with visible things" 17 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ... 18 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ... and ... these ... when ... 1,10abc who will speak and say: behold, this is new, it has already come to be in the ages that were before us. ; 19 ... I have found also concerning a mortal animal: the word so that synecdochically ... : the word ... : for in general ...... this ... : since therefore ... : is taken : ... spirit ... : a beginning ... : space : we were : that : receive : is : of all : before the : "it has become : ... : ... leads : ... and is a word ... some ... and ... of the body unless it were of a body. Therefore everything now existing according to... that which existed

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ουν "λόγοι" ευ̣χουσιν πολὺν "κόπον", πολλοὶ κάμν̣ο̣υ̣σι̣ν̣ περὶ αὐτούς· πολλῷ πλέον οἱ "ἐρευνῶντες" τὰς ἡμετέρας "γραφὰς" κάμνουσιν. καὶ συνελόντι φάναι· πᾶν τὸ ἀγαθὸν καὶ καλὸν σὺν πόνῳ κτᾶται καὶ ἱδρῶτι. ἐπεὶ ουν καὶ οἱ αλλοι "λόγοι" ποτὲ προσποιοῦνται καλοὶ ειναι, ο ̣τα̣ν τεχνικῶς καὶ πιθανῶς ωσιν κεκτημένοι, καὶ ουτοι̣ "ευ̣νκοποί" εἰσιν. "οὐ δυνήσεται" ουν αρχειν "τοῦ λαλεῖν", ἐὰν μὴ κάμῃ πε ρὶ αὐτῶν. προχείρως "οὐ δύν̣α̣ται" αὐτοὺς εἰπεῖν, ινα τὸ "λαλεῖν" τὸ "ἀληθῶς λαλεῖν" λέγωμεν. πολλάκις γοῦν τοῖς ἀδολεσχοῦσιν λέγομεν οτι "οὐδὲν λέγεις", "οὐδὲν λαλεῖς". ἐπερ· τὸ "ευ̣νκοπον" ἐν τῇ γρα̣φ̣ῇ κεῖται; ναί· λέγει γοῦν ὁ ̓Ιώβ· "εἰς κόπον ἐποιήσατε ψυχήν μου καὶ καθαιρεῖτέ με λόγοις"· ουτως τ̣ὸ "ενκοπον" ωδε ἐκ "λόγων" πάλιν ἀναντιρρητικῶς γέγονεν.

1,8b οὐ δυνήσεται ἀνὴρ τοῦ λαλεῖν. οὐχ ὡς δεῖ αὐτοὺς λέγει. τοῦτο δὲ κυρίως ἐστὶν "λαλεῖν" τὸ τὰ πράγμ̣ατα ἀπ αγγέλλειν. αὐτίκα γοῦν το̣ῖς μὴ λέγουσιν ὡς δεῖ τὰ πράγμα τα λέγουσιν "οὐδὲν ειυ̣ρηκα̣ς" καίπερ μυρία εἰρηκόσιν. παράδοξός τις γνώμη φέρεται Προδίκου οτι "οὐκ ευ̣στιν ἀντιλέγειν". πῶς λέγει τοῦτο; παρὰ τὴν γνώμην καὶ τὴν δόξαν τῶν πάντων ἐστίν· πάντες γὰρ διαλέγονται ἀντι λέγουσιν καὶ ἐν τοῖς βιωτικοῖς καὶ ἐν τοῖς φρονουμένοις. δογματικῶς λέγει ἐκεῖνος οτι "οὐκ ευ̣στιν ἀντιλέ γειν". εἰ γὰρ ἀντιλέγουσιν, ἀμφότεροι λέγουσιν· ἀδύνατον δέ ἐστιν ἀμφοτέρους λέγειν̣ εἰς τὸ αὐτὸ πρᾶγμα. λέγει γὰρ οτι μόνος ὁ ἀληθεύων καὶ ὡς ευ̣χ̣ει τὰ πράγματα ἀγγέλ λων αὐτὰ̣ ουτος λέγει. ὁ δὲ ἐναντιούμενος αὐτῷ οὐ λέγει τὸ πρᾶγμα οὐκ α̣·······... παράδ̣ο̣ξ̣ος ... λέγεται ἡ γνώμη, ἐπεὶ παρὰ τὴν τῶν πάντων δόξαν ἐστίν· πάντες ἀ̣ν̣τ̣ι̣··· ········· ἀντιλογίας. 1,8c καὶ οὐκ ἐμπλήσεται ὁ ὀφθαλμὸς τοῦ ὁρᾶν. καὶ τοῦτο πάλιν βούλεται δεῖξαι "μάταιον" ὡς ····· ······ντες οὐκ ἐπιτρέπουσιν ··· αυ̣ν̣ τέλειός τις ην καὶ "ἀνήρ" ἐστιν "λαλεῖν" ····· ····· · ἡ περὶ "λόγους" σπουδή, εως̣ κ̣ύριός̣ τ̣ι̣ ἀποκαλύψει, εως αὐτὸς φανερώσει τι ο̣·· ·······ου·····ενος νομίζοι οτι κα̣······ ·· π̣ερὶ̣ "λόγους", κατορθοῖ αὐτούς, "μάταιόν" ἐστιν. λέ γει γάρ· "ἐὰν μὴ κύριος̣ οἰκοδομήσῃ οικον, εἰς μάτην ἐ̣κοπίασαν· ἐὰν μὴ φυλάξῃ πόλιν, εἰς μ̣άτην ἠγρύπνησεν ὁ φυλάσσων." οὐκοῦν ματαίως ἐκοπίων περὶ "λόγους", ἐὰν μὴ θεὸς φανερ̣ώσῃ. καὶ εως ····· ····· αὐτῷ̣ ἀποκαλύψει, "εἰς μάτην̣" ὁ "ἀνὴρ" "λαλεῖ". καὶ αυ̣λλο λέγει "μάταιον"· "ὁ ὀφθαλμὸς οὐκ ἐμπλήσε ται". "ὁρῶν" ἀεὶ θέλει̣ πλέον "ὁρᾶν"· ἀ̣εὶ ἐνεργῶν καὶ μη δέποτε τέλος ευ̣χων "εἰς μάτην" "ὁρᾷ". καὶ αυ̣κο̣υε παραδεῖγμα ·········ανων ··· κατα σκευὴν ο····· ····· ····· ···κ̣ι̣α····· ··αφος ν···· ····· ···οτ̣····καφος· εἰσὶν δὲ μ̣άταια ... ····· ····· ···ν ὁ ὀρ̣χούμενος ε̣····· ·····α̣ι ευ̣χει τὴν ἐνέρ γειαν παῦσαι ···ν ο... ····· ····· ·· πάντα τέλος ἐσ τιν ······α̣····ς. ἐπεὶ τοίνυν καὶ ὁ "ὀφθαλμὸς" ἀεὶ βλέπων "οὐκ ἐμ πληροῦται", καὶ τοῦτο "μάταιόν̣" ἐστιν. κ̣α̣ὶ̣ ἐπεὶ τὰ περὶ τῶν "χειμάρρων" ἀλλ̣η̣γ̣ορικὰ ····· ····· ῥητέον περὶ τούτου. λέγεται ὀφθαλμὸς ψυχῆς ὁ νοῦς αὐτῆς. οταν̣ ουν̣ ἐκεῖνα ····· ··· μὴ ὁ θεὸς φανεροῖ, ματαίως̣ βλέπει· οὐδέ̣ποτε πληροῦ̣τ̣αι "τῶν ὁ̣ρατῶν" 17 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . · ενου ·αε μενα α̣ιον ωσ ν ·ημε · · ... 18 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ·· και · ταδε· τα α· εισι οντ· ων οτ̣αν̣ απο ·· 1,10abc ος λαλήσει καὶ ἐρεῖ· ἰδὲ τοῦτο καινόν ἐστιν, ηυ̣δη γέγονεν ἐν τοῖς αἰῶσιν τοῖς γενομένοις ἀπὸ ευ̣̣μπροσθεν ἡμῶν. · 19 ·····κης̣ ειυ̣̣ρ̣η̣κ̣α̣ κ̣αὶ̣ περὶ ζῴου θν̣η̣τ̣οῦ : τον λόγον ινα συνεκδοχι̣κ̣ῶ̣ς̣ ···· : ὁ λόγος ·υ··ν····ομενην ευ̣χ····· : καθόλου γὰρ...... ·····ται αυτη ἡ ·· : ἐπεὶ τοίνυν ευρι̣········ην̣ ··· : λαμβάνετα̣ι̣ : σ··σει πν· ·· : ἀρχην ····· : χω̣ρη : ημεν· : κειν·· : δεχε·· : ἐστιν : π̣αντ : προ̣ τω : "γέγονεν : ···· : ·· : ······ καθηγ̣ε̣ῖ̣τ̣α̣ι : ···ο̣υμενον καὶ λόγος ἐστὶν ηυ̣τοι̣ ···...ατικος τις καὶ σω· : μονικος ἐὰν μὴ σώματος ην. πᾶν ο̣υ̣ν τὸ ὑπάρχον νῦν κατ· : κ·· τὸ ὑπάρξαν