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when ... it says "and those who wander in spirit will know understanding"-those "who wander" in opinion-and "that the virgin might be holy in spirit and in body" that is, in opinion and in action.... and the soul is also called "spirit" as in "just as the body without spirit is dead". and Stephen, saying "Lord Jesus, receive my spirit," speaks about his own soul and rational substance. 2,11e and there is no advantage under the sun. This says that the things existing "under the sun" do nothing more for those who are zealous. The one who is zealous to have the things beyond the world and the super-celestial things and the things above "the sun" has a certain "advantage" and something more than others. But those who are zealous to have the things "under the sun" have nothing more. For: so then "above," what "advantage" is there for "man"? 46 The same....... ....., since there is no "advantage". What "surplus" does "man" have, living "under the sun"? "I came," says the Savior, "that they may have life, and have it abundantly." The coming of the Savior produced a certain "life" in "men." If "life" follows, what is "abundant"? The immortal thing that leads to the "kingdom of heaven." But there is no "advantage" for those things striven for "under the sun." For surely the rich man, insofar as he is a "man," does not have more than other "men." For: the anagogical meaning: "And I looked on all the works" and "there is no advantage under the sun"? We can say this, that the one "enlightened" by the "Sun of Righteousness" is not "under" it, but "in" it. For "they will shine forth," he says, "the righteous as the sun in the kingdom of their Father," not "under the sun." If someone, saying he is a Christian and "enlightened" by the "true light," the "Sun of Righteousness," does "human" things and strives for these things, as many of us are now, this one is "under the sun." Being thus "under the sun," he has no "surplus"; even if he says ten thousand things from the Scriptures, but does not act according to them, he has no "surplus."

2,12ab And I turned to see wisdom and madness and folly.

And madness is that which has no stability, which changes the one pursuing it this way and that. "I" therefore, having observed, "stood." But "madness" is... ... ...the life of "men" and "choice" ......... "to see wisdom and folly," that I might abstain from the one, and partake of the other. If there were no "madness," that is, a "choice" leading this way and that, it would be a "superfluous" thing "to know" "wisdom and folly." But since it is possible for one "having known folly" and its harmful and unholy nature to abandon it, "wisdom" is also "known." For the knowledge of opposites is the same. But the "knowledge" of opposites "turns" one this way and that; for it is pursued sometimes in a praiseworthy way, and other times in a blameworthy way. 2,12c For what is the man who will come after the counsel? This signifies either the rare or the non-existent; for "who" often signifies the non-existent. When it says, "Who will bring a charge against God's elect?" instead of "no one." "What then shall we say? If God is for us, who is against us?" instead of "no one." But when it says, "Who is wise, that he may understand these things?" and "Who then is the faithful and wise servant?", it signifies the rare and hard to find. And sometimes it also signifies the impossible, 47 as when it says, "O God, who shall be likened to you?". And it also signifies the so-called individual, the one of a particular quality, as when it says, "A certain nobleman went into a far country to receive for himself a kingdom," here "certain" signifies the individual. And sometimes it also indicates a question, as in "Who shall ascend into the mountain of the Lord?"

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οταν ·...· λέγῃ "καὶ γνώσονται οἱ πλανώμενοι τῷ πνεύματι σύνεσιν"-οἱ "πλανώ̣μενοι" τῇ γνώμῃ-καὶ "ινα ἡ παρ θένος ην ἁγία πνεύματι καὶ σώματι" τουτέστιν γνώμῃ καὶ πράξ̣ει.... λέγεται δὲ καὶ ἡ ψυχὴ "πνεῦμα" ὡς ἐν τῷ "ωσπερ τὸ σῶμα χωρὶς πνεύματος νεκρόν ἐστιν". καὶ ὁ Στέφανος λέγων "κύριε ̓Ιησοῦ, δέξαι τὸ πνεῦμά μου" περὶ τῆς ψυχῆς ἑ̣αυτοῦ λέγει καὶ τῆς λογικῆς οὐσίας. 2,11e καὶ οὐκ ευ̣στιν περισσεία ὑπὸ τὸν ηλιον. τοῦτο λέγει οτι τὰ "ὑπὸ τὸν ηλιον" ὑπάρχοντα οὐδὲν πλέον ποιεῖ τοῖς σπουδάζουσιν. ὁ σπουδάζων ευ̣χειν τὰ ὑπερ κόσμια καὶ τὰ ὑπερουράνια καὶ τὰ ὑπὲρ "τὸν ηλιον" ευ̣χει τινὰ "περισσείαν" καὶ πλέον τι τῶν αυ̣λλων. οἱ δὲ σπουδά ζοντες ευ̣χειν τὰ "ὑπὸ τὸν ηλιον" οὐδὲν πλέον ευ̣χουσιν. ἐπερ· τὸ ουν "αυ̣νω", τίς "περισσεία" τῷ "ἀνθρώπῳ"; 46 ταὐτὸν······ ·····, ἐπεὶ οὐδεμ̣ία̣ "περισσεία" ἐστίν. τί "περιττὸν" ευ̣χει ὁ "αυ̣νθρωπος" "ὑπὸ τὸν ηλιον" ζῶν; "ἐγὼ ηλθον", λέγει ὁ σωτήρ, "ινα ζωὴν ευ̣χωσιν καὶ περισ σὸν ευ̣χωσιν". ἡ ἐπιδημία τοῦ σωτῆρος κατεσκεύασεν "ζωήν" τινα ἐν τοῖς "ἀνθρώποις". εἰ "ζωὴ" επεται τί "περιττόν"; τὸ ἀθάνατον τὸ ἀνάγον εἰς "βασιλείαν οὐρανῶν". οὐδεμία δὲ "περισσεία" ἐστὶν τοῖς σπουδαζομένοις "ὑπὸ τὸν ηλιον". μὴ γὰρ ὁ πλούσιος, ῃ "αυ̣νθρωπός" ἐστιν, πλέον ευ̣χει τῶν αυ̣λ λων "ἀνθρώπων". ἐ̣περ· τὴν ἀναγωγήν· "καὶ ἐπέβλεψα ἐγὼ ἐν τοῖς ποιή μασιν" καὶ "οὐκ ευ̣στιν περισσεία ὑπὸ τὸν ηλιον̣"; τοῦτο δυνάμεθα εἰπεῖν οτι "φωτιζόμενος" ὑπὸ τοῦ "ἡλίου τῆς δικαιοσύνης" οὐχ "ὑπ'" αὐτόν ἐστιν, ἀλλ' "ἐν" αὐτῷ. "ἐκλάμψουσιν" γάρ, φησίν, "οἱ δίκαιοι ὡ̣ς ὁ ηλιος ἐν τῇ βασιλείᾳ τοῦ πατρὸς αὐτῶν", οὐχ "ὑπὸ τὸν ηλιον". ἐάν τις λέγων ἑαυτὸν χριστιανὸν ειναι καὶ "πεφωτισμένον" ὑπὸ τοῦ "φωτὸς τοῦ ἀληθινοῦ", τοῦ "ἡλίου τῆς δικαιοσύνης", τὰ "ἀνθρώπινα" πράττῃ καὶ σπουδάζῃ ταῦτα, ως ἐσμεν νῦν οἱ πολλοί, ουτος "ὑπὸ τὸν ηλιόν" ἐστιν. ουτως ων "ὑπὸ τὸν ηλιον" οὐδὲν "περιττὸν" ευ̣χει· καν μύρια λέγῃ ἀπὸ τῶν γραφῶν, μὴ πράττῃ δὲ καθ' αὐτά, οὐδὲν "περιττὸν" ευ̣χει.

2,12ab καὶ ἐπέβλεψα ἐγὼ τοῦ ἰδεῖν σοφίαν καὶ περιφορὰν καὶ ἀφροσύνην.

περιφορὰ δέ ἐστιν ἡ μὴ ευ̣χουσα στάσιν, ἡ ωδε κἀκεῖ σε μεταβάλλουσα τὸν μετιόντα. "ἐγὼ" ουν θεωρήσ̣ας "ευ̣σ̣την̣". ἀλλ' ἡ "περίφορα" εσ̣····· ····· ·····τ̣ο ζῆν τῶν "ἀνθρώπων" καὶ ἡ "προαίρεσις" ···········σ̣τ̣·σ̣· "τ̣οῦ ἰδεῖν σοφίαν καὶ ἀφροσύνην", ινα τῆς μὲν ἀπόσχωμαι, τῆς̣ δ̣ὲ μετ̣αποιήσ̣ωμαι. εἰ μὴ ην "περιφορὰ" τουτέστιν "προαίρεσις" ωδε κἀκεῖσε αυ̣γουσα, περ̣ι̣σ̣σ̣όν τι̣ η̣ν̣ τὸ "γνῶναι" "σοφίαν καὶ ἀφροσύνην". ἐπειδὴ δὲ ευ̣στιν "γνόντα τὴν ἀ̣φροσύνην" καὶ τὸ ἐπιβλαβὲς αὐτῆς καὶ τὸ ἀνόσιον καταλιπεῖν αὐτήν, καὶ "γιγνώσκεται ἡ σοφία". τῶν γὰρ ἐναντίων ἡ αὐτή ἐστιν ἐπιστήμη. ἡ δὲ "ἐπίγνωσις" τῶν̣ ἐναντίων "περιφέρει" ωδε κἀκεῖσε· μεταδιώκεται γὰρ ὁτὲ μὲν ἐπαινετῶς ὁτ̣ὲ δὲ ψεκ τῶς. 2,12c οτι τίς ὁ αυ̣νθρωπος, ος ἐπ-ελεύσεται ὀπίσω τῆς βουλῆς; ηυ̣τ̣οι τὸ σπάνιον σημαίνει η τὸ μὴ ὑπάρχον· πολλάκις γὰρ τὸ μὴ ὑπάρχον τ̣ὸ "τίς" σημαίνει. οταν λέγῃ "τίς ἐν-καλέσει κατὰ ἐκλεκτῶν θεοῦ;" ἀντὶ τοῦ οὐδείς. "τί ουν ἐροῦμεν; εἰ ὁ θεὸς ὑπὲρ ἡμῶν, τίς καθ' ἡμῶν;" ἀντὶ τοῦ οὐδείς. οταν δὲ λέγῃ "τίς σοφὸς καὶ συνήσει ταῦτα;" καὶ "τίς αυ̣ρα ἐστὶν ὁ πιστὸς καὶ φρόνιμος;", τὸ σπάνιον καὶ δυσεύρετον σημαίνει. ευ̣στιν̣ δὲ ὁτὲ καὶ τὸ ἀδύνατον 47 σημαίνει, ὡς ἐὰν λέγῃ "ὁ θεός, τίς ὁμοιωθήσεταί σοι;". σημαίνει δὲ καὶ τὸν λεγόμενον αυ̣τομον, τὸν ἰδικῶς ποιόν, ὡς ἐὰν λέγῃ "αυ̣νθρωπός τις εὐγενὴς ἐπορεύθη εἰς χώραν μακράν, λαβεῖν ἑαυτῷ βασιλείαν", τὸ "τις" ωδε τὸν αυ̣τομον σημαίνει. ἐνίοτε δὲ καὶ πεῦσιν δηλοῖ ὡς τὸ "τίς ἀναβήσεται εἰς τὸ ου̣ρος τοῦ κυρίου;"