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that which presents itself to the imagination of the one about to speak; for is not the thought immaterial and pure [... ...it] about itself. It does not combine with it any of the things joined from utterance in order that it might be revealed; whence it is also expressible; but it presents itself to the imagination of the one thinking; therefore I thought; but an image presents itself to me, how it is necessary to interpret it. The images, therefore, that present themselves from one thought, exist from the Word of God, and for this reason "I have heard two things". And the thought that is able to interpret to others what was thought is among the difficult things. Just as, therefore, when God has spoken once, someone hears two things according to the two interpretations rendered, so the scripture of God is understood not according to one thought or word. This reed writes spiritually. For this reason it is a swift writer. And in the case of swift-writing men there is some interval, so that it may connect the first things and the second. But here it is not so, but the swiftness is such that there is no interval in it. Since ... how were you speaking of the sudden change? -It was the person of the Father speaking: "My heart has brought forth a good word." And it is no longer the Father who is speaking: 336 "I speak my works to the king," but the Son; for I do not understand it as the followers of Eunomius say: "3He himself who brought forth the Word speaks to the king, whom he set up, the works, to the begotten Word, so that he may know how to speak them, so that he may know them"3. Since... what might the works be? -These things which he accomplished through the economy. Let one of the works be to have a word as a reed of a swift writer and a fast writer. The ministering man can also be a reed, but the writer is God the Word who used it; for through this he wrote to the inhabited world [... ... ... ...un le... ...] Did I lead to one conclusion? -His works are fulfilled [... ... ... ...tal... ...ut...] I do not wait [...] another might say them to him [...] [...] he did. For this reason the person of God departed. But when not yet [... ... ...a] crowd was announcing to him through discourse, that he does not partake of the tree [...o...] God wishes to guard, that just as [...] "to guard and to work" he made the paradise for him. Likewise we do not separate the one saying this from the Word, as if [... ... ...s] I converse, I announce, I think, we do not separate all things from the soul nor all things from the body, but the one composed of both says what he thinks. But this activity is of the soul, the composite being is the one speaking. But if I say that I walk quickly or I am warm or I am cold, the composite being is now speaking about his own body. "My tongue is as the reed of a swift-writing scribe. You are beautiful in appearance beyond the sons of men." The evangelical word is beyond all human words. [... ...of the] man who was assumed and of the pre-existing Word of God [...] a good word and is king. 3 Grace was poured out on your lips. This has been interpreted in the Gospel according to Luke; for when he entered into the synagogue in Capernaum, "and the book of the prophet Isaiah was given to him," that it might be read, he said: "And all were marveling at the words of grace proceeding from his mouth." Thus his words are graced so as to hold the listeners. But he speaks of listeners according to understanding, not those [... ...] according to hearing; for all hear the gospel, both "Greeks and Jews" [... ...] but they are not the grace of the words [... ...as is] necessary [... ...] Since... is there another person here? -"Grace was poured out 337 on your lips" either the Holy Spirit or the author says this. And sometimes the Father also says it, testifying; for we have often said that lips signify the word; for also "push unjust lips far from me." 3 Therefore God, your God, has blessed you forever. And this is said about the man; for to be blessed with a cause is not of the Word of God. He himself is the blessing, the source of blessing.

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ἐκεῖνο τὸ παρυφιστάμενον τ̣ῃ῀̣ φαντασίᾳ τ̣οῦ μέλλοντο̣ς εἰπεῖν· μὴ γ̣ὰρ τὸ νόημα ἄϋλον καὶ καθαρὸν ε̣······· ·····ε̣λ̣λει τι̣ π̣ερὶ αὐτοῦ. οὐ συνδυάζει τι αὐτῷ τῶν ἐκ προφορᾶς συνεζευγμένων ἵν̣α δ̣ηλωθῃ῀̣· ὁ´̣θεν καὶ λεκτὸν ἔστιν· παρυφίσταται δὲ τῇ φαντασίᾳ τοῦ νοοῦντος· διὸ ἐνόησ̣α· πα̣ρ̣υφίσταται δέ μοι φαντασία, πῶς δεῖ αὐτὸ ἑρμηνεῦσαι. αἱ παρυφιστάμεναι οὖν φαντ̣ασίαι ἀπὸ ἑνὸς νοήματος, ἀπὸ τοῦ λόγο̣υ̣ θεοῦ ὑφίστανται, καὶ διὰ τοῦτο "δύο ἤκουσα". καὶ τὸ νόημα τ̣ὸ δυνάμενον̣ εἰς ἄλλους ἑρ̣μηνεῦσαι τὸ νοηθὲν τῶν δυσχερῶν ἐστιν. ὥσπερ οὖν ἅπαξ τοῦ θεοῦ λαλήσαντος δυ´̣ο τις ἀκούει κ̣ατὰ τὰς δύο ἀποδοθείσας θεωρίας, οὕτω ἡ τ̣οῦ θεοῦ γ̣ραφ̣ὴ νοεῖτα̣ι οὐ καθ' ἓν̣ νόημα ἢ ῥῆμ̣α. πνευμ̣ατικῶς γράφ̣ει ὁ κάλαμος οὗτος. δ̣ιὰ τοῦτ̣ο ὀξυγρα´̣φος ἐστίν. κ̣α̣ι`̣ ε᾿̣π̣ι`̣ μ̣ὲν̣ τ̣ῶν ὀξυγράφων ἀνθρώπων γίνεταί τις διάστασις, ἱ´̣ν̣α συνάψῃ πρότ̣ε̣ρ̣α καὶ δευ´̣τ̣ε̣ρ̣α̣. ὧδε δὲ οὐχί, ἀλλ' ἡ ὀξύτης οὕτως ἐστὶν ὡς μὴ εἶναι ἐν αὐτῇ διάσ̣τ̣ασ̣ι̣ν. ἐπερ · τὴν̣ ἀθρόαν μετα̣β̣ο̣λ̣η`̣ν̣ πω῀̣ς ἔλ̣εγες; -τ̣οῦ πατρὸς πρόσωπον ἦν τὸ λέγον· "ἐξηρεύξατο ἡ καρδία μου λόγον ἀγαθόν". καὶ οὐκ̣έτι̣ ὁ π̣(̣ατ)̣η´̣ρ̣ ἐστιν̣ ο῾̣ λέγων· 336 "λέγω ἐγὼ τ̣α`̣ ἐ´̣ρ̣γα μο̣υ τῷ βα̣σιλεῖ", α᾿̣λλ' ο῾̣ υἱός· οὐ γὰρ λαμβάνω̣ αὐτο`̣ ὡς λέγουσιν οἱ Εὐνομίου· "3αὐτὸς ὁ ἐξερευξάμενος λόγον λέγει τῷ βασιλεῖ, ᾡ῀̣ ἐκάθ̣ι̣σ̣ε̣ν, τὰ ἔργα, τῷ γεννητῷ λόγῳ, ἵν' εἰδῇ εἰπεῖν αὐτά, ἵνα γνῷ αὐτά"3. ε᾿̣π̣ε̣ρ̣(̣ )̣· ἱ´̣ν̣α̣ ποῖα ὠ῀̣σ̣ιν τὰ ἔργα; -ταῦτα ἃ διὰ τῆς ο̣ἰκονομίας κατώρθωσεν. ἓν τῶν ἔργων ἔστω τὸ ἔχειν λόγον ω῾̣ς κάλαμον ὀξὺ γ̣ρ̣άφον̣τος̣ καὶ ταχὺ γράφοντος. δύναται καὶ κάλαμος εἶναι ο῾̣ δ̣ι̣α̣κ̣ον̣ῶν ἄνθρωπος, γραφεὺς δὲ ὁ χ̣ρ̣ησάμενος αὐτῷ θεὸς λόγος· δ̣ι̣α`̣ τ̣ούτου̣ γὰρ ἔγραψεν τῇ οἰκουμένῃ ············ ····· ·····υν λε·· ····· ·η ἓν συνπέρασμα ἤγαγον; -πεπ̣ληρωμένα εἰσὶν αὐτοῦ τὰ ἔργα ····· ········· ····· ···τ̣αλ····· ···υτ·· οὐ περιμένω ····· · ἄλλος αὐτῷ αὐτὰ εἴπῃ παρα····· ···· ο̣υ̣κ̣····· ····ι̣· νο̣···ε̣π̣ραξεν. διὰ τοῦτο ἔφυγεν τὸ θεοῦ πρόσωπον. ὅτε δὲ οὔπω γα········ ········ ······ν ὅμιλος ἠ῀̣ν̣ αὐτῷ ἀπήγ̣γ̣ελλε̣ν̣ αὐτῳ῀̣ δι' ὁμι´̣λ̣ου, ὅτι οὐ μεταλαμβάνει τοῦ ξύλου το̣υ̣····· ·ο· φ̣υ̣λάττειν̣ β̣ο̣ύλεται θεός, ὅτι ὥσπε̣ρ̣ ····· "φυλάττειν καὶ ἐργάζεσθαι" τὸν παρά δ̣εισον α̣υ᾿̣τ̣ῷ ἐποιήσατο. ὁμοίως οὐκ ἀπομ̣ε̣ρίζ̣ο̣μ̣εν̣ το`̣ του῀̣τ̣ο̣ λε´̣γ̣ο̣ν ἐκτὸς τοῦ λόγου, ὡς ἐὰν ····· ····· ···ο̣····· ···ς̣ δ̣ια̣λέγομαι, ἀπαγγε´̣λλ̣ω, νοῶ, ο̣ὐ πάντα ἀπομερίζωμεν τη῀̣ς ψυχῆς οὐδὲ πάν̣τα τ̣οῦ σω´̣μ̣α̣τος̣, ἀλ̣λ' ὁ ἐξ ἀμφοτέρων συνκείμενος λέγει ὃ νοεῖ. ἡ ἐνέργεια δὲ αὕτη̣ ψυ̣χ̣η῀̣ς̣, λέγων ὁ σύνθ̣ε̣τ̣ός̣ ε᾿̣σ̣τιν. ἐὰν δὲ λέγω ὅτι ὀξέως βαδίζω ἢ θερμαίνομ̣αι ἢ ῥι̣γῶ, περὶ τοῦ σώματος ἑα̣υ̣τοῦ νῦν̣ ὁ σ̣υ´̣ν̣θετ̣ός ἐσ̣τιν̣ λέγων. "ἡ γλῶσσά μου ὡς κάλαμος γραμματέως ὀξυγράφου. ὡραῖος κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων". ο῾̣ ε̣υ᾿̣α̣γ̣γ̣ελικὸς λόγος παρὰ πάντας το̣υ`̣ς̣ α᾿̣νθρωπίνους λόγους ἐστίν. ε̣····α̣φ̣····· ······μ·· τοῦ ἀνθρώπου τοῦ προσλημφθέντος καὶ τοῦ προλαβόντος λόγου θ̣εοῦ ····τ̣···· λ̣ο´̣γ̣ο̣ς ἀγαθὸς καὶ βασιλεύς ἐστιν. 3 ἐξεχύθη χάρις ἐν χείλεσίν σου. ἑρμήνευται τοῦτο ἐν τῷ κατὰ Λουκᾶν εὐαγγελίῳ̣· ὁπ̣ηνίκα γὰρ εἰσῆλθεν εἰς τὴν συναγωγὴν ἐν τῇ Καφαρναούμ, "κ̣α̣ι`̣ ε᾿̣π̣εδο´̣θ̣η αὐτῷ τὸ βιβλίον τοῦ προφήτου Ἰσαίου", ἵνα ἀναγνωσθῇ, εἶπεν· "καὶ πάντες ἐθαύμαζον ἐπ̣ὶ τ̣ο̣ῖς λόγοις τῆς χάριτος τοῖς ἐκπορευομένοις ἐκ το̣ῦ στόματο̣ς αὐτοῦ". οὕτως ε̣ἰσι`̣ν α̣υ᾿̣τ̣οῦ οἱ λόγοι κ̣εχαρ̣ιτωμέν̣ο̣ι ὡς κρατεῖν τοὺς ἀκούοντας. ἀκο̣ύοντ̣α̣ς δ̣ε`̣ κατὰ νόησιν λέγει, οὐ τοὺς ····· ·· ··· κατὰ τὴν ἀκοήν· πάντ̣ε̣ς γὰρ α᾿̣κούουσιν τ̣οῦ εὐαγγ̣ε̣λ̣ί̣ου, καὶ "Ἕλληνες καὶ ᾿Ι̣ουδ̣αῖοι" ····· ········ε̣··· ἀλλ' οὔκ εἰσ̣ι̣ν τὴν χάρ̣ι̣ν τῶν λ̣ο´̣γ̣ων ····· ····· ··ς δεῖ πον·υσα········ ····· ἐπ̣ε̣ρ · ἕτ̣ε̣ρ̣ον̣ πρόσωπόν ε᾿̣σ̣τ̣ι̣ν ὧδ̣ε̣; -"ἐξεχύθη ἡ χάρις 337 ἐν χείλεσίν σου" ἤτοι τὸ ἅγιον πνεῦμα ἢ ὁ συνγραφεὺς λέγει τοῦτο. ἐνίοτε δὲ καὶ ὁ πατὴρ μαρτυρῶν λέγει· χείλη γὰρ πολλάκις εἰρήκαμεν σημαίνειν τὸν λόγον· "καὶ" γὰρ "ἄδικα χείλη μακρὰν ἄπωσαι ἀπ' ἐμοῦ". 3 διὰ τοῦτο εὐλόγησέν σε ὁ θεὸς ὁ θεός σου εἰς τὸν αἰῶνα. καὶ τοῦτο περὶ τοῦ ἀνθρώπου λέγεται· τὸ γὰρ μετ' αἰτίας εὐλογηθῆναι οὐ τοῦ θεοῦ λόγου ἐστίν. αὐτός ἐστιν ἡ εὐλογία, ἡ πηγὴ τῆς εὐλογίας.