Against the Impious Grammarian and Homilies

It is the Word Melta the Word/Logos that was in the beginning, and for Him, the Word, there is also Life. And there is not a simple Word, but there is also a Word of the Word. Then, concerning Life: in the person of His image, from the lives that are known in life, just as through the house that is joined one to another, it is not divided, nor is it simple. But in names their knowledge is known. Therefore, does man exist if there is not also a form so that he may be understood? Because they were ashamed by the law, those who are for parsing i.e., grammarians or those who analyze terms; and not in another time, but especially in unity it is known, and one life from righteousness is distinguished. We do not say that turning is not through the life that is joined to them, which is in life; the distinctness of their person parsopa person/countenance is known from the Word and also through these. That the person of the soul is bound to be salted from the children, in the person of all the righteous. That even names and names from the soul, distinctly, the parsing of all men, to be salted from the children and the persons who are specifically so. Therefore, if the meaning is not known—that the Word is the discourse of the righteous which concerns life—in what way, then, is this that is of the soul which is for the heretics? It is a word that distinguishes. But that, however, as things are distinguished in thought, names are distinguished in thought. Paul is bound in that way: that if the soul is a living soul that is to praise life, which is quickened by God. But that it is for praise, and also from which it is quickened, it is the ḥabuḥaya the beloved/the one who is cherished, distinctly. But that which is of God, that which belongs to God, is not so; but that which is of the law. But you know how from these they are known. That it is not right that they be distinguished as that of all the righteous. To the Word, the Word of every discourse that is parsed, as we say many things even of lives. Because it is right in the lives of the lives, and not the person. And through that, He parses lives and existences, which distinguish in their parsing and their righteousness. Those who are in time are used as their own. Is not the Word bound to distinguish the parsing? That which is not more than the aphesia remission/forgiveness; but it parses Paul, but in life and in what is, it is not known, only that even those whose life is known and were known in life, through the parsing of the Word from God, even in the lives of their discourse it is, and we say: that in Paul of the living it is, we say that it is life, even from the Word it is bound that the parsing distinguished.

A marginal note, likely a later editorial addition, summarizing the preceding argument:
Of the Word that is parsed: of the person that parses: of the Word that is parsed.