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sheep and goats, white-marked, and speckled, and ash-colored spotted; for I have seen all that Laban is doing to you. I am the God who appeared to you in the place of God, where you anointed a pillar for me there, and made a vow to me there. Now 11.73 therefore arise and go out from this land, and depart to the land of your birth.” But concerning an appearance in a waking state of a better sort, these things are said about him: “But Jacob was left alone; and a man wrestled with him until morning. But he saw that he could not prevail against him, and he touched the broad part of his thigh, and the broad part of Jacob’s thigh grew numb, as he wrestled with him, and he said to him: Let me go; for the day breaks. But he said: I will not let you go, unless you bless me. And he said to him: What is your name? But he said: Jacob. And he said to him: Your name shall no longer be called Jacob, but Israel shall be your name, for you have prevailed with God, and you are powerful with men. And Jacob asked, and said: Tell me your name. And he said: Why do you ask this, my name? And he blessed him there. And Jacob called the name of that place Form of God: For I have seen God face to face, and my soul was saved. And the sun rose when the form of God passed by.” That he also prophesies by inspiration is clear from these things: “And Jacob called his sons and said: Gather together, that I may tell you what shall befall you in the last days; assemble and hear, sons of Jacob, hear Israel your father; Reuben, my firstborn, you are my strength, and the beginning of my children, hard to bear and hard and stubborn; you were insolent, like water may you not boil over; for you went up to your father’s bed; then you defiled the couch, where you went up.” Likewise also the blessings to the others, being prophecies, were spoken by inspiration. It is no wonder, then, that Daniel at one time spoke the rebuke against the elders by inspiration, and at another time through dreams, as you also say, or by a vision, and at another time there was to him an appearance of an angel. But your other objections seemed to me to be spoken rather irreverently, and not to hold to the reverence befitting you; but it is not amiss to set down what was written by you in these very words, as follows: “Then after having spoken in a somehow wonderful manner, he refutes them in a most paradoxical way, such that not even Philistion the mime artist could; for the rebuke through the Spirit was not enough, but having separated each of them privately, he asks where he saw her committing adultery. And when the one said under a mastic tree, he answers that the angel will saw him in two; and to the one who said under a holm-oak, he likewise threatens that he will be split.” For it is time to compare another thing similar to this, spoken in the third book of Kings, which you yourself will confess to be soundly recorded, with the mime of Philistion. The passage from Kings is as follows: “Then two prostitute women appeared before the king, and stood before him. And the one woman said: On me, my lord. I and this woman live in one house, and we gave birth in the house. And it came to pass on the third day after I gave birth, that this woman also gave birth. And we were together. There is not 11.76 even one in our house except for the two of us in the house. And the son of this woman died in the night, because she lay on him. And she arose in the middle of the night, and took my son from my arms, while your servant slept. And she laid him in her bosom, and her dead son she laid in my bosom. And I arose in the morning to nurse my son, and he was dead. And behold, I looked closely at him in the morning, and behold, it was not my son whom I bore. And the other woman said: No; but your son is the dead one, and my son is the living one. But the other one also said: No, but my son is the living one, and your son is the dead one. And they spoke before the king, and the king said to them: You say, This is my son, the living one, and the son of this woman is the dead one. And you say, No, but my son is the living one, and your son is the dead one. And the king said: Bring me

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πρόβατα καὶ τὰς αἶγας, διαλεύκους, καὶ ποικίλους, καὶ σποδοειδεῖς ῥαντούς· ἑώρακα γὰρ ὅσα σοι Λάβαν ποιεῖ. Ἐγώ εἰμι ὁ Θεὸς ὁ ὀφθείς σοι ἐν τόπῳ Θεοῦ, οὗ ἤλειψάς μοι ἐκεῖ στήλην, καὶ ηὔξω μοι ἐκεῖ εὐχήν. Νῦν 11.73 οὖν ἀνάστηθι καὶ ἔξελθε ἐκ τῆς γῆς ταύτης, καὶ ἄπελθε εἰς τὴν γῆν τῆς γεννήσεώς σου.» Περὶ δὲ ἐπιφανείας ὕπαρ κρείττονος, ταῦτα περὶ αὐτοῦ εἴρηται· «Ὑπελείφθη δὲ Ἰακὼβ μόνος· καὶ ἐπάλαιεν ἄνθρωπος μετ' αὐτοῦ ἕως πρωΐ. Εἶδε δὲ, ὅτι οὐ δύναται πρὸς αὐτὸν, καὶ ἥψατο τοῦ πλάτους τοῦ μηροῦ αὐτοῦ, καὶ ἐνάρκησε τὸ πλάτος τοῦ μηροῦ Ἰακὼβ, ἐν τῷ παλαίειν αὐτὸν μετ' αὐτοῦ, καὶ εἶπεν αὐτῷ· Ἀπόστειλόν με· ἀνέβη γὰρ ὁ ὄρθρος. Ὁ δὲ εἶπεν· Οὐ μή σε ἀποστείλω, ἐὰν μή με εὐλογήσῃς. Εἶπε δὲ αὐτῷ· Τί τὸ ὄνομά σου; Ὁ δὲ εἶπεν· Ἰακώβ· εἶπε δὲ αὐτῷ· Οὐ κληθήσεται ἔτι τὸ ὄνομά σου Ἰακὼβ, ἀλλ' Ἰσραὴλ ἔσται τὸ ὄνομά σου, ὅτι ἐνίσχυσας μετὰ Θεοῦ, καὶ μετὰ ἀνθρώπων δυνατός. Ἠρώτησε δὲ Ἰακὼβ, καὶ εἶπεν· Ἀνάγγειλόν μοι τὸ ὄνομά σου· καὶ εἶπεν· Ἵνα τί τοῦτο ἐρωτᾷς τὸ ὄνομά μου; Καὶ εὐλόγησεν αὐτὸν ἐκεῖ. Καὶ ἐκάλεσεν Ἰακὼβ τὸ ὄνομα τοῦ τόπου ἐκείνου Εἶδος Θεοῦ· Εἶδον γὰρ Θεὸν πρόσωπον πρὸς πρόσωπον, καὶ ἐσώθη μου ἡ ψυχή. Ἀνέτειλε δὲ ὁ ἥλιος, ἡνίκα παρῆλθε τὸ εἶδος τοῦ Θεοῦ.» Ὅτι δὲ καὶ ἐξ ἐπιπνοίας προφητεύει, δῆλον ἐκ τούτων· «Ἐκάλεσε δὲ Ἰακὼβ τοὺς υἱοὺς αὐτοῦ καὶ εἶπε· Συνάχθητε, ἵνα ἀπαγγείλω ὑμῖν τί ἀποβήσεται ὑμῖν ἐπ' ἐσχάτων τῶν ἡμερῶν· ἀθροίσθητε καὶ ἀκούσατε υἱοὶ Ἰακὼβ, ἀκούσατε Ἰσραὴλ τοῦ πατρὸς ὑμῶν· Ῥουβὶμ πρωτότοκός μου, σὺ ἰσχύς μου, καὶ ἀρχὴ τέκνων μου, σκληρὸς φέρεσθαι καὶ σκληρὸς αὐθάδης· ἐξύβρισας, ὡς ὕδωρ μὴ ἐκζέσῃς· ἀνέβης γὰρ ἐπὶ τὴν κοίτην τοῦ πατρός σου· τότε ἐμίανας τὴν στρωμνὴν, οὗ ἀνέβης.» Ὁμοίως δὲ καὶ πρὸς τοὺς λοιποὺς αἱ εὐλογίαι προφητεῖαι οὖσαι ἐξ ἐπιπνοίας εἴρηνται. Οὐδὲν τοίνυν θαυμαστὸν καὶ τὸν ∆ανιὴλ, ὁτὲ μὲν ἐξ ἐπιπνοίας λελαληκέναι τὸν κατὰ τῶν πρεσβυτέρων ἔλεγχον, ὁτὲ δὲ ἐνυπνίοις, ὡς καὶ σὺ φὴς, ἢ ὁράσει τε, καὶ ἄλλοτε γεγονέναι αὐτῷ ἀγγέλου ἐπιφάνειαν. Τά γε μὴν ἄλλα σου ἐπαπορήματα ἐδόκει μοι ἀσεμνότερον εἰρῆσθαι, καὶ οὐκ ἔχεσθαι τῆς πρεπούσης σοι εὐλαβείας· οὐ χεῖρον δὲ θεῖναι τὸ αὐταῖς λέξεσιν ὑπὸ σοῦ γεγραμμένον οὕτως· «Ἔπειτα μετὰ τὸ θαυμασίως πως οὕτως ἀποφθέγξασθαι, καὶ παραδοξότατά πως αὐτοὺς ἀπελέγχει, ὡς οὐδὲ Φιλιστίων ὁ μῖμος· οὐ γὰρ ἐξήρκει ἡ διὰ τοῦ Πνεύματος ἐπίπληξις, ἀλλ' ἰδίᾳ διαστήσας ἑκάτερον αὐτῶν, ἐρωτᾷ ποῦ θεάσαιτο αὐτὴν μοιχωμένην. Ὡς δὲ ὁ μὲν ὑπὸ πρῖνον ἔφασκεν, ἀποκρίνεται πρίσειν αὐτὸν τὸν ἄγγελον· τῷ δὲ ὑπὸ σχῖνον εἰρηκότι, σχισθῆναι παραπλησίως ἀπειλεῖ.» Ὥρα γὰρ παραβάλλειν ἄλλο τούτῳ παραπλήσιον εἰρημένον ἐν τῇ τρίτῃ τῶν Βασιλειῶν, ὅπερ καὶ αὐτὸς ὁμολογήσεις ὑγιῶς ἀναγεγράφθαι, τῷ Φιλιστίωνος μίμῳ. Ἔχει δὲ οὕτως ἡ ἀπὸ τῶν Βασιλειῶν λέξις· «Τότε ὤφθησαν δύο γυναῖκες πόρναι τῷ βασιλεῖ, καὶ ἔστησαν ἐνώπιον αὐτοῦ. Καὶ εἶπεν ἡ γυνὴ μία· Ἐν ἐμοὶ, κύριέ μου. Ἐγὼ καὶ ἡ γυνὴ αὕτη οἰκοῦμεν ἐν οἴκῳ ἑνὶ, καὶ ἐτέκομεν ἐν τῷ οἴκῳ. Καὶ ἐγενήθη ἐν τῇ ἡμέρᾳ τῇ τρίτῃ τεκούσης μου, καὶ ἔτεκε καὶ ἡ γυνὴ αὕτη. Καὶ ἡμεῖς κατὰ τὸ αὐτό. Οὐκ ἔστιν οὐδὲ 11.76 εἷς ἐν τῷ οἴκῳ ἡμῶν παρὲξ ἀμφοτέρων ἡμῶν ἐν τῷ οἴκῳ. Καὶ ἀπέθανεν ὁ υἱὸς τῆς γυναικὸς ταύτης τὴν νύκτα, ὡς ἐπεκοιμήθη ἐπ' αὐτόν. Καὶ ἀνέστη μέσης τῆς νυκτός· καὶ ἔλαβε τὸν υἱόν μου ἐκ τῶν ἀγκαλῶν μου· καὶ ἡ δούλη σου ὕπνουν. Καὶ ἐκοίμισεν αὐτὸν ἐν τῷ κόλπῳ αὐτῆς, καὶ τὸν υἱὸν αὐτῆς τὸν τεθνεῶτα ἐκοίμισεν ἐν τῷ κόλπῳ μου. Καὶ ἀνέστην τὸ πρωῒ θηλάσαι τὸν υἱόν μου· κἀκεῖνος ἦν τεθνηκώς. Καὶ ἰδοὺ κατενόησα αὐτὸν τὸ πρωΐ, καὶ ἰδοὺ οὐκ ἦν ὁ υἱός μου ὃν ἔτεκον. Καὶ εἶπεν ἡ γυνὴ ἡ ἑτέρα· Οὐχί· ἀλλ' ὁ υἱός σου ἐστὶν ὁ νεκρὸς, ὁ υἱὸς δὲ ὁ ἐμὸς ὁ ζῶν. Ἡ δὲ ἄλλη καὶ αὐτὴ ἔλεγεν· Οὐχὶ, ἀλλ' ὁ υἱός μου ὁ ζῶν· ὁ δὲ υἱός σου ὁ τεθνηκώς. Καὶ ἐλάλησαν ἐνώπιον τοῦ βασιλέως, καὶ εἶπεν ὁ βασιλεὺς αὐταῖς· Σὺ λέγεις· Οὗτός μου ὁ υἱὸς ὁ ζῶν, καὶ ὁ υἱὸς ταύτης ὁ τεθνηκώς. Καὶ σὺ λέγεις· Οὐχὶ, ἀλλ' ὁ υἱός μου ὁ ζῶν· ὁ δὲ υἱός σου ὁ τεθνηκώς. Καὶ εἶπεν ὁ βασιλεύς· Λάβετέ μοι