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driving out, when one places himself outside the light, being in ignorance and evil, so that God says to the sinning soul: "I have likened your mother to the night". And some become sons of night and of darkness, so that for the one who sins, the darkness from ignorance and impiety and evil is present. And it is shown that the light did not abandon them all at once, in that it is said that they heard God walk- ing in the evening. For those having a breeze of perception receive a certain dim condition, not yet having come to complete ignorance, but being stirred up by the philanthropy of God still crying out to them in secret, so that from this they may come to repentance, so as to learn that "Weeping will lodge for the evening, but in the morning, rejoicing", so that in this way it might also be said concerning such ones, as concerning someone perceiving what evils are present: "Late her voice has wailed"; for from this it will happen that those who repent will come to the light, so as to say: "This is the day which the Lord has made; let us rejoice and be glad in it." Therefore, having heard the voice of the Lord walking, as has been said, they hid themselves from the face of the Lord God. But "face of the Lord God" is not spoken of in an anthropomorphic way; for it has been said: "God is Spirit"; and a spirit is not composed of parts, such that one of them might be called a face or some other of the human members. For it is not fitting to take expressions about God in a human way, since they are spoken in this way for our benefit. And it is no won- der if these things are said about God, when we are taught in this way even about perceptible things. For example, in Proverbs it is written: "Death and life are in the hand of the tongue", and we do not understand this as the tongue having a hand, but an energy, which has been named its hand; and since it is said: "By his 89 own words one is justified and by his words he is condemned", for this reason it says that in the hand of the tongue, that is, in the word, there is "death and life", when one uses it well or badly. Therefore they hid from the face of God, having departed from the pure understanding of God, not like Cain; for that one went out from the face of God, having made himself without any image of Him, according to that one concerning whom it is said. "The fool has said in his heart, 'There is no God'"; and all those who introduce the idea of no-providence are of this mind. But those who hide themselves are not mindless of the divine oversight, but because of the filth of sin they do not have boldness, being a kind of despiser, but the saints, having a free conscience, are in the presence of the Lord, so as to say: "As the Lord lives, before whom I have stood"; but concerning those who sin it is said: "They have turned to me their backs and not their faces", whereas they ought to be priests standing by and as angels always seeing the face of the Father in heaven. But "And they hid themselves from the face of God" can be understood in another way, with us understanding the face to be his only-begotten Son, being his image and the character of his substance. For he who has seen this one has seen the Father. Therefore it was necessary for them to do all things in order to keep the "according to the image," in accordance with which they also were made. Wishing to be transgressors of the commandment, they departed from being enlightened by the image of God. And it is fitting that they flee under the tree in the midst of paradise, which was the knowledge of good and evil. For he who hides the face of God, so as not to practice virtue but to put on a form of it, is hidden under hypocrisy. For he who knows good and evil, so as not to distinguish and choose the good, thus in his 90 fluency having conceit, hides from God, putting on a form of virtue. iii, 9-12. And the Lord God called Adam and said to him: Where are you? And he said to him: I heard your voice as you were walking in paradise, and I was afraid, because I am naked, and I hid myself. And he said to him: Who told you that you are naked, unless from the tree, of which

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ἐλαύνουσα, ὅτε τις ἑαυτὸν ἔξω τοῦ φωτὸς καθίστησιν ἐν ἀγνοίᾳ καὶ κακίᾳ γινόμενος, ὡς λέγειν τὸν Θεὸν πρὸς τὴν ἁμαρτάνουσαν ψυχήν· "6Νυκτὶ ὡμοίωσα τὴν μητέρα σου"6. Καὶ υἱοὶ δὲ νυκτὸς γίνονταί τινες καὶ σκότους, ὥστε τῷ ἁμαρτάνοντι τὸ ἀπὸ τῆς ἀγνοίας καὶ ἀσεβείας καὶ κακίας σκότος πάρεστιν. ∆είκνυται δὲ ὡς οὐκ ἀθρόως ἀφῆκεν αὐτοὺς τὸ φῶς ἐν τῷ λέγεσθαι ὡς τὸ δειλινὸν ἤκουσαν τοῦ Θεοῦ περιπα- τοῦντος. Οἱ γὰρ αὔραν αἰσθήσεως ἔχοντες ἀμαυράν τινα δέχονται κατάστασιν, οὔπω εἰς παντελῆ ἐλθόντες ἄγνοιαν, ἀλλὰ φιλανθρωπ[ί]ᾳ Θεοῦ διεγειρόμενοι ἔτι ἐμβοῶντος αὐτῶν τῷ κρυπτῷ, ἵν' ἐκ [τ]ούτου ἐν μεταγνώσει γένωνται, ὡς μαθε<ῖ>ν ὅτι "6Ψάντος ἑσπέρας αὐλισθήσεται κλαυ- θμός, καὶ εἰς τὸ πρωῒ ἀγαλλίωσις"6, ἵν' οὕτω καὶ περὶ τῶν τοιούτων λεχθῇ ὡς περί τινος αἰσθομένης οἷ κα[κ]ῶν ἐστιν· "6Ὀψὲ φωνὴ αὐτῆς ὠλόλυξεν"6· ἐκ τούτου γὰρ συμβήσεται μετανοοῦντας ἐλθεῖν ἐπὶ φῶς, ὡς εἰπεῖν· "6Αὕτη ἡ ἡμέρα ἣν ἐποίησεν ὁ Κύριος, ἀγαλλιασώμεθα καὶ εὐφρανθῶμεν ἐν αὐτῇ."6 Ἀκούσαντες οὖν τῆς φωνῆς Κυρίου περιπατοῦντος, ὡς εἴρηται, ἐκρύβησαν ἀπὸ προσώπου Κυρίου τοῦ Θεοῦ. Πρόσωπον δὲ Κυρίου Θεοῦ οὐχ ὡς ἀνθρωπομόρφου λέγεται· εἴρηται γάρ· "6Πνεῦμα ὁ Θεός"6· πνεῦμα δὲ οὐκ ἐκ μερῶν συνέστηκεν, ὡς τὸ μέν τι αὐτῶν πρόσωπον καλεῖσθαι ἢ ἄλλο τι τῶν ἀνθρωπίνων μελῶν. Οὐ γὰρ προσήκει τὰς περὶ Θεοῦ φωνὰς ἀνθρωπίνως ἐκλαμβάνειν, διὰ τὸ ἡμῶν χρήσιμον οὕτως εἰρημένας. Καὶ οὐδὲν θαυμα- στόν, εἰ περὶ Θεοῦ ταῦτα λέγεται, ὁπότε καὶ περὶ αἰσθητῶν οὕτως διδασκόμεθα. Ἐν γοῦν Παροιμίαις γέγραπται· "6Θάνατος καὶ ζωὴ ἐν χειρὶ γλώσσης"6, καὶ οὐχ οὕτως νοοῦμεν ὡς τῆς γλώττης χεῖρα ἐχούσης, ἀλλ' ἐνέργειαν, ἥτις χεὶρ αὐτῆς ὠνομάσθη· καὶ ἐπεὶ εἴρηται· "6Ἐκ τῶν 89 ἑαυτοῦ τις λόγων δικαιοῦται καὶ ἐκ τῶν λόγων καταδικάζεται"6, διὰ τοῦτό φησιν ὡς ἐν χειρὶ γλώσσης, τοῦτ' ἔστιν τῷ λόγῳ, "6θάνατος καὶ ζωή"6 ἐστιν, ὅτε τις εὖ ἢ κακῶς αὐτῷ χρῆται. Ἐκρύβησαν οὖν ἀπὸ προσώπου τοῦ Θεοῦ ἀποστάντες τῆς περὶ Θεοῦ καθαρᾶς νοήσεως, οὐχ ὡς Κάιν· ἐκεῖνος γὰρ ἐξῆλθεν ἀπὸ προσώπου τοῦ Θεοῦ ἀφάνταστον ἑαυτὸν αὐτοῦ παρασκευάσας κατὰ ἐκεῖνον, περὶ οὗ εἴρηται. "6Εἶπεν ἄφρων ἐν καρδίᾳ αὐτοῦ· οὐκ ἔστιν Θεός"6· πάντες δ' οἱ ἀπρονοησίαν εἰσάγοντες ταύτης εἰσὶ τῆς ἐννοίας. Οἱ δ' ἀποκρυπτόμενοι οὐκ ἀνεννόητοι μὲν τῆς θείας εἰσὶν ἐπιστασίας, διὰ δὲ τὴν ῥυπαρίαν τῆς ἁμαρτίας τὴν παρρησίαν οὐκ ἔχουσιν, καταφρονηταί τινες ὄντες, ἀλλ' οἱ ἅγιοι ἐλευθέραν ἔχο[ν]τες τὴν συνείδησιν ἐνώπιόν εἰσι τοῦ Κυρίου, ὡς λέγειν· "6Ζῇ Κύριος, ᾧ παρέστην ἐνώπιον αὐτοῦ"6· περὶ δὲ τῶν ἁμαρτανόντων λέγεται· "6Ἔστρεψαν ἐπ' ἐμὲ νῶτα καὶ οὐ πρόσωπα αὐτῶν"6, ὅπερ ἔδει ἵν' ὡς ἱερεῖς παραστᾶται τυγχάνωσιν καὶ ὡς ἄγγελοι διὰ παντὸς βλέποντες τὸ πρόσωπον τοῦ ἐν οὐρανοῖς Πατρός. ∆ύναται δὲ καθ' ἕτερον λόγον ἐκλαμβάνεσθαι τὸ "6Καὶ ἐκρύβησαν ἀπὸ προσώπου τοῦ Θεοῦ"6, πρόσωπον νοούντων ἡμῶν εἶναι τὸν μονογενὴ Υἱὸν αὐτοῦ ὄντα αὐτοῦ εἰκόνα καὶ χαρακτῆρα τῆς ὑποστάσεως. Ὁ γὰρ τοῦτον ἰδὼν ἑώρακε τὸν Πατέρα. ∆έον οὖν αὐτοὺς πάντα πράττειν ἐπὶ τῷ τηρεῖν τὸ κατ' εἰκόνα, καθ' ὃ καὶ γεγένηνται. Παραβᾶται θελήσαντες εἶναι τῆς ἐντολῆς ἀπέστησαν τοῦ φωτίζεσθαι ἀπὸ τοῦ εἰκόνος τοῦ Θεοῦ. Εἰκότως δὲ φεύγουσιν ὑπὸ τὸ ξύλον τὸ ἐμμέσῳ τῷ παραδείσῳ, ὃ ἦν τὸ γνωστὸν καλοῦ καὶ πονηροῦ. Ὁ γὰρ κρυπτόμενος τὸ τοῦ Θεοῦ πρόσωπον, ὡς μὴ ἐνεργεῖν τὴν ἀρετήν, ἀλλ' ἐπιμορφάζεσθαι, κρύπτεται ὑπὸ τὴν ὑπόκρισιν. Ὁ γὰρ γιγνώσκων καλὸν καὶ πονηρόν, ὡς μὴ διαστέλλειν καὶ αἱρεῖσθαι τὸ καλόν, οὕτως τῇ 90 ἐντρεχείᾳ οἴησιν ἔχων κ̣ρύπτεται Θεόν, τὴν ἀρετὴν ἐπι- μορφαζόμενος. ιιι, 9-12. Καὶ ἐκάλεσεν Κύριος ὁ Θεὸς τὸν Ἀδὰμ καὶ εἶπεν αὐτῷ· Ποῦ εἶ; Καὶ εἶπεν αὐτῷ· Τὴν φωνήν σου ἤκουσα περιπατοῦντος ἐν τῷ παραδείσῳ καὶ ἐφοβήθην, ὅτι γυμνός εἰμι, καὶ ἐκρύβην. Καὶ εἶπεν αὐτῷ· Τίς ἀνήγγειλέν σοι ὅτι γυμνὸς εἶ, εἰ μὴ ἀπὸ τοῦ ξύλου, οὗ