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The Lord to your humility. Childbearing was considered something great at that time ··· ···men ca··· ··· ··· ·f men, and this was also when the teaching of virginity and concerning virtue was not yet strong among men; wherefore they also made prayers for this and considered such things as a portion of blessing. And these things were said for the sake of the emphasis of the saying; but the things pertaining to the meaning would be of this sort. "He who is already beginning his education according to God and is in the introductory stages, as if pregnant with the things that look to this·u··· ···some lover being if at all ap··· ··· ··· ··· ···will however a promise of the teaching word is made thus that she will give birth; for often by their keenness the teachers know the attempts of the students and are not ignorant of their natural talents. That the matter of the womb is uncertain, it is possible to learn from the Gospel, as the Savior says: "But woe to those who are pregnant and to those who are nursing on that day". For such conditions are uncertain when temptation comes upon them. For this reason, the word, wishing such ones to be weaned. says: "Those weaned from milk, those drawn away from the breast, expect affliction upon affliction, hope upon hope"; for as they are henceforth established in certainty, they expect affliction upon affliction. But they are imperfect about whom Paul says: "I gave you milk to drink, not solid food; for you were not yet able, nor are you now able". He promises her, therefore, that she will bear a son, saying that "you shall call his na[me] Ishmael". 246 chēi, 12. This one shall be a rustic man. In several ways, he who is not such is distinguished from the earnest and the wise and the civilized. We speak then of an unlearned and rustic person in contrast to a citizen and a man of science, and of an uninstructed and recently instructed person in contrast to one who has learned and been educated. Since, therefore, the offspring of virtue is a lawful polity, he who does not live by the polity according to the city of the living God, the heavenly one, is rustic, ·a·· lacking that state, he inhabits a field, not yet a city. And it is well said that he is not only rustic but also a man; for participation in the Word of God does not yet happen for the one now beginning, but after he has made progress, —for he called those gods to whom the word of God came, —and thus he will be a citizen of the heavenly city; for concerning such ones these things are said by the wise Paul to the Hebrews: to Mount Zion and to the city of the living God, the heavenly Jerusalem, to be enrolled in this. At any rate, the Savior says: "Do not rejoice that the demons are subject to you, but that your names have been written in the heavens". And one must in no way reason that names made of syllables are written in the heavens, but names according to virtue; these have their writing ever-memorable in the heavens. And these are indeed written in heaven, but those who are disposed in the opposite way, thinking earthly things, have called their names upon their earthly things, as Jeremiah fittingly says concerning them: "Those who have departed shall be written on the earth". chēi, 12-14. His hands will be against everyone and everyone's hands against him, and he will dwell in the presence of all his brothers 247. And Hagar called the name of the Lord who spoke to her: You are the God who has seen me, for she said: For I have seen face to face him who appeared to me. For this reason she called the well, The well of him whom I saw face to face, between Kadesh and between Bered. In the preceding readings, it was an angel of God who was speaking to her, but now she names him Lord and God, and he who does not separate himself from the facts will say that the an[g]el did not minister his own words but those of God, as the pr[o]phets do; for in a certain way the angels also, when they minister the ··[···]·ion and foretell the things that will be, do the work of prophets ··· ·m··· ··· ···n and the name 'angel' is indicative of en[er]gy and not of essence, just as also the proph··[ ]et by the appellation ··· ··· ··· [···] ··· ··· ··· ··· ··· ··· ·f ··e·nnu ···· angel ··[···] angels ··· ··· ··· ··· ··· ··· the angel spoke the things of God

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Κύριος τῇ ταπεινώσει σου. Μέγα τι κατ̣' ἐκεῖνον τὸν χρόνον ἡ τεκνογονία ἐνο- μίζετο ··· ···μεν κα··· ··· ··· ·ν ἀν̣θρώπων, τοῦτο δὲ καὶ μήπ̣ω̣ τῆς παρθενείας καὶ τῆς περὶ ἀρετῆς διδα- σκαλίας ἰσχυούσης ἐν ἀνθρώποις· δι̣όπ̣ερ καὶ εὐχὰς ἐπὶ τούτου ἐποιοῦντο καὶ ἐν εὐλογίας μέρει τὰ τοιαῦτα ἐλογί- ζοντο. Καὶ ταῦτα μὲν ἕνεκα τῆς ἐμφάσεως τοῦ ῥητοῦ ἐλέχθη· τὰ δὲ πρὸς διάνοιαν εἴη ἂν τοιαῦτα. "3Ὁ ἤδη ἐναρχόμενος τῆς κατὰ Θεὸν παιδεύσεως καὶ ἐν τοῖς εἰσαγωγικοῖς υ῾̣πάρχων καθάπερ κυοφορῶν τὰ εἰς τοῦτο ορωντα·υ··· ···αμφιλος τις ὑπάρχων εἰ ὅλως απ··· ··· ··· ··· ··· ···σει ὅμως ἐπαγγελία τοῦ διδασκαλικοῦ λόγου γίνεται οὕτ̣ω ὅτι τέξεται· ἀγχινοίᾳ γὰρ πολλάκις οἱ διδάσκοντες τὰς ἐπιβολὰς τῶν μαθητευομένων ἴσασιν καὶ τὰς εὐφυί¨̣α̣ς αὐτῶν οὐκ ἀγνοοῦσιν. Ὅτι δὲ τὸ γαστρὸς ἄδηλ̣ο´̣ν̣ ἐστιν, ἔστιν ἀπὸ εὐαγγελικοῦ μαθεῖν, λέγοντος τοῦ Σωτῆρος· "6Οὐαὶ δὲ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλαζούσαις ἐκείνῃ τῇ ἡμέρᾳ"6. Καὶ γὰρ τοιαῦται ἕξεις ἀβέβαιοι ἐπιστάντος πειρασμοῦ. ∆ιὰ τοῦτο λόγος τοὺς τοιούτους ἀπογαλακτίζεσθαι βουλόμενός. φησιν· "6Οἱ ἀπογεγαλακτισμένοι ἀπὸ <γαλακτός, οἱ ἀπεσπασμένοι ἀπὸ> μαστοῦ, θλῖψιν ἐπὶ θλίψει προσδέχου ἐλπίδα ἐπ' ἐλπίδι"6· ὡς γὰρ λοιπὸν ἐν βεβαιότητ̣ι̣ ε᾿̣ν̣στάντες θλῖψιν ἐπὶ θλίψει προσδέχονται. Ἀτελεῖς δὲ εἰσὶν π̣ερὶ ὧν λέγει Παῦλος· "6Γάλα ὑμᾶς ἐπότισα οὐ βρῶμα· οὔπω γὰρ <ἐ>δύνασθε, ἀλλ' οὐδὲ ἔτι νῦν δύνασθε̣"6. Κατεπαγ̣[γέλ]λεται οὖν αὐτῇ τέξεσθαι υἱὸν λέγων ὅτι "6καλέσεις τὸ ὄ[νο]μα αὐτοῦ Ἰσμαήλ"6. 246 χῃι, 12. Οὗτος ἔσται ἄγροικος ἄνθρωπος. Κατὰ πλείονας τρόπους διαστέλλεται ἀπὸ τοῦ σπουδαίου καὶ σοφοῦ καὶ πολιτικοῦ ὁ μὴ τοιοῦτος. Λέγομεν οὖν ὡς πρὸς πολίτην καὶ ἐπιστήμονα ἰδιώτην καὶ ἄγροικον καὶ ὡς πρὸς μεμαθηκότα καὶ πεπαιδευμένον ἀμαθῆ καὶ ἀρτιμαθῆ. Ἐπεὶ τοίνυν τὸ γέννημα τῆς ἀρετῆς πολιτεία ἐστὶν νόμιμος, ὁ μὴ πολιτείᾳ κ̣α̣τ̣α`̣ τὴν πόλιν τοῦ Θεοῦ τοῦ ζῶντος τὴν ἐπουράνιον βιῶν ἄγροικός ἐσ̣τι̣ν, ·α·· ε᾿̣λλειπόμενος ἐκείνης τῆς καταστάσεως ἀγρὸν οἰκει῀̣ οὔπω πόλιν. Εὖ δὲ καὶ τὸ μὴ μόνον ἄγροικον ἀλλὰ καὶ ἄνθρωπον αὐτὸν εἰπεῖν· οὔπω γὰρ μετουσία Θεοῦ λόγου γίνεται τῷ νῦν ἀρχομένῳ ἀλλὰ μετὰ τὸ προκόψαι, -ἐκείνους γὰρ θεοὺς εἶπεν, πρὸς οὓς ὁ λόγος τοῦ Θεοῦ ἐγένετο, -καὶ οὕτως ἔσται πολίτης τῆς ἐπουρανίου πόλεως· περὶ γὰρ τῶν τοιούτων λέγεται πρὸς τοῦ σοφοῦ Παύλου πρὸς Ἑβ̣ρ̣α̣ι´̣ο̣υ̣ς̣ τ̣α̣υ῀̣τα· Σιὼν ὄρει καὶ πόλει Θεοῦ ζῶντος Ἰερουσαλὴμ ἐπουρανίῳ, ἐν ταύτῃ ἐγγραφησόμενοι. Λέγει γοῦν ὁ Σωτήρ· "6Μὴ χαίρετε ὅτι τὰ δαιμ̣ο´̣ν̣ι̣α ὑμῖν ὑποτάσ- σεται ἀλλ' ὅτι τὰ ὀνόματα ὑμῶν ἐγγέγραπται ἐν τοῖς οὐρανοῖς"6. Καὶ οὐδήπου δεῖ οὕτω λογίζεσθαι ὅτι τὰ ἐκ συλλαβῶν ὀνόματα ἐν τοῖς οὐρανοῖς ἐγγράφονται ἀλλὰ κατὰ τὴν ἀρετὴν ὀνόματα· ταῦτα τοῖς οὐρανοῖς ἀείμνη- στον ἔχει τὴν γραφήν. Καὶ οὗτοι μὲν ἐν οὐρανοῖς ἐγγρά- φονται, οἱ δὲ ἐναντίως διακείμενοι γήι¨̣να φρονοῦντες ἐπεκαλέσαντο τὰ ὀνόματα αὐτῶν ἐπὶ τῶν γη̣ΐνων αὐτῶν, εἰκότως τοῦ Ἰερεμίου περὶ αὐτῶν λέγοντος· "6Ἀφε-στηκότες ἐπὶ τῆς γῆς γραφήσονται"6. χῃι, 12-14. Αἱ χεῖρες αὐτοῦ ἐπὶ πάντας καὶ αἱ χεῖρες πάντων ἐπ' αὐτόν, καὶ κατὰ πρόσωπον πάντων τῶν ἀδελφῶν 247 αὐτοῦ κατοικήσει. Καὶ ἐκάλεσεν Ἁγὰρ τὸ ὄνομα Κυρίου τοῦ λαλοῦντος πρὸς αὐτήν· Σὺ ὁ Θεὸς ὁ ἐπιδών με, ὅτι εἶπεν· Καὶ γὰρ ἐνώπιον εἶδον ὀφθέντα μοι. Ἕνεκεν τούτου ἐκάλεσεν τὸ φρέαρ Φρέαρ οὗ ἐνώπιον εἶδον ἀνὰ μέσον Καδὴς καὶ ἀνὰ μέσον Βάραδ. Ἐν τοῖς προαναγνωσθεῖσιν ἄγγελος ἦν Θεοῦ ὁ πρὸς αὐτὴν λαλ̣ω῀̣ν̣, νῦν δὲ Κύριον καὶ Θεὸν αὐτὸν ὀνομάζει, καὶ ὁ μὴ ἀπαλλάττων αὑτὸν πραγμάτων ἐρεῖ ὅτι ὁ ἄ[γ]γελος οὐκ ἰδίους λόγους διηκόνει ἀλλὰ τοὺς τοῦ Θεοῦ ὡς οἱ πρ[ο]φῆται· τρόπον γάρ τινα καὶ οἱ ἄγγελοι ὅτε διακο- νοῦσιν τὴν ··[···]·ι̣ν καὶ προθεσπίζουσιν τὰ ἐσόμ̣ενα ἔργον προφητῶν ··· ποιοῦσιν ·μ··· ··· ···ν καὶ τὸ ἄγγελος ὄνομα ἐνερ[γεί]α̣ς κ̣αὶ οὐκ οὐσίας ἐστὶν παραστα- τι̣κ̣ὸν ὡς καὶ τὸ προφ··[ ]τη τῇ προσηγορίᾳ ··· ··· ··· [···] ··· ··· ··· ··· ··· ··· ·ων ··ε̣ννου ···· ἄγγελος ··[···] ἄγγελοι ··· ··· ··· ··· ··· ··· τὰ Θεοῦ ἐλάλησεν ὁ ἄγγελος