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[...]...named it on account of the one dwelling within, just as Isaiah, when [pro]phesying, sometimes speaks from his own person as having the [spiritual] in himself, and sometimes as bringing forth the per[son] of God, but without first saying "thus says the Lord" as when he says: "I [ma]de the earth and man upon it", but he repor<t>s from the Lord ... appearing ... ... ...: "Hear, O heaven, and give ear, O earth, [fo]r the Lord has spoken". We say this not as though all th[e] words are brought forth through him but as participation be[s]tows authority, and on account of the indwelling of [God] those who partake are called gods. Of co[urs]e, the angel speaking to Moses was also mentioned: <***> for... "And the angel of the Lord calle[d] 248 him and said: I am the God of Abraham and the God of Isaac and the God of Jacob". Therefore, with respect to serving, they are the words of angels, but with respect to power, they are of God. And this is the first explanation ...... ... but there is also another, of an introductory sort, as follows: there are many gods and many lords in heaven and on earth, but gods are not idols or demons, but those to whom has come the one who ma[de] them gods. If the word of God comes to m[en], men are [m]ade gods ... ... ... ... when the word of God ... is. For it is said of gods ... according to "The Lord, the God of [g]ods, has spoken", clearly of those by participatio[n ...] of those who made ... the word of God according to these [...]. And the one who appeared ... was named the Lord ... lest also through this... ... ... God, but "You are the Go[d who s]ees me" ... ... ... ... ... of those being made gods [...]. And ... for the purity of the vision she added: "For I have seen face to face him who appeared to me", and it is clear that this was not with the eye[s] of the flesh but of the mind, as it is said: "Bless-ed are the pure in hea[rt] for they shall see God"; for he appears to those who do not [dis]believe him. For by his goodnes[s] Go[d] presents himself for under[stand]ing, since it is impossible for created nature to see [him unless] he presents himself for contemplation according to the proportion o[f e]ach one's faith. And a well... the scriptural sp[irit] ... to say: "For this reason she called the well The Well of the One I Saw Fa[ce t]o Face"; for a well ... is the understan[ding] of fitting things; for the name ... is often taken for intelligib[le things]: "Drink waters from your own 249 vessels and from the spring of your own wells". The beginning of the ... ... ... ... ... ... becoming the beginning ... the theorems that flow are the wells of the spring, which is the correct comprehension concerning God, the wells being the divine words. And it is well that the vision of the <in>structive word was beheld "between Kadesh and between Bered"; for Kadesh is interpreted as holy, and Bered as lightning. In the mi[ds]t, therefore, of these, of the holy, which trul[y] exists ..., and in the midst of lightning, a luminous state, the divine instructio[n] comes to be; "For your lightnings illumined the world". 15-16. And Hagar bore Abram a son; and Abram called the name of his son, whom Hagar bore, Ishmael. And Abram was eighty-six years old when Hagar bore Ishmael to Abram. It might plausibly be said that "Hagar bore a son <to> Abram" is set down with deliberation for the establishment of solemnity and legitimacy, and what follows is clear with respect to the literal text; but let us also see the things pertaining to the higher meaning. When the one who is advancing bears fruit for the purpose of the teacher, what is born is not to be despised. Therefore the oracle presen<ts> the appropriateness of the offspring to the one who correctly instructs and sows what is beneficial ... it sa[id] "Hagar bore to Abram". And that this is so ... the scripture saying, it is added: "And Abram called the name <of his son>", and it adds "whom she bore to him"; for if he did not have the thought, which ..., he would have been satisfied with "and Abram called the name of his son", not adding "whom she bore to him". And so much for this; but let us also see what concerns the numbers of the patriarch's years; for it is said: "And Abram was

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[···]···ν ὠνόμασεν διὰ τὸν ἐνοικοῦντα, καθὰ καὶ Ἠσαΐας [προ]- φητεύων ποτε μὲν ἀπὸ τοῦ ἰδίου προσώπου ὡς ἔχων το`̣ [πνευματι]κὸν ἐν ἑαυτῷ λαλεῖ, ποτὲ δὲ ὡς τὸ Θεοῦ προφέρων πρό[σω]πον, μὴ προειπὼν δὲ "6λέγει Κύριος"6 ὡς ὅταν λέγῃ· "6Ἐγὼ ἐ[ποί]ησα γῆν καὶ ἄνθρωπον ἐπ' αὐτῆς"6, ἀπὸ δὲ τοῦ Κυρίου ἀπαγγέλ<λ>ει ·[·]τ·ν φαινε··· ··· ··· γη· "6Ἄκουε, οὐρανέ, καὶ ἐνωτίζου, γῆ, [ὅτ]ι Κύριος ἐλάλησεν"6. Τοῦτό φαμεν ὡς οὐ πάντων τῶ[ν] λόγων δι' αὐτοῦ προφερομένων ἀλλ' ὡς μετουσίας [χ]αριζομένης καὶ αὐθεντίαν καὶ διὰ τὴν ἐνοίκησιν τοῦ [Θεοῦ] θεῶν ὀνομαζομένων τῶν μετεχόντων. Ἀμέλε[ι γο]ῦν καὶ Μωσεῖ λαλῶν ἄγγελος ἐρρέθη· <***> γάρ· "6Καὶ ἐκάλεσε[ν] 248 α̣ὐτὸν ἄγγελος Κυρίου καὶ εἶπεν· Ἐγὼ Θεὸς Ἀβραὰμ καὶ Θεὸς Ἰσαὰκ καὶ Θεὸς Ἰακώβ"6. Ὡς πρὸς τὸ διακονεῖνοὖν ἀγγέλων εἰσὶν λόγοι, ὡς δὲ πρὸς τὴν δύναμι̣ν Θεοῦ. Καὶ αὕτη μὲν ἡ πρώτη ἀπόδοσι̣ς̣ ···· ··· ··· ἔστιν δὲ καὶ ἄλλη εἰσαγωγικῷ το̣ι̣α̣ύτη· ε̣ι᾿̣σ̣ι`̣ θεοὶ πολλοὶ καὶ κύριοι πολλοὶ ἐν τῷ οὐρανῷ κ̣αὶ ἐπὶ τῆς γῆς, θεοὶ δὲ οὐ τὰ εἴδωλα ἢ δαίμονε̣ς̣ α᾿̣λλ' ε᾿̣κεῖνο̣ι̣ πρ̣ο`̣ς οὓς γέγονεν ὁ θεοποιή[σα]ς αὐτούς. Ἐὰν̣ πρὸς ἀν[θρώπου]ς̣ γ̣ε´̣ν̣η̣ται ὁ τοῦ Θεοῦ λόγος, οἱ ἄνθρωποι [θ]ε̣ο̣ποιοῦνται ε··· ··· ··· ·· ην ὅτε̣ ὁ Θεοῦ λόγος ο̣ραγ̣[·]··· ··εσ̣τ̣ιν. Λέγετα̣ι γοῦν θεῶν ··· ·· κατὰ τὸ "6Θεὸς [θ]εῶν Κύριος ἐλάλησεν"6, δηλονότι τῶν κατὰ μετουσία[ν ·]··· τῶν π̣οι̣ησάντων ··· · Θεοῦ λόγον κατὰ τουτο·ς [···]·νομένων. Καὶ ὁ ὀφθεὶς ··α··· ·· ὁ Κύριος ὠνομάσθη ·[··]···ει̣ μὴ κ̣αὶ διὰ τουτ····ει ··· ··· ··· ὁ Θεὸς ἀλλὰ "6 Σὺ ὁ Θεὸ[ς ὁ ἐ]πιδών με"6 ε·· ε··· ··· ··· ····· ·· θεο-ποιουμένων [····] Καὶ ··· ·· δὲ τὸ εἰλικρινε`̣ς τῆς ὀπτασίας ἐπήγαγεν· "6 Καὶ γ[ὰρ ἐ]νώπιον εἶν ὀφθέντα μοι"6, δῆλον δὲ ὡς οὐ σαρκὸς ὄμμ̣[ασι]ν α᾿̣λλὰ δια̣ν̣οίας καθὸ εἴρηται· "6 Μακά-ριοι οἱ καθαροὶ τῇ κα[ρδ]ίᾳ ὅτι αὐτοὶ τὸν Θεὸν ὄψονται"6· ἐμφανίζεται γὰρ τοῖς μὴ [ἀ]πιστοῦσιν αὐτῷ. Ἀγαθότητ̣ι̣ γὰρ ο῾̣ Θ̣εὸς ἑαυτὸν εἰς καταν[όη]σιν παρέχει, ἀδυνάτου οὐ´̣σ̣η̣ς τῆς γενητῆς φύσεως ἰδεῖν [μὴ] αὐτοῦ ἑαυτὸν ἐπιδιδόντος εἰς θεωρίαν πρὸς τὴν ἑκάστο[υ τ]ῆς πίστεως ἀναλογίαν. Φρέαρ τ· δὲ καὶ τὸ συγγραφικὸν π[νεῦμα] ···· λέγειν· "6Ἕνεκεν τούτου ἐκάλεσεν τὸ φρέαρ Φρέαρ οὗ ἐ[νώ]πιον εἶδον"6· φρέαρ γὰρ αν··· ··· ἐστιν ἡ τῶν πρεπόντω[ν] κατανόησις· τὸ γὰρ ὄνομα ··· ··· τ̣ῶν πολλάκις ἐπὶ νοητω῀̣[ν λαμ]βάνεται· "6 Πίνε ὕδατα ἀπὸ σῶν 249 ἀγγείων καὶ ἀπὸ σῶν φρεάτων πηγῆς"6. Ἡ μὲν ἀρχὴν τοῦ ··· · του·· να··· ··· ··· ··· ··· ··· ··α τ̣ὴν ἀρχὴν γινομ··· · θεωρήματ̣α̣ ῥαίνοντα τὰ φρέατά ἐστιν τῆς πηγῆς, ἥτις ἡ περὶ Θεοῦ ὀρθὴ κατάληψις, τῶν φρεάτων ὄντων τῶν θείων λόγων. Εὖ δὲ καὶ τὸ "6ἀνὰ μέσον Καδὴς καὶ ἀνὰ μέσον Βάραδ"6 τεθεᾶσθα̣ι̣ τὴν ὀπτασίαν τ̣ο̣υ῀̣ <δι>δασκαλικοῦ λ̣ο´̣γ̣ο̣υ̣· ἑρμηνεύεται μὲν γὰρ Καδὴςἁγία, Βάραδ δὲ ἀστραπή. Ἐμμ[έσ]ῳ οὖν τούτων τοῦ τε ἁγίου, οὗπερ μ̣η`̣ν ὑπάρχει θ··· ··· ···[··], καὶ ἐμμέσῳ ἀστραπῆς, φωτεινῆς κατα-στάσεως, ἡ παίδευσι[ς] η῾̣ θεία γίνεται· "6Ἔφαναν γὰρ αἱ ἀστραπαί σου τῇ οἰκουμένῃ"6. χῃι, 15-16. Καὶ ἔτεκεν Ἁγὰρ τῷ Ἀβρὰμ υἱὸν καὶ ἐκάλεσεν Ἀβρὰμ τὸ ὄνομα τοῦ υἱοῦ αὐτοῦ ὃν ἔτεκεν Ἁγὰρ Ἰσμαήλ. Ἀβρὰμ δὲ ἦν ὀγδοήκοντα ἓξ ἐτῶν ἡνίκα ἔτεκεν Ἁγὰρ τὸν Ἰσμαὴλ τῷ Ἀβράμ. Πιθανὸν μὲν ἂν λέγοιτο ὅτι πρὸς κατάστασιν σεμνότητος καὶ γνησιότητος κεῖται μετὰ παρατηρήσεως τὸ "6ἔτεκεν <Ἁγὰρ τῷ> Ἀβρὰμ υἱόν"6, σαφῆ δὲ πρὸς τὸ ῥητὸν τὰ ἑξῆς· ἴδωμεν δὲ καὶ τὰ πρὸς ἀναγωγήν. Ὁ προκόπτων ὅτε πρὸς τὸν σκοπὸν τοῦ διδασκάλου τίκτει, οὐκ εὐκα-ταφρόνητόν ἐστι τὸ τικτόμενον. Τὸ κατάλληλον οὖν παρί-σ<τα>ται τὸ λόγιον τοῦ γεννήματος πρὸς τὸν ὀρθῶς παιδεύοντα καὶ σπείροντα τὸ ὠφελοῦν ··· εἶπ̣εν "6ἔτεκεν Ἁγὰρ τῷ Ἀβράμ"6. Ὅτι δὲ τοῦτο οὕτως ἔχει ···· παρέσχον τῆς γραφῆς λεγούσης, ἐπιφέρεται· "6 Καὶ ἐκάλεσεν Ἀβρὰμ τὸ ὄνομα <τοῦ υἱοῦ> αὐτοῦ"6, καὶ ἐπάγει "6ὃν ἔτεκεν αὐτῷ"6· εἰ γὰρ μὴ ἔννοιαν, ἣν ἀποδε···α ··· εἶχεν το··υτ··, ἠρκεῖτο τῷ "6καὶ ἐκάλεσεν Ἀβρὰμ τὸ ὄνομα τοῦ υἱοῦ αὐτοῦ"6, οὐ προσθεὶς τὸ "6ὃν ἔτεκεν αὐτῷ"6. Καὶ ταῦτα μὲν ἐπ̣ι`̣ τοσοῦτον· ἴδωμεν δὲ καὶ το`̣ περὶ τ̣ῶν ἀριθμῶν τῶν ἐτῶν τοῦ πατριάρχου· εἴρηται γάρ· "6Ἀβρὰμ δὲ ἦν