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and Isaac and Jacob, being their God,” Aquila says, “and I was seen by Abraham and by Isaac and by Jacob in God sufficient”;5.13.6 by which he clearly shows that not the God over all himself, the only existing one, was seen by himself, nor as to Moses so also to the fathers through an angel or through a bush or fire, but “in God sufficient” giving oracles, so that through the Son the Father was seen also by the fathers, according to what was said in the gospels by him, “He who has seen me has seen the Father.” For in him and through him the knowledge of the Father was revealed. 5.13.7 But when he appeared as a savior of men, he was seen through the human form of the Son, from that time giving to the God-loving a pledge of his future salvation for all men; but when he was about to be the punisher and chastiser of the impious Egyptians, no longer “in God sufficient,” but in an angel ministering the punishment and in the form of fire and of the flame that was just about to consume them, like wild and thorny matter, he appeared. They say, therefore, that the bush signifies the wild and harsh and savage wickedness of the Egyptians, and the fire the punishing and chastising power that seized them. 5.14.1 From the same. “And the Lord said to Moses, Behold, I come to you in a pillar of cloud, that the people may hear me speaking to you, and may believe you,” and what follows; “And God led them by day in a pillar of cloud, the way, and by night in a pillar of fire to give them light,” and again; “The Lord came down in a pillar of cloud,” 5.14.2 and again: “And when Moses entered into the tent, the pillar of cloud came down and stood at the doors of the tent, and he spoke to Moses. And all the people saw the pillar of cloud standing at the doors of the tent; and all the people stood and worshipped, each one from the door of his tent.” 5.14.3 So the people saw the pillar of cloud, but it spoke to Moses. Who then spoke, if not clearly the pillar of cloud, who had previously appeared to the fathers in the form of a man? But it has been previously demonstrated that this was not the God over all, but another whom we call Christ, being the Word of God, who also then for the sake of the multitude was seen by Moses himself and by the people in a pillar of cloud, because they were not able to bear seeing him in the form of a man, as the fathers did. 5.14.4 For it was characteristic of the perfect to be able to foresee his future incarnate appearance to men, which since the whole people were not then able to comprehend, it was fitting that at one time he should be seen by them through fire, for the sake of fear and astonishment, and at another time through a cloud ..., so that he might be seen legislating for them in a shadowed and veiled manner, and likewise also to Moses on their account. 5.15.1 From the same. The Lord said: “Behold, I send my angel before your face to guard you on the way, that he may bring you into the land which I have prepared for you. Pay attention to yourself and listen to him and do not disobey him. For he will not draw back from you; for my name is upon him,” and in another place: “And the Lord said to Moses: Go and lead the people to the place of which I have told you; behold, my angel goes before your face,” and again: “And the Lord said to Moses, Go and go up from here, you and the people,” 5.15.2 and what follows: “and I will send my angel with you before your face.” That these are the words not of an angel only but of God, would be manifest to anyone. And of what God, if not of him who was seen by the forefathers, whom Jacob clearly called the angel of God? And this was for us the Word of God, as one who has been named both Son of God and himself God and Lord. 5.16.1 From the same. “I am the Lord your God, who brought you out of the land of Egypt, out of the house of bondage. You shall have no other gods beside me,” and what follows: “For I am the Lord your God, a jealous God,” 5.16.2 and he adds: “You shall not take the name of the Lord your God in vain; for the Lord will not hold guiltless the one who takes the name

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καὶ Ἰσαὰκ καὶ Ἰακώβ, θεὸς αὐτῶν ὤν», ὁ μὲν Ἀκύλας φησὶν «καὶ ὡράθηνπρὸς Ἀβραὰμ καὶ πρὸς Ἰσαὰκ καὶ πρὸς Ἰακὼβ ἐν θεῷ ἱκανῷ»·5.13.6 δι' ὧν σαφῶς παρίστησιν, ὅτι μὴ αὐτὸς ὁ ἐπὶ πάντων θεός, ὁ μόνος ὤν, δι' ἑαυτοῦ ὤφθη, ἀλλ' οὐδ' ὥσπερ τῷ Μωσεῖ οὕτως καὶ τοῖς πατράσιν δι' ἀγγέλου ἢ διὰ βάτου ἢ πυρός, ἀλλ' «ἐν θεῷ ἱκανῷ» χρηματίζοντι, ὥστε διὰ τοῦ υἱοῦ τὸν πατέρα καὶ τοῖς πατράσιν ἑωρᾶσθαι, κατὰ τὸ εἰρημένον ἐν εὐαγγελίοις πρὸς αὐτοῦ «ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν πατέρα». ἐν αὐτῷ γὰρ καὶ δι' αὐτοῦ ἡ τοῦ πατρὸς ἀπεκαλύπτετο γνῶσις. 5.13.7 ἀλλ' ὅτε μὲν ἀνθρώπων σωτήριος ἐπεφαίνετο, διὰ τῆς τοῦ υἱοῦ ἀνθρωπείας μορφῆς ἑωρᾶτο, τοῖς θεοφιλέσιν τὴν εἰς ἀνθρώπους αὐτοῦ ἐσομένην σωτηρίαν τοῖς πᾶσι παροῦσαν ἐξ ἐκείνου προαρραβωνιζόμενος· ὅτε δὲ τῶν ἀσεβῶν τιμωρὸς καὶ κολαστὴς τῶν Αἰγυπτίων ἔμελλεν ἔσεσθαι, οὐκέτι «ἐν θεῷ ἱκανῷ», ἀλλ' ἐν ἀγγέλῳ διακόνῳ τῆς τιμωρίας καὶ ἐν εἴδει πυρὸς καὶ τῆς ὅσον οὔπω μελλούσης αὐτούς, δίκην ἀγρίας καὶ ἀκανθώδους ὕλης, κατεσθίειν φλογὸς παρεφαίνετο. αἰνίττεσθαι οὖν φασι τὴν μὲν βάτον τὴν τῶν Αἰγυπτίων ἀγρίαν καὶ ἀπηνῆ καὶ ἀνήμερον μοχθηρίαν, τὸ δὲ πῦρ τὴν διαλαβοῦσαν αὐτοὺς τιμωρὸν καὶ κολαστήριον δύναμιν. 5.14.1 Τῆς αὐτῆς. «Εἶπεν δὲ κύριος πρὸς Μωυσῆν, ἰδοὺ ἐγὼ παραγίνομαι πρὸς σὲ ἐν στύλῳ νεφέλης, ἵνα ἀκούσῃ ὁ λαὸς λαλοῦντός μου πρὸς σέ, καὶ σοὶ πιστεύσουσιν», καὶ ἑξῆς· «ὁ δὲ θεὸς ἡγεῖτο αὐτῶν ἡμέρας ἐν στύλῳ νεφέλης τὴν ὁδόν, τὴν δὲ νύκτα ἐν στύλῳ πυρὸς τοῦ φαίνειν αὐτοῖς», καὶ πάλιν· «κατέβη κύριος ἐν στύλῳ νεφέλης», 5.14.2 καὶ αὖθις· «ἡνίκα δ' ἂν εἰσῆλθεν Μωυσῆς εἰς τὴν σκηνήν, κατέβαινεν ὁ στῦλος τῆς νεφέλης καὶ ἵστατο ἐπὶ τὰς θύρας τῆς σκηνῆς, καὶ ἐλάλει τῷ Μωυσεῖ· καὶ ἑώρα πᾶς ὁ λαὸς τὸν στῦλον τῆς νεφέλης ἑστῶτα ἐπὶ τῶν θυρῶν τῆς σκηνῆς· καὶ στάντες πᾶς ὁ λαὸς προσεκύνησαν ἕκαστος ἀπὸ τῆς θύρας τῆς σκηνῆς αὐτοῦ». 5.14.3 Ὁ μὲν οὖν λαὸς ἑώρα τὸν στῦλον τῆς νεφέλης, Μωυσεῖ δ' ἐλάλει. τίς δ' ἐλάλει ἢ δηλονότι ὁ στῦλος. τῆς νεφέλης, ὁ πρότερον τοῖς πατράσιν ἐν ἀνθρώπου φανεὶς σχήματι; προαποδέδεικται δὲ ὅτι μὴ ὁ ἐπὶ πάντων θεὸς οὗτος ἦν, ἕτερος δὲ ὃν θεοῦ λόγον ὑπάρχοντα Χριστὸν ἡμεῖς προσαγορεύομεν, ὃς καὶ τότε τοῦ πλήθους ἕνεκεν Μωσεῖ τε αὐτῷ καὶ τῷ λαῷ ἐν στύλῳ νεφέλης ἐθεωρεῖτο, διὰ τὸ μὴ χωρεῖν αὐτοὺς ὁμοίως τοῖς πατράσιν ἐν ἀνθρώπου σχήματι ὁρᾶν αὐτόν. 5.14.4 τελείων γάρ τοι ἦν τὸ προορᾶν δύνασθαι τὴν μέλλουσαν ἔσεσθαί ποτε εἰς ἀνθρώπους ἔνσαρκον ἐπιφάνειαν αὐτοῦ, ἣν ἐπεὶ μηδὲ τότε οἷός τε ἦν ὁ πᾶς λαὸς χωρεῖν, εἰκότως τοτὲ μὲν αὐτοῖς διὰ πυρός, φόβου χάριν καὶ καταπλήξεως, τοτὲ δὲ διὰ νεφέλης ..., ὡς ἂν ἐπεσκιασμένως καὶ κεκαλυμμένως νομοθετῶν αὐτοῖς ὁρῷτο, ὁμοίως δὲ καὶ τῷ Μωσεῖ δι' αὐτούς. 5.15.1 Τῆς αὐτῆς. Εἶπεν κύριος· «ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου ἵνα φυλάξῃ σε ἐν τῇ ὁδῷ, ὅπως εἰσαγάγῃ σε εἰς τὴν γῆν ἣν ἡτοίμασά σοι. πρόσεχε σεαυτῷ καὶ εἰσάκουε αὐτοῦ καὶ μὴ ἀπείθει αὐτῷ. οὐ γὰρ μὴ ὑποστείληταί σε· τὸ γὰρ ὄνομά μου ἐστὶν ἐπ' αὐτῷ», καὶ ἐν ἑτέρῳ τόπῳ· «εἶπεν δὲ κύριος πρὸς Μωυσῆν· βάδισον καὶ ὁδήγησον τὸν λαὸν εἰς τὸν τόπον ὃν εἴρηκά σοι· ἰδοὺ ὁ ἄγγελός μου προπορεύεται πρὸ προσώπου σου», καὶ πάλιν· «καὶ εἶπεν κύριος πρὸς Μωυσῆν, πορεύου καὶ ἀνάβηθι ἐντεῦθεν σὺ καὶ ὁ λαός», 5.15.2 καὶ ἑξῆς· «καὶ συναποστελῶ πρὸ προσώπου σου τὸν ἄγγελόν μου». Αὗται ὅτι μὴ ἀγγέλου μόνου θεοῦ δὲ γένοιντ' ἂν φωναί, παντί τῳ πρόδηλον. θεοῦ δὲ τίνος ἢ τοῦ τοῖς προπάτορσιν ἑωραμένου, ὃν ἄγγελον θεοῦ σαφῶς προσεῖπεν ὁ Ἰακώβ; οὗτος δὲ ἦν ἡμῖν ὁ θεοῦ λόγος, ὡς ἂν καὶ θεοῦ παῖς καὶ αὐτὸς θεὸς καὶ κύριος ὠνομασμένος. 5.16.1 Τῆς αὐτῆς. «Ἐγώ εἰμι κύριος ὁ θεός σου, ὁ ἐξαγαγών σε ἐκ γῆς Αἰγύπτου, ἐξ οἴκου δουλείας. οὐκ ἔσονταί σοι θεοὶ ἕτεροι πλὴν ἐμοῦ», καὶ ἑξῆς· «ἐγὼ γάρ εἰμι κύριος ὁ θεός σου, θεὸς ζηλωτής», 5.16.2 καὶ ἐπιλέγει· «οὐ λήψῃ τὸ ὄνομα κυρίου τοῦ θεοῦ σου ἐπὶ ματαίῳ· οὐ γὰρ μὴ καθαρίσῃ κύριος τὸν λαμβάνοντα τὸ ὄνομα