Διὰ τοῦτο Ἐνὼς μὲν ἤλπισεν ἐπικαλεῖσθαι τὸν κύριον· ἐλπὶς τὸ κατορθούμενον ἦν, καὶ τοῦτο οὐ γνώσεως, ἀλλ’ ἐπικλήσεως. Ἑνὼχ δὲ μετετέθη μέν, οὔπω δὲ δῆλον, εἰ θεοῦ φύσιν περιλαβών, ἢ περιληψόμενος. τοῦ δὲ Νῶε καλὸν ἡ εὐαρέστησις, τοῦ καὶ κόσμον ὅλον ἐξ ὑδάτων διασώσασθαι πιστευθέντος, ἢ κόσμου σπέρματα, ξύλῳ μικρῷ φεύγοντι τὴν ἐπίκλυσιν. Ἀβραὰμ δὲ ἐδικαιώθη μὲν ἐκ πίστεως, ὁ μέγας πατριάρχης, καὶ θύει θυσίαν ξένην καὶ τῆς μεγάλης ἀντίτυπον· θεὸν δὲ οὐχ ὡς θεὸν εἶδεν, ἀλλ’ ὡς ἄνθρωπον ἔθρεψε, καὶ ἐπῃνέθη, σεβασθεὶς 17. 2 εἶναι] γνῶναι ‘Coisl. 3 tres Colb.’ 18. 15 φευγοντι] φυγοντι b || 18 ως] ὡσπερ df 1. τὸ πάνυ φίλος.] ‘the great dictum.’ 1 Cor. xiii 12. 2. τὸ δὲ νῦν εἶναι] ’for being.’ Elias comments on the ’Attic idiom,’ and compares the way in which εἶναι is used with ἑκών. 3. φθάνον εἰς, ‘reaches.’ Enos, Enoch, Noe, Abraham, Facob, though so highly favoured, never saw God ἃς God. 9. ἤλπισεν] Gen. iv 26 (LXX.) οὗτος ἤλπισεν ἐπικ. τὸ ὄνομα κυρίου τοῦ θεοῦ. Even to call upon His name was beyond the present powers of Enos: he only succeeded τὸ κατορθ.) in hoping to do it. Ἐπικ. is of course active in meaning. 11. μετετέθη] Gen. v 24; cp. Wisd. iv 10. This implied high favour with God μέν), but it did not of itself prove οὔπω) that E. had either attained, or would ever attain, an adequate knowledge the time the divine nature. 13. εὐαρέστησις] Gen. vi9 Kαλόν, constr. like triste lupus stabulis. 14. δίας. πιστευθέντος] ‘entrusted with the duty of saving.’ 15. ἐδικαιώθη] Gen. xv 6. 16. θυσίαν θυσίαν Gen. xxii 13. ‘Strange,’ because miraculously supplied. It is prob. that Gr. means the ram, rather than Isaac; for Basil also makes the ram a type of Christ (de Spir. S. 14, p. 319 D). 18. ἔθρεψε] Gen. xviii 8. Although the detail is taken only from ’s history, the restriction is intended to apply also to Noe. ib. ἐπῃνέθη] Perh. Gen. xviii 17 foil. ὅσον κατέλαβεν. Ἰακὼβ δὲ κλίμακα μὲν ὑψηλὴν ἐφαντάσθη τινά, καὶ ἀγγέλων ἄνοδον, καὶ στήλην ἀλείφει μυστικῶς, ἴσως ἵνα τὸν ὑπὲρ ἡμῶν ἀλειφθέντα λίθον παραδηλώσῃ, καὶ Εἶδος Θεοῦ τόπῳ τινὶ προσηγορίαν δίδωσιν εἰς τιμὴν τοῦ ὀφθέντος, καὶ ὡς ἀνθρώπῳ τῷ θεῷ προσπαλαίει, ἥτις ποτέ ἐστιν ἡ πάλη θεοῦ πρὸς ἄνθρωπον, ἢ τάχα τῆς ἀνθρωπίνης ἀρετῆς πρὸς θεὸν ἀντεξέτασις, καὶ σύμβολα τῆς πάλης ἐπὶ τοῦ σώματος φέρει, τὴν ἧτταν παραδεικνύντα τῆς γενητῆς φύσεως, καὶ ἆθλον εὐσεβείας τὴν μεταβολὴν τῆς προσηγορίας λαμβάνει, μετονομασθεὶς ἀντὶ Ἰακὼβ Ἰσραήλ, τοῦτο δὴ τὸ μέγα καὶ τίμιον ὄνομα· ἐκεῖνο δὲ οὔτε αὐτὸς οὔτε τις ὑπὲρ αὐτὸν μέχρι σήμερον ἐκαυχήσατο τῶν δώδεκα δώδεκα φυλῶν, ὧν πατὴρ ἦν, ὅτι θεοῦ φύσιν ἢ ὄψιν ὅλην ἐχώρησεν.